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Acaranga 11
55 3. Section 3 takes up the problem of evacuation and urination
(uccaraprasrava) 4. Section 4 takes up the problem of greed for pleasing sounds
(sabda) 5. Section 5 takes up the problem of greed for pleasing forms (rūpa) 6. Section 6 takes up the problem of one monk taking special care
of another's body (parakriya) 7. Section 7 takes up the problem of two monks taking special care
of each other's body (anyonyakriya)
It can easily be seen that chapter 1 becomes still more systematic if the last three sections are placed after the second. In any case, the first two and the last three sections consider a problem that was technicalized under the concept eşanāsamniti (= caution as regards procuring alms), section 3 a problem that was technicalized under the concept iryāsamiti (=caution as regards moving about), section 4 a problem that was technicalized under the concept bhaşāsamiti (=caution as regards employment of speech) (The fourth samiti uccāra prasravasamiti (=caution as regards evacuation and urination) is covered in chapter two, section 3, while the fifth samiii-viz. adañanikşe pasamiti (=caution as regards receiving and placing things) remains unrepresented in these chapters.) So logic demands that chapter I be studied by dividing it into 3 parts-viz.
(1) a part covering sections 1, 2, 5, 6, 7 and dealing with the problem
of procuring alms (2) a part covering 3 and dealing with the problem of moving about (3) a part covering section 4 and dealing with the problem of employ
ment of speech
What special contribution to this important treatment of monastic disciplinary problems is made by chapter 2 can be considered in the sequel.1
I. Tbe Problem of Procuring Alms
The Jaina monks -- for that matter all monks in ancient India - depended for their livelihood' on alms collected from the public at large. It was therefore but natural for them to be very particular about seeing to it that the alms collected by them were proper in their make-up and were properly procured. Injunctions and prohibitions pertaining to the matter must have begun accumulating soon enough. Good many of them are found collected in Kalpa, some also in Vya vahāra, while Nistha has them in a large number. But in these texts they are scattered in the midst of injunctions and prohibitions of all sorts. The merit of
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