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 should share with his fellow-ascetics in the neighbourhood, 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, &c.

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." (1)

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 bring it." Then he might act as stated in § 1, 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 consideration: "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 monk or a nun may accept flattened grains, &c. (cf. II, 1, 1, § 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, ascetics, Brahmanas, 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, 1, 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 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 Messenger, and we respect each other accordingly."

This certainly is the whole duty, &c.

Thus I say. (11)

End of the First Lecture, called Begging of Food.

Second Lecture: Begging for a Couch

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. (1)

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 householder, 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 appropriated by the giver himself, &c. (see II, 1, 1, § 11).

The same holds good if there be instead of a fellow-ascetic many ascetics and Brahmanas, guests, paupers, and beggars. But if the lodging has been 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, 1, 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 postures, &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)

A monk or a nun should not use for religious postures, &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, except 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 Teacher says: This is the reason: Making secretions he might stumble or fall; stumbling or falling he might hurt his hand, &c. (II, 1, 7, § 1), or any other limb of his body, or kill, &c., all sorts of living beings. Hence it has been said to the mendicant, &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 mendicant 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., 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 householder or his wife, &c., might bully, scold, 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. Then the mendicant might direct his mind to approval or dislike: "Let them kindle or light or extinguish a fire;" 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 strings or forty strings or one string or strings of pearls, golden beads or jewels, or a decked or ornamented 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). (11)

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 ascetics, &c., have ceased from sexual intercourse; it behoves them not to indulge in sexual intercourse: whatever woman indulges with them in sexual intercourse, will have a strong, powerful, illustrious, glorious, victorious son of surpassing 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.

This is the whole duty, &c.

Thus I say. (12)

Second Lesson

Some householders are of clean habits and the mendicants, because they never bathe, are covered with uncleanliness; they smell after it, they smell badly, they are disagreeable, they are loathsome. Hence the householders, with regard to the mendicant, put off some work which otherwise they would have done before, and do some work which otherwise they would have put off.

Hence it has been said to the mendicant, &c., that he should not use, for religious postures, &c., a lodging used by the householder. (1)

This is the reason: While a mendicant lives together with householders, the householder might, for his own sake, have prepared something to eat. Then, afterwards, he might, for the sake of the mendicant, prepare or dress food, &c., and the mendicant might desire to eat or drink or swallow it.

Hence it has been said to the mendicant, &c. (see above). (2)

This is the reason: While the mendicant lives together with a householder, there may be ready wood cleft for the use of the householder. Then, afterwards, the householder might, for the sake of the mendicant, cleave or buy or steal wood, kindle or light, by rubbing wood on wood, a fire, and the mendicant might desire to dry or warm himself at, or enjoy, the fire.

Hence it has been said to the mendicant, &c. (see above). (3)

When in the night or twilight a mendicant, to ease nature, leaves the door open, a thief, watching for an occasion, might enter. It is not meet for the mendicant to say: This thief enters or does not enter, he hides himself or does not hide himself, he creeps in or does not creep in, he speaks or does not speak; he has taken it, another has taken it, it is taken from that man; this is the thief, this is the accomplice, this is the murderer, he has done so. The householder will suspect the ascetic, the mendicant, who is not a thief, to be the thief. Hence it has been said to the mendicant, &c. (4)

A monk or a nun should not use, for religious postures, &c., sheds of grass or straw which contain eggs, living beings, &c. But they may do so if they contain few eggs, few living beings, &c. (5)

A mendicant should not stay in halting-places, garden houses, family houses, monasteries, where many fellow-ascetics are frequently arriving.

1 If the reverend persons continue to live in those places after staying there for a month in the hot or cold seasons or for the rainy season, he should say: "O long-lived one! you sin by overstaying the fixed time." (6)

2 If the reverend persons repeatedly live in halting-places, &c., after staying there for the proper time, without passing two or three intermediate months somewhere else, he should say: "O long-lived one! you sin by repeating your retreat in the same place." (7)

3 Here, in the east, west, north, or south, there are, forsooth, some faithful householders, householders' wives, &c., who are not well acquainted with the rules of monastic life with regard to the fitness of lodging-places; nevertheless they believe in, perceive, are convinced of, the merit of giving lodging to mendicants. They accordingly give lodging-places for the sake of many ascetics and Brahmanas, guests, paupers, and beggars, in workshops, chapels, shrines, assembly halls, wells, houses or halls for shopkeeping or for keeping or building carriages, houses where Darbha-grass, bark, trees, wood or charcoal are being worked, houses on burial-places, rooms for retirement near the place of sacrifice, empty houses, hill-houses, caves, stone-houses, or palaces. He should say to those reverend persons who live in such-like places as workshops, &c., together with other guests: "O long-lived one! you sin by living in a place frequented by other sectarians." (8)

4 Here, in the east, &c. They accordingly give, &c. (all as in § 8 down to) palaces. If the mendicants come there while the other religious men do not come there, they sin by living in a place not frequented by other mendicants. (9)

5 In the east, west, north, or south there are faithful householders, viz. a householder or his wife, &c., who will speak thus: "It is not meet that these illustrious, pious, virtuous, eloquent, controlled, chaste ascetics, who have ceased from sexual intercourse, should dwell in a lodging which has been prepared especially for them: let us give to the mendicants the lodgings which are ready for our use, viz. workshops, &c., and let us, afterwards, prepare lodgings for our own use, viz. workshops, &c." Hearing and perceiving such talk, if the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people, they should be warned: "O long-lived one! that lodging is infected by sin." (10)

6 Here, in the east, &c. (see § 8 all down to) they give lodging-places for the sake of many ascetics and Brahmanas, guests, paupers, and beggars, after having well counted them, in workshops, &c. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people, they should be warned: "O long-lived one! that lodging is infected by great sin." (11)

7 Here, in the east, &c. They accordingly give, for the sake of many sorts of ascetics, after having well counted them, lodging-places, viz. workshops, &c. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people, they should be warned: "O long-lived one! that lodging is infected by blameworthy sin." (12)

8 Here, in the east, &c. They accordingly prepare, for the sake of one sort of ascetics, lodgings, viz. workshops, &c., for which purpose great injury is done to the earth, water, fire, wind, plants, and animals, great injury, great cruelty, great and manifold sinful acts; by wasting cold water or strewing the ground, smearing it with cowdung, shutting the doors and securing the bed, lighting a fire. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and lead in such ceded lodgings an ambiguous life, they should be warned: "O long-lived one! that lodging is infected by very great and blameworthy sin." (13)

9 But if the lodgings, viz. workshops, &c., are prepared by the householders for their own sake under the same circumstances as detailed in the preceding paragraph, and the reverend persons frequent such-like lodgings, they lead, in those lodgings, an unambiguous life. "O long-lived one! that lodging is infected by a very small sin."

This is the whole duty, &c.

Thus I say. (14)

Third Lesson

"It 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 salvation, 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 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 Teacher 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 ascetics or Brahmanas; 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. He 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: "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 family 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; 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. (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 reed, a hard one, one of Jantuka-grass, of Para-grass, of peacock feathers, of hay, of Kusha-grass, of brush-hair, of Pataka, 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. (19)

If a monk or a nun beg for a couch of the above-detailed description, viz. one of reed-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. (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 Teacher 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 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 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 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.

Third Lecture: Walking

First Lesson

When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between different places contain many living beings, seeds, &c. (see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this state of things one should not wander from village to village, but remain during the rainy season in one place. (1)

When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many ascetics and Brahmanas, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1, 4, § 1); in such a village, scot-free town, &c., they should not remain during the rainy season. (2)

When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study; that there can easily be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come ascetics and Brahmanas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3)

Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many ascetics and Brahmanas, &c., do not yet travel. (4)

But if after the same time the road contains few living beings, and many ascetics and Brahmanas, &c., travel, they may circumspectly wander from village to village. (5)

A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on their toes or heels or the sides of their feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6)

A monk or a nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go straight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7)

A monk or a nun on the pilgrimage, whose road lies through places belonging to borderers, robbers, foreigners, people of other lands, half-civilised people, unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)

The Teacher says: This is the reason: The ignorant populace might bully, beat, &c., the mendicant, in the opinion that he is a thief or a spy, or that he comes from yonder hostile village; or they might take away, cut off, steal or rob his robe, alms-bowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road lies through places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9)

A monk or a nun on the pilgrimage, whose road lies through a country where there is no king or many kings or an unanointed king or two governments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Teacher says: This is the reason: The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10)

A monk or a nun on the pilgrimage, whose road lies through a forest which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11)

The Teacher says: This is the reason: During the rain he might injure living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (12)

A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across the river, neither for one yojana's or half a yojana's distance, neither for a shorter nor a longer voyage, if they know that the householder will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled with water, or cause a sinking boat to float. (13)

A monk or a nun, knowing that a boat will cross the river, should, after having received the owner's permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder's food, and putting one foot in the water and the other in the air, they should circumspectly enter the boat. (14)

A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat; nor should they look at it holding up their arms, pointing at it with their finger, bowing up and down. (15)

If, on board, the boatman should say to the monk, "O long-lived ascetic! pull the boat forward or backward, or push it, or draw it with the rope towards you, or, let us do it together," he should not comply with his request, but look on silently. (16)

If, on board, the other should say to him, "O long-lived ascetic! you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you; give us the rope, we will ourselves pull the boat forward or backward, &c.," he should not comply with his request, but look on silently. (17)

If, on board, the other should say to him, "O long-lived ascetic! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments," he should not comply with his request, but look on silently. (18)