________________
296
S. B. DEO one, regarding her voice or way of treating the child, etc. were allowed to a monk.493
(ü) Dūtī (dūi):
Getting food by acting as a messenger or go-between.494 (ii) Nimitta:
Obtaining food by foretelling happenings, and by reading omens and bodily signs.495
(iv). Ājāva :
Acquiring food on the strength of one's caste, family, or art, etc.
Such practices as praising the qualities of that caste to which the donor belonged, or indicating one's own caste or kula, or suggesting one's qualifications as a wrestler, or showing one's skill in ploughing, etc, in order to obtain food, were disallowed to the monk.196
(v) Vanipaka (vaņāmaga):
The monk was not allowed to accept food by posing as a beggar or as a heretic. He was not permitted to obtain eatables by pretending to be a Buddhist among the Buddhists and as a Brāhmana among the Brahmanas, or by praising heretical practices.497
(vi) Cikitsā (tigiccha):
No activity pertaining to medicine or diagnosis was to be resorted to by a monk in order to acquire food. He was not to advise a person to go to the doctor or prescribe a medicine or examine the patient himself.
The business as a doctor was said to act both ways in the case of the monk. If cured, the patient sometimes proved to be the cause of the breaking up of self-control of the monk, like the tiger who killed the physician after getting cured by his medicine. If the patient took a worse turn then
493. Ibid., 410-27: Story of the monk Datta who accepted 'modakas' by pacifying the crying child.
494. Ibid., 428-34.
495. Ibid., 435-36 : Story of a monk who reported the arrival of her husband to a lady, and told her bodily marks to her husband. The latter got wild and the monk was in trouble.
496. Ibid., 437-42. 497. Ibid., 443-55.
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