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Sacred Books of the East, vol. 22: Gaina Sutras Part I, translated by Hermann Jacobi [1884], at sacred-texts.com
If, on board, the boatman should say to the mendicant, 'O long-lived Sramana! please, take this umbrella, pot, &c. (see II, 2, 3, § 2), hold these various dangerous instruments 1, let this boy or girl drink,' he should not comply with his request, but look on silently. (1)
If, on board, the boatman should say to another of the crew, 'O long-lived one! this Sramana is only a heavy load for the boat, take hold of him with your arms and throw him into the water!' hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2)
Now he may think: These ruffians, accustomed to violent acts, might take hold of me and throw me from the boat into the water. He should first say to them: 'O long-lived householders! don't take hold of me with your arms and throw me into the water! I myself shall leap from the boat into the water!' If after these words the other, by force and violence, takes hold of him with his arms and throws him into the water, he should be neither glad nor sorry, neither in high nor low spirits, nor should he offer
violent resistance to those ruffians; but undisturbed, his mind not directed to outward things, &c. (see II, 3, 1, § 21), he may circumspectly swim in the water. (3)
A monk or a nun, swimming in the water, should not touch (another person's or their own?) hand, foot, or body with their own hand, foot, or body; but without touching it they should circumspectly swim in the water. (4)
A monk or a nun, swimming in the water, should not dive up or down, lest water should enter into their ears, eyes, nose, or mouth; but they should circumspectly swim in the water. (5)
If a monk or a nun, swimming in the water, should be overcome by weakness, they should throw off their implements (clothes, &c.), either all or a part of them, and not be attached to them. Now they should know this: If they are able to get out of the water and reach the bank, they should circumspectly remain on the bank with a wet or moist body. (6)
A monk or a nun should not wipe or rub or brush or stroke 1 or dry or warm or heat (in the sun) their body. But when they perceive that the water on their body has dried up, and the moisture is gone, they may wipe or rub, &c., their body in that state; then they may circumspectly wander from village to village. (7)
A monk or a nun on the pilgrimage should not wander from village to village, conversing with householders; they may circumspectly wander from village to village. (8)
If a monk or a nun on the pilgrimage come
across a shallow water 1, they should first wipe their body from head to heels, then, putting one foot in the water and the other in the air, they should wade through the shallow water in a straight line 2. (9)
If a monk or a nun on the pilgrimage come across a shallow water, they should wade through it in a straight line, without being touched by or touching (another person's or their own?) hand, foot, or body with their own hand, foot, or body. (10)
A monk or a nun, wading through shallow water in a straight line, should not plunge in deeper water for the sake of pleasure or the heat; but they should circumspectly wade through the shallow water in a straight line. Now they should know this: If one is able to get out of the water and reach the bank, one should circumspectly remain on the bank with a wet or moist body. (11)
A monk or a nun should not wipe or rub, &c. (all as in § 7). (12)
A monk or a nun on the pilgrimage, with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path containing little grass; then they may circumspectly wander from village to village. (13)
If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts
or holes to fit them, or moats or caves, they should, in case there be a byway, choose it, and not go on straight. (14)
The Kevalin says: This is the reason: Walking there, the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand; then he may circumspectly lean upon it and extricate himself; so he may circumspectly wander from village to village. (15)
If a monk or a nun perceive in their way (transports of) corn, waggons, cars, a friendly or hostile army 1, some encamped troops, they should, in case there be a byway, circumspectly choose it, and not walk on straight. One trooper might say to another: 'O long-lived one! this Sramana is a spy upon the army; take hold of him with your arms, and drag him hither!' The other might take hold of the mendicant with his arms and drag him on. He should neither be glad nor sorry for it, &c. (see § 3); then he may circumspectly wander from village to village. (16)
If on his road travellers meet him and say, 'O long-lived Sramana! how large is this village or scot-free town, &c.? how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, corn?' he should not answer such questions if asked, nor ask them himself.
This is the whole duty, &c.
Thus I say. (17)
141:1 Satthagâya = sastragâta. About sastra, see I, 1, 2.
142:1 The original has six words for different kinds of rubbing, which it would be impossible to render adequately in any other language.
143:1 Gamghâsamtârime udae, literally, a water which is to be crossed by wading through it up to the knees; or perhaps water to be crossed on foot.
143:2 Ahâriyam = yathâ rigu bhavati. It might also mean, in the right way. Another explanation is yathâtâryam.
144:1 Svakakrâni vâ parakakrâni vâ. My translation is merely a guess.