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Sacred Books of the East, vol. 22: Gaina Sutras Part I, translated by Hermann Jacobi [1884], at sacred-texts.com
When he has eaten or drunk at a festive entertainment, he might vomit (what he has eaten), or not well digest it; or some other bad disease or sickness might befall him. (1)
The Kevalin says this is the reason:
A mendicant, having drunk various liquors, together with the householder or his wife, monks or nuns, might not find the (promised) resting-place on leaving the scene of entertainment and looking
out for it; or in the resting-place he may get into mixed company; in the absence of his mind or in his drunkenness he may lust after a woman or a eunuch; approaching the mendicant (they will say): O long-lived Sramana! (let us meet) in the garden, or in the sleeping-place, in the night or in the twilight.' Luring him thus by his sensuality (she says): Let us proceed to enjoy the pleasures of love.' He might go to her, though he knows that it should not be done.
These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2)
A monk or a nun, hearing or being told of some festivity, might hasten there, rejoicing inwardly: 'There will be an entertainment, sure enough!' It is impossible to get there from other families alms which are acceptable and given out of respect for the cloth 1, and to eat the meal. As this would lead to sin, they should not do it 2. But they should enter there, and getting from other families their alms, should eat their meal. (3)
A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, § 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore: When a man goes to
a much-frequented and vulgar entertainment somebody's foot treads on his foot, somebody's hand moves his hand, somebody's bowl clashes against his bowl, somebody's head comes in collision with his head, somebody's body pushes his body, or somebody beats him with a stick or a bone or a fist or a clod, or sprinkles him with cold water, or covers him with dust; or he eats unacceptable food, or he receives what should be given to others. Therefore should a well-controlled Nirgrantha not resolve to go to a much-frequented and vulgar entertainment to partake of it. (4)
A monk or a nun on a begging-tour should not accept such food, &c,, about the acceptability or unacceptability of which his (or her) mind has some doubts or misgivings for such food, &c. (5)
When a monk or a nun wishes to enter the abode of a householder, they should do so with the complete outfit 1. (6)
A monk or a nun entering or leaving the out-of-door places for religious practices or study, should do so with the complete outfit. (7)
A monk or a nun wandering from village to village should do so with the complete outfit 2. (8)
A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is
coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9)
A monk or a nun on a begging-tour should not accept food, &c., in the houses of Kshatriyas, kings, messengers, and relations of kings, whether they are inside or outside, or invite them; for such food, &c., is impure and unacceptable. Thus I say. (10)
95:1 Esiyam vesiyam. The latter word is explained by ragoharanâdiveshâl labdham, what one gets for the sake of one's apparel, the broom, &c.
95:2 Mâitthânam samphâse, no evam kareggâ, i.e. mâtristhânam samspriset, na evam kuryât: mâtristhâna is somewhere explained karmopadânasthâna.
96:1 See I, 7, 4, note 1.
96:2 These Sûtras are perfectly analogous with §§ 7, 8 of the first lesson.