Jaina Sutras Part IJainismAccepted ScripturePrakritShareKalpa Sutra 5Hermann Jacobi / SBE vol. 22 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 22LanguageEnglishEspañol‹Acharanga Sutra 1Acharanga Sutra 2Acharanga Sutra 3Acharanga Sutra 4Acharanga Sutra 5Acharanga Sutra 6Acharanga Sutra 7Acharanga Sutra 8Acharanga Sutra 9Acharanga Sutra 10Acharanga Sutra 11Acharanga Sutra 12Acharanga Sutra 13Acharanga Sutra 14Acharanga Sutra 15Acharanga Sutra 16Acharanga Sutra 17Acharanga Sutra 18Acharanga Sutra 19Acharanga Sutra 20Acharanga Sutra 21Kalpa Sutra 1Kalpa Sutra 2Kalpa Sutra 3Kalpa Sutra 4Kalpa Sutra 5›Kalpa Sutra: Rules for YatisKalpa Sutra 5ListenPlay this chapter in spoken English.Save chapterListen to chapter1RULES FOR YATIS\ I. In that period, in that age the Venerable Ascetic Mahavira commenced the Pa^usan when a month and twenty nights of the rainy season had elapsed. ' Why has it been said that the Venerable Ascetic Mahavira commenced the Pa^^usan when a month and twenty nights of the rainy season had elapsed ?' (i) ' 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 fur- nished their houses, have rendered them comfort- able, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahavira com- menced the Pa^usan when a month and twenty nights of the rainy season had elapsed.' (2) As the Venerable Ascetic Mahavira commenced the Pa^^san when a month and twenty nights of the rainy season had elapsed, so the Ga;^adharas commenced the Pa^usan when a month and twenty nights of the rainy season had elapsed. (3) As the Ga;2adharas have done, so the disciples of the Ga;«adharas have done. (4) As they have done, ^ Samay('art. SO the Sthaviras have done. (5) As they have done, so do the Nirgrantha SramansiS of the present time. (6) As they do, so our masters, teachers, &:c. do. 2(7) As they do, so do we commence the Pa^usan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Pa^^usan earlier, but not after that time. (8) 2. Monks or nuns during the Pa^c^san are allowed to regard their residence as extending a Yo^ana and a Kroi-a all around, and to live there for a moderate time. (9) 3. During the Pa^^^isan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yo^ana and a Kroi^a (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 Yo^ana and a Kro^a. (11) But if the river is like the Eravati near Kunsla, 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 Yo^ana and a Kro^a. (12) But where that is impossible, it is not allowed to travel for a Yq^ana and a Kro^a. (13) 4. During the Pa^^usan the A/^arya will say, 'Give, Sir!' Then he is allowed to give (food to a sick brother), but not to accept himself (14) If the Aiarya says, 'Accept, Sir!' then he is allowed to accept (food), but not to give. (15) If the A/^arya says, ' Give, Sir! accept. Sir!' then the patient is allowed to give and to accept (food). (16) 5. 3Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Pa^i^usan frequently to take the following nine drinks : milk, 298 KALPA SUTRA. thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17) 6. During the Pa^^san a collector of alms might ask (the A/^arya), ' Sir, is (anything of the just-men- tioned articles) required for the sick man ?' he (the A/('arya) says, 'Yes, it is.' Then (the sick man) should be asked, ' How much do you require ?' The A/tarya 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. 4In householders' families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Pa^usan, 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 Pa^^usan a monk eats only one meal a day, and should at one fixed ^ time frequent the abodes of householders for the sake of collecting ^ I.e. after the sutra and artha paurushis or the religious instruction in the morning. alms, except when he does services for the A/C-arya, the teacher, an ascetic, or a sick man, Hkewise if he or she be a novice who has not yet the marks of ripe age\ (20) To a monk who during the Pa^^san eats only one meal on every second day, the follow- ing 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 Pa^^usan eats on every third day, is allowed twice to frequent the abodes of householders for the sake of collecting alms. 5(22) A monk who during the Pa^^san eats one meal on every fourth day, is allowed three times to frequent the abodes of house- holders 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 house- holders for the sake of collecting alms. (24) 9. A monk who during the Pa^usan eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Pa^^^san 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 ^ I. e. on whose belly, armpits, lips, &c. hair has not yet grown. The last part is also explained : except an A-^arya, teacher, ascetic, sick monk, and novice. ^ PiMa is the reading of the commentaries. ^ Cf. A/^arahga Sutra 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 ^OO KALPA sOtRA. O 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 Paj^san 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. 6A monk who during the Pa^^usan 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 ab- stains 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 Pa^^usan 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 dona- tion of salt for seasoning his meat^ He should second, water with which squeezed leaves, &c. are sprinkled ; the third, water used for washing threshed and winnowed rice ^ AMranga Sutra II, i, 7, § 8. The first is water used for washing sesamum, or, in Maharash/ra, husked sesamum ; the second, water used for washing rice, &c. (vrihyadi) ; the third, water used for washing barley. ^ 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. ^ Datti. The commentator does not explain this word. 7It seems to denote the quantity of food or drink which is given by one man. * The one donation of salt is meant to make up the five donations to which the monk confines himself. But he should not reckon RULES FOR YATIS. 3OI 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 Pa^usan 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 entertain- ment ; but according to others, it is not included in those seven houses. (27) 1 1 . During the Pa^usan 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 Pa^usan 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^; 8then 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 FaggMssLn a monk who collects the donations of food above the fixed number as donations of drink if the latter have not yet reached the fixed number. ^ Sa.n1kh3.di, the word which, in the AMrahga Sutra II, i, 2, &c., we have translated ' festive entertainment.' ^ Rain is here and in the sequel called rain-body, i. e. rain-drops considered as containing life, apkaya. ^ To render kaksha. 302 KALPA SUTRA. 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 Pa^^;^isan 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 Pa^usan, 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. 9(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 Paj^usan, &c. (see § 32, down to) tree ; he is not allowed to pass there his time with the food he had collected be- fore. But he should first eat and drink his pure (food and drink), then rub and clean his alms-bowl. ^ Vika/agrz'ha. 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. {2,6) During the Pa|^usan, &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. 10But 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 Pa^^^isan, &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 Sthavira, 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 Pa^^usan 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 Pa^^san 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.' 504 KALPA s{)TRA. 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. 11There are these eis^ht classes of small thino-s 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 perfec- tion. Monks and nuns v/ho 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 mildev/ 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 live 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. 12There is a kind of small sprouts of ^ Ka7zika. 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, ^ \Jdda.msa., mosquitoes, gadflies, bugs. ^ Halika, explained by grzliakokila, which I take to mean the same as grzhagolika, a kind of lizard ; and vrahmam, a kind of wasps, ditto, of lizards. 13* Hallohaliya, which is declared by the commentator to be synonymous w-ith ahilo^^i, sara^i, and kakkiw^i. Of these words only sara^fi is known ; for it seems to be the same with Sanskrit sara/a or saraAi, ' chameleon, lizard,' and IMarathi sara/a, ' hedge- lizard.' " Hima/^ styanodaka^. [22] X 306 KALPA SUTRA &c. (see § 44, down to) inspect this. That is small moisture. (45) 17. During the Pa^^usan^ 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 reli- gious guide, or Sthavira, or head of the Ga/za, or Ga;^adhara, or founder of the Ga;^a, 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 fre- quent the abodes of householders for the sake of collecting alms.' If he (the superior) grants per- mission, 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 Pa^^usan a monk might wish to take some medicine ; 14he is not allowed to take it without asking leave of the teacher, &c. (see § 47, down to) founder of the Ga;2a ; but he is allowed to take it after having asked leave of one of these persons (in this way) : ' I want. Sir, with your per- mission to take some medicine,' viz. so much or so often. If he, &c. (see § 46, down to) wrong. (48) ^ The whole of the seventeenth rule holds good not only for the rainy season, but also for the rest of the year (n'tubaddhakala). 2 Viharabhumi and vi^arabhumi, which in the A/^arafiga Sutra I have, according to the explanation of the commentary, translated ' places for study and religious practices.' 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. 15If during the Pa^usan a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed with- out 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 house- holders, &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 Pa^usan 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 ^ The commentator translates pi/^a, ' stool,' and phalaka, 'bench ; ' they are of course not the property of the mendicant, but only temporally reserved for his use. X 2 508 KALPA SiOtRA. who is not circumspect in what he does, nor accus- tomed to inspect and clean the things of his use, will find it difficult to exercise control; 16(53) but on the contrary, control will be easy to him. (54) 21. During the Pa^usan 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 Pa^usan 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 Pa^usan their hair as short as that of a cow, are not allowed to do so during the Pa^usan 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 Stha- viras during the rainy season^. ^ After these words the text has pakkhiya arovawa, which is explained in two ways : i. every half-month the tied strings on the bed should be untied and inspected ; the same should be done with wicker-work (Pdavaraka ; cf. Hindi daura, ' basket'); 2. every half- month prayaj/('ilta should be made. The commentator Samaya- sundara says that these words are not connected with the preceding and following ones ; their import (paramartha) should be learned from a well-instructed brother (gitartha). 17I think that pakkhiya is not connected with paksha, 'half-month,' but with kejapaksha, '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 (arya) has been given. * The last words are variously interpreted by the commentators. 23. During the Pa^^usan monks or nuns should not use harsh words after the commencement of the Pa^usan ; If they do, they should be warned : ' Reverend brother (or sister), you speak unman- nerly.' One who (nevertheless) uses harsh words after the commencement of the Pa^-'^usan, should be excluded from the community. (58) 24. If, during the Pa^^usan, 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 ap- peased, 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 suc- cess; therefore one should appease one's self. 'Why has this been said, Sir?' ' Peace is the essence of monachism.' (59) 25. During the Pa^^msan monks or nuns should have three lodging-places ; 18(two) for occasional use, 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 G'mdi- kappa ; if taken in this sense, the whole passage is made out to mean that even one who, because of sickness of his scalp, is dis- pensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavira- kalpikas. According to the interpretation I have followed the words Sdirnvd^kkhdiTie va therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakal- pikas, but not exclusively (va), as some apply to G^inakalpikas also. The phrase saOTva-^X'/^ariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. ^ According to the commentary, they should ask each other the meaning of the Sutras. which must be inspected ; one for constant use, which must be swept ^ (60) 26. During the Paj^isan 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 Pa^usan the reverend monks frequently undertake austerities ; an ascetic becoming weak and exhausted might swoon or fall down. 19(In case of such an accident the remaining) reverend monks will under- take their search in that direction or intermediate direction (which the ascetic had named them). (61) 27. During the Pa^^usan monks or nuns are not allowed to travel farther than four or five Yo^anas^, 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 A/I'arariga 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 in that same life, some in the next life, some in the third birth ; ^ I deviate from the interpretation of the commentators, who give veuvviya (or veuZ/iya v. 1.), which I have rendered ' for occasional use,' the sense of ' repeatedly.' But as they give sai^^iya 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 Upajraya 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 Upajrayas must be daily inspected, lest somebody else occupy them, and be swept every third day. 20^ And this only in case of need, to fetch medicine, &c. In ordinary cases the third rule applies. RULES FOR YATIS. 3II none will have to undergo more than seven or eight births. (63) In that period, in that age the Venerable Ascetic Mahavira, in the town of Ra^agrzha, in the A'aitya Gu;2ai-ilaka, 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 Paryusha;zakalpa 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 StJtra. ‹Previous chapterKalpa Sutra 4Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1884 English translation