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DOCTRINE OF THE JAINAS guided in the course of the following. Day and night are divided into four equal parts (forisi, porusī),1 their length changing according to the length of the day which, hence, has either 2, 3 or 4 paya. On days of rest and in the night the first and fourth porisē are for studying the sacred texts, the second is for meditating, whereas in the daytime the third is reserved to the monk's making his round for collecting alms and in the night to sleeping. Travelling is done in the first and second por of the day. Such is the ground-plan into which different duties of different kind are incorporated As to the confession of offences, if any, committed during the night, we shall deal with them in § 159. Apart from it the beginning of the day and the morning hours, comp Utt 26, 22 ff , arc devoted to examining both the utensils and one's own body, i c the monk most carefully examines (padılehai) if anything animate (in the broadest sense and, hence, including dust particles) adheres to them, and what is found he removes (pamajjar). This examination extends even to places where something was put off (comp K. 4, 11-13; 5, 11f, and as far as objects are concerned it is certainly not confined to those hours but is done at all times, especially so before using them (comp. Uvās 77; Viy. 139a). While the monk is very punctilious in carrying out all this, he takes no heed of physical culture. The regulations concerning the act of dejection referred to by Ayār II 10 cannot be counted among this point of the matter since they do not relate to the cleanliness of the performer, but to that of the locality. Acc. to Nis 3 4 6 11. 15. 17 the monk is forbidden both to oil and to wash his limbs, he must abstain from treating wounds or eczemae, nor is he allowed to rid himself of vermin, to cut either his nails or little hair, and to brush his teeth He may not even have these benefactions carried out on him by a fellow monk, let alone by a dissenter or any profane person, as little as he may carry them out on him So then, as indicated by Āyār. II 74, 13, the presence of a monk may be scarcely
1. Comp JACOBI ZDMG 74, 256 etc 2. Comp the nun Bhūyä Pupphacủl 77a and Utt 2, 3 f.
