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whom she had sent, she remarks : "I haven't even time to die. How would I have time for a man ?"
If these measures are not sufficient to appease the monk's desires, he gives in to them,
He moves into special quarters in company with the elders who have enjoyed the pleasures of this worldi. It is hoped that in this way, at one time or another, he will succeed in taking hold of himself 2.
It will not have been forgotten that this cure is prescribed for the monk who has never abandoned his zeal (yatana). Thus his vagaries are regulated. He avoids women who, in religion, could be taken for his rela. tives : his pupils; those he has ordained; those who are as it were of the same region and of the same birth (sa-deśā samāna-dosa-jāti-sispini svahastadikṣita); those who are in some sense his sisters (that is to say, widows or young women of an ordinary family who belong to the same religious group (kula, gana, samglia, Bh 3, 247) (supra 101).
During the first cure, the bhikkhu does not leave his companions and keeps wearing bis (religious) paraphernalia (sya-lingena). Since love affairs of the first of the types described earlier are categorically forbidden, there remain only those which in the second type are considered tolerable, He conceals these affairs in a deserted house or temple (T IV' 54a 2f.). If he returns to his senses and promises not to repeat his sin, he is subjected to four "heavy" months of the sixth atonements.
p. 103
If his lust is not assuaged, he recommences the cycle described earlier, of fasts, service, etc.; and if this is of no avail, he goes to find a woman once more, but this time in accordance with the fourth of the categories we have discussedd.
Thus he will go into another "country" in order to spare his own the shames. There he takes off his habit - and therefore his religious paraphernalia – abandons his baggage and presents himself as a laymans. However, 1. asthānc vesyā-pāļake sthaviraih salia vasatim grhņāti ...; upabhukta-bhogasthavirais faik
sahitah .... ? IV' 526 5; 53b 11. 2. dusya-palasa-patrantaritam ekam dyalı trin vārān hastakarma karoti, T IV' 526 8.
krtrimāyā(m) tiryag-yonāy acittayam maithuna-karma ekam dvan frin varan karoti tarha 'py anupasantau kętrimāyam nianuşya-yonan ... ? ibid. 54a 1 ff.
manuşya-yonāv acittāyām tathā py atishati sacitte ... ibid 526 8. 3. śuddhasyöpaśānta-vedasyakaraņāya upasthitas yabhyutthitasya .., ibid, 54a 4. 4. parvoktena vidhina, dvitiya-vāram api stri-sevā'nantaram blūyo nirvikrtik'ādike vidhau
kyte yadi nopasāmyati vedas, tatra para-desam gantayyam (ad Bh 3, 262). 5. sa sāpek şal svadesa-pariharanártham para-desam vrajati, Ţ IV 56a 7. . 6. galvā anya-desam ... linga-vivekam kylvā ātmīyam ācāra-blandam samastam api kva cin
niksipanya-ligam va grla-lingam va htvã ... T IV 57b 4 8.
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