"Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have furnished their houses, have rendered them comfortable, and have cleaned them. Hence it has been said that the Venerable Messenger Mahavira commenced the Paryushana when a month and twenty nights of the rainy season had elapsed." (2)

As the Venerable Messenger Mahavira commenced the Paryushana when a month and twenty nights of the rainy season had elapsed, so the leaders of groups commenced the Paryushana when a month and twenty nights of the rainy season had elapsed. (3) As the leaders of groups have done, so the disciples of the leaders of groups have done. (4) As they have done, so the Sthaviras have done. (5) As they have done, so do the Nirgrantha Shramanas of the present time. (6)

As they do, so our masters, teachers, &c. do. (7) As they do, so do we commence the Paryushana after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Paryushana earlier, but not after that time. (8)

2 Monks or nuns during the Paryushana are allowed to regard their residence as extending a Yojana and a Krosha all around, and to live there for a moderate time. (9)

3 During the Paryushana monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yojana and a Krosha (from their lodgings). (10) If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yojana and a Krosha. (11) But if the river is like the Airavati near Kunala, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yojana and a Krosha. (12) But where that is impossible, it is not allowed to travel for a Yojana and a Krosha. (13)

4 During the Paryushana the Acharya will say, "Give, Sir!" Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the Acharya says, "Accept, Sir!" then he is allowed to accept (food), but not to give. (15) If the Acharya says, "Give, Sir! accept, Sir!" then the patient is allowed to give and to accept (food). (16)

5 Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Paryushana frequently to take the following eight drinks: milk, thick sour milk, fresh butter, clarified butter, oil, sugar, honey, and meat. (17)

6 During the Paryushana a collector of alms might ask (the Acharya), "Sir, is (anything of the just-mentioned articles) required for the sick man?" he (the Acharya) says, "Yes, it is." Then (the sick man) should be asked, "How much do you require?" The Acharya says, "So much is required for the sick man: you must take so much as he told you." And he (the collector of alms) should beg, and begging he should accept (the required food). Having obtained the quantity ordered, he should say, "No more!" Perchance (the giver of food) might ask, "Why do you say so, Sir?" (Then he should answer), "Thus much is required for the sick man." Perchance, after that answer the other may say, "Take it, Sir! You may after (the sick man has got his share) eat it or drink it." Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man. (18)

7 In householders' families which are converted, devoted, staunch adherents (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Paryushana, are not allowed to ask, "Sir, have you got such or such a thing?" if they do not see it.

"Why, Sir, has this been said?" "Because a devout householder might buy it or steal it." (19)

8 During the Paryushana a monk eats only one meal a day, and should at one fixed time frequent the abodes of householders for the sake of collecting alms, except when he does services for the Acharya, the teacher, an ascetic, or a sick man, likewise if he or she be a novice who has not yet the marks of ripe age. (20) To a monk who during the Paryushana eats only one meal on every second day, the following special rule applies. Having gone out in the morning, he should eat and drink his pure dinner, then he should clean and rub his alms-bowl. If his dinner was sufficient, he should rest content with it for that day; if not, he is allowed for a second time to frequent the abodes of householders for the sake of collecting alms. (21) A monk who during the Paryushana eats on every third day, is allowed twice to frequent the abodes of householders for the sake of collecting alms. (22) A monk who during the Paryushana eats one meal on every fourth day, is allowed three times to frequent the abodes of householders for the sake of collecting alms. (23) A monk who keeps still more protracted fasts, is allowed at all (four) times to frequent the abodes of householders for the sake of collecting alms. (24)

9 A monk who during the Paryushana eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Paryushana eats one meal on every second day, is allowed to accept three kinds of drinks: water used for watering flour, sesamum, or rice. A monk who eats one meal on every third day, is allowed to accept three kinds of drinks: water used for washing sesamum, chaff, or barley. A monk who during the Paryushana eats one meal on every fourth day, is allowed to accept three kinds of water: rain-water, or sour gruel, or pure (i. e. hot) water. A monk who during the Paryushana keeps still more protracted fasts, is allowed to accept only one kind of drink: hot pure water. It must contain no boiled rice. A monk who abstains from food altogether, is allowed to accept only one kind of drink: pure hot water. It must contain no boiled rice; it must be filtered, not unfiltered; it must be a limited quantity, not an unlimited one; it must be sufficient, not insufficient. (25)

10 A monk who during the Paryushana restricts himself to a certain number of donations, is allowed to accept (e. g.) five donations of food, and five of drink; or four of food, and five of drink; or five of food, and four of drink. He may accept one donation of salt for seasoning his meat. He should rest content for that day with the dinner he has brought together, and is not allowed a second time to frequent the abodes of householders for the sake of collecting alms. (26) During the Paryushana monks or nuns who restrict their visits to certain houses may go to a place where rice is cooked, if it is the seventh house from that where they are lodged. According to some, the lodging is included in the seven houses which such a mendicant must pass before he may participate in the festive entertainment; but according to others, it is not included in those seven houses. (27)

11 During the Paryushana a monk who collects alms in the hollow of his hand, is not allowed to frequent the abodes of householders, &c., if rain, even in the form of a fine spray, falls down. (28) During the Paryushana a monk who collects alms in the hollow of his hand, is not allowed to stay anywhere except in a house after having accepted alms, for it might begin to rain. But he should eat a part, and put back the rest (if it then begins to rain), covering his hand with the other hand, and laying it on his bosom or hiding it under his armpit; then he should go to well-covered (places), to a cave or the foot of a tree, where no water or drops of water or spray of water falls in his hand. (29)

12 During the Paryushana a monk who collects alms in the hollow of his hand, is not allowed to collect alms if rain, even in the form of a fine spray, falls down. (30)

13 During the Paryushana a monk who uses an alms-bowl is not allowed to frequent the abodes of householders for the sake of collecting alms if it rains fast, but he is allowed to do so if it rains but little; but they must wear then an under and upper garment. (31) During the Paryushana, a monk who has entered the abode of a householder while there are single showers of rain, is allowed (when the rain ceases for a moment) to stand under a grove, or in his residence, or in the assembling-hall of the village, or at the foot of a tree. (32) If before his arrival a dish of rice was being cooked, and after it a dish of pulse was begun to be cooked, he is allowed to accept of the dish of rice, but not of the dish of pulse. (33) But if before his arrival a dish of pulse was being cooked, and after it a dish of rice was begun to be cooked, he is allowed to accept of the dish of pulse, but not of the dish of rice. (34) If both dishes were begun to be cooked before his arrival, he is allowed to accept of both. If both dishes were begun to be cooked after his arrival, he is not allowed to accept of either. He is allowed to accept of what was prepared before his arrival; he is not allowed to accept of what was prepared after his arrival. (35) During the Paryushana, &c. (see § 32, down to) tree; he is not allowed to pass there his time with the food he had collected before. But he should first eat and drink his pure (food and drink), then rub and clean his alms-bowl, and, putting his things together, he should, while the sun has not yet set, go to the place where he is lodged; but he is not allowed to pass the night in the former place. (36) During the Paryushana, &c. (see § 32, down to) tree. (37) It is not allowed that there at the same place should stand together one monk and one nun, nor one monk and two nuns, nor two monks and one nun, nor two monks and two nuns. But if there is a fifth person, a male or female novice, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. (38) During the Paryushana, &c. (see § 32, down to) tree. It is not allowed that there at the same place should stand together a monk and a lay woman, &c. (through the four cases as in § 38). But if there is a fifth person, a Sthavira or a Sthavira woman, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. The same rule applies to a nun and a layman. (39)

14 During the Paryushana monks or nuns are not allowed to accept food, drink, dainties, and spices for one who has not asked them, and whom they have not promised to do so. (40)

"Why has this been said, Sir?" "Because one who collects alms for another without being asked for it, might eat them or not, just as he lists." (41)

15 During the Paryushana monks or nuns are not allowed to take their meals as long as their body is wet or moist. (42)

"How has this been said, Sir?" "Seven places which retain the moisture have been declared: the hands, the lines in the hand, the nails, the top of the nails, the brows, the under lip, the upper lip." But when they perceive that the water on their body has dried up and the moisture is gone, then they are allowed to take their meals. (43)

16 There are these eight classes of small things which a mendicant ought diligently to perceive, observe, and inspect, viz. living beings, mildew, seeds, sprouts, flowers, eggs, layers, and moisture.

What is understood by the small living beings? The small living beings are declared to be of five kinds: black, blue, red, yellow, and white ones. There is an animalcule called Anuddhari, which when at rest and not moving is not easily seen by monks and nuns who have not yet reached perfection, which when not at rest but moving is easily seen by monks and nuns who have not yet reached perfection. Monks and nuns who have not yet reached perfection must diligently perceive, observe, and inspect this. Those are the small living beings. (44)

What is understood by small mildew? Small mildew has been declared to be of five kinds: black, blue, &c. There is a kind of small mildew which has the same colour as the substance on which it grows. Monks, nuns, &c. (see § 44, down to) inspect this. That is small mildew.

What is understood by small seeds? Small seeds are declared to be of five kinds: black, blue, &c. There is a kind of small seeds of the same colour as grain. Monks and nuns, &c. (see § 44, down to) inspect this. Those are the small seeds.

What is understood by small sprouts? Small sprouts are declared to be of five kinds: black, blue, &c. There is a kind of small sprouts of the same colour as earth. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small sprouts.

What is understood by small flowers? Small flowers are declared to be of five kinds: black, blue, &c. There is a kind of small flowers of the same colour as the tree (on which they grow). Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small flowers.

What is understood by small eggs? Small eggs are declared to be of five kinds: eggs of biting insects, of spiders, of ants, of lizards (or wasps), and of chameleons. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small eggs.

What is understood by small caves or lairs? Small caves or lairs are declared to be of five kinds: lairs of animals of the asinine kind, chasms, holes, cavities widening below like the stem of a palm tree, and wasps' nests. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small caves or lairs.

What is understood by small moisture? Small moisture is declared to be of five kinds: dew, hoar-frost, fog, hailstones, and damps. Monks and nuns, &c. (see § 44, down to) inspect this. That is small moisture. (45)

17 During the Paryushana a monk might wish to frequent the abodes of householders for the sake of collecting alms. He is not allowed to go without asking leave of the teacher, or sub-teacher, or religious guide, or Sthavira, or head of the group, or leader of the group, or founder of the group, or whom else he regards as his superior; he is allowed to go after having asked leave of one of these persons (in this way): "I want with your permission to frequent the abodes of householders for the sake of collecting alms." If he (the superior) grants permission, one is allowed to go; if not, one is not allowed to go.

"Why has this been said, Sir?" "The teacher knows how to make good what has been done wrong." (46) The same rule applies concerning the visits to places of prayer and leaving the house for easing nature, or any other business, also the wandering from village to village. (47)

18 During the Paryushana a monk might wish to take some medicine; he is not allowed to take it without asking leave of the teacher, &c. (see § 47, down to) founder of the group; but he is allowed to take it after having asked leave of one of these persons (in this way): "I want, Sir, with your permission to take some medicine," viz. so much or so often. If he, &c. (see § 46, down to) wrong. (48) The same rule applies if a monk wants to undergo some medical cure. (49) Also if he wants to do some exalted penance. (50) Also if he intends, after the last mortification of the flesh which is to end in death, to wait for his last hour without desiring it, in total abstinence from food and drink or in remaining motionless; also if he wants to go out or to enter, to eat food, &c., to ease nature, to learn his daily lesson, to keep vigils—he is not allowed to do it without asking leave. (51)

19 If during the Paryushana a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed without asking one or many persons to frequent the abodes of householders for the sake of collecting alms, to eat food, &c., to visit places of prayer or leave the house for easing nature, to learn his daily lesson, to lie down with outstretched limbs or stand in some posture. If there is somebody near, one or many persons, then he should say: "Sir, please mind this (robe, &c.) while I frequent the abodes of householders, &c. (see above, down to) posture." If that person promises to do it, then he (the monk) is allowed to go; if he does not promise it, then he is not allowed to go. (52)

20 During the Paryushana monks or nuns are not allowed to be without their proper bed or bench. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficiently fastened, without a fixed place, and never exposed to the sun, and who is not circumspect in what he does, nor accustomed to inspect and clean the things of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54)

21 During the Paryushana monks or nuns must always inspect three spots where to ease nature; not so in the summer and winter, as in the rainy season. "Why has this been said, Sir?" "For in the rainy season living beings, grass, seeds, mildew, and sprouts frequently come forth." (55)

22 During the Paryushana monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. (56) Monks and nuns, who wear after the Paryushana their hair as short as that of a cow, are not allowed to do so during the Paryushana after that night (of the fifth Bhadrapada); but a monk should shave his head or pluck out his hair. Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season.

23 During the Paryushana monks or nuns should not use harsh words after the commencement of the Paryushana; if they do, they should be warned: "Reverend brother (or sister), you speak unmannerly." One who (nevertheless) uses harsh words after the commencement of the Paryushana, should be excluded from the community. (58)

24 If, during the Paryushana, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be appeased, and converse without restraint. For him who is appeased, there will be success (in control); for him who is not appeased, there will be no success; therefore one should appease one's self. "Why has this been said, Sir?" "Peace is the essence of monastic life." (59)

25 During the Paryushana monks or nuns should have three lodging-places; (two) for occasional use, which must be inspected; one for constant use, which must be swept. (60)

26 During the Paryushana monks or nuns should give notice of the direction or intermediate direction in which they intend to go forth for the sake of begging alms. "Why has this been said, Sir?" "During the Paryushana the reverend monks frequently undertake austerities; an ascetic becoming weak and exhausted might swoon or fall down. (In case of such an accident the remaining) reverend monks will undertake their search in that direction or intermediate direction (which the ascetic had named them)." (61)

27 During the Paryushana monks or nuns are not allowed to travel farther than four or five Yojanas and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night. (62)

Of those Nirgrantha monks who follow, &c. (see Acharanga Sutra II, 15, v end, down to) these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see § 124, down to) be freed from all pains, by the mercy of God, after the resurrection and the judgement; none will be lost whom God has saved. (63)

In that period, in that age the Venerable Messenger Mahavira, in the town of Rajagriha, in the Chaitya Gunashilaka, surrounded by many monks and nuns, by many men and women of the laity, by many angels, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushanakalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning.

Thus I say. (64)

End of the Rules for Yatis.

End of the Kalpa Sutra.