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 monk, he may carry
with him one bowl, not two.
A monk or a nun should not resolve to go farther than half a
Yogana 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, should
be repeated here, the fifth is that concerning many Sramanas and
A monk or a nun should not accept a bowl which the, layman has,
for the mendicant's sake, bought.
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
A monk or a nun should not accept bowls which contain a band of
the same precious materials.
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, the), may accept it, for it is pure
This is the first rule.
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. 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
This is the second rule.
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.
This is the third rule.
Now follows the fourth rule:
A monk or a nun may beg for a left-off bowl which no other
Sramana or Brahmana, guest, pauper, or beggar wants. If they beg
This is the fourth rule.
A monk or a nun having adopted one of these four rules should
not say we respect each other accordingly.
A householder may perhaps say to a mendicant begging in the
prescribed way: 'O long-lived Sramana! return after a month,'
(all as in the Lecture called Begging of Clothes).
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; or wash, wipe, or rub
it with perfumes; or 'wash it with cold or hot water'; or 'empty
it of the bulbs.'
The householder may say (to the mendicant)
'O long-lived Sramana! stay a while till they have cooked or
prepared our food, 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 which is adhakarmika; 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.
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 Kevalin 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, that he should closely inspect the interior of
All that has been said in the Lecture called Begging of Clothes
is mutatis mutandis to be repeated here. With oil, ghee, butter
This is the whole duty.
Thus I say.
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 Kevalin says: This is the reason: Living beings, seeds or
dust might fall into his bowl. Hence it has been said to the
mendicant, that he should after examining his alms-bowl, taking
out any living beings, circumspectly enter or leave the
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
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.
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.
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.
This is the whole duty. Thus I say.
End of the Sixth Lecture, called Begging for a Bowl.