A monk or a nun wanting to air or dry in the sun their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22)

Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c. (see II, 1, 1, § 2), which he has repeatedly inspected and cleaned.

This is the whole duty, &c.

Thus I say. (23)

Second Lesson

A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them; they should not wash or dye them, nor should they wear washed or dyed clothes, nor should they hide their clothes when passing through other villages, being careless of dress. This is the whole duty for a mendicant who wears clothes.

A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village.

Now they should know this: A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a householder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, 1, 3, § 9). (1)

If a single mendicant borrows for a short time a robe from another mendicant and returns after staying abroad for one, two, three, four, or five days, he, the owner, should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise for another robe after a few days, nor should he exchange that robe for another one. He should not go to another mendicant and say: "O long-lived ascetic! do you want to wear or use this robe?" He, the owner of the robe, should not rend the still strong robe, and cast it away; but give it him who had borrowed it in its worn state; he should not use it himself. (2)

The same rule holds good when many mendicants borrow for a short time clothes, and return after staying abroad for one, &c., days. All should be put in the plural. (3)

"Well, I shall borrow a robe and return after staying abroad for one, two, three, four, or five days; perhaps it will thus become my own." As this would be sinful, he should not do so. (4)

A monk or a nun should not make coloured clothes colourless, or colour colourless clothes; nor should they give them to somebody else thinking that they will get other clothes; nor should they give it on promise for other clothes; nor should they exchange them for other clothes; nor should they go to somebody else and say: "O long-lived ascetic! do you want to wear or use these clothes?" They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5)

If he sees in his way thieves, he should not from fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, § 13), but undisturbed, his mind not directed to outward things, he should collect himself for contemplation; then he may circumspectly wander from village to village. (6)

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 clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c. (all as in § 6). (7)

If these thieves say: "O long-lived ascetic! bring us your robe, give it, deliver it!" he should not give or deliver it. He should act in such cases as prescribed in II, 3, 3, §§ 15 and 16.

This is the whole duty, &c.

Thus I say. (8)

End of the Fifth Lecture, called Begging of Clothes.

Sixth Lecture: Begging for a Bowl

First Lesson

A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, 1, § 1) monk, he may carry with him one bowl, not two.

A monk or a nun should not resolve to go farther than half a yojana to get a bowl.

As regards the acceptance of a bowl, those four precepts which have been given in the First Lesson of the First Lecture, called Begging of Food, concerning one fellow-ascetic, &c., should be repeated here, the fifth is that concerning many ascetics and Brahmanas.

A monk or a nun should not accept a bowl which the layman has, for the mendicant's sake, bought, &c. (see the Lecture called Begging of Clothes). (1)

A monk or a nun should not accept any very expensive bowls of the following description: bowls made of iron, tin, lead, silver, gold, brass, a mixture of gold, silver, and copper, pearl, glass, mother of pearl, horn, ivory, cloth, stone, or leather; for such very expensive bowls are impure and unacceptable. (2)

A monk or a nun should not accept bowls which contain a band of the same precious materials specified in § 2; for &c. (3)

For the avoidance of these occasions to sin there are four rules for begging a bowl to be known by the mendicants.

Now this is the first rule:

A monk or a nun may beg for a bowl specifying its quality, viz. bottle-gourd or wood or clay. If they beg for such a bowl, or the householder gives it, they may accept it, for it is pure and acceptable. This is the first rule. (4)

Now follows the second rule:

A monk or a nun may ask for a bowl, 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 bowls, viz. one made of bottle-gourds or wood or clay." If they beg for such a bowl, or the householder gives it, they may accept it; for &c.

This is the second rule. (5)

Now follows the third rule:

A monk or a nun may beg for a bowl which has been used by the former owner or by many people. If they beg for it, &c. (see § 5).

This is the third rule. (6)

Now follows the fourth rule:

A monk or a nun may beg for a left-off bowl which no other ascetic or Brahmana, guest, pauper, or beggar wants. If they beg for it, &c. (see § 5).

This is the fourth rule.

A monk or a nun having adopted one of these four rules should not say, &c. (see II, 1, 11, § 12, all down to) we respect each other accordingly. (7)

A householder may perhaps say to a mendicant begging in the prescribed way: "O long-lived ascetic! return after a month," &c. (all as in the Lecture called Begging of Clothes). (8)

The householder may say to one of his people: "O long-lived one! (or, O sister!) fetch that bowl, rub it with oil, ghee, fresh butter or marrow, we shall give it," &c. (see II, 5, 1, § 11); or "wash, wipe, or rub it with perfumes," &c.; or "wash it with cold or hot water;" or "empty it of the bulbs," &c. (see II, 5, 1, §§ 11 and 12). (9)

The householder may say to the mendicant: "O long-lived ascetic! stay a while till they have cooked or prepared our food, &c., then we shall give you, O long-lived one! your alms-bowl filled with food or drink; it is not good, not meet that a mendicant should get an empty alms-bowl." After consideration, the mendicant should answer: "O long-lived one! (or, O sister!) it is indeed not meet for me to eat or drink food &c. which has been prepared especially for me; do not cook or prepare it; if you want to give me anything, give it as it is." After these words the householder might offer him the alms-bowl filled with food or drink which had been cooked or prepared: he should not accept such an alms-bowl, for it is impure and unacceptable. (10)

Perhaps the householder will bring and give the mendicant an alms-bowl; the mendicant should then, after consideration, say: "O long-lived one! (or, O sister!) I shall in your presence closely inspect the interior of the bowl."

The Teacher says: This is the reason: In the alms-bowl there might be living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the interior of the alms-bowl. (11)

All that has been said in the Lecture called Begging of Clothes (II, 5, 1, § 15 down to the end) is mutatis mutandis to be repeated here. (In § 15, add before perfumes) with oil, ghee, butter or marrow.

This is the whole duty, &c.

Thus I say. (12)

Second Lesson

A monk or a nun, entering the abode of a householder for the sake of alms, should after examining their alms-bowl, taking out any living beings, and wiping off the dust, circumspectly enter or leave the householder's abode.

The Teacher says: This is the reason: Living beings, seeds or dust might fall into his bowl. Hence it has been said to the mendicant, &c., that he should after examining his alms-bowl, taking out any living beings, circumspectly enter or leave the householder's abode. (1)

On such an occasion the householder might perhaps, going in the house, fill the alms-bowl with cold water and, returning, offer it him; the mendicant should not accept such an alms-bowl either in the householder's hand or his vessel; for it is impure and unacceptable. (2)

Perhaps he has, inadvertently, accepted it; then he should empty it again in the householder's water-pot; or on his objecting to it he should put down the bowl and the water somewhere, or empty it in some wet place. (3)

A monk or a nun should not wipe or rub a wet or moist alms-bowl. But when they perceive that on their alms-bowl the water has dried up and the moisture is gone, then they may circumspectly wipe or rub it. (4)

A monk or a nun wanting to enter the abode of a householder, should enter or leave it, for the sake of alms, with their bowl; also on going to the out-of-door place for religious practices or study; or on wandering from village to village.

If a strong and widely spread rain pours down, they should take the same care of their alms-bowl as is prescribed for clothes in the preceding Lecture, Lesson 2, § 1.

This is the whole duty, &c.

Thus I say. (5)

End of the Sixth Lecture, called Begging for a Bowl.

Seventh Lecture: Regulation of Possession

First Lesson

"I shall become an ascetic who owns no house, no property, no sons, no cattle, who eats what others give him; I shall commit no sinful action; Master, I renounce to accept anything that has not been given." Having taken such vows, a mendicant should not, on entering a village or scot-free town, &c., take himself, or induce others to take, or allow others to take, what has not been given. A mendicant should not take or appropriate any property, viz. an umbrella or vessel or stick, &c. (see II, 2, 3, § 2), of those monks together with whom he stays, without getting their permission, and without having inspected and wiped the object in question; but having got their permission, and having inspected and wiped the object in question, he may take or appropriate it. (1)

He may beg for a domicile in a traveller's hall, &c. (see II, 1, 8, § 2), having reflected on its fitness for a stay; he should ask permission to take possession of it from him who is the landlord or the steward of that place: "Indeed, O long-lived one! for the time, and in the space which you concede us, we shall dwell here. We shall take possession of the place for as long a time as the place belongs to you; and of as much of it as belongs to you; for as many fellow-ascetics as shall stand in need of it; afterwards we shall take to wandering." (2)

Having got possession of some place, a mendicant should invite to that food, &c., which he himself has collected, any fellow-ascetics arriving there who follow the same rules and are zealous brethren; but he should not invite them to anything of which he has taken possession for the sake of somebody else. (3)

Having got possession of some place in a traveller's hall, &c., a mendicant should offer a footstool or bench or bed or couch, which he himself has begged, to any fellow-ascetics arriving there who follow other rules than he, yet are zealous brethren; but he should not offer them anything of which he has taken possession for the sake of somebody else. (4)

Having got possession of some place in a traveller's hall, &c., a mendicant might ask from a householder or his sons the loan of a needle or a small knife or an ear-picker or a nail-parer, he should not give or lend it to somebody else; but having done that for which he wanted one of the above articles, he should go with that article there where the householder, &c., is, and stretching out his hands or laying the article on the ground, he should, after consideration, say: "Here it is! here it is!" But he should not with his own hand put it in the hand of the householder. (5)

A monk or a nun should not take possession of anything on the bare ground, on wet ground, where there are eggs, &c.; nor on pillars or such an above-ground place (II, 2, 1, § 7); nor on a wall, &c.; nor on the trunk of a tree, &c.; nor where the householder or fire or water, or women or children or cattle are, and where it is not fit for a wise man to enter or to leave, &c., nor to meditate on the law; nor where they have to pass through the householder's abode or to which there is no road, and where it is not fit, &c.; nor where the householder or his wife, &c., bully or scold each other, &c. (see II, 2, 1, § 9, and 3, § 7); nor where they rub or anoint each other's body with oil or ghee or butter or grease; nor where they take a bath, &c.; nor where they go about naked, &c. (all as in II, 2, 3, §§ 7-12).

This is the whole duty, &c.

Thus I say. (6-12)

Second Lesson

He may beg for a domicile in a traveller's hall, &c. (see II, 1, 8, § 2), having reflected on its fitness; he should ask permission to take possession of it from the landlord or the steward of that place:

"Indeed, O long-lived one! for the time and in the space you concede us, we shall dwell here," &c. (see § 2 of the preceding lesson). Now what further after the place is taken possession of? He should not remove from without to within, or vice versa, any umbrella or stick, &c. (see II, 2, 3, § 2) belonging to ascetics or Brahmanas previously settled there; nor should he wake up a sleeping person, nor offend or molest the inmates. (1)

A monk or a nun might wish to go to a mango park; they should then ask the landlord's or steward's permission in the manner described above. Now what further after the place is taken possession of? Then they might desire to eat a mango. If the monk or the nun perceive that the mango is covered with eggs, living beings, &c. (see II, 1, 1, § 2), they should not take it; for it is impure, &c. (2)

If the monk or the nun perceive that the mango is free from eggs, living beings, &c., but not nibbled at by animals, nor injured, they should not take it; for it is impure, &c. But if they perceive that the mango is free from eggs, living beings, &c., and is nibbled at by animals and injured, then they may take it; for it is pure, &c. (3)

The monk might wish to eat or suck one half of a mango or a mango's peel or rind or sap or smaller particles. If the monk or the nun perceive that the above-enumerated things are covered with eggs, or living beings, they should not take them; for they are impure, &c. But they may take them, if they are free from eggs, &c., and nibbled at by animals or injured. (4)

A monk or a nun might wish to go to a sugar-cane plantation. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck sugar-cane. In that case the same rules as for eating mango apply also; likewise if they wish to chew or to suck the sugar-cane's pulp, fibres, sap, or smaller particles. (5)

A monk or a nun might wish to go to a garlic field. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck garlic. In that case the same rules as for eating mangoes apply also; likewise if they wish to chew or suck the bulb or peel or stalk or seed of garlic. (6)

A monk or a nun, having got possession of a place in a traveller's hall, &c., should avoid all occasions to sin proceeding from any preparations made by the householders or their sons, and should occupy that place according to the following rules. (7)

Now this is the first rule:

He may beg for a domicile in a traveller's hall, &c., having reflected on its fitness for a stay, &c. (§ 2 of the preceding lesson is to be repeated here).

This is the first rule. (8)

Now follows the second rule:

A monk resolves: "I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants, and having taken possession of it for their sake, I shall use it."

This is the second rule. (9)

Now follows the third rule:

A monk resolves: "I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants, and having taken possession of it for their sake, I shall not use it."

This is the third rule. (10)

Now follows the fourth rule:

A monk resolves: "I shall not ask for possession of a dwelling-place, &c., for the sake of other mendicants; but if the dwelling-place, &c., has already been ceded to them, I shall use it."

This is the fourth rule. (11)

Now follows the fifth rule:

A monk resolves: "I shall ask for possession of a dwelling-place for my own sake, not for two, three, four, or five persons."

This is the fifth rule. (12)

Now follows the sixth rule:

If a monk or a nun, occupying a dwelling-place in which there is reed, &c. (see II, 2, 3, § 18), get this thing, then they may use it; otherwise they should remain in a squatting or sitting posture.

This is the sixth rule. (13)

Now follows the seventh rule:

A monk or a nun may beg for a dwelling-place paved with clay or wood. If they get it, then they may use it; otherwise they should remain in a squatting or sitting posture.

This is the seventh rule.

One who has adopted one of these seven rules, should not say, &c. (all as in II, 1, 11, § 12). (14)

I have heard the following explanation by the venerable Mahavira: The elders, the venerable ones, have declared that dominion is fivefold:

God's dominion over all;

The king's dominion;

The village headman's dominion;

The householder's dominion;

The religious man's dominion.

This is the whole duty, &c.

Thus I say. (15)

End of the Seventh Lecture, called Regulation of Possession.