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DOCTRINE OF THE JAIN AS is good for those that have the dhamma; all others should rather apply themselves to sleeping (sullalla), since in this state--as well as in that of weakness and sloth-they will do nothing bad. The life of the pious layman cqually includes wakefulness as is demonstrated by thc cpisode with Sankha (Viy. 552b). His wakefulness (sudahkhu-zāgara) gocs together with that of the monk (abuddha-j) and of the Arhat (buddha-;.).
$153. The third porisi of the day is rcscrved to thcmonk's round for collecting food and drink (bhikkhājariza). It docs not take placc-nor do rounds for other purposes-in casc of heavy rainfall, fog, or dust-wind or when insects arc swarming (Āyār. II 54, 25), just as it may be dispcnscd with if certain reasons ask for doing so (Utt. 26, 35). For his round the monk is allowed a range (oggaha) of 13 joy. in radius, though in the rainy season this range will be limited by a larger river (K. 3, 35; Pajj. 9-13). What of alms he receives must be consumed within joy (K 4, 11;Vıy. 291b-Nis. 12, 30: comp Utt. 26, 36). Newly occupied villages, cspccially such where metal is being hammered, must bc shunned (Nis. 5, 34). Only respectable houses in contrast to the thavana-hula (Nis. 4, 22) may be visited (Āyār. II 51, 26). As to the order in which these visits have to succeed one anothcr thcrc arc 6-8 different methods, accordingly the way may be chosen by cither walking it in a quadrangle, in a zigzag line or in a spiral, ctc. (Disā 7,1 4. Thān. 365b; Utt. 30, 19. 26). But the monk may just as well go from house to housc, and thanks to such a gharasamudāna Viy. 139a) he may receive a samudāniya (or sām.) pindavāya (Āyār. II 53, 26. 29; Uvas. 77). He is obliged to display a modest behaviour and to give procedence to other receivers (Āyār II 57, 25, 52, 10), in Mahāvira's praxis even to animals3 (Āyār. I 44, 8ff). Once turned away from the door he may not return there for a second time (Nos. 3, 13).
I The word of vir-pantha occurring only in Vıy. 495b cqually seems to refer to the round for alms as a way going forwards and backwards like that of a wave.
2. For an explanation scc HOERNLE's ann. 146. But his spelling of samuddänya is unacceptable.
3. Comp also the sāna-vanimaga Thān. 341 b.
