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[Second lecture (uddesaya, 耻诲诲别艣补办补): Begging for a couch (蝉别驳驳腻)]

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鈥檚-rest, or study^[1]. (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, I, I, 搂 1i).

The same holds good if there be instead of a fellow-ascetic many 艢谤补尘补峁嘺蝉 and Br膩hma峁嘺s, 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, 搂 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 Kevalin says: This is the reason: Making secretions he might stumble or fall; stumbling or falling he might hurt his hand, &c. (II, I, 7, 搂 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鈥檚 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鈥檚 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鈥檚 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^[2], attack or beat each other. Then the mendicant might direct his mind to approval or dislike.: 鈥楲et them bully each other!鈥� or, 鈥楲et them not bully each other!鈥� &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-body. Then the mendicant might direct his mind to approval or dislike: Let them kindle or light or extinguish a fire-body;鈥� or, 鈥橪et 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鈥檚 earrings or girdle or jewels or pearls or gold and silver^[3] 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: 鈥楲et her be thus;鈥� or, 鈥楲et her not be thus.鈥� 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鈥檚 wives, daughters, daughters-in-law, nurses, slave-girls or servant-girls might say: 鈥楾hese reverend 艢谤补尘补峁嘺蝉, &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 heavenly beauty.鈥� 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)

Footnotes and references:

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[1]:

Tahappag膩re uvassae no 峁環膩峁嘺峁� v膩 sejja峁� vi nis墨hiya峁� v膩 cetejj膩. 峁琱膩峁嘺 = 蝉迟丑腻苍补 is explained 办腻测辞迟蝉补谤驳补; sejj膩 = 艣补测测腻, sa峁僺t膩raka; nis墨hiy膩 = ni艣墨thik膩, 蝉惫腻诲丑测腻测补; cetejj膩 = cintayet. The last word is elsewhere translated dady膩t.

[2]:

Vaha峁僼i. The Guzerati translation renders it nirbha峁僣he, which is derived from Sanskrit nirbharts.

[3]:

Hira峁囜箛e suva峁囜箛e. The commentators explain these two words, which are synonyms in the later language, as 'raw and wrought gold, or coined gold.' I translate 'gold and silver,' because the distinction of the commentators seems rather farfetched, and because silver would be missed in enumerations like the present one.