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Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
1. In that period, in that age the Venerable Ascetic Mahâvîra commenced the Paggusan when a month and twenty nights of the rainy season had elapsed.
Why has it been said that the Venerable Ascetic Mahâvîra commenced the Paggusan when a month and twenty nights of the rainy season had elapsed?' (1)
'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 Ascetic Mahâvîra commenced the Paggusan when a month and twenty nights of the rainy season had elapsed.' (2)
As the Venerable Ascetic Mahâvîra commenced the Paggusan when a month and twenty nights of the rainy season had elapsed, so the Ganadharas commenced the Paggusan when a month and twenty nights of the rainy season had elapsed. (3) As the Ganadharas have done, so the disciples of the Ganadharas have done. (4) As they have done,
so the Sthaviras have done. (5) As they have done, so do the Nirgrantha Sramanas of the present time. (6)
As they do, so our masters, teachers, &c. do. (7) As they do, so do we commence the Paggusan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Paggusan earlier, but not after that time. (8)
2. Monks or nuns during the Paggusan are allowed to regard their residence as extending a Yogana and a Krosa all around, and to live there for a moderate time. (9)
3. During the Paggusan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yogana and a Krosa (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 Yogana and a Krosa. (11) But if the river is like the Erâvatî near Kunâlâ, 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 Yogana and a Krosa. (12) But where that is impossible, it is not allowed to travel for a Yogana and a Krosa. (13)
4. During the Paggusan the Âkârya will say, 'Give, Sir!' Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the Âkârya says, 'Accept, Sir!' then he is allowed to accept (food), but not to give. (15) If the Âkârya 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 Paggusan frequently to take the following nine drinks: milk,
thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17)
6. During the Paggusan a collector of alms might ask (the Âkârya), 'Sir, is (anything of the just-mentioned articles) required for the sick man?' he (the Âkârya) says, 'Yes, it is.' Then (the sick man) should be asked, 'How much do you require?' The Âkârya 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 adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Paggusan, 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 Paggusan a monk eats only one meal a day, and should at one fixed 1 time frequent the abodes of householders for the sake of collecting
alms, except when he does services for the Âkârya, 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 1. (20) To a monk who during the Paggusan eats only one meal on every second day, the following special rule applies. Having gone out in the morning, he should eat and drink 2 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 Paggusan 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 Paggusan 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 Paggusan eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Paggusan eats one meal on every second day, is allowed to accept three kinds of drinks: water used for watering flour, sesamum, or rice 3. 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 1. A monk who during the Paggusan 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 Paggusan keeps still more protracted fasts, is allowed to accept only one kind of drink: hot pure water. It must contain no boiled rice 2. 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 Paggusan restricts himself to a certain number of donations 3, 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 4. 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 Paggusan monks or nuns who restrict their visits to certain houses may go to a place where rice is cooked 1, 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 Paggusan a monk who collects alms in the hollow of his hand, is not allowed to frequent the abodes of householders, &c., if rain 2, even in the form of a fine spray, falls down. (28) During the Paggusan 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 3; 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 Paggusan 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 Paggusan 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 Paggusan, 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 1, 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 Paggusan, &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 Paggusan, &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 Paggusan, &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 § 28). But if there is a fifth person, a Sthavira or a Sthavirâ, 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 Paggusan 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 Paggusan 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.'
[paragraph continues] 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 Anuddharî, 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 1. 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 1, of spiders, of ants, of lizards (or wasps) 2, and of chameleons 3. 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, hoarfrost 4, fog, hailstones, and damps. Monks and nuns,
[paragraph continues] &c. (see § 44, down to) inspect this. That is small moisture. (45)
17. During the Paggusan 1 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 Gana, or Ganadhara, or founder of the Gana, 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 temples and leaving the house for easing nature 2, or any other business, also the wandering from village to village. (47)
18. During the Paggusan 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 Gana; 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)
[paragraph continues] 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 religious vigils--he is not allowed to do it without asking leave. (51)
19. If during the Paggusan 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 temples 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 Paggusan monks or nuns are not allowed to be without their proper bed or bench 1. 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 Paggusan 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 Paggusan 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 Paggusan their hair as short as that of a cow, are not allowed to do so during the Paggusan after that night (of the fifth Bhâdrapada); but a monk should shave his head or pluck out his hair 1. 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 2.
23. During the Paggusan monks or nuns should not use harsh words after the commencement of the Paggusan; 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 Paggusan, should be excluded from the community. (58)
24. If, during the Paggusan, 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 1. 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 monachism.' (59)
25. During the Paggusan monks or nuns should have three lodging-places; (two) for occasional use,
which must be inspected; one for constant use, which must be swept 1. (60)
26. During the Paggusan 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 Paggusan 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 Paggusan monks or nuns are not allowed to travel farther than four or five Yoganas 2, 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 Âkârâṅga Sûtra 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 in that same life, some in the next life, some in the third birth;
none will have to undergo more than seven or eight births. (63)
In that period, in that age the Venerable Ascetic Mahâvîra, in the town of Râgagriha, in the Kaitya Gunasilaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushanâkalpa 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)
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End of the Rules for Yatis.
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End of the Kalpa Sûtra.
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296:1 Sâmâkârî.
298:1 I.e. after the sûtra and artha paurushîs or the religious instruction in the morning.
299:1 I.e. on whose belly, armpits, lips, &c. hair has not yet grown. The last part is also explained: except an Âkârya, teacher, ascetic, sick monk, and novice.
299:2 Pikkâ is the reading of the commentaries.
299:3 Cf. Âkârâṅga Sûtra II, I, 7, § 7. The definitions given in our commentary are the following: the first is water mixed with flour, or water used for washing the hands after kneading flour; the p. 300 second, water with which squeezed leaves, &c. are sprinkled; the third, water used for washing threshed and winnowed rice (tandula).
300:1 Âkârâṅga Sûtra II, 1, 7, § 8. The first is water used for washing sesamum, or, in Mahârâshtra, husked sesamum; the second, water used for washing rice, &c. (vrîhyâdi); the third, water used for washing barley.
300:2 The commentator says that the body of monks who fast longer than four days is usually inhabited by a deity; this seems to denote, in our language, mental derangement as a consequence of starving oneself.
300:3 Datti. The commentator does not explain this word. It seems to denote the quantity of food or drink which is given by one man.
300:4 The one donation of salt is meant to make up the five donations to which the monk confines himself. But he should not reckon p. 301 the donations of food above the fixed number as donations of drink if the latter have not yet reached the fixed number.
301:1 Samkhadi, the word which, in the Âkârâṅga Sûtra II, r, 2, &c., we have translated 'festive entertainment.'
301:2 Rain is here and in the sequel called rain-body, i.e. rain-drops considered as containing life, apkâya.
301:3 To render kaksha.
302:1 Vikatagriha.
304:1 Kanikâ.
305:1 Uddamsa, mosquitoes, gadflies, bugs.
305:2 Halikâ, explained by grihakokila, which I take to mean the same as grihagolikâ, a kind of lizard; and vrâhmanî, a kind of wasps, ditto, of lizards.
305:3 Hallohaliyâ, which is declared by the commentator to be synonymous with ahilodî, saradî, and kakkindî. Of these words only saradî is known; for it seems to be the same with Sanskrit sarata or saratu, 'chameleon, lizard,' and Marâthî sarata, 'hedge-lizard.'
305:4 Himah styânodakah.
306:1 The whole of the seventeenth rule holds good not only for the rainy season, but also for the rest of the year (ritubaddhakâla).
306:2 Vihârabhûmi and vikârabhûmi, which in the Âkârâṅga Sûtra I have, according to the explanation of the commentary, translated places for study and religious practices.'
307:1 The commentator translates pîtha, 'stool,' and phalaka, 'bench;' they are of course not the property of the mendicant, but only temporally reserved for his use.
308:1 After these words the text has pakkhiyâ ârovanâ, which is explained in two ways: 1. every half-month the tied strings on the bed should be untied and inspected; the same should be done with wicker-work (? davaraka; cf. Hindî daurâ, 'basket'); 2. every half-month prâyaskitta should be made. The commentator Samayasundara says that "these words are not connected with the preceding and following ones; their import (paramârtha) should be learned from a well-instructed brother (gîtârtha). I think that pakkhiyâ is not connected with paksha, 'half-month,' but with kesapaksha, 'braid of hair, tresses;' the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after one for monks (ârya) has been given.
308:2 The last words are variously interpreted by the commentators. p. 309 Therakappa is said to mean 'old monks,' for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Ginakappa; if taken in this sense, the whole passage is made out to mean that even one who, because of sickness of hiss scalp, is dispensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavirakalpikas. According to the interpretation I have followed the words samvakkharie vâ therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakalpikas, but not exclusively (vâ), as some apply to Ginakalpikas also. The phrase samvakkhariya therakappa occurs also at the beginning of § 62, and has there a similar meaning.
309:1 According to the commentary, they should ask each other the meaning of the Sûtras.
310:1 I deviate from the interpretation of the commentators, who give veuvviyâ (or veuttiyâ v. l.), which I have rendered for occasional use,' the sense of repeatedly.' But as they give sâiggiya the meaning 'used,' and as the practice justifies my translation, I am rather confident about the correctness of my conjecture. The practice, as related by the commentator, is this: The Upâsraya where the monks live must be swept in the morning, when the monks go out begging, at noon, and in the afternoon at the end of the third prahara; the other two Upâsrayas must be daily inspected, lest somebody else occupy them, and be swept every third day.
310:2 And this only in case of need, to fetch medicine, &c, In ordinary cases the third rule applies.