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they are even avoided ( § 148). An expression for the layman taken from the ethics ( $ 168) is desa-viraya, i.e. "he who observes but part of the main regulations" (Bhattap. 29, 34; Āurap. 7; Caus. 57) as opposed to the savva-v., the monk.
Thān. 242b says that a layman may wave to and fro like a flag, that he may either offer resistance like a picket or else be provocative like a thorn-bush (khara-kantaya), while on the other hand he may reflect the picture like a mirror. All this certainly goes back to his attitudes taken towards the wishes or the instructions on the part of either the monk or the nun. He is bound to grant them shelter, food, equipment and, in certain cases, to nurse them (comp. Uvās. 58 where, at the same time, it is emphasized that monks and nuns should obscrve a reserved attitude towards heretics and profane persons), and this certainly explains why, in the passage quoted, he is compared with father and mother, brother, friend or wife (savatli). For the hospitable welcome of a monk comp. Vivāgas. 2, 1. The moral value of giving alms is demonstrated by Viy. 289a, 373a. Nothing, however, is said in the Canon regarding the services rendered by a layman for the general welfare, i.e. nothing regarding the foundation of local meetingand rest-houscs resembling the dharma-śālā and upāśraya of our days, let alone temples or Jına statues ( § 25). The scene of instruction—as a return made by the monks (Viy 141a), though also laymen among themselves ask for it (Viy 550a)is represented by the cerya. The layman approaches the teacher in simple clothing without having anything on him containing life, and he does so with concentration and with his hands uplifted for the anjalı from the moment he comes in sight of the teacher (Viy 137a, Uvav. 54).
The morality of the layman is involved in his vows to be treated in § 170. Horizontally expanded as it were, these obligations are projected into the vertical by the ladder of the the 11 uvāsaga-padımā (Dasā 6, Samay 19a) 2 1. damsana
1. The words samanorāsayassa samanorāsae (-ovassae) acchamānassa Vay. 2886 367as
58b 367a seem to speak of a layman who is staying at his own house.
2 See also HOERNLE Uvās footnotc 127, for which comp the
comm. vol I, p. 27ff.
