If, on board, the other should say to him, "O long-lived ascetic! please, lade out the water with your hand, or pitcher, or vessel, or alms-bowl, or bucket," he should not comply with his request, but look on silently. (19)

If, on board, the other should say to him, "O long-lived ascetic! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kusha-grass, or lotus leaves," he should not comply with his request, but look on silently. (20)

If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say: "O long-lived householder! water enters through a leak into the boat, and it becomes dirty all over." One should not think so or speak so; but undisturbed, the mind not directed outwardly, one should collect one's self for contemplation; then one may circumspectly complete one's journey by the boat on the water.

This is the whole duty, &c.

Thus I say. (21)

Second Lesson

If, on board, the boatman should say to the mendicant, "O long-lived ascetic! please, take this umbrella, pot, &c. (see II, 2, 3, § 2), hold these various dangerous instruments, let this boy or girl drink," he should not comply with his request, but look on silently. (1)

If, on board, the boatman should say to another of the crew, "O long-lived one! this ascetic is only a heavy load for the boat, take hold of him with your arms and throw him into the water!" hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2)

Now he may think: These ruffians, accustomed to violent acts, might take hold of me and throw me from the boat into the water. He should first say to them: "O long-lived householders! don't take hold of me with your arms and throw me into the water! I myself shall leap from the boat into the water!" If after these words the other, by force and violence, takes hold of him with his arms and throws him into the water, he should be neither glad nor sorry, neither in high nor low spirits, nor should he offer violent resistance to those ruffians; but undisturbed, his mind not directed to outward things, &c. (see II, 3, 1, § 21), he may circumspectly swim in the water. (3)

A monk or a nun, swimming in the water, should not touch another person's or their own hand, foot, or body with their own hand, foot, or body; but without touching it they should circumspectly swim in the water. (4)

A monk or a nun, swimming in the water, should not dive up or down, lest water should enter into their ears, eyes, nose, or mouth; but they should circumspectly swim in the water. (5)

If a monk or a nun, swimming in the water, should be overcome by weakness, they should throw off their implements (clothes, &c.), either all or a part of them, and not be attached to them. Now they should know this: If they are able to get out of the water and reach the bank, they should circumspectly remain on the bank with a wet or moist body. (6)

A monk or a nun should not wipe or rub or brush or stroke or dry or warm or heat in the sun their body. But when they perceive that the water on their body has dried up, and the moisture is gone, they may wipe or rub, &c., their body in that state; then they may circumspectly wander from village to village. (7)

A monk or a nun on the pilgrimage should not wander from village to village, conversing with householders; they may circumspectly wander from village to village. (8)

If a monk or a nun on the pilgrimage come 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. (11)

A monk or a nun should not wipe or rub, &c. (all as in § 7). (12)

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 containing 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 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 Teacher 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 circumspectly wander from village to village. (15)

If a monk or a nun perceive in their way transports 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 another: "O long-lived one! this ascetic 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 ascetic! 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, corn?" he should not answer such questions if asked, nor ask them himself.

This is the whole duty, &c.

Thus I say. (17)

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. (1)

A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, fortified 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 § 1). (2)

The Teacher 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 ascetic 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)

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 long-lived ascetic! 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 village to village with a superior. (5)

A monk or a nun, wandering from village to village with a superior, 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 superiors, might be met on the road by travellers, and be asked: "O long-lived ascetic! 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 ascetic! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show 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 ascetic! how large is this village or scot-free town, &c.?" (11)

Likewise, if asked: "O long-lived ascetic! How far is it to that village or scot-free town, &c.?" (12)

If a monk or a nun, wandering from village to village, sees a vicious cow coming towards them, &c. (see II, 1, 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 themselves for contemplation; thus they may circumspectly 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 property, they should not, for fear of them, leave the road, &c. (all as in § 13). (14)

If these thieves say, "O long-lived ascetic! bring us your clothes, &c., give them, put them down!" the mendicant should not give or put them down. 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 long-lived 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 § 13).

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 uncertain: (1) 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, 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 singular; if he thinks it necessary to speak in the plural, he should speak in the plural, &c. Considering 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 employ language in moderation and restraint. (3)

For the avoidance of these occasions to sin, a mendicant 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 the righteous messengers of the past, present, and future have taught and declared, teach and declare, will teach and declare these four kinds of speech; and they have explained all those things which are devoid of intellect, 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 non-existence; that while uttered, it is real speech; 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, that is, 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! you wretch! you low-born fellow! you slave! you dog! you thief! you robber! you cheat! you liar! &c.; you are such and such! your parents are such and such!" Considering well, they should not use such sinful, blamable, &c., speech. (8)

But in that case they should say: "N. N.! O long-lived one! O long-lived ones! O layman! O pupil! O faithful one! O lover of faith!" 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! you wench! &c." (repeat the above list of abusive words adapted to females). Considering well, they should not use such sinful, blamable, &c., speech. (10)

A monk or a nun, if addressing a woman who, if addressed, does not answer, should say: "O long-lived one! O sister! madam! my lady! O lay-sister! O pupil! O faithful one! O lover of faith!" Considering well, they should use such sinless, blameless, &c., speech. (11)

A monk or a nun should not say, as though commanding the heavens: "May the sky! may the thunderstorm! may the lightning begin to rain! may it cease 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; a cloud has gathered or come down; the cloud has rained, by God's leave."

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, 1, § 3); his hand is cut, or his foot, nose, ear, lip is cut." For as all such people, spoken to in such language, become angry, hence, considering well, they should not speak to them in such language. (1)

A monk or a nun, seeing any sort of good qualities, 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, considering 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 done;" considering 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 increased bulk, should not speak about them in this way: "He, or it, is fat, round, fit to be killed or cooked;" considering well, they should not use such sinful, &c., language. (7)

A monk or a nun, seeing a man, a cow, &c., of increased 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 developed;" considering 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 car;" considering 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;" considering 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 not 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, seats, beds, cars, sheds;" considering well, they should not use such sinful, &c., language. (11)

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; 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 split;" considering well, they should not use such sinful, &c., language. (13)

A monk or a nun, seeing many wild fruits, should speak about them in this way: "They are very plentiful, they contain many seeds, they are fully grown, they have developed their proper shape;" considering well, they should use such sinless, &c., language. (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 eaten;" considering 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 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 moderation 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 Arkatula, or such-like clothes. If he be a youthful, young, strong, healthy, 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. (1)

A monk or a nun should not resolve to go further than half a yojana 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 fellow-ascetic, should be repeated here; also concerning many fellow-ascetics, one female fellow-ascetic, many female fellow-ascetics, many ascetics and Brahmanas; 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, washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver himself. But if they be appropriated by another person, they may accept them; for they are pure and acceptable. (3)

A monk or a nun should not accept any very expensive 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 Pata, of Malaya fibres, of bark fibres, of muslin, of silk; clothes provincially called Desaraga, Amila, Gajjala, 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, Pesa fur, embroidered with Pesa 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, Arkatula. If they beg for them, or the householder gives them, they may accept them; for they are pure and acceptable.

This is the first rule. (6)

Now follows the second rule:

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 long-lived one! (or, O sister!) please give me one of these clothes!" If they beg for them, or the householder 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 ascetic or Brahmana, guest, pauper or beggar wants. If they beg, &c. (see § 7).

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, 1, 11, § 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 ascetic! 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 ascetic! 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 of his people: "O long-lived one! (or, O sister!) fetch that robe! we shall give it the ascetic, 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 unacceptable. (10)

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, 1, § 8); we shall give it to the ascetic."

Hearing and perceiving such talk, the mendicant should, after consideration, say: "O long-lived one! (or, O sister!) 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 nevertheless offer the clothes after having wiped or rubbed them, &c.; but the mendicant should not accept them, for they are impure and unacceptable. (11)

The householder may say to another of his people: "O long-lived one! (or, O sister!) bring that robe, clean or wash it with cold or hot water!"

The mendicant should return the same answer as above (in § 11) and not accept such clothes. (12)

The householder may say to another of his people: "O long-lived one! (or, O sister!) bring that cloth, empty it of the bulbs, &c. (see II, 2, 1, § 5); we shall give it to the ascetic." 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 Teacher says: This is the reason: There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, 1, § 11), 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)

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. (16)

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 new. (17)

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 containing life, &c. (see II, 1, 5, § 2). (19)

A monk or a nun wanting to air or dry in the sun their clothes, should not hang them for that purpose 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 purpose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21)