Canonical Niksepa

Author(s): Bansidhar Bhatt
Publisher: Bharatiya Vidya Prakashan
Catalog link: https://jainqq.org/explore/023256/1

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THE
CANONICAL NIKSEPA
Studies in JAINA Dialectics
CANONICAL
NIRĀMUKHA
SĀMUKHA PATTERN
SAMUKHA IRREGULAR
PARALLELS (pp. 56-58)
PATTERN
DAVVAO
DAVVA-LOGA
CLOSE
REMOTE
TYPE
TYPE
POST-CANONICAL
MISCELLANEOUS
CLASSICAL NIKŞEPA
BANSIDHAR BHATT

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THE CANONICAL NIKŞEPA
STUDIES IN JAINA DIALECTICS
BANSIDHAR BHATT
With a foreword by
K. BRUHN
H. HAERTEL
BHARATIYA VIDYA PRAKASHAN Delhi
Varanasi (India)

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First Edition: Messrs E.J. Brill, Leiden, The Netherlands 1978. Reprint: Delhi 1991.
ISBN: 81-217-0081-7 Price: Rs. 300/
BHARATIYA VIDYA PRAKASHAN Oriental Publishers & Booksellers 1, U.B., Jawahar Nagar, Bungalow Road, Delhi 110007 Office: P.Box 1108, Kachauri Gali, Varanasi 1
Printers: Jain Amar Printing Press
Printed at: ORIENT OFFSET, 199/5, Ch. Bhram Singh Marg,
Mozpur, Delhi-110153.
All rights reserved. No part of this book may be reproduced or translated in any form, by print, photoprint, microfilm, microfiche or any other means without written permission from the publisher.

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To Professor Klaus Bruhn
in esteemed respect and many grateful recollections of his kindness towards me

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EDITORS' FOREWORD
To explain the niksepa of the Jainas - the subject of Mr. B. BHATT's enquiry - is no easy task. E. LELMANN was the first scholar to study individual niksepas systematically (1900/1934), and it was an article published by L. ALSDORF in 1973 which made the niksepa known to a wider circle of scholars. Analogies and parallels inside and outside India being conspicuous by their absence, the niksepa has defied all attempts at adequate description, definition and classification. It may be called a "dialectical technique" (often employed in a "pseudo-exegetical" function), but it can be explained only with the help of comprehensible examples. This is what L. ALSDORF did in his essay.
The specialists have not studied the niksepa material in its entirety but have concentrated on the niksepa in the post-canonical (and later canonical) literature of the Svetāmbaras. By contrast, Mr. BHATT's subject is the canonical niksepa. This is, of course, the origin of the post-canonical niksepa, but not just an "earlier form" of it. There are several varieties of the canonical niksepa: some fairly close to the later niksepa, some rather different; some self-contained units, some embedded in a maze of dialectical patterns where they cannot be isolated without difficulty. It is only in the post-canonical works, and in related canonical works, that the niksepa is named ("niksepa" and other forms of "ni-kşip"), that it is always clearly separated from its context, and that a scattering of words is found which discuss the niksepa (rudimentary meta-language).
It is for these reasons that the present study has a historical aspect, describing as it does the origins of one of the most peculiar and most significant developments in the post-canonical literature (commentaries of the Niryukti and Bhāşya types). We would, however, underrate the present enquiry by calling it simply a study in the origins of something, i.e. in the origins of something else. Mr. BHATT has here studied a cluster of logically related patterns, and this is no doubt the primary aspect of his efforts. We are therefore in the first instance neither directly nor indirectly concerned with a well-defined concept or doctrine, and this general fact creates general problems, both on the theoretical and practical levels.
We would therefore like to refer to observations on a "new empiricism" in Indology put forward recently by S.A. SRINIVASAN (1977). This empiricism would be characterized

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EDITORS' FOREWORD
by "intensive analysis" and by the emphasis on "individual elements". The common view that the elements are mainly parts of the whole is discarded. The elements - i.e. all elements - are recognized as subjects in their own right. The approach is new in so far as it considers the elements as such, and not only those which have a pivotal function in their respective setting, or answer to a predetermined set of expectations (e.g. relevance to date and authorship, to origin and development). The consequence are steps towards an inventory of the entire building material of a work (group of works etc.): ideas, attitudes, concepts, subjects, patters, motifs, topoi, floating verses, stockphrases. It would also appear that the new empiricism has a descriptive bias in so far as it is not committed to the building of theories (or to "a theory'') but organizes its material in a flexible way according to the requirements and possibilities of the case.
Let us add that the new strategy is particularly suited to scholastic works. Scholasticism (in the general sense of prodigious casuistry, classification etc.) is a fairly homogeneous area. Here one has to study all aspects or none. That such studies are morphological and formalistic is due to the nature of the material. Again they tend to have wider implications (within the scholastic domain), because even a study of isolated phenomena may produce a better appreciation of general patterns or form principles.
Our theoretical survey has supplied the general background, but it has hardly touched the special problems of the present monograph: The niksepa examples in the canon of the Jainas are scattered over fairly large works; they often consist of inconspicuous phrases within the general context; they are not linked with any well-defined and limited dogmatical subject but occur in a wide employment area; they belong to works where translations are of little value unless accompanied by morphological analysis
The normal philological problems, often analogous to or related to the new problems, exist side by side with the issues just mentioned. A study of dialectical patterns or morphological features is almost invariably linked with studies in the stratification and interrelation of the works. But it must be emphasized that the reverse implication is not less obvious. Any study, historical or otherwise, of scholastic works is lost labour as long as their structure is not adequately exposed. This applies also to scholastic passages in less technical works. Finally we should mention that the numerous "Parallels" (supplied in the present study in connection with each individual niksepa) form a network of cross-references within the relevant literature (Bhagavati etc.). The exploitation of these references would be a time-consuming undertaking, but it would add considerably to our knowledge of the works concerned.
The student of purely scholastic material cannot rely on established methods. He has to find his way without a compass. Mr. BHATT has entered this impervious territory and has succeeded in finding means of orientation. This may be a stimulus for analogous studies in related areas.

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CONTENTS
EDITORS' FOREWORD ..... PREFACE .................... PREFACE TO THE INDIAN EDITION ..... INTRODUCTION ................ BIBLIOGRAPHY AND ABBREVIATIONS .....
Main Section ...........
Editions of Canonical Works ...... C. Bhagavati Vyakhyaprajñapti
XIX XXIII XXV
PART I
TABLES
CHAPTER 1 CHAPTER 2
SUBDIVISIONS IN THE RELEVANT CANONICAL WORKS GENERAL CATALOGUE . (a) Samukha Instances (b) Nirâmukha Instances in the Bhagavatī . (c) Nirāmukha Instances in the Jīvābhigama (d) Nirāmukha Instances in the Prajñāpanā . LIST OF ENTRIES . (a) Samukha, Davvao Type ........ (b) Samukha, Davva-Loga Type . To Niramukha (a) Samukha Irregular ... (e) Parallels ......................
CHAPTER 3
PART II
ANALYSIS AND DOCUMENTATION
CHAPTER 4
THE ANALYSIS (a) General Observations .......... (b) Samukha, Davvao Type (first part) .... (c) Samukha, Davvao Type (second part) .... (d) Sâmukha, Davva-loga Type ....... (e) Nirāmukha ................

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VIII
CONTENTS
CHAPTER 5
(f) Samukha Irregular ......... (g) Parallels ............. (h) Elements, Styles, Sundry Patterns. THE ENTRIES ................ (A) Samukha, Davvao Type ........ (B) Sâmukha, Davva-Loga Type ...... (C) Nirāmukha ................. (D) Samukha Irregular ...
...... (E) Parallels .......................
125 131
PART III
APPENDICES
141
APP. APP.
I II
145 148 149
APP. APP. APP.
III IV V
THE CANONICAL WORKS IN THE SUTTĀGAME EDITION .... GUIDE AND GLOSSARY ................ (a) Typography and Symbols ............. (b) Conspectus of the Introduction and of Chapter 4 (c) Forms of the Niksepa ............. GUÉRINOT'S CHART .............. TWO LISTS OF TERMS ............ ALPHABETICAL LIST OF CATCH-WORDS .... (a) Niksepas with Execution .... (b) Niksepas without Execution ... DETERMINANTS WITHOUT CATCH-WORDS NIKSEPA NO.zz.... BHANGI MATERIAL ......
•
152
APP. VI APP. VII APP. VIII

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PREFACE
The present thesis is the outcome of my studies in Jaina dialectics - a subject which was suggested by Professor BRUHN when I joined in 1969 the INSTITUT FOR INDISCHE PHILOLOGIE UND KUNSTGESCHICHTE (then SEMINAR FOR INDISCHE PHILOLOGIE) of the FREIE UNIVERSITÄT BERLIN. I had the opportunity to discuss with Professor BRUHN questions relating to Jaina literature in general and to Jaina dialectics in particular.
The present thesis is concerned with the canonical niksepa, but it could not have been completed had I not studied the rich post-canonical literature of the Jainas and the post-canonical niksepa as well. I have also studied dialectical problems from Jaina literature which were not connected with the niksepa, viz. the naya concept or naya technique. In a paper read in 1975 at the 19th German Oriental Conference (DEUTSCHER ORIENTALISTENTAG) I have discussed problems of textual stratification in connection with the literary transmission of Umāsvāti's Tattvārthādhigama Sūtra (the most authoritative work on Jaina dogmatics). See the bibliographical references on p.XVIII.
For a study of the canonical niksepa it is very important to have a thorough knowledge of the Jaina canon - particularly of the Svetāmbara canon. Due to the lack of reference works it was necessary to go through the entire canon in order to study both, the niksepa matter and related phenomena. The present study is the first attempt of this kind, and I hope that shortcomings of the work can, to some extent, be explained by the difficulties in the preparation of this study (for details refer to the Introduction)
A_loan-scholarship granted by the INDIA FOUNDATION (Poona) enabled me to come to Germany for higher studies, a plan which had been made long ago. Also, a scholarship granted by the GRADUI ERTENFÖRDERUNG and temporary employment in the "Konkordanz" (Jaina Concordance - a project subsidized by the DEUTSCHE FORSCHUNGSGEMEINSCHAFT and carried out at the INSTITUT FÜR INDISCHE PHILOLOGIE UND KUNSTGESCHICHTE), enabled me to work in Germany for a considerable time and to complete my thesis.
My thanks go to Professor Dr. HERBERT HÄRTEL and Professor Dr. KLAUS BRUHN, who have included my study in the Series "Indologia Berolinensis".

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X
PREFACE
I am specially indebted to Professor BRUHN who discussed with me the problems connected with this thesis during all the stages of the work. His scholarship and the keen interest he took in my studies have been a constant encouragement.
A fellow-scholar he does not want his name to be mentioned has typed my thesis. The reader who finds the text tolerably intelligible on account of the typographical lay-out will appreciate the care bestowed by the anonymous co-worker on the execution of his difficult task.
I am also grateful to my wife: VASUDHA and my children (son: ASHOK, daughter: NINA) who had to live in India facing difficulties during my stay in Germany.

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Doch auch in dieser Region des Nichtmehr und des Nochnicht wird eine Sprache gesprochen, der, wenn ich mich so ausdrücken darf, etwas wie eine Grammatik nicht ganz fehlt.
HERMANN OLDENBERG on the beginnings of Indian philosophy.

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PREFACE TO THE INDIAN EDITION
The original edition of The Canonical Niksepa (Studies in Jaina Dialectics) is now no longer available on the market since almost all its remaining copies were inundated and rendered totally unsaleable in 1988 in the warehouse of Messrs E.J. Brill, Leiden (Holland) - the Publishers of that edition. Soon after receiving the shocking news from Messrs Brill I became more and more determined to get it reprinted in India so that it might be easily available to any Indian institute or scholar. From its publication in 1978 up to today, no new texts have appeared on the market, and to the best of my knowledge, no fresh light has been shed on this specialized theme of the Nikṣepa. Hence neither a new edition of this book is necessary nor has its reprint required any radical alterations or additions. Almost all the significant reviews recommended this book and my approach to the problems therein. But Pt. D.D. MALVANIA, Sambodhi, vol. 8 (L.D. Institute of Indology, Ahmedabad 1980), pp. 173-174 criticised the english expression non-physical nature for the determinant "bhāva". He struggled hard to find and provide a better translation of "bhāva" on the basis of Jaina ontology. Not being satisfied by his own suggested translations ("internal", "nearer to the fact regarding the soul") he finally considered "modification" as a proper word for "bhāva". But his contention was not clear and became inconsistent, since he venturedtoutilize the word "modification" for both, physical nature ( = dravya) and non-physical nature ( = bhāva)!
For the sake of brevity I used the expression non-physical nautre for "bhāva" as opposed to the determinant "dravya" (physical nature) in a more general way and only rarely. This is quite appropriate to such a study which is entirely based on a historical aspect, where structural elements should be viewed as distinct and different from the standard philosophical concepts. This contention is expressly stated in the book more than once. I will quote here some sentences from it.
>> We are therefore in the first instance neither directly nor indirectly concerned with a well-defined concept or doctrine, ... «(Editors' Foreword).
We can only say that the concepts and categories have such and such meanings (as known from other contexts), and that the discourse follows this or that pattern, but it is not possible to "explain" the discussion in a conventional manner. <<< (Introduction p. xv).
>> The "determinants" are actually aspects, but their function is not uniform... << (p. 42).
» ...in a number of cases the translation of "bhāva" by "non-physical nature" is too narrow.<<(p. 58).
For the standard determinants acting in an obscure manner, and oscillation between determinant and predication, see pp. 57, 58.
The late Professor THOMAS BURROW, University of London Bulletin, xlii, Pt. 1 (1979), pp. 190-91 suggested including in this book a study of the post-canonical Nikṣepa

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as well, and hoped that a second work dealing with the later scholastic Niksepa would appear in due course. Unfortunately I have been so involved in other fields of teaching that I can hardly devote sufficient time and ease to such a task at present. Perhaps the contribution which I have made since then to Jaina philology, more particularly to the Nikṣepa, will be evident from some of my published articles. Among them A Composite Niksepa in the Acara-Niryukti (Gedenkschrift: Ludwig Alsdorf, ANIS 23, Universitaet Hamburg 1981, pp. 1-9) is directly concerned with the study of the post-canonical Niksepa, and its irregular elements and exceptional form. Here, it is shown how Niksepas are flexible in some respects, and how they are subject to rules in other respects the LOKA- Nikşepas in the Acāra-Niryukti and in the Avaśyaka-Niryukti, and their composite character is a case in point). In Mahaparinnā: The Lost Chapter in the Acārāngasūtra (32nd AIOC Proceedings, B.O. Research Institute, Poona 1987, pp. 353-57) I have again dealt with the Niksepa material of the post-canonical text, Ācāra-Niryukti and given some clues towards tracing the lost chapter, Mahāparinnā, inside the Ācāra itself. In Acara-Cūlās and Niryukti. Study I (Mme. Colette Caillat Felicitation Volume, Indologica Taurinensia 14, Torino 1987-88, pp. 95-116) and in Study II (Jozef Deleu Felicitation Volume, Tokyo, expected in 1991) I have, on the basis of the existing Niksepa material, demonstrated that the Acāra text earlier contained only one cūlā, viz., Bhāvanā (Study I), and that the Mahāvira-biography in it is a later interpolation (Study II). This all reveals that the study of the postcanonical Nikṣepas helps us trace various structures not only in the Niryuktis, Curnis and Tikas but also in the Sütra texts of the Jainas. Perhaps I shall be able to publish in the future further observations on the post-canonical Niksepas.
Once again I dedicate this Indian edition to Professor Dr. KLAUS BRUHN who first initiated me into the study of Jainism in 1969 and has continued to give me his advice up to this day.
I am much indebted to the Publishers, Messrs EJ Brill and also to the Editors of the first edition: Prof. Dr. KLAUS BRUHN (Institut fuer Indische Philologie und Kunstgeschichte der Freien Universitaet Berlin) and Prof. Dr. Mrs. MARIANNE YALDIZ (the present successor to Prof. Dr. HERBERT HAERTEL, Museum fuer Indische Kunst Berlin, Staatliche Museen Preussischer Kulturbesitz) for permitting the publication of this Indian edition. I have also to thank Mr. KISHORE CHAND JAIN of Messrs Bharatiya Vidya Prakashan, Delhi, for his initiative and enterprise in publishing this edition in India.
Muenster, 31st January, 1990
BANSIDHAR BHATT

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INTRODUCTION
The very character of the present study calls for some explanation. As indicated in the sub-title, its subject is taken from the field of Indian "dialectics". In Indological discussions, the word "dialectics" has been employed in a very general manner, and it seems justified to use this expression even for those developments which have been described by German scholars, on more than one occasion, as the "Systematisierungssucht" and "Klassifizierungssucht" of the Indian pandits. Such an element is omnipresent in technical treatises - including their precursors and including also ramifications in semi-technical contexts. It is nevertheless natural that hitherto all the relevant works were primarily studied with reference to their contents and not with reference to structural features. Mention of the structural or "dialectical" elements was, on the whole, casual (and reserved for the general evaluation of the works). The opposite way has been chosen in the present enquiry.
!
The "nikşepa" plays an important part in the post-canonical literature of the Svetämbara Jainas and in later Digambara works. But we have to distinguish between this later phase ("post-canonical niksepa") and an earlier phase ("canonical niksepa"). The post-canonical niksepa is a dialectical technique - and as such it is not only employed but also explained. By contrast, the canonical niksepa (niksepa as found in the Svetāmbara canon) is a pattern or a cluster of related patterns, and the very word "niksepa" (or a synonymous expression) does not occur. It was therefore only after a study of the post-canonical niksepa that the idea to isolate the niksepa area within the field of canonical dialectics came to our mind. This subject involves of course certain problems: In the field of canonical dialectics it is sometimes difficult to draw a line of distinction between niksepa matter and other matter. On the other hand, the canonical niksepas are simpler in their structure than the post-canonical niksepas.
Niksepas are found in many dogmatical works of the Jaina canon, but the niksepa material (canonical niksepa) is mainly found in three works: Bhagavatī (also called Vyākhyāprajñapti), Jīvābhigama, and Prajñāpanā. They cover together almost half of the entire Svetāmbara canon. There are not very many ancient comunentaries on these three works (they contain far less exegetical matter than several other canonical works). But in modern times, the Bhagavati (as the most comprehensive and most important work

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XVIII
INTRODUCTION
Even in the case of the classical nikṣepa it becomes at times difficult to separate a nikṣepa from its respective context. In principle, this difficulty increases the more we proceed in our "reverse movement". Eventually (in the earliest layers) the nikṣepa is just part of a greater unit of discussion, and the proposition of separate "nikṣepas" (or related structures) appears to be hazardous. No doubt, we have at times added bits of the immediate or further context, but such a procedure does not solve the problem in its entirety. There remains a gulf between a macroscopic analysis (as supplied recently by the Belgian scholar J. DELEU) and an analysis of disconnected, but morphologically related passages as undertaken in the present investigation. Broadly speaking, the study of micro-structures and the study of macro-structures supplement each other. However, the systematic coordination of both approaches would require a new initiative.
The main part of the thesis is formed by Chapter 5. This contains sixty "Entries", each consisting of a nikṣepa with or without pieces from the context added to it. Explanations etc. have been added to the individual Entries, but the general survey is contained in the preceding Chapter 4. Chapters 1-3 have the character of parisiṣṭas or supplements, but were deliberately placed at the beginning. It is hoped that the numerous catalogues, charts, etc. found in several parts of the monograph will help the reader to find his way through this little known field of Indology.

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BIBLIOGRAPHY AND ABBREVIATIONS
A MAIN SECTION
Abhayadeva Abhidhānarājendra Ācāra Cūrņi Ācāra Ni.
See < Ags Bhagavatī> in Section B. Ratlam 1913-1925, vols.1-VII. Śs 1941. See in Section B. Abhandlungen für die Kunde des Morgenlandes. Verlag der Akademie der Wissenschaften und der Literatur in Mainz.
AKM
Ak. Wiss. Lit.Mainz
ALSDORF, Arya
LUDWIG ALSDORF, The Arya Stanzas of the Uttarajjhāyā, Ak.Wiss. Lit.Mainz 1966, pp. 153-220.
ALSDORF, Ex.Lit.
LUDWIG ALSDORF, Jaina Exegetical Literature and the History of the Jaina Canon. Unpublished.
LUDWIG ALSDORF, Kleine Schriften. Wiesbaden 1974.
ALSDORF, K1. Schr. ALSDORF, Nikṣepa
LUDWIG ALSDORF, Niksepa - a Jaina Contribution to Scholastic Methodology, Journal of the Oriental Institute (Baroda), vol.22. 1973, pp.455-463. Also: ALSDORF, kl.Schr., pp. 257-265.
ANIS
Alt- und Neu-Indische Studien, hrsg. vom Seminar für Kultur und Geschichte Indiens an der Universität Hamburg (1928 seqq.).
Anuyogadvāra Cūrni
Edition with Haribhadra's commentary on Sūtra and Curņi. Āgs 1928. Satra text not in full (only pratikas supplied).
Avatyaka Ni. Haribhadra
Āvašyakasūtra with Niryukti and Haribhadra's commentary on Sutra and Niryukti) Āgs 1916-1917. /a7 Haribhadra's commentary, 7b_7 the Niryukti version underlying his commentary. Śs 1928.
Āvaśyaka Niryukti Cūrņi
1 Refer also to pp. 143-48.

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BIBLIOGRAPHY AND ABBREVIATIONS
BARNETT
L.D. BARNETT, The Antagada-dasão and the Anuttarovavãiya-dasão Translated. Or.Transl. Fund, New Ser., vol. 17, London 1907.
Bhā.
Bhāsya.
BHATT, Kundakunda
B.BHATT. Vyavahāra-Naya and Niscaya-Naya in Kundakunda's Works, ZDMG, Suppl.2, 1974, pp. 279-291.
BHATT, Tattvärtha III
B.BHATT, Tattvārtha Studies III, ZEMG, Suppl.3, 1977. BHATT/TRIPATHI, Tattvārtha I-II B.BHATT and C. TRIPATHI, Tattvārtha Studies I-II, Adyar
Libr.Bull., vol.38, Madras 1974, pp. 64-83. CAILLAT, Études I-II
COLETTE CAILLAT, Deux études de moyen-indien, Journal Asiatique 248.1960, pp. 41-64 (I). Nouvelles Remarques
... Journal Asiatique 249.1961, pp.497-502 C-II). CAILLAT, Expiations
COLETTE CAILLAT, Les expiations dans le rituel ancien des religieux jaina. Publ. de l'Inst. de Civil. Indienne,
25, Paris 1965. Dasäśruta Cūrni
See in Section B. Daśāśruta Ni.
See in Section B. Dasavaikālika Curņi, Agastyasimha PTS, No.17, 1973. Dasavaikālika Cūrni,Jinadāsa Śs 1933. Daśavaikālika Ni.
See in Section B.
DEO
S.B.DEO, History of Jaina Monachism. Deccan College Diss. Ser. 17, Poona 1956.
GLASENAPP
HELMUTH VON GLASENAPP, Der Jainismus. Berlin 1925 (Repr. Hildesheim 1964).
GUÉRINOT
A. GUÉRINOT, Le Jīvaviyāra de Santisori, un traite Jaina sur les etres vivants. Texte Pràcrit, Traduction Francaise, Notes et Glossaire. Paris, Imprimerie Nationale, 1902. See (PTS Nandi> in Section B.
Haribhadra
Hemacandra DN
Hemacandra SH
The Defināmama la of Hemacandra, ed. R. PISCHEL, Bombay 1880 (2nd ed. Bombay 1938). German ed. Halle 1877. Prakrit Grammar, the Eighth Adhyâya of Siddhahema Sabdānusāsana of Hemacandra, ed. P.L. VAIDYA. Bombay Sanskrit and Prakrit Ser. No.60, 1958.
JACOBI, SBE 22
HERMANN JACOBI, Jaina Sūtras translated from Prakrit, Part 1: The Acarängasūtra. The Kalpasūtra. Oxford 1884 (Repr. Motilal Banarsidass 1964; also Dover Publications, New York 1968). HERMANN JACOBI, Jaina Sutras translated from Prakrit, Part 2: The Uttaradhyayana Satra, The Sätrakritānga Satra. Oxford 1895 (Repr. Motilal Banarsidass 1964; also Dover Publications, New York 1968).
JACOBI, SBE 45

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BIBLIOGRAPHY AND ABBREVIATIONS
XXI
XXI
JACOBI, Tattvārthasūtra
HERMANN JACOBI, Eine Jaina-Dogmatik - Umāsvāti's Tattvärthādhigama Sūtra. ZDMG 60. 1906, pp. 287-325 and 512-551.
JAINI
P.S.JAINI, On the Sarvajftatva (Omniscience) of Mahavira and the Buddha. Buddhist Studies in Honour of I.B.HORNER (Univ. of California, Berkeley 1974), pp. 71-90.
Jinabhadra
Jinaratnakosa
See «Višeşāvaśyaka Bhā. Jinabhadra». H.D.VELANKAR, Jinaratnakosa, An Alphabetical Register of Jain Works and Authors, vol.1 Works. B.Or. Res. Inst., Poona 1944.
Jītakalpa Bhā.
Jītakalpasūtra with Bhāsya. Babalcandra keśavläl Modi, Ahmedabad sam. 1994.
Kalpa Bhā.
Brhatkalpasūtra with Bhāsya (etc.). Shri Atmānanda Jain Grantha Ratnamālā Nos. 82-84, 87-88, 90. Bhavnagar 1933-1942.
KAMPTZ, Sterbefasten
WILLIBALD KAMPTZ, Ober die vom Sterbefasten handelnden älteren Painna des Jaina-Kanons. Dissertation, Hamburg 1929.
KIRFEL, Kosmographie
WILLIBALD KIRFEL, Die Kosmographie der Inder. BonnLeipzig 1920 (Repr. Hildesheim 1967).
LEUMANN, Obersicht
ERNST LEUMANN, Übersicht über die Āvašyaka Literatur, aus dem Nachlaß hrsg. von W.SCHUBRING. ANIS 4, Hamburg 1934.
MDJG
Mani kacanda Digambara Jaina Granthamālā (Bombay.Banaras).
METTE, Pind'esana
ADELHEID METTE, Pind'esanā, Das Kapitel der Oha-nijjutti Über den Bettelgang. Ak. Wiss. Lit.Mainz, 1973.
Mulācāra
Mülācāra of Vattakera, with Vasunandin's commentary. Pts. 1-2, MJG Nos. 18.23 (sam. 1977. 1980). For Ch.7 see LEUMANN, Obersicht (pp. 16"-19); for Ch.5 see OKUDA.
Mulāradhana
Mulārādhanā of Sivakoti (with commentaries). Sri Svämi Devendrakirti Digambara Jaina Granthamālā, No.2. Solapur 1935.
Śs (no year).
Nandī Cūrni Ni.
Nisitha Bhā.
Niryukti. Nisītha with Bhāsya (etc.). Vols. 1-4. The Ägama Sahitya Ratnamālā, Nos. 3-6. Sarmati Mānapitha, Agra 1957-1960.
Ogha Niryukti
Ogha Niryukti with Dronācārya's conmentary. Acārya Srimad-Vijayadānasūrisvaraji Jaina Granthamalā, No.56, Surat 1957. See also METTE, Pind'esanā. K. OKUDA, Eine Digambara-Dogmatik, Das fünfte Kapitel von Vattakeras Mülācāra, herausgegeben, übersetzt und kommentiert. ANIS 15, 1975.
OKUDA

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XXII
PADMARAJIAH
Pinda Niryukti
PISCHEL
Prajñāpanā, Haribhadra
PSM
SBE
SCHRADER
SCHUBRING
SCHUBRING, K1.Schr.
A.SEN
SHAH
'ss
STCHERBATSKY
STEIN, Jinist Studies
Sūtrakṛta Ni.
Svopajila
Tattvärtha
TRIPATHI, Cat.
Uttarädhyayana Curni
BIBLIOGRAPHY AND ABBREVIATIONS
Y.J.PADMARAJIAH, A Comparative Study of the Jaina Theories of Reality and Knowledge. Jain Sahitya Vikas Mandal, Bombay 1963.
Pinda Niryukti with Malayagiri's commentary. DLJP 44. 1918.
R. PISCHEL, Grammatik der Prakrit-Sprachen, Strassburg 1900. English Transl. ("Comparative Grammar of the Prakrit Languages") SUBHADRA JHA. Motilal Banarsidass 1965.
Commentary on Prajñāpana, ascribed to Haribhadra. SS 1947. Only pratīkas (no full text of the sutras).
H.D.T.SHETH, Paiya-Sadda-Mahannavo, Calcutta 1928. Repr. Prakrit Text Society No.7, Banaras 1963.
The Sacred Books of the East ... edited by F.MAX MÜLLER, Oxford 1879-1900.
F.OTTO SCHRADER, Über den Stand der Indischen Philosophie zur Zeit Mahāvīras und Buddhas. Karl J.Trübner, Strassburg 1902.
WALTHER SCHUBRING, Die Lehre der Jainas nach den alten Quellen dargestellt. Berlin 1935. English Transl. ("The Doctrine of the Jainas") W.BEURLEN. Motilal Banarsidass 1962.
WALTHER SCHUBRING, Kleine Schriften. Wiesbaden 1976. AMULYACANDRA SEN, A Critical Introduction to the Panhāvāgaraṇāim. Würzburg 1936.
N.J.SHAH, Some Reflections on the Problem of JñanaDarsana. Journal of the Or. Inst. (Baroda), 24.1974, pp.41-68.
Ṛṣabhadevaji Kesarimalaji śvetambara Samsthā (Ratlam).
STCHERBATSKY, Buddhist Logic, vols.1-2. Academy of Sciences of the USSR, Leningrad 1930. Repr. Dover Publications, New York 1962.
OTTO STEIN, The Jinist Studies. Jaina-Sahitya-SamsodhakaStudies No.3, Ahmedabad 1948.
See in Section B.
See . Tattvärtha-Sūtra with Bhāṣya. SS 1936.
C.B.TRIPATHI, Catalogue of the Jaina Manuscripts at Strasbourg. Indologia Berolinensis 4, Leiden 1975.
$S 1933.

Page #22

ZDMG
Viseṣāvasyaka Bha. Jinabhadra Viseṣāvasyaka Bhāṣya. Version with Jinabhadra's
commentary on vss.1-2318 ("svopaja"), and Kotyärya's commentary on vss.2319-4329. Lalbhai Dalpatbhai Series 10,14,21. Ahmedabad 1966, 1967, 1968.
ĀgS
AgSg
AJG
DaŝaŚruta
CHARPENTIER, Uttaradhyayana
DELEU, Mahānisîha
DLJP
BIBLIOGRAPHY AND ABBREVIATIONS
HAMM, MahānisTha
JACOBI, Kalpasūtra
XXIII
B EDITIONS OF CANONICAL WORKS1
Zeitschrift der Deutschen Morgenländischen Gesellschaft. Leipzig. Wiesbaden.
Agamodaya Samiti (Bombay).
Bhagavati with Abhayadeva's commentary. Nos.12-14, 1918-1921.
Nandi with Malayagiri's commentary. No.44, 1924.
Śrīyuta Raya Dhanapatisimha Bahadura Agama Samgraha. Aupapatika with Abhayadeva's commentary. No.12 (no year).
Sri Ätmananda Jaina Grantha Ratnamälä (Bhavnagar). Kalpasūtra with Dharmasagara's commentary. No.71.1922. The Uttaradhyayanasūtra, ed. JARL CHARPENTIER. Uppsala 1922.
Daŝasruta with Niryukti and Curni. śri Manivijayaji Ganivara Granthamala, No.14. Bhavnagar sam. 2011.
Studien zum Mahänisiha, Kap. 1-5 von JOZEF DELEU und WALTHER SCHUBRING. ANIS 10, Hamburg 1963.
Devacanda Lalabhaf Jaina Pustakoddhara Fund (Bombay).
Daŝavaikālika with Niryukti and Haribhadra's commentary on Sūtra and Niryukti. No.47.1918.
Jambudvipa with Santicandra's commentary. No.52.1920. Jivabhigama with Malayagiri's commentary. No.50.1919. Uttaradhyayana with Niryukti and Säntisuri's commentary (on Sutra and Niryukti). Nos.33,36,41. 19161917.
Studien zum Mahānisîha, Kap. 6-8 von FRANK-RICHARD HAMM und WALTHER SCHUBRING. ANIS 6, Hamburg 1951.
The Kalpasūtra of Bhadrabahu, ed. with an Introduction, Notes and a Prakrit-Samskrit Glossary by HERMANN JACOBI. AKM, Band 7, Nr.1, Leipzig 1879. Also Kraus Reprint, Nendeln 1966.
1 Editions with commentaries, modern editions, etc. Some of the works appearing in this list are not contained in the Suttagame edition.

Page #23

XXIV
BIBLIOGRAPHY AND ABBREVIATIONS
JĀNS
Jaina Agama Series (Shri Mahāvira Jaina Vidyalaya, Bombay). Nandīsuttam and Aņuogaddārāim. No. 1, 1968. Pannavaņāsuttam. No.9 (Parts 1-2), 1969.1971. Viyahapannattisuttam. No.4 (Part 1), 1974. Das Aupapātika Sutra ... Einleitung, Text und Glossar von Dr. ERNST LELMANN. AKM, Band 8, Nr.2. Leipzig 1883. Also Kraus Reprint, Nendeln 1966.
LELMANN, Aupapatika
LELMANN, Dasavaikälika
Datavaikālika-sūtra und -niryukti ... herausgegeben von ERNST LEUMANN, ZDMG 46. 1892, pp.581-663.
PTS
Prakrit Text Society (Varanasi). Nandī with Cūrni. Vol.9, 1966. Nandi with commentaries by Haribhadra and others. Vol.10, 1966. Suttāgame vols. 1-2, ed. Gurgaon Cantt. 1953. 1954. "Sthanakavāsi Edition". See also pp. 141-42.
S.I-II
SCHUBRING
See and .
SCHUBRING, Ācāra
Acaranga-sutra, Erster Śrutaskandha, Text, Analyse und Glossar von WALTHER SCHUBRING. AKM, Band 12, Nr.4. Leipzig 1910. Alsc: Kraus Reprint, Nendeln (Liechtenstein) 1966.
SCHUBRING, Chedasūtras
.
Drei Chedasūtras des Jaina-Kanons. Āyāradasão, Vavahara, Nisīha. Bearbeitet von WALTHER SCHUBRING, mit einem Beitrag von C. CAILLAT. ANIS 11, Hamburg 1966.
SCHUBRING, Dašava ikālika
SCHUBRING, Rsibhasitāni
SCHUBRING, Kl.Schr., pp. 118-248. / Edition: E.LELMANN, German translation: W.SCHUBRING.7 Isibhāsiyāim ... von WALTHER SCHUBRING. Text and German translation. 7 ANIS 14, Hamburg 1969. Tandulaveyaliya, Ein Painnaya des Jaina-Siddhānta. Textausgabe, Analyse und Erklärung von WALTHER SCHUBRING. Ak.Wiss.Lit.Mainz, 1969.
SCHUBRING, Tandulavaicārika
Siddha-Cakra Sahitya Pracăraka Samiti (Bombay/Surat).
Ācāra with Niryukti and Sīlānka's commentary on Sūtra and Niryukti). 1935-1936. JMātādharmakatha with Abhayadeva's commentary. No. 16, 1951.
śetha Māneklal Cuniläi, setha käntilal Cunilal (Ahmedabad).
Samavāya with Abhayadeva's commentary. 1938. Sthāna with Abhayadeva's commentary. 1937.

Page #24

BIBLIOGRAPHY AND ABBREVIATIONS
XXV
Sätraksta
Sūtrakrta with Niryukti and Silānka's commentary (on sutra and Niryukti). Śri Godr Parsvanātha Jaina Granthamala, Nos.4,7. Bombay 1950, 1953.
C BHAGAVATI VYAKHYAPRAJÑAPTI?
Bhagavati, ed. M.R.MEHTA, sam. 1914. For this edition refer to Jinaratnakośa p.289.
ALBRECHT WEBER, Uber ein Fragment der Bhagavatī, Abh.d. königl. Ak. d. Wiss. zu Berlin, Theil 1 (pp. 367-443), 1866; Theil 2 (pp. 155-352), 1867. [Refer in this connection also to Chapter 50 "A.Weber. Die Jaina-Literatur" in E.WINDISCH, Geschichte der Sanskrit-Philologie, Zweiter Teil, Berlin und Leipzig 1920.]
[AgSg - Sriyuta Rāya Dhanapatisimha Bahādura Agama Samgraha:] ... Srimad-Abhayadeva sūri krtā samskrta tīká ... aura Megharaja gani krta bhäşā tika yuta ... Bhagavatīsūtra ... Launkagacchīya sri Ramacandra gani krta samskrtânúvāda yuta ... rsi Nanakacandaji se samsodhita ... Banarasa Jaina Prabhakara Pres ... samvat 1938. "Five volumes. Refer also to SCHUBRING $ 2.]
ALBRECHT WEBER, Ober die heiligen Schriften der Jaina. Indische Studien hrsg. von A. WEBER, No. 16 (pp. 212-479); No. 17 (pp. 1.90). Leipzig 1883-1885. See pp. 294-305.
ERNST LEUMANN, Die alten Berichte von den Schismen der Jaina. Indische Studien 17, hrsg. von A. WEBER, Leipzig 1885, pp. 91-135. See in particular the footnotes on pp. 91-105.
Bhagavati with Abhayadeva's commentary, translated into Gujarati by Pt. BECHARDAS DOSHI (Sataka 1-6). Jinagama Prakasaka Sabha. Bombay sam. 1974-79.
Bhagavati with Abhayadeva's commentary, 1918-1921. See <ĀgS Bhagavati, in Section B. WALTHER SCHUBRING, Worte Mahäviras, kritische Übersetzungen aus dem Kanon der Jaina. Vandenhoeck und Ruprecht, Göttingen 1926. See pp. 10-11, 14-15. WALTHER SCHUBRING, Die Jainas. In:] Religionsgeschichtliches Lesebuch ... hrsg. von ALFRED BERTHOLET. Tübingen 1927'. Reprinted in:) SCHUBRING, Kl.Schr., pp. 71-107 [see p.74 "Viyahapannatti" for the translated passages].
Bhagavati with Danasekhara's commentary. Śs 1935.
WALTHER SCHUBRING, Die Lehre der Jainas, Berlin 1935. The Doctrine of the Jainas, Delhi 1962.
G.J.PATEL, Bhagavatīsara. Jaina Sahitya Prakāšana Samiti, Ahmedabad 1938. Bhagavati with Abhayadeva's commentary. Parts 1-4. Śs. Part 2, 1940; Part 3, 1947. [Parts 1 and 4 not at hand.]
H.R. KAPADIYA, A History of the Canonical Literature of the Jainas. Gujarati Printing Press, Bombay 1941. See pp. 126-129. WALTHER SCHUBRING, Review of A.L.BASHAM, History and Doctrines of the Ajīvikas. ZDMG 104.1954, pp. 256-263 review, bibliographical references. Reprinted in SCHUBRING, K1. Schr., pp. 468-475. - Relevant to Bhagavati Chapter 15. J.C.SIKDAR, Studies in the Bhagawatisūtra. Research Institute of Prakrit, Jainology & Ahimsa, Muzaffarpur (Bihar) 1964.
1 Bibliography in chronological order.

Page #25

XXVI
BIBLIOGRAPHY AND ABBREVIATIONS
JOZEF DELEU, Over een Fragment van de Viyāhapannatti, Orientalia Gandensia II, Leiden 1965, pp. 145-187. Pt. DALSUKH MALVANIYA, Agama-Yuga-ka Jaina-Darsana, Sanmati-Sahitya-Ratnamālā, No.91, Sarmati Jiānapitha, Agra 1966.
Pt. BECHARDAS DOSHI. Jaina Sahitya kā Brhad Itihasa, Pt. I (Vārānasi 1966), pp. 185-224. [Also compare Pt. III by MOHANLAL MEHTA, Varanasi 1967, pp.402-405 on Abhayadeva's commentary.] JOZEF DELEU, Viyahapannatti, the fifth anga of the Jaina canon. Introduction, Critical Analysis, Commentary and Indexes. Rijksuniversiteit te Gent, Brügge 1970.
K.K.DIXIT, Jaina Ontology, Lalbhai Dalpatbhai Series, No.31, L.D. Institute of Indology Ahmedabad 1971.
K.K.DIXIT, Sambodhi vol.1 (No. 3), 1972, pp. 59-78. Review of DELEU 1970.
K.C. LALWANI, Sudharma Svämi's Bhagavatisútra, vol.1 Satakas 1-2 . Prakrit text with English translation and notes based on the commentary of Abhayadevasūri. Calcutta Jain Bhawan 1973.
K.K.DIXIT, The Problems of Ethics and Karma Doctrine as treated in the Bhagavati Sutra. Sambodhi vol.2 (No.3), 1973, pp.1-13. Viyāhapannattisuttan, ed. Pt. BECHARDAS J. DOSHI (Śatakas 1-9]. See in Section B. A.K.CHATTERJEE, The Bhagavati Sūtra - a Cultural Analysis. Journal of the Or. Inst. (Baroda), 24, Nos. 1-2, 1974, pp. 110-119. VIDYAVIJAYAJI, Bhagavatīsūtrasārasamgraha Pt. I. With explanations etc. by PURNANANDAVIJAYA. Vidyāvijaya Smaraka Granthamala. Sāthambā 1975.
Inedita: MUNI PUNYAVIJAYA, Catalogue of Manuscripts ... in Patan, Part I. Shri Hemachandracharya Jaina Jnana Mandira, Patan 1972. [Manuscripts of the Bhagavati Curni: Ser. Nos. 90-91, 854, 6531, 6549, 9999.) Jinaratnakośa pp. 289-291 [List of commentaries, including further inedita.)

Page #26

PART 1
TABLES

Page #27


Page #28

CHAPTER
1
SUBDIVISIONS IN THE RELEVANT CANONICAL WORKS
References, dvăra-gāthas, subdivisions, titles, and colophons are technical devices which need not be considered in each particular case. A study of the literary material in its entirety should, however, pay due attention to all these elements. In order to focus the problem and for the convenience of the reader (sutra-references are given invariably in the niksepa passages edited by us) we supply below the subdivisions of the canonical works which are relevant to our study. They are taken from the Suttāgame edition (which basically agrees with the sīkā editions). References to the pages of the Suttāgame ed. ("S.I", "S.II") have also been given. A list of the works (and commentators) appears on this page, remarks on the individual works on pp. 11-13 below.
Anga 1: Anga 2: Anga 3: Anga 4: Anga 5: Upanga 2: Upanga 3: Upanga 4: Mülasūtra 1: Molasůtra-2: 4 Mülasūtra 3: Mülasūtra 4:
Ācāra (Sīlānka) Sūtraksta (śīlānka) Sthāna (Abhayadeva) Samavāya (Abhayadeva) Bhagavati (Abhayadeva) Aupapātika (Abhayadeva) Jivābhigama (Malayagiri) Prajñāpanā (Haribhadra) Dasavaikālika (Haribhadra) Uttaradhyayana (Santisūri) Nandi (Haribhadra, Malayagiri) Anuyogadvāra (Haribhadra, Hemacandra Maladhārin) "Kalpasūtra" ("Jinacarita" etc.)
ĀCĀRA
(S.1, pp.1-99)
1.1.1.
2. 3.
1-9 10-17 18-27 28-37 38-45
1.1.6. 46-54
7. 55-64 1.2.1. 65-75
2. 76-83 3. 84-101
1.2.4.
5.
6. 1.3.1.
2.
102-12; 122-140 141-164 165-178 179-192
5.

Page #29

THE CANONICAL NIKŞEPA
ĀCĀRA continued
1.3.3. 193-207
4.. 208-220 1.4.1. 221-230
2. 231-242 3. 243-252 4. 253-263
264-274
275-288 3. 289-303
304-311 5. 312-321
6. 322-333 1.6.1. 334-349
2. 350-358 3. 359-368 4. 369-382
5. 383-393 1.7. ("lost") 8.1. 394-405
2. 406-411 3. 412-420 4. 421-423
1.8.5. 424-428
6. 429-432 7. 433-437
8. 438-461 1.9.1. 462-483
2. 484-497 3. 498-508
509-522 2.1.1. 523-539
2. 540-549 3. 550-560 4. 561-566 5. 567-578 6. 579-586 7. 587-598 8. 599-615 9. 616-624 10. 625-632
11. 633-644 2.2.1. 645-661
2. 662-678
2.2.3. 679-712 2.3.1. 713-732
2. 733-751
3. 752-766 2.4.1. 767-781
2. 782-801 2.5.1. 802-831
2. 832-840 2.6.1. 841-858
2. 859-867 2.7.1. 868-882
2. 883-909 2.8. 910-917
9. 918-921 10. 922-946 11. 947-966
967-968 969-983
984-987 15. 988-1074 16. 1075-1086
12.
SOTRAKRTA
(S.I, pp. 101-182)
1.13.
1.1.1.
2. 3.
557-579 580-606
14.
16.
?
2.
3. 1.3.1.
1-27 28-59 60-75 76-88 89-110 111-142 143-164 165-181 182-203 204-224 225-246
1.4.1. 247-277
2. 278-299 1.5.1. 300-326 2. 327-351
352-380 381-410
411-436 9.
437-472
473-496 11. 497-534 12. 535-556
607-631 632-635 636-650 651-679 680-703 704-710 711-743 744-798 799-812
3.
4.

Page #30

SUBDIVISIONS
STHĀNA
(S.I, pp. 183-315)
3.3.
1. 2.1.
5.2.
3.
6.
. 1-79 80-110 111-116 117-141 142-162 163-203 204-219
2.
220-252 253-293 294-340 341-385 386-432 433-483 484-512
7. 8. 9.
513-529 530-543 544-657 658-754 755-861 862-930 931-1089
3.1.
2.
4. 5.1.
SAMAVĀYA (S.1, pp.316-383)
1-275
BHAGAVATI
(S.I, pp. 384-939)
6.2.
231
3.4.
5.
1 (S.I, pp.284-415) 1.1. 1-19 2. 20-26
27-37 38-42 43-49 50-56
57-62 8. 63-71
72-79 10. 80-82
155-159 160 161-162 163-167 168 169 170
8. 9. 10.
232-237 238-239 240-242 243-244 245-247 248-250 251-253 254-258
9. 10.
4 (S.I, p. 468) 4.1-4. 171
5-8 172 9. 173 10. 174
2 (S.I, pp. 416-436) 2.1. 83-95
2. 96 3. 97 4. 98 5. 99-112 6. 113. 7. 114 8. 115 9. 116 10. 117-124
5 (S.I, pp. 468-490, 5.1. 175-178 2. 179-181
182-183 184-199 200-202 203-211 212-219
220-221 9. 222-226 10. 227
7 (S.I, pp. 508-530) 7.1. 259-269
270-273 274-279 280
281 6. 282-287
288-291 8. 292-297 9. 298-303 10. 304-307
3 (S.I, pp. 436-467) 3.1. 125-140
2. 141-148 3. 149-154
8 (S.I, pp.530-574) 8.1. 308-314
315-322 323-325
326 5. 327-330
6 (S.I, pp.491-508) 6.1. 228-230

Page #31

THE CANONICAL NIKȘEPA
BHAGAVATI continued
8.6.
7. 8. 9. 10.
331-335 336-337 338-343 344-352 353-360
444-447 448-451 452-455 456-457 458-459 460-465 466-468
16.7. 581 8. 582-585
586 10. 587 11-14.588
9. 10.
9 (S.I, pp.574-613) 9.1. 361
2. 362 3-30.363 31. 364-369 32. 370-378 33. 379-389 34. 390-392
13 (S.I, pp. 675-695) 13.1. 469-471
472 473 474-486
4.
17 (S.I, pp. 753-761) 17.1. 589-592
2. 593-596 3. 597-599
600-601 5. 602 6. 603 7. 604
605 9. 606
487
488-491 492-495 496 497 498
607
10. 11.
10 (S.I, pp. 613-622) 10.1. 393-394
2. 395-399 3. 400-402 4. 403 5. 404-405 6. 406 7-34. 407
6
10.
12. 13.
608 609 610 611 612 613 614
15. 16. 17.
14 (S.I, pp. 695-708) 14.1. 499-501
502-504 505-508 509-513 514-516 517-519 520-525 526-532
533-536 10. 57
2.
11 (S.I, pp. 622-647) 11.1. 408
2. 409 3. 410 4. 411 5. 412 6. 413 .
7. 414 • 8. 415
9. 416-418 10. 419-422 11. 423-431 12. 432-435
4.
18 (S.I, pp. 761-781) 18.1.
615 616 617-621 622-624 625-628 629-630
631-637 8. 638-640
641 10. 642-646
15 (S.I, pp. 708-739) 15. 538-559
9.
12 (S.I, pp. 648-675) 12.1. 436-439
2. 440-442 3. 443
16 (S.I, pp. 739-753) 16.1. 560-564
565-568 569-570 571 572-575 576-580
19 (S.I, pp. 781-790) 19.1. 647
648 649-652
-NM

Page #32

19.4.
5.
6.
7.
653
654-655
656
657
658
9.
659
10. 660
20
8.
(S.I, pp. 790-810)
661
20.1. 2.
662-663
664-665
666
667-669
670-672
7.
673
8.
674-681
9.
682-683
10. 684-686
3...
4.
5.
6.
21 (S.I, pp. 810-812) 21.1.1.
687
2-10;
2.1-10;
3.1-10;
4.1-10;
5.1-10;
6.1-10;
7.1-10;
8.1-10.
688
22 (S.I, pp. 812-813)
22.1.1-10;
2.1-10;
3.1-10;
4.1-10;
5.1-10;
6.1-10.
689
23 (S.I, pp.813-814) 23.1.1-10;
690
2.1-10;
BHAGAVATI
23.3.1-10;
SUBDIVISIONS
25
4.1-10; 690
5.1-10.
24 (S.I, pp. 814-851)
24.1.
691-696
2.
3.
697
698
4-11. 699
22.
23.
24.
continued
12.
700-702
13.
703
14.
704
15. 705
16.
706
17. 707
18.
708
19.
709
20. 710
21.
711
712
713
714
25.1.
2.
3.
(S.I, pp. 851-898)
715-718
719-722
723-732
733-744
745-749
750-784
785-803
4.
5.
6.
7.
8.
804
9.
805
10.
806
11.
807
12. 808
26 (S.I, pp.898-903) 26.1.
809-813
2.
3.
814
815
26.4-11.
27
(S.I, p.903) 27.1-11. 817
28 (S.I, pp.903-904) 28.1.
818
2. 3-11.
819 820
29 (S.I, pp.904-905) 29.1.
821
2-11. 822
30 (S. 1, pp.905-910) 30.1.
823-824
2.
3. 4-11.
816
31
31.1.
2.
(S.I, pp.910-912) 828
829
830
831
832
833
834
835
9-12. 836
13-16. 837
17-20. 838
21-24. 839
25-28. 840
3.
4.
5.
6.
7.
8.
32 32.1.
825
826
827
(S.I, pp.912-913) 841 2-28. 842
.2.
3.
33 (S.I, pp.913-916) 33.1.1. 843
844
845
7

Page #33

33.1.4-11.
2.1-11.
3.1-11;
4.1-11;
5.1-11;
6. 1-11;
7.1-11; 848
8.1-11;
9.1-9;
10.1-9;
11.1-9;
12.1-9.
34 (S.I, pp. 916-925)
34.1.1.
2.
3-11.
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-9;
10.1-9;.
11.1-9;
12.1-9.
35
846 847
2.
(S. 1, pp. 925-930) 35.1.1.
3-11. 2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-11;
849-850
851
852
853
854-855
856
857
858
THE CANONICAL NIKSEPA
BHAGAVATI continued
35.10.1-11;
36
(S.I, pp.930-931) 36.1.1-11;
11.1-11; 858 12.1-11.
37
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-11;
10.1-11;
11.1-11;
12.1-11.
(S. I, p.931 37.1.1-11;
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-11;
10.1-11;
11.1-11;
12.1-11.
38 (S.I, p.931)
38.1.1-11;
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
859
860
861
38.9.1-11;
10.1-11;
11.1-11;
12.1-11.
39 (S.I, p.931) 39.1.1-11;
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-11;
10.1-11;
11.1-11;
12.1-11.
861
2.1-11;
3.1-11;
4.1-11;
5.1-11;
6.1-11;
7.1-11;
8.1-11;
9.1-11;
10.1-11;
11.1-11;
12.1-11;
13.1-11;
14.1-11;
15.1-11;
16.1-11;
17.1-11;
18.1-11;
19.1-11;
20.1-11;
21.1-11.
862
40 (S. 1, pp.931-934) 40.1.1-11.
863
864

Page #34

41
(S.I, pp. 934-938) 41.1-196 865-866
(S.I, pp.938-939) 867
1-36 (Samavasarana)
37-42
vss.1-22
1.
2.
3.1.
2.
3.
1. 2.
1. 2.
3.1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
1-43
44-64
65-80
81-94
95
96-99
100-104
105-113
114-173
174-190
1-78
79-136
137-144
145-146
147-151
152-171
172
173
174
175
176
177-179
180
181
182
BHAGAVATI continued
AUPAPATIKA (S. II, pp. 1-40)
JĪVĀBHIGAMA (S. II, pp. 105-264)
4.
5.
6.
7.
8.
9.
1.
2.
4.
SUBDIVISIONS
3.14.
15.
16.
17.
18.
19.
20.
21.
22.
PRAJÑĀPANĀ
23.
24.
25.
26.
27.
191-206
207-208
209-223
224-225
226-239
240
241
242
243
183
184
185
186
187
188
189
190-193
194
195
196-210
211
212-216
217
1.
2.
(S. II, pp. 265-533)
218-245
3.
4.
5.
6.
7.
8.
9.
244-249
250-256
257-260
261-262
263-264
265-266
267-268
269-270
271-272
246-279
5. 6.1. 2.
280-281 282-290
3.
291-297
4. 298-302
5. 303-319
6. 320-323
7.
324-325
8.
326-328
329-336
337-342
343-352
353-371
372-404
405-413
7.
8.
9.
10.
11.
12.
9

Page #35

10
THE CANONICAL NIKSEPA
PRAJŇĀPANĀ continued
18.10.
13. 14.
542 543
11.
26.
15.1.
12.
544
2.
545
13. 14.
16.
546
17.1.
15.
547
414-418 419-424 425-446 447-459 460-474 475-485 486-499 500-504 505-527 528-529 530-531 532
16.
17.
653
18.
5.
19. 20. 21.
22. 19.
18.1.
25.
637
638-639 27.
640 28.1.
641-649 2.1-3. 650
651 5. 652 6. 7. 654 8.1-2. 655 9-11. 656 12-13. 657
558-660 30.
661-663 664 665 666-673
674-681 35.
682-685 686-714
533
548 549 550 551 552 553 554 555 556-568 569-581 582-597 598-609 610-633 634-636
29.
534 535-536 537
20.
31: 32. 33. 34.
21. 22. 23.1.
2. 24.
538 539
540 541
36.
DASAVAI KĀLIKA (S.II, pp. 947-976)
8.
(=Leumann 1-63)
9.1.
2.
(=Leumann 1-12)
3.
1-5 1-11 1-15 1-17 1-29 1-100 1-50 1-69 1-57
4.
1-64 1-17 1-24 1-15 1-7 1-21 1-18, 1-18 1-16
(=Leumann 1-12)
10. 1. Cũlikā
(=Leumann 1-17)
2.Cūlikā
UTTARĀDHYAYANA (S.II, pp. 977-1060)
14.
1-48 1 (prose, vs.1), 2-22 (vss. 2-46) 1-20 1-13 1-32
7. 8. 9. 10.
1-17 1-30 1-20 1-62 1-37 1-32
1-47 1-35 1-53 1-16 1-10, 1-17 1-21
15.
11.
17.

Page #36

SUBDIVISIONS
UTTARĀDHYAYANA continued
1-54
28.
18. 19.
1-98
22.
NNNNNNNN
1-60 1-24 1-51 (Charpentier 1-49) 1-89 1-27 1-45 1-53 1-17
1-36 1-73 (Charpentier 1-74) 1-37 1-21 1-111 1-25 1-61 1-21 1-271 (Charpentier 1-267)
34.
24. 25. 26. 27.
36.
NANDI
(S.II, pp.1061-1083)
1-59
ANUYOGADVĀRA
(S.II, pp. 1085-1163)
1-153 Vss. 1-2
KALPASŪTRA
(S.II, Parisista 1, pp.1-42)
(Jinacarita) 1-228 Ganaharāitherävali 1-5 Sāmāyāri 1-64
In the case of the thirteen works considered in the tables, differences in the traditional subdivision are minimal. - As far as the upper levels of the subdivision (all subdivisions except sūtras) are concerned, the traditional system was adopted for the modern editions and translations. It is only on the lowest level (sūtra level) that differences occur. The redactors of the Suttāgame edition have often split the traditional sūtras so that a greater total is obtained. In some cases they have also welded several smaller sūtras into one bigger sūtra. Splitting is still more conspicuous in the editions of the Jaina Agama Series. However, all these deviations do not affect the system as such. In case of differences, the bigger sūtra (old or new arrangement) invariably presents an integral multiple of the smaller sūtras contained in it. Different totals are also obtained whenever one text supplies more (or less) textual matter than the other (e.g. due to the omission of spurious verses or sentences). But such differences are on the whole negligible. The situation changes only in those cases where modern scholars have adopted an entirely new system of subdivision on the

Page #37

12
THE CANONICAL NIKSEPA
sutra level, in order to make the textual matter more transparent for their readers. This was done by some European Indologists. Terms (e.g. ajjhayana) and titles (e.g. Logavijaya) could not be included in the tables. For the ŝataka and uddeŝa titles in the Bhagavati refer to DELEU pp.355-357. The expression "Tīkā" is used for all the relevant commentaries (ṭīkā, vṛtti, etc.).
ACARA: 1.7 is called "vyavacchinna" by the author of the Tīkā. Through numbering is found in both, Suttāgame and Tikā. The Ṭīkā has 402 sūtras (against 1086 in S.). JACOBI has edited and translated the work (Pali Text Society edition 1882; translation in SBE 22, 1884). He follows the sutra division of the Țīkā, but his numbering is uddeŝa-wise (uddeŝa = "third figure": 1.1.1.1). SCHUBRING has edited Bambhaceraim in 1910, and changed the subdivision on the sutra level.
SUTRAKṚTA: The Suttagame edition has through numbering beside uddeŝa-wise numbering (uddeŝa = "third figure"), the Tika has only the latter system. JACOBI's translation (SBE 45, 1895) shows uddeŝa-wise numbering, but sometimes the sūtras of the Ṭīkā have been split.
STHANA: Through numbering in Suttāgame and Tikā. 783 sūtras in the latter, 1089 in the former.
SAMAVAYA: 159 sūtras in the Țikā, 275 in the Suttagame edition.
BHAGAVATI: Through numbering in Suttagame and Tika. 867 satras in both cases. In the Tika, the total is given as 868, but this is due to a mistake in counting (figure "90" not used, "91" follows after "89", AgS. p.118). WEBER edited in 1866/67 a section of 2.1. This is subdivided into "S$ 18-80" which are not identical with the sutras (Weber's entire monograph is subdivided into $$). DELEU (1970) has, below the uddeŝa level (uddeŝa = "third figure"), one or two levels which replace the sutra system. See DELEU p.11: "I completely dropped the sutra counting of these editions..." - The tables demonstrate the enormous extent of the Bhagavati. SCHUBRING (Kleine Schriften p.416) called it "eine fast unerschöpfliche Fundgrube für dogmatische, mythologische, historische Angaben" and DELEU (p.9) says "To the prospective reader this monumental text in fact presents itself as a kind of bewildering omnium gatherum of episodes, discussions, expositions, detached statements, calculations, references and quotations..."
AUPAPATIKA: The first block is invariably separated from the second on account of the colophon "samosaranam samattam'". However, the sutra subdivision of the Suttagame edition is not found in the Tika. This has subdivision by "interpunctuation" (using the symbol "chah"), but not by numbering. The chah-interpunctuation is, however, not the basis of the sutra subdivision in the Suttagame edition. The paragraphs in LEUMANN's edition (1883) have (also) no support in the tradition.

Page #38

SUBDIVISIONS
JĪVĀBHIGAMA: Malayagiri's subdivision (DLJP No.50) is identical with that of the Suttagame edition. Note that in "padivatti" 3 the numbering of the uddeŝas (1-3, 1-2, 1-2) is not continuous. The paḍivatti numbering itself starts afresh after padivatti 9 (sutra 243). The second block (sutras 244-272) is possibly a later addition.
PRAJNAPANA: Through numbering in Suttagame and Jaina-Agama-Series editions. 714 sūtras in the former, 2176 in the latter.
DASAVAIKĀLIKA:
There are slight differences (of various types) between Suttagame - Tīkā - LEUMANN/SCHUBRING. The relevant details are, however, not required in the present context. Apart from very minor points which have no bearing on the problem of subdivision and numbering, SCHUBRING's edition (1932) is identical with LEUMANN's (1892).
UTTARADHYAYANA:
Minor deviations in JACOBI's translation (SBE 45, 1895), which recur in identical form in CHARPENTIER's edition (1922). See the tables above.
NANDI: The Jaina Agama Series edition has 120 sutras against 59 sutras in the Suttagame edition. The Tika has also 59 sutras.
ANUYOGADVĀRA: 140 sūtras in Haribhadra's Tikā, 156 in Hemacandra Maladharin's Tikā, 153 in the Suttagame edition, 606 in the Jaina-Agama-Series.
13
KALPASŪTRA: The first section is traditionally regarded as a unit, but a general title is missing (the title "Jinacarita" was coined by Jacobi). Ṭīkā (e.g. Dharmasāgara ganin), Suttagame, and JACOBI (SBE 22, 1884) agree in their subdivision of "Jinacarita" and Sāmāyārī, but there is little agreement with respect to the Ganaharaitheravali.

Page #39

CHAPTER 2
GENERAL CATALOGUE1
We have prepared two registers for the canonical nikṣepa. The General Catalogue (this chapter) contains the complete canonical material, while the List of Entries (following chapter) considers only those nikṣepas which have been edited in Chapter 5. The material of the General Catalogue is defined by its four sub-titles (pp. 15, 22, 25, 27). The basic distinction is between "Samukha" (Nos. 1-74) and "Niramukha" (Nos.75-124) respectively. Apart from this, the arrangement is based on the traditional order of the works where the nikṣepas occur (Sthāna, Samavaya, etc.) and on the places of the nikṣepas within the respective works (Sthana 3, Sthana 4, etc.).- A nikṣepa supplied in Chapter 5 in the form of an Entry (and listed in Chapter 3) has been provided with a double asterisk (*23*, i.e. No.23$5). Here the number refers, not to the nikṣepa as such, but to a particular occurrence. Any additional occurrence of the same nikṣepa has been marked with a single asterisk (9*, i.e. No.9). References to related passages (partial textual agreement, but no nikṣepa character) have not been included in the General Catalogue. They will be found in the respective Entries under the heading "Parallels" (e.g. compare p.95). The basic information supplied in the General Catalogue consists of the "catch-word" (PURISE etc.) and the set of "determinants" (nama etc.). However, sometimes more text has been given and sometimes less. Four Niramukha nikṣepas from the Bhagavati (Nos.88-91) and almost all the Niramukha nikṣepas from Jīvabhigama and Prajñāpana have been quoted in full as they do not appear as Entries. The character of the nikṣepa passages being not uniform, differences in the presentation could not be avoided.
Some nikṣepas are self
contained tracts of varying sizes, others inconspicuous elements embedded in long discussions. All these cases have been included in the General Catalogue. Different are the reference formulas (e.g. evam java SUKKA-LESSA in No.86945, see p.124). Being merely extensions of a preceding nikṣepa (and resulting from the repetitive character of the material), they could not be considered as nikṣepas in their own right. It was not even necessary to include them always in the text of our Entries. Eighteen nikṣepas have no execution in their canonical context (Nos.1-8, 14-16, 46, 47, 54, 56, 58, 67, 74). This material belongs to post-canonical works from which it was taken before the canon acquired its present shape. For details and references see Appendix
1 For the explanation of terms see the references in Appendix II.
➖➖➖➖➖➖
➖➖➖➖➖

Page #40

GENERAL CATALOGUE
V. Eleven out of these eighteen niksepas (designated below as "borrowings") belong to Sthāna (Nos. 1-8 and 14-16): according to the number of determinants - three, four, five, ten - they were incorporated in Sthāna 3, 4, 5, 10. ------ Nikṣepas Nos. 17, 18, 60, 65 are also incomplete (see Appendix VI ). ------ A twofold distinction (BADDHELLAYA
/ MUKKELLAYA) is found in the Prajñāpanā niksepas Nos. 102-109, a threefold distinction (aņāie / apajjavasie) in the Prajñāpanā niksepas Nos. 117-120. The phrase "kālao kevacciram hoi" recurs repeatedly in both, Jīvābhigama (No.93 etc.) and Prajñāpanā (No. 110 etc.).
(a)
SÂMUKHA
INSTANCES
(Nos. 1-74)
2
Sthāna 3.1.163, S.I, p.202. Borrowing. No execution. ..tao INDĀ pa (nnattā), tan (jaha):
nām- INDE' davv? - INDE? bhäv*- INDE”. SMC.: nām' - INDE' thavan'- INDEdavv.-INDE”. Sthāna 3.1.173, S.1, p.204. Borrowing. No execution.
tao PURISA-JAYĀ pannattā), tam (jahā): nāma-PURISE' davva-PURISE? bhāva-PURISE”. SMC.: nāma-Purise' țhavana-PURISE? davva-PURISE.
3
Sthāna 3.2.204, S.I, p.209. Borrowing. No execution.
tivihe LOGE' pannatte, tam (jahā): nāma-LOGE' thavana-LOGE davva-LOGE.
Sthāna 4.1.321, S.I, p.226. Borrowing No execution.
cauvvihe PAMĀŅE pa (nnatte), tam (jahā):
davva-PPAMĀŅF.khetta-PPANĀŅE? kāla-PPAMĀŅE' bhāva-PPAMĀŅE“. Sthāna 4.1.324, S.I, p.227. Borrowing. No execution.
cauvvihe SAMSĀRE pa (nnatte), tam (jahā): davva-SAMSÄRE' khetta-SAMSÄRE? kāla-SAMSĀRE bhāva-SAMSĀRE".
5
Sthāna 4.1.339, S.1, p.229. Borrowing. No execution.
cauvvihā OGĀMAŅĀ pannattā), tam (jahā): davvo-OGĀHAŅĀ" khett’-OGĀHAŅĀ– kālo-OGĀHAŅĀ· bhāvo-OGĀHAŅĀ”.
7
Sthāna 4.2.372, S.I, p.234. Borrowing. No execution. savva opposed to ekka.
cattāri SAWĀ pa (nnattā), tam (jahā): nāma-SAVVAE' thavana-SAVVAE aesa-SAVVAE niravasesa-SAVVAE.
Sthāna 4.2.383, S.I, p.238. Borrowing. No execution.
cauvvihe SACCE pa (nnatte), tam (jahā): nāma -SACCE' thavana-SACCE“ davva-SACCE bhāva-SACCE".

Page #41

THE CANONICAL NIKSEPA
Sthana 5.3.530, S.I, pp. 265-66. davvao. Execution in 4 lines. See No.23's.
se / DHAMM'-ATTHIKĀE7 samāsao pañcavihe pa(nnatte), tam (jahā):
davvao khettao? kālaobhāvao“ gunao". Sthāna 5.3.530, S.I, p.266. davvao. Execution in 2 lines. See No.24%.
(se / ADHAMM'-ATTHI KĀE 7 samāsao pañcavihe pannatte, tam jahā:
davvao' khettao kālaobhāvao* gunao") Sthāna 5.3.530, S.I, p.266. davvao. Execution in 2 lines. See No.2587.
(se / ĀGĀS'-ATTHIKĀE 7 samāsao pañcavihe pannatte, tam jaha:
davvao khettao kālaobhāvao“ gunao".) Sthāna 5.3.530, S.1, p.266. davvao. Execution in 3 lines. See No.26*8.
(se "JIV-ATTHIKĀE_7 samāsao pañcavihe pannatte, tam jahā: davvao khettao? kālao bhāvao“ gunao.)
12*
13*
Sthāna 5.3.530, S.1, p.266. davvao. Execution in 4 lines. See No.2789.
(se / POGGAL'-ATTHI KĀE 7 samāsao pañcavihe pannatte, tam jahā:
davvao' khettao' kālao' bhāvao" gunao'.) Sthana 5.3.540, S.I, p. 268. Borrowing. No execution.
pañcavihe AŅANTE pa (nnatte), tam (jahā): nāmAŅANTAE thavanÂŅANTAE' davvÂNANTAEgananÂNANTAE“ paesANANTAES.
14
15
Sthāna 10.985, S.I, p.307. Borrowing. No execution.
dasavihe AŅANTAE pa(nnatte), tam (jahā): nāmâŅANTAE' thavanÂNANTAE? davvÂNANTAE gananAŅANTAE“ paeSAŅANTAES egao'ŅANTAE° duhao 'NANTAE' desa-vitthārÂNANTAE® savva-vitthārAŅANTAE sāsayÂNANTAE10.
16
Sthāna 10.1008, S.1, p. 308. Borrowing (verse). No execution. Sec No.56.
dasavihe SACCE pa(nnatte), tam (jahā): "janavaya sammaya' thavaņā nāne rūve paducca-SACCEo ya
vavahāra' bhāvao joge, dasame ovamma -SACCE ya." Samavāya 213, S.I, p.363. List of determinants only.
"... Thāne nam davva-guna-khetta-kāla-pajjava-pay'atthānam ..."
17
18
Samavāya 215, S.I, p.364. List of determinants only. ""Viyāhe nam ... davva-guna-khetta-kāla-pajjava-padesa-parināma-jahatthiya bhāva-anugama-nikkheva-naya-ppamāna- ... -payāsiyāņam..."
*19*
$1.
Bhagavatī 2.1.90, S.I, p.420. davvao. Execution in 9 lines.
evam khalu mae, Khandayā, cauvvihe LOE pannatte, tam jahā: davvao khettao? kālao bhāvao.

Page #42

GENERAL CATALOGUE
*20*
Bhagavatī 2.1.90, S.I, p.420. davvao.. Execution in 7 lines. $2.
evam khalu (mae, Khandayā, cauvvihe JĪVE pannatte, tam jahā: davvao khettao? kālao bhāvao.)
*21*
Bhagavati 2.1.90, S.1, p.420. davvao. Execution in 6 lines. $ 3.
Khandayā, mae evam khalu cauvvihā SIDDHI pa(nnattā), tam (jahā): davvao 4 (khettao kālaobhāvao“).
*22*
$ 4.
Bhagavati 2.1.90, S.I, pp.420-21. davvao. Execution in 5 lines.
(evam khalu mae, Khandayā, cauvvihe SIDDHE pannatte, tam jahā: davvao khettao kālao' bhāvao.)
*23*
5.
Bhagavatī 2.10.117, S.I, pp.433-34. davvao. Execution in 3 lines. See No.9.
se / DHAMM'-ATTHIKAE 7 sanāsao pañcavihe pannatte, tam jahā: davvao' khettao kālaobhāvao gunao
*24*
Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 1 line. 96. See No. 10.
(se (ADHAMM’-ATTHIKĀE_7 samāsao pañcavihe pannatte, tam jahā: davvao khettao kālaobhāvao* gunaoo.)
*25*
$ 7.
Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 3 lines. See No. 11.
(se / ĀGĀS'-ATTHIKĀE 7 samăsao pañcavihe pannatte, tam jahā: davvao khettao? kālao3 bhāvao gunao.)
*26*
$ 8.
Bhagavati 2.10.117, S.I, p.434. davvao. Execution in 3 lines. See No. 12.
se (JĪV'-ATTHIKĀE 7 samāsao pañcavihe pannatte, tam jahā: davvao' (khettao kālaobhāvao“) jāva guņao".
*27*
Bhagavatī 2.10.117, S.I, p.434. davvao. Execution in 3 lines. $9. See No. 13.
se / POGGAL'-ATTHIKĀE_7 samāsao pañcavihe pannatte, tam jahā: davvao khettao kālaobhāvao* gunao
*28*
Bhagavati 5.7.217, S.I, pp.484-85. Irregular. Execution in 4 lines. $ 47.
"eyassa ņam, bhante, davva-tthāņ'-AUYASSAT khetta-tthāņ'-AUYASSAogāhanatthāno-ĀUYASSA bhāva-tthāņ'-AUYASSAR kayare 2 (kayarehinto) (appā vā þahuyā vă tullā vā) jāva visesähiyā vā?"
*29*
48.
Bhagavati 7.1.268, S.I, p.511. Irregular. Execution in 17 lines.
"aha, bhante, khettÂIKKANTASSA' kālÂIKKANTASSA? maggÂIKKANTASSA pamānAIKKANTASSA PĀNA-BHOYAŅASSA ke aţthe pannatte?"

Page #43

18
30*
31*
32*
33*
34*
THE CANONICAL NIKSEPA
Bhagavati 8.2.321, S. I, pp.545-46. davvao. Execution in 3 lines. See No.70$17. "Goyama, se ABHINI BOHIYA-NANE 7 samasao cauvvihe pa (nnatte), tam jahā: davvao khettao2 (p.546) kalao3 bhavao4.
Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 3 lines. See No.72$19. "Goyama, se SUYA-NANE 7 samasao cauvvihe pannatte, tam jahā: davvao1 4 (khettao2 bhāvao1).
kālao3
Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 2 lines. See No.66$14. "Goyama, se OHI-NANE 7 samasao cauvvihe pannatte, tam jahā: davvao 4 (khettao2 kālao3 bhavao1).
Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 1 line. See No.68$15. "Goyama, se MANA-PAJJAVA-NĀNE 7 samāsao cauvvihe pannatte, tam jahā: davvao 4 (khettao2 kalao3 bhāvao).
1
Bhagavati 8.2.321, S.I, p.546. davvao. Execution in 2 lines. See No.69$16. "Goyama, se KEVALA-NANE 7 samāsao cauvvihe pannatte, tam jahā: davvao khettao kālao3 bhāvao4.
1
2
*35* Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 3 lines. $ 10. "Goyama, se MAI-ANNANE 7 samasao cauvvihe pannatte, tam jaha: davvao khettao2 kalao3 bhāvao4.
1
*36* Bhagavati 8.2.321, S.I, p.546. davvao. Execution in 3 lines.
§ 11.
"Goyama, se SUYA-ANNANE 7 samasao cauvvihe pannatte, tam jahā:
davvao 4 (khettao2 kalao3 bhāvao).
1
*37* Bhagavati 8.2.321, S. I, p.546. davvao. Execution in 2 lines. $ 12. "Goyama, se VIBHANGA-NANE 7 samasao cauvvihe pannatte, tam jahā: davvao1 4 (khettao2 kālao bhāvao1).
*38 Bhagavati 11.10.419, S. I, p.631. davva-loga. Execution in 10 lines. § 20 A.
"Goyama, cauvvihe LOE pannatte, tam jahā: davva-LOE khetta-LOE Kala-10E3 bhava-LOE,"
*38b+
Bhagavati 11.10.419, S. I, p.632. davvao. Execution in 8 lines. § 20 B. No programme.
*39* Bhagavati 13.7.495, S. I, pp.692-93. davva-loga. Execution in 12 lines. $ 21. "Goyama, pañcavihe pannatte, tam jahā:
davv'-AVICIYA-MARANE khett'-ĀVICIYA-MARANE2 kā1'-ĀVĪCIYA-MARANE3 bhav'-AVICIYA-MARANE bhav'-AVICIYA-MARANES."

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GENERAL CATALOGUE
19
*40* Bhagavati 13.7.495, S.I, p.693. davva-loga. Execution in 6 lines. $ 22.
"Goyamā, pañcavihe pannatte, tam jahā: davvo-OHI-MARAŅE' khett’-OHI-MARAŅE(kāl’-OHI-MARAŅE> bhavo-OHI-MARANE") jāva bhāv'-CHI-MARAŅE."
*41* Bhagavati 13.7.495, S.I, p.693. davva-loga. Execution in 6 lines. $23.
"Goyamā, pañcavihe pannatte, tam jaha: davv'-AINTIYA-MARANE khett’-AINTIYA-MARANE? (kal’-AINTIYA-MAR-NE bhav'-AINTIYA-MARAŅE“). jāva bhāvo-ĀINTIYA-MARANE"."
:
49.
*42* Bhagavati 14.7.522, S.I, pp. 703-04. Irregular. Execution in 31 lines.
"Goyama, chavvihe tullae pannatte, tam jaha: dava-tullae khetta-tullae? kāla-tullaebhava-tullae" bhāva-tullae samthāņa-tullae."
*43* Bhagavati 17.3.597, S.I, p.757. davva-loga. Execution in 11 lines. $24.
"'Goyamā, pañcavihā EYAŅĀ pa(nnattā), tam jahā:
davvo-EYAŅĀ" khett’-EYANAZ kāl’-EYAŅAbhavo-EYAŅA" bhāvo-EYAŅAS." *44* Bhagavati 18.3.619, S.1, p.768. dava-loga. Execution in 12 lines. $ 25.
"Magandiyaputtă, duvihe BANDHE pa(nnatte), tam ahā): davva-BANDHE' ya bhāva-BANDHE“ ya."
*45* Bhagavati 18.10.645, S.I, pp. 780-81. davva-loga. Execution in 8 lines. $26.
"se nunam te, Somilā, bambhannaesu naesu duvihā MĀSĀ pa (nnattā), tam (jahā): davva-MĀSĀ' ya kāla-MĀSĀ ya."
46 Bhagavatī 19.9.659, S.I, p.789. davva-loga. No execution.
"Goyamā, pañcavihe KARAŅE pannatte, tam jaha:
davva-KARAŅE' khetta-KARAŅEkāla-KARAŅE bhava-KARAŅE“ bhāva-KARAŅE”." 47 Bhagavati 19.9.659, S.I, p.789. davva-loga. No execution.
"Goyamā, pañcavihe ("NERAIYĀNAM_7 KARANE pa (nnatte), tam (jahā): [NERAIYĀŅAM_7 davva-KARAŅE ( NERAIYĀŅAM 7 khetta-KARAŅE(NERAIYANAM_7
kāla-KARANE NERAIYĀŅAM_7 bhava-KARAŅE, jāva / NERAIYĀŅAM 7 bhāva-KARANE'." *48* Bhagavati 20.5.669, S.I, p.801. davva-loga. Execution in 6 lines. $ 27.
"Goyamă, cauvvihe PARAMÂNO pa (nnatte), tam (jahā):
davva-PARAMÂNŪ' khetta-PARAMANĪKāla-PARAMAŅD' bhāva-PARAMAŅĒM." 49* Bhagavati 25.7.801, S.I, p.894. davva-loga. Execution in 8 lines. See No.53$29.
"OMOYARIYĀ duvihā pannatta), tam (jahā): davv-OMOYARIYA' ya bhāv-OMOYARIYĀ ya."

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20
50*
52*
*51* Jñātādharmakatha 1.5.62, S. I, p.997. davva-loga. Execution in 4 lines. § 28. "se vi ya SOE duvihe pannatte, tam jahā: davva-SOE ya bhāva-SOE2
ya.
THE CANONICAL NIKSEPA
Bhagavati 25.7.803, S. I, p.897. davva-loga. Execution in 10 lines. See No.55$30 "VIUSAGGE duvihe pa (nnatte), tam (jahā):
davva-VIUSAGGE ya bhava-VIUSAGGE2
ya."
54
*53* Aupapātika 18, S. II, pp.8-9. davva-loga. Execution in 13 lines.
See No.49.
56
Aupapātika 16, S.II, p.8. davva-loga. Execution in 4 lines. See No.73$33. "se ya PADI BANDHE cauvvihe pannatte, tam jahā: davvao khittao2 3 kālao bhāvao4.
"2 (ONOYARIYA) duvihā pannattă, tap jaha: davy'-OMOYARIYA' ya bhav-OMOYARIYA2 ya."
Aupapātika 18, S. II, p.9. davva-loga. No execution. "2 (BHIKKHA-YARIYA) anega-viha pannatta, tam jahā: davvabhiggaha-CARAE khettabhiggaha-CARAE2 kalabhiggaha-CARAE3 bhavabhiggaha-CARAE ukkhitta-CARAE nikkhitta-CARAE ukkhittanikkhitta-CARAE nikkhitta-ukkhitta-CARAE vattijjamana-CARAE saharijjamana-CARAE10 uvaniya-CARAE 11 12" avaniya-CARAE uvaniyaavaniya-CARAE 13 avaniya-uvaniya-CARAE samsattha-CARAE asamsattha-CARAE taj-jaya-samsattha-CARAE7 annaya-CARAE 18 mona-CARAE dittha-labhie aditha-labhis puttha-labhie 25 aputtha-labhie bhikkha-labhie" abhikkha-labhie" anna-gilayae ovanihie parimiya-pindavāie suddh'esanie samkha-yattie *55* Aupapātika 19, S.II, p. 12. davva-loga. Execution in 12 lines.
14
15
16
19
22
23°
24 28
See No.50.
20
"2 (VIUSSAGGE) duvihe pannatte, tam jahā: davva-VIUSSAGGE ya 7 bhava-VIUSSATE
21
$ 29.
ya."
Prajñāpanā 11.388, S.II, p.399. davva-loga. No execution. See No.16. "Goyama, dasavihā pannatta, tam jahā:
a verse:
2

10
ya
26
$ 30.
janavaya-SACCA samaya-SACCAthavana-SACCÃ3nima-SACCA rūva-SAOCÃ3 paducca-SACCA vavahira-SACCA bhiiva-SACC
joga-SACCA9 ovamma-SACCA 10,

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GENERAL CATALOGUE
*57*
Prajñāpanā 15.2.452-59, S.II, pp.420-25. davva-loga. Execution in 154 lines.
$ 31. "Goyamā, duvihā pannattā, tam jahā: davv'-INDIYĀ' ya bhāv'-INDIYA ya."
58
Prajñāpanā 35.683, S.II, p.521. davvao. No execution.
"Goyamā, cauvvihā VEYAŅĀ pannattā, tam jaha: davvao khettao kālaobhāvao."
59*
Jambūdvīpa 2.31, S.II, p.552. davva-loga. Execution in 8 lines. See No.73933. "se PADI BANDHE cauvvihe bhavai, tam jahā: davvao khettao kälaobhāvao“.
Dasavaikälika 8.vs.35, SII, p.967. Interpolated stanza (SCHUBRING, Kleine Schriften, p.170, note 1), containing the phrase "khettam kālam ca".
balam thāmam ca pehāe, saddhām āruggam (ā-m-āo) appano khettam kālam ca vinnāya, tah'appāņam nijuñjae.
*61*
13.
Uttaradhyayana 24.vss.6-7, S.II, p. 1022. davvao. Execution in vs.7.
davvao' khettao c'eva, kālabhāvao tahā JAYAŅĀ cauvvihā vuttā, tam me kittayao suņa. (vs.6)
*62*
Uttarădhyayana 30.vss. 14-24, S.II, pp. 1036-37. davva-loga. Execution in vss. 15-24. $ 32.
OMOYARANAM pañcahā, samāseņa viyāhiyam
davvao' khętta?-kālenam", bhāvenam pajjavehi' ya. (vs.14) Uttarādhyayana 33.vss. 16-25, S.II, p. 1045. Irregular. No execution. $ 50.
eyão mūla-payadio uttarão ya āhiya. PAES'-AGGAM khetta' kāle ya bhāvam ca uttaram suņa. (16)
*63*
*64* Uttaradhyayana 36.vss.3, 11-250, S.II, pp. 1049-59. Irregular. No execution.
$ 51. ... davvao' khettao? c'eva, kālao bhāvao taha
parūvanā tesim bhave, JĪVĀŅAM AJĪVĀŅA ya. (vs.3) Nandi 12.vs.61 (and 62), S.II, p. 1065.
kāle' caunha vuddhī, kālo bhaiyavvu khitta-vuddhie vuddhie davvao-pajjavā, bhaiyavvā khitta?-kāla' u. (vs.61) suhumo ya hoi kālo, tatto suhumayaram havai khittam. angula-sedhi-mitte, osappinio asamkhijjā. (vs.62).

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22
*66*
67
*68*
*69*
*70*
*71*
*72*
*73*
74
(b)
*75*
THE CANONICAL NIKSEPA
Nandi 16, S. II, p. 1065. davvao. Execution in 7 lines. tam /OHI-NANAM 7 samasao cauvviham pannattam, tam jahā: davvao khittao kālao3 bhavao1.
Nandi 17.vs.63, S.II, p.1066. davvao. No execution. "OHI bhava-paccaio, guna-paccaio ya vannio duviho. tassa ya bahu vigappa, davve1 khitte2 ya kale3 ya."
3
Nandi 18, S. II, p. 1067. davvao. Execution in 14 lines. $15. tam / MANA-PAJJAVA-NANAM 7 samasao cauvviham pannattam, tam jahā: davvao khittao kalao3 bhāvao1.
Nandi 22, S. II, p. 1068. davvao. Execution in 5 lines. $ 16. tam/KEVALA-NANAM 7 samasao cauvviham pannattam, tam jahā: davvao1 khittao2 kalao3 bhāvao4.
$ 14. See No.32.
Nandi 43, S. II, p. 1073. davvao. Execution in 8 lines. $ 18. tam SAMMA-SUYAM 7 samasao cauvviham pannattam, tam jahā: davvao khittao2 kalao3 bhāvao4.
Nandi 37, S. II, pp. 1071-72. davvao. Execution in 4 lines. § 17. See No.30. tam ABHINIBOHIYA-NANAM 7 samasao cauvviham pannattam, tam jaha: davvao khittao2 kālao bhāvao4.
"se ya PADIBANDHE cauvvihe pannatte, tam jahā: davvao khittao kālao3 bhāvao1.
Nandi 58, S. II, p. 1083. davvao. Execution in 4 lines. $ 19. See No.31. se SUYA-NANE 7 samāsao cauvvihe pannatte, tam jahā: davvao khittao kalao bhāvao
2
NIRAMUKHA (Nos.75-91)
See No.33.
Kalpasūtra 118, S.II. (Pariŝista 1), p.22. davva-loga. Execution in 8 lines. $33. See Nos.52 and 59.
See No.34.
INSTANCES ΙΝ THE
Kalpasūtra 128, S.II. (Parisiṣṭa 1), p.23. davva-loga. No execution. Compare Avasyaka Niryukti 1059.
"... gae se "Mahavire 7 bhav-UJJOE davy-UJJOYA karissimo,"
Bhagavati 1.1.15, S.I, pp.386-87. Execution in 2 lines. "ASURA-KUMĀRĀ ṇam, bhante, kim AHĀRAM AHĀRENTI?" Determinants: davvao khettao2 kalao3 bhavao1.
BHAGAVATI
$ 34. See No.92.

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*76*
*77*
*79*
For nikṣepa z$z see p.159.
*78*
*80*
*81*
*82*
*83*
*84*
*85*
GENERAL CATALOGUE
Bhagavat 1.1.15, S.I, p.387. Execution in 4 lines. "PUDHAVI-KAIYA (nam, bhante,) kim (AHARAM) AHĀRENTI?" Determinants: davvao khettao2 kalao3 bhāvao4.
$ 35. See No.92.
$36.
Bhagavati 1.7.61, S. I, p.406. Execution in 2 lines. "JĪVE nam, bhante, GABBHAM VAKKAMAMĀNE kim sa-indie vakkamai, an-indie vakkamai?" "Goyama, siya sa-indie vakkamai, siya an-indie vakkamai." "se ken'atthenam, bhante, evam vuccai: siya sa-indie vakkamai, siya an-indie vakkamai?"
Determinants: davy-indiyin bhav-indiyin2.
See No.92.
Bhagavati 2.1.85, S. I, p.416. Execution in 6 lines. § 37. "kim nam, bhante, JIVA A(NAMANTI VA) PA(NAMANTI VĀ) U(SSASANTI VĀ) NI (SASANTI VA)?"
Determinants: davvao khettao2 kalao3 bhāvao1.
3
Bhagavati 5.8.220, S.I, p.486. Execution in 4 lines. § 38. See the Entry.
Bhagavati 5.8.220, S.I, pp.486-87. Execution in 9 lines.
§ 39. See the Entry.
$ 40. See the Entry.
§ 41.
Bhagavati 5.8.220, S.I, p.487. Execution in 5 lines. Bhagavati 7.2.273, S.I, p.514. Execution in 2 lines. "JĪVĀ nam, bhante, kim sāsayā a-sāsayā?" "Goyama, JIVA siya sasaya siya a-sasaya." "se ken'attheṇan, bhante, evan vuccai: JIVA siya sasaya siya a-sāsayā?"
Determinants, davy'-atthayle' bhav'-aṭṭhayae2.
Bhagavati 8.9.347, S.I, p.564. Execution in 5 lines.
§ 42.
"jivassa pap, bhante, pudhavi-käiyatte no-pudhavi-käiyatte punar avi pudhavi-kliyatte PUDHAVI-KAIYA-BG INDIYA-ORALIYA-SARTRA-PPAOGA-BANDH"ANTARAN kalao kevac-ciram hoi?" Determinants: kalao1 khettao2.
23
Bhagavati 8.9.347, S. I, p.564. Execution in 3 lines.
§ 43.
VANASSAI-KAIYANAM: ("jīvassa nam, bhante, vanassai-kāiyatte no-vanassaikliyatte punar avi vanassai-kliyatte VANASSAI-KAIYA-EG-INDIYA-ORALIYASARIRA-PPAOGA-BANDH'-ANTARAM kālao kevac-ciram hoi?" Determinants: kālao khettao2.
Bhagavati 8.9.348, S. I, p. 567. Execution in 3 lines. § 44. "AHĀRAGA-SARĪRA-PPAOGA-BANDH-ANTARAM nan, bhante, kilao kevac-ciran hoi?" Determinants: kalao khettao2.

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24
*86*
*87*
88
89
90
Bhagavati 12.5.449, S. I, p.664. Execution in 2 lines.
$45.
"KANHA-LESA nam, bhante, kai-vanna 4 (kai-gandhā kai-rasa kai-phāsā) pa (nnatta)?"
Determinants: davva-LESAM paducca, bhiva-LESAN paducca.
$ 46.
THE CANONICAL NIKSEPA
Bhagavati 14.4.512, S.I, p.699. Execution in 3 lines. "PARAMANUPOGGALE nam, bhante, kim carime a-carime?"
1
Determinants: davv'-ādesenam khett'-ādesenam kal'-ādesenam bhav'-adesenam Bhagavati 25.2.722, S. I, p.854. Execution in 4 lines. Note the reference within the reference (printed in small size).
"JIVE pap, bhante, jäin davväin oraliya-sarirattãe geŋhai täin kin thiyain genhai a-thiyain gephai?", "Goyama, thiyain pi genhai a-thiyain pi geṇhai." "taim, bhante, kim davvao genhai, khettao genhai, kalao genhai, bhāvao genhai
"Goyama,
2
3
davvao1 vi genhai, khettao2 vi genhai, kālao3 vi genhai, bhāvao vi genhai. täin davvao: ananta-paesiyin davväin, khettao: asarkhejja-paesogādhāim. evam jahā Pannavanae padhame Ahar' uddesae [Prajñāpanā 28.1.642: kālao annayara-ṭṭhiiyāim ...... no a-putṭhāim āhārenti/genhai jaha .... taim Bhas'uddesae (Prajñāpanā 11.396: "jaim, bhante, putthaim genhai kim ti-disim genhai jāva chad-disim genhai?" "Goyama, )] jāva nivväghāenam chad-disin. vaghayan paducca: siya ti-disin, siya cau-disin, siya paficadisin."
......
Bhagavati 25.6.758, S.1, p.877. Execution in 2 lines.
"PULAE pap, bhante, kin sa-linge hojj, anna-linge hojjā, gihi-linge hojjā
"Goyani,
davva-LINGAM paducca: sa-linge vā hojjā, anna-linge vā hojjā, gihi-linge vā hojja. bhava-LINGA paducca: niyanan sa-linge hojjā."
evam jāva SIŅĀE. // 758 //
Bhagavati 25.6.779, S. 1, p.884. Execution in 3 lines. "PULAGASSA nam, bhante, kevaiyam kalam antaram hoi?"
"Goyamā,
jahannenan anto-nuhuttan, ukkosenan anantan kalan aṇantão osappini

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91
(c)
92
93
94
95
ussappiņło kālao
evam jāva NIYANTHASSA.
"Goyani,
Bhagavati 25.7.787, S. I, pp.887-88. Execution in 2 lines.
"PARIHARA-VISUDDHIYA-SAMJAE nay, bhante, kin puccha (sa-linge hojja, anna-linge hojjä, gihi-linge hojjā)?"
NIRAMUKHA
(Nos.92-100)
davva-LINGAM pi, bhava-LINGAM pi paducca: sa-linge hojjā, no anna-linge hojjā, no gihi-linge hojjā."
GENERAL CATALOGUE
khettao2: av'addham poggala-pariyaṭṭam des'-unam."
"Goyan,
Jīvābhigama 1.13, S. II, pp. 107-108. Execution in 32 lines (see § 34, § 35, § 37). Also compare Nos. 101, 122, 123.
"te nam, bhante, JĪVĀ kim ĀHĀRAM ĀHĀRENTI?"
Jīvābhigama 1.43, S. II, p. 118. Execution in 3 lines.
"THĀVARE nam, bhante, THĀVARE tti kālao kevac-ciram hoi?"
INSTANCES IN THE JIVA BHI GAMA
"Goyamā,
jahannenan anto nuhuttam, ukkosenan aṇantan kälan aṇantão ussappinio avasappinio kālao. khettao2: aṇantā loya asamkhejjā puggala-pariyaṭṭā, te pa puggala-pariyatta valiyãe asankhejjai-bhago."
Jivabhigama 1.43, S. II, p. 118. Execution in 2 lines. "TASE nam, bhante, TASE tti kālao' kevac-ciram hoi?"
"Goyama,)
jahanneṇan anto-muhuttan, ukkosepan asankhejjan kälan asankhejjão ussappinio avasappiņio kilao, khettao": asankhejjā logā."
Jīvābhigama 2.59, S. II, p. 126. Execution in 2 lines.
PASTA CÂU KHẢIYÃ, TELL-KKĀIYÃ, VÂU NHÃI VÃ, nam, shante, kilao kevac-ciram hoi?"
25

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THE CANONICAL NIKSEPA
jaha (nneņam) anto(-muhuttam), ukko(senam) asamkhejjam kālam asamkhejjão ussappiņi-osappiņio kālao' khettao”, asamkhejjā loyä."
96
Jīvābhigama 5.232, S.II, p.244. Execution in 3 lines.
"SUHUMASSA nam, bhante, kevaiyam kālam antaram hoi?"
"Goyamā,
jahannenam anto-mu(huttam), ukko(senam) asamkhejjam kālam asamkhejjão ussappiņī-osappiņio kālao'. khettao: angulassa asamkhejjai-bhāgo."
-
-
-
97
in 4 lines
Jīvābhigama 5.235, S.II, p.244. Execution in 4 lines.
"BĀYARE nam, bhante, BĀYARE tti kālao' kevac-ciram hoi?"
"Goyama,
jaha (nnenam) anto(-muhuttam), ukkosenam asamkhejjam kalam asamkhejjão ussappiņi-osappiņio kālao'. khettao: angulassa asamkhejjai-bhāgo."
Jīvābhigama 1.247, S.II, p. 252. Execution in 3 lines.
"CHAUMATTHA-AHĀRAE ņam, (bhante, CHAUMATTHA-AHĀRAE tti kālao') jāva kevac-ciram hoi?"
"Goyama,
jahannenam khuddāgam bhava-ggahanam du-sama'-ūnam, ukko(senam) asamkhejjam kālam (asamkhe jjāo ussappiņi-osappiņio) jāva kālao' khettao?: angulassa asamkhejjai-bhāgo."
99
Jīvābhigama 3.253, S.II, pp.254-55. Execution in 3 lines.
BĀYARĀ ("BĀYARE ņam, bhante, BĀYARE tti kālao' kevac-ciram hoi?"
"Goyama,)
jaha (nnenam) anto(-muhuttam), ukko (senam) asamkhej jam kālam asamkhejjão ussappiņi-osappiņio kālao' khettao: angulassa asamkhejjai-bhägo."
100
Jīvābhigama 9.271, S.II, p.262. Execution in 3 lines.
"PUDHAVI-KĀIE ņam, bhante, PUPHAVI-KĀIE tti kālao kevac-ciram hoi?"
"Goyamā,

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GENERAL CATALOGUE
jaha(nnenam) anto(-muhuttam), ukko (senam) asamkhejjam kālam asamkhejjão ussappiņi-osappiņio kālao'. khettao: asamkhejjā loya."
(d) NIRĀMUKHA INSTANCES IN THE PRAJÑĀ PANĀ
(Nos. 101-124)
101
Prajñāpanā 11.395, S.II, pp.401-02. Execution in 33 lines (for the rest of the execution see $ 34, $ 35, $ 37). Also compare Nos.92, 122, and 123.
"JĪVE ņam, bhante, jāim davvāim bhāsattāe ginhai tāim kim thiyāim giņhai, a-thiyāim giphai?" "Goyama, thiyāim ginhai, no a-thiyāin gin hai." "jäim, phante, thiyāin gin hai tāim kim davvao' ginhai, khettao giphai, kālao? ginhai, bhāvao ginhai?"
"Goyamā,
davvao' vi giņhai, khettao? vi (ginhai), kālao vi (ginhai), bhāvao vi ginhai."
102
Prajñāpanā 12.407, S.II, p.405. Execution in 5 lines.
"kevaiyā ņam, bhante, ORĀLIYA-SARĪRAYĀ pannattā?"
"Goyamā, duvihā pannattā, tam jahā: BADDHELLAYA ya MUKKELLAYA ya.
tattha nam je te BADDHELLAYA: te ņam asamkhejjā, asamkhe j jāhim ussappiņiosappiņīhim avahiranti kālao' khettao: asamkhejjā logā. - - - tattha nam je te MUKKELLAYA: te nam asantā, anantāhim ussappiņi-osappiņīhim avahiranti kālao'. khettao : anantā logā, a-bhava-siddhichinto ananta-punā siddhanantabhāgo."
Nos. 102-109 (Prajñāpanā 12) have been transferred to Anuyogadvāra 143 (S.II, pp. 1142-46).
103
Prajñāpanā 12.407, S.II, p.405. Execution in 5 lines.
"kevaiyā ņam, bhante, VEUWIYA-SARĪRAYĀ pannattā?"
"Goyamā, duvihā pannattā, tam jaha: BANDHELLAGĀ ya MUKKELLAGA ya.
tattha nam je te BADDHELLAGĀ: te ņam asamkhe jjā, asamkhejjāhim ussappiņiosappiņihim avahīranti kõlao'. khettaos: asamkhejjão sedhio payarassa asamkhejjai-bhāgo. - - - tattha nam je te MUKKELLACĀ: te nam anantă, anantāhim ussappiņi-osappiņīhim avahiranti kālao'. jahā ORĀLIYASSA MUKKELLAGA tah' eva VEUVVIYASSA (MUKKELLAGA) vi bhaniyavvă.

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THE CANONICAL NIKSEPA
104
Prajñāpanā 12.407, S.II, p.406. Execution in 6 lines.
"kevaiya nam, bhante, TEYAGA-SARTRAYĀ pannatta?"
"Goyama, duvihā pannattā, tam jahā: BADDHELLAGĀ ya MUKKELLAGA ya.
tattha nam je te BADDHELLAGĀ: te nam anantā, anantāhim ussappiņi-osappinihim avahfranti kalao' khettao: ananta logā. davvao: siddhehinto ananta-gunā savva-jivaṇanta-bhāg' ūņā. - - - tattha ņam je te MUKKELLAGA: te ņam anantā, anantāhim ussappini-osappiņihim avahīranti kālao' khettao': anantā logā. davvao': savva-jivehinto ananta-gunā jīva-vaggassananta-bhāgo."
105
Prajñāpanā 12.408, S.II, p.406. Execution in 6 lines.
"'NERAIYĀNAM, bhante, kevaiyā VEUWIYA-SARĪRĀ pannattā?"
"Goyamā, duviha pannattā, tam jahă: BADDHELLAGĀ ya MUKKELLAGĀ ya.
tattha nam je te BADDHELLAGA: te nam asamkhejjā, asamkhejjāhim ussappiņiosappinihim avahiranti kālao'. khettao : asamkhejjão sedhio payarassa asamkhejjai-bhāgo. täsi nam sedhīnam vikkhambha-sūs angula-padhama-vaggamīlam biiya-vagga-mula-paduppannam. ahavā ņam angula-biiya-vagga-mulaghana-ppamāna-mettão sedhio. - - - tattha nam je te MJKKELLAGĀ: te nam jahā ORĀLIYASSA MUKKELLAGA tahā bhāniyavvā."
106
Prajñāpanā 12.409, S.II, p.406. Execution in 5 lines.
"ASURA-KUMARANAM, bhante, kevaiyā VEUWIYA-SARĪRĀ pannattā?"
"Goyamă, duvihā pannattā, tam jahā: BADDHELLAGĀ ya MUKKELLAGĀ ya.
tattha nam je te BADDHELLAGĀ: te nam asamkhejja, asamkhejjahim ussappiņiosappiņīhim avahiranti kālao'. khettao“: asankhejjāo sedhio payarassa asamkhejjai-bhāgo, tāsi nam sedhinam vikkhambha-sūs angula-padhama-vaggamūlassa asamkhejjai-bhāgo. - - - tattha nam je te MUKKELLAGA: te nam jahā ORĀLIYASSA MUKKELLAGA tahā bhāniyavvā."
107
Prajñāpanā 12.410, S.II, p. 407. Execution in 5 lines.
"PUDHAVI-KAIYANAM, bhante, kevaiyā ORĀLIYA-SARTRAGA pannattā?"
"Goyamă, duvihā pannatta, tam jaha: BADDHELLAGA ya MUKKELLAGA ya.
tattha ņam je te BADDHELLAGĀ: te nam asamkhejja, asamkhejjahim ussappiniosappiņīhim avahiranti kālao'. khettao“: asamkhejja logā. - - - tattha ņam je te MJKKELLAGA: te nam anantā, anantāhim ussappiņi-osappinihim

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108
109
110
avahiranti kālao. khettao2: aṇantā logā, a-bhava-siddhiehinto ananta-gunā siddhanan ananta-bhago."
Prajñāpană 12.412, S. II, p.407. Execution in 8 lines. "BE-INDIYANAM, bhante, kevaiya ORĀLIYA SARĪBAGA pannattā?"
GENERAL CATALOGUE
"Goyama, duvihā pannattā, tam jahā: BADDHELLAGA ya MUKKELLAGA ya.
tattha nam je te BAUDHELLAGA: te nam asankhejja, asamkhejjähim ussappiniosappiṇīhim avahiranti kalao'. khettao2: asamkhejjão seḍhio payarassa asankhejjai-bhāgo, täsi nan vikkhambha-sū asankhejjão joyaṇa-koḍākoḍio asankhejjäin seḍhi-vagga-nüläin. BE-INDIYANAM ORALIYA-SARTREHIM BADDHELLAGEHIM payaro avahirai, asamkhejjāhim ussappini-osappinfhim kalao khettao": angula-payarassa ävaliyle ya asankhejjai-bhaga-palibhāgenan. tattha nam je te MUKKELLAGĀ: te nam jahā ORĀLIYA-MUKKELLAGĀ."
Prajñāpanā 12.413, S. II, p.408. Execution in 9 lines.
"MANUSSĀNAM, bhante, kevaiya ORĀLIYA-SARĪRAGA pannattā?
"Goyama, duvihā pannattā, tam jahā: BADDHELLAGA ya MUKKELLAGA ya.
tattha nam je te BADDHELLAGA: te nan siya sankhejja, siya asankhejjā. Jahanna-pae sankhejja, sankhejjo kodakodio, ti-janala-payassa uvarim cau-janala-payassa hiṭth. ahava nam pañcana-vagga-paduppanno chattho vaggo. ahava nan cha-nnaui-cheyaṇaga-dāi-rāsī, ukkosa-pae asankhejja, asankhejjähim ussappini-osappinihin avahiranti kalao. Khettao: rovapakkhittehim manussehim sechi avahirai, tise seḍhle āgāsa-khettehin avahāro maggijjai asankhejja, asankhejjahin ussappin-osappinThin kalao. Khettao: angula-padhana-vagga-milan taiya-vagga-milla-paḍuppannan. tattha nam je te MUKKELLAGA: te jahā ORĀLIYA ohiyā MUKKELLAGA."
-
-
"Goyama,
-
Prajñāpanā 18.533, S. II, p.452. Execution in 4 lines. "TIRIKKHA-JONIE nam, bhante, TIRIKKHA-JONIE tti kālao kevac-ciram hoi?"
29
jahannenam anto-muhuttam, ukkosenam anantam kalam anantão ussappiņīosappinio kalao. khettap: anantă loga, asankhejja poggala-pariyatta, te nan puggala-pariyaṭṭā avaliye asankhejjai-bhāgo."

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30
111
112
113
114
115
Prajnapana 18,535, S. II, pp.453-54. Execution in 2 lines.
"PUDHAVI-KĀIE nam, puccha (bhante, PUDHAVI-KAIE tti kālao kevac-ciram hoi?")
"Goyana,
jahanneṇan anto-muhuttam, ukkosenan asankhejjan kalan asankhejjão ussappipl-osappinto kalao'. khettaof: asankhejja logā."
Prajñāpanā 18.535, S. II, p.454. Execution in 3 lines.
VANASSAI-KAIYANAM puccha ("VANASSAI-KAIE nam, bhante, VANASSAI-KAIE tti kālao1 kevac-ciram hoi?")
"Goyama,
THE CANONICAL NIKSEPA
jahannenan anto-muhuttan, ukkosenan anantam kalan anantão ussappintosappinto kalao. Khettao: ananta loga, asarkhejja puggala-pariyatta, te nan puggala-pariyatta avaliyle asankhejjai-bhāgo."
Prajñāpanā 18.536, S. II, p.454. Execution in 2 lines. "SUHUME nam, bhante, SUHUME tti kālao kevac-ciram hoi?"
"Goyama,
jahannenan anto-muhuttan, ukkosenan asankhejjan kälan asarkhejjo ussappini-osappinfo kalao, khettao: asankhejja log."
Prajñāpanā 18.536, S. II, p.454. Execution in 2 lines.
SUHUMA-PUDHAVI-KAIE, SUHUMA-AU-KAIE, SUHUMA-TEU-KAIE, SUHUMA-VAU-KÄIE, SUHUMA-VANAPPHAI-KAIE, SUHUMA-NIGODE vi
("Goyama,)
jahannen anto-muhuttan, ukkosenan asankhejjam kalan asamkhejjo ussappiņi-osappinio kilao. khettao": asankhejja loga."
Prajñāpanā 18.536, S. II, p.454. Execution in 3 lines. "BAYARE nam, bhante, BAYARE tti kālao kevac-ciram hoi?"
"Goyama,
jahanneṇan anto-muhuttan, ukkosenan asankhejjan kälan asankhejjão ussappini-osappinio kalao. Khettao: angulassa asankhejjai-bhāgaṇ."

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GENERAL CATALOGUE
31
116
Prajñāpanā 18.536, S.II, p.454. Execution in 3 lines.
"NIGOE nam, bhante, NIGOE tti kālao' kevac-ciram hoi?"
"Goyama,
jahannenam anto-muhuttam, ukkosenam anantam kālam anantão ussappiņiosappiņio kālao'. khettao“: addhãijjā poggala-pariyațţā."
117
Prajñāpanā 18.538, S.II, p.455. Execution in 3 lines.
"SA-VEDAE nam, bhante, SA-VEDAE tti kālao! kevac-ciram hoi?"
"Goyamā, SA-VEDAE tivihe pannatte, tam jahā: aņāie va apaj javasie, anāie vā sa-pajjavasie, S'-ĀIE VĀ SA-PAJJAVASIE.
tattha nam je se S'-ĀIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kālam anantão ussappiņi-osappiņio kālao'. khettao: av addham poggala-pariyattam des' unam."
118
Prajñāpanā 18.541, S.II, pp. 456-57. Execution in 3 lines.
"MICCHÂ-DITIHI nam, bhante, pucchā (MICCHĀ-DITTHI tti kālao' kevac-ciram hoi?")
"Goyama, MICCHA-DITTHI tivihe pannatte, tam jahā: anāie vā apajjavasie, anāie vā sa-pajjavasie, S'-ĀIE VA SA-PAJJAVASIE.
tattha nam je se S'-AIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kālam anantão ussappiņā-osappiņio kālao'. khettao“:
av addham poggala-pariyattam des' Onam." Prajñāpana 18.542, S.II, p.457. Execution in 3 lines.
ANNANI, MAI-ANNANI, SUYA-ANNĀŅi, pucchā.
119
-
"Goyamā, ANNĀNI, MAI-ANNĀŅI, SUYA-ANNĀŅĪ, tivihe pannatte, tam jaha: anāie vā apajjavasie, anāie vā sa-pajjavasie, S'-ĀIE VĀ SA-PAJJAVASIE.
tattha nam je se S'-ĀIE SA-PAJJAVASIE: se jahannenam anto-muhuttam, ukkosenam anantam kalam anantão ussappiņi-osappinio kalao'. khettao: av' addha-poggala-pariyattam des' ūņam."

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THE CANONICAL NIKȘEPA
120
Prajñāpana 18.544, S.II, p.457. Execution in 3 lines.
"ASAMJAE nam, bhante, ASAMJAE tti puccha (kalao' kevac-ciram hoi?"
"Goyamā, ASAMJAE tivihe pannatte, tam jahā: anāie vā apajjavasis, aņāie vā sa-pajjavasie, S'-AIE VA SA-PAJJAVASIE.
tattha nam je se S’-ĀIE SA-PAJJAVASIE: se jahanneņam anto-muhuttam, ukkosenam anantam kālam anantão ussappini-osappiņio kālao'. khettao:
av' addham poggala-pariyattam des' unam." Prajñāpanā 18.546, S.II, p.458. Execution in 3 lines.......
"CHAUMATTH2-AHĀRAE nam, bhante, CHAUMATTH2-AHĀRAE tti kālao' kevac-ciram hoi?"
121
"Goyama,
jahannenam khuddāga-bhava-ggahanam du-samaya-ūnam, ukkosenam asamkhejjam kālam asamkhejjão ussappiņā-osappiņio kālao' khettao?: angulassa asamkhejjai-bhāgam."
122
Prajñāpanā 28.1.642, S.II, pp.504-05. Execution in 23 lines.
"'NERAIYA nam, bhante, kim AHARAM AHĀRENTI?" For the execution see $ 34, $ 35, $ 37. Also compare Nos.92, 101, and 123.
123
Prajñāpanā 28.1.645, S.II, pp.505-06. Execution in 6 lines.
"PUDHAVI-KAIYA nam, bhante, kim AHĀRAM AHĀRENTI ?" For the execution see $ 34, $ 35, $ 37. Also compare Nos.92, 101, and 122.
124
Prajñāpanā 35.683, S.II, p.521. Execution in 1 line. "NERAIYĀ nam, bhante, kim davvao' VEYANAM VEDENTI, (khettao VEYANAM VEDENTI, kālao VEYANAM VEDENTI,) jāva bhāvao VEYANAM VEDENTI ?"
"Goyanā,
davvao' vi VEYANAM VEDENTI, (khettao vi VEYAŅAM VEDENTI, kālaovi VEYANAM VEDENTI,) java bhāvao vi VEYANAM VEDENTI."
evam jaha VEMĀNIYA.

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CHAPTER 3
LIST OF ENTRIES
The list given below corresponds to Chapter 5 (Entries). The $-symbol stands for "Entry", and "No." stands for the number as given in Chapter 2. Here and in other cases it seemed practical to mention both together. - Besides No./S we supply below the reference to the relevant work (Bhagavatt etc.), the "determinants" (davva, khetta, kala, bhava> etc.), and (as far as possible) the "catch-word" (LOE > etc.).
(a)
SA MUKHA, DAVVAO TYPE
(98 1-19, 20B)
No.1991
Bhag. 2.1.90 davva, khetta, kāla, bhāva 2092
2.1.90 davva, khetta, kala, bhava 2193
2.1.90 davva, khetta, kāla, bhāva 2294
2.1.90 davva, khetta, kāla, bhāva 2395
2.10.117 davva, khetta, kāla, bhāva, guna 2496
2.10.117 davva, khetta, kāla, bhāva, guna
2.10.117 davva, khetta, kāla, bhāva, guna 2698
2.10.117 davva, khetta, kāla, bhāva, guna 279
2-10-117 davva, khetta, kāla, bhāva, guna 35910
8.2.321 davva, khetta, kāla, bhāva 36911
8.2.321 davva, khetta, kāla, bhāva 37912
8.2.321 davva, khetta, kāla, bhāva Utt. 24, vss.6-7 davva, khetta, kāla, bhāva Nandi 16
davva, khetta, kāla, bhāva 68915
davva, khetta, kāla, bhāva 69816
22
davva, khetta, kāla, bhāva 70917
37
davva, khetta, kāla, bhāva 71818
davva, khetta, kāla, bhāva 72919
davva, khetta, kala, bhāva 3809200 Bhag. 11.10.419 davva, kāla, bhāva
LOE JTVE SIDDHI SIDDHE DHAMM -ATTHI KAE AHAMN -ATTHIKAE AGAS-ATTHIKAE POGGAL-ATTHI KĀE JIV-ATTHIKĀE MAI-ANNĪNE SUYA-ANNANE VI BHANGA-NĀŅE JAYAŅĀ OHI-NĀŅAM MANA-PAJJAVA-NĀŅAM KEVALA-NĀŅAM ĀBHINI BOHIYA-NĀŅAM SAMMA-SUYAM SUYA-NANE LOE etc.

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34
(b) SAMUKHA.
No.38 $20A
39521
40$22
41523
43 24
44$25 45$26
48527
51$28
(c)
53 29
55$30
57531
62 32 73533
No.75534
76$35
77536
zz
78537
79538
NIRAMUKHA
80$39
81540
82541
83542
84543
85$44
86545
87546
Bhag. 11.10.419
13.7.495
13.7.495
13.7.495
17.3.597
18.3.619
18.10.645
20.5.669
Jñātā 1.5.62 Aup. 18
19
DAVVA LOGA TYPE
Pra. 15.2.452-59 Utt. 30, vss. 14-24 Kalpa 118
Bhag. 1.1.15
1.1.15
1.7.61
1.9.73
2.1.85
5.8.220
5.8.220
5.8.220
7.2.273
8.9.347
8.9.347
8.9.348
12.5.449
14.4.512
(a) SÂMUKHA
No.28547
2948
42549
63$50 64551
THE CANONICAL NIKSEPA
Utt.
Bhag. 5.7.217 7.1.268 14.7.522
davva, khetta, kāla, bhāva
davva, khetta, kāla, bhava, bhāva davva, khetta, kāla, bhava, bhāva davva, khetta, kāla, bhava, bhāva davva, khetta, kāla, bhava, bhāva
davva, bhāva
davva, käla
davva, khetta, kāla, bhāva
davva, bhāva
davva, bhāva
davva, bhāva
davva, bhāva
davva, khetta, kāla, bhāva, pajjava davva, khetta, kāla, bhāva
(§§ 34-46)
(SS 20A, 21-33)
davva, khetta, kāla, bhāva davva, khetta, kāla, bhāva
davva, bhāva
davva, bhāva
davva, khetta, kāla, bhāva
davva, khetta, kāla, bhāva
IRREGULAR
davva, khetta, kāla, bhāva
davva, khetta, kāla, bhāva
davva, bhāva
kāla, khetta
kāla, khetta
kāla, khetta
davva, bhāva
davva, khetta, kāla, bhāva
(§§ 47-51)
LOE
AVICIYA-MARANE OHI-MARANE ĀINTIYA-MARANE
EYANA
BANDHE
MĀSĀ
PARAMANU
SOE
OMOYARIYA
VIUSSAGGE
INDIYA
OMOYARANAM PADI BANDHE
(see p.159)
davva, khetta, ogahaṇa, bhāva khetta, kala, magga, pamāṇa
da, khe, ka, bhava, bhāva, samṭhāṇa tullae
khetta, kāla, bhāva
33, vss. 16-25 36, vss.3,11- davva, khetta, kala, bhāva, pajjava 250
AUYASSA AI Pð-BO
PAES-AGGAN JIVA, AJIVA

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(e)
PARALLELS
$ 52 Bhag. 7.2.271
§ 53
11.1.408
$ 54
18.10.646
$ 55
25.3.726
$ 56
25.4.740
$ 57
25.4.743
$ 58
§ 59
$ 60
Jiva. 2.48
(§§ 52-60)
LIST OF ENTRIES
3.1.78
Pra. 15.1.435
35

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Page #62

PART II
ANALYSIS AND DOCUMENTATION

Page #63


Page #64

CHAPTER
4
THE ANALYSIS
(a) GENERAL OBSERVATIONS
The first western scholar who interpreted the niksepa was 1. ALSDORF. His article on this subject was published in the Journal of the Oriental institute (Baroda) in 1973 and republished in Germany in 1974 ("Kleine Schriften"). ALSDORF does not claim to have surveyed the whole field in a systematic manner. Even then he has introduced to his readers the two patterns which constitute the "post-canonical niksepa" (see our Introduction). In our scheme (p. 148) they are designated as "S..." (ALSDORF, pp.458-60) and "classical niksepa" (ALSDORF, pp. 461-62) respectively. The abbreviation "S..." stands for barira" and "ägama", two terms which play an important part in the terminological set-up of this pattem. Here it is not possible to explain the difference between the "classical niksepa" and "S...". It is also not possible to demonstrate that they are more developed than their canonical predecessors. A comparison of our monograph with ALSDORF's article will, however, enable the reader to form an idea of the situation.
"Post-canonical" is a convenient designation, but it should not be taken verbatim. One of the two patterns - "S..." - is peculiar to Anuyogadvära, a canonical work. However, Anuyogadvāra is amongst the latest canonical works, and the S.A. pattern is structurally more advanced than any of the "canonical" niksepas. It would also appear that its influence is greater in the later than in the earlier post-canonical literature. Possibly it developed at the same time as the classical nikṣepa (or even earlier), but became popular only at a comparatively late date. Our term "classical" nikṣepa derives from the observation that this pattern is more flexible and free from orthodox conceptualizations as they are typical of the S... patter.
The post-canonical niksepa has a name - "niksepa" - and the ancient authorities have discussed this niksepa as a dialectical technique in its own right (just as the nayas were not only employed, but also discussed: see inter alia "Kundakunda" and "Tattvārtha" I-III). The terms and phrases used in these discussions call for separate investigations. A comparable nomenclature and "meta-language" is, however, missing almost completely in the case of the canonical niksepa (and related dialectical structures in the canon).

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40
THE CANONICAL NIKȘEPA
Hence even the term "niksepa" is not taken from the canonical works themselves but from the later works.
In the case of the subdivisions etc. of the niksepa, it was of course necessary to coin new terms. The employment of Sanskrit and Prakrit words proved more practical than the use of figures etc. ("1" and "2", "la" and "16") or English words ("niksepa with programue", "niksepa without programme"). The terms created for our purposes of classification are no doubt artificial, and they have no connection whatsoever with the relevant Sanskrit and Prakrit works. The principles of formation are nevertheless more or less the same as those employed in sāstra literature (metrics, poetics, etc.). There are six terms of this type: -
S.A. Samukha
Forms of the niksepa
Nirāmukha davvac
"Sarira" and "āgama" (see above) niksepa with Āmukha, i.e. with "programme" (the literal sense of āmukha is "commencement") niksepa without Āmukha, i.e."without-programme (nikṣepas introducing the determinants in the ablative case, e.g. :) davvao ("according to substance: 91 (nikṣepas supplying determinant and catch-word in the form of a compound, e.g.:) davva-LOGA ("world according to substance":
davva-loga
$20A)
Āmukha style
recurring dialectical pattern, employing "programmes" but not to be classified as niksepa
The preliminary explanations given above will become clear in the course of the present chapter. Here it will suffice to say that "Sâmukha" and "Nirāmukha" are the basic fomis of the canonical niksepa, and that "davvao" and "davva-loga" are subdivisions of the first form. We may add that the programme section of the niksepa is often designated as "programme" (and not as "Āmukha"). - Classification is an "internal" problem, while the separation of the niksepas from their respective contexts and the distinction between niksepas and non-niksepas are external problems. Again the separation from the context is a morphological operation which destroys the textual continuum (i.e. the subject of the philologist).
The treatment of the individual Entries (Chapter 5) raises several technical questions. The problem of references has already been discussed in the Introduction. It invariably affects three elements: the "source" (expressly mentioned whenever necessary), the "gap" (invariably filled, the relevant words appearing in parenthesis), and the "reference indication" (marked by italics). See for example 98: "avanne (agandhe, arase, aphase) jāva arūvi ...". The parenthesis appears before our example) or after (see e.g. evam in $10) the "reference indication". Very small gaps often have nn "reference indication"

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ANALYSIS
41
(kati in $9). Sometimes we have supplied words not contained in the original text (mainly "catch-words", see the next section), putting them into square brackets. The "source" is normally mentioned in the Analysis following the Entry proper. - - - For the text of the Entry we have employed typographical devices according to a fairly rigid system. The devices are mainly connected with references (just mentioned), with the structure of the nikṣepa (see the next Section), or with the structure of the Entry text in its entirety. In the latter case we have employed sub-titles. See in particular $$34 and 45. Sūtra numbers forming part of the transmitted text have been included (e.g. 117 | in $9). - - - A section called "Parallels" appears after almost all the "Entries". But there we have merely referred to the relevant matter (verses, passages, etc.) - without mentioning the character of the parallel. The more important parallels have been considered in the so-called "Analysis", but for a close study of an individual "Entry" all the parallels supplied by us should be taken into account. (The word "parallel" is also used in a quite different sense: see Chapter 4g.) We have invariably quoted the Suttagame edition (misprints corrected), but the data preceding the "Entries" include a reference to a work edition (pothi or book format normally text and commentary see Section B of the Bibliography). Each page of the Suttagame edition has 30 lines. We have added in a number of cases a reference to the lines. The uniform size of the pages permits a fairly precise estimate of the size of the different canonical "works" (see p.141: Bhagavai pp. 384-939; Kappavaḍimsiyão pp.771-72). In the case of "Entries' taken from the Bhagavati we have mentioned invariably the relevant page(s) in DELEU's monograph. Whenever text portions were omitted in our edition, we have mentioned in parentheses the number of lines or pages in the Suttagame edition (see e.g. $10). The "Entry" in its narrowest sense is the text of a single nikṣepa, with or without matter from the immediate or distant context added to it (see the Introduction). The term "Entry" may, however, also be used for both text and treatment ("Parallels", "Analysis", etc.). The symbol is "S", preceding the figure of the Entry. In most cases it was advisable to add the number from the General Catalogue (Chapter 2). As we have put the $-symbol above the line, the reader will find the fuller reference and the shorter
reference as "No.1991 and respectively.
In contradistinction to the List of Entries (Ch.3), the General Catalogue (Ch.2) omits the "parallels" and combines "Samukha: davvao", "Samukha: davva-loga", "Samukha: irregular" in one single section. In Ch.2, doublets are enumerated separately, and nikṣepas without "execution" (programme only) have been included. As a consequence, many nikṣepas
have been mentioned twice (No.66$14 No.32), and some appear only as numbers (No.1). Conversely, the parallels listed in Chapter 3 as $$52-60 are not included in Chapter 2 which considers only nikṣepas.

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THE CANONICAL NIKSEPA
(b) SAMUKHA, DAVVAO TYPE(FIRST PART)
The davvao and davva-loga types form small families of dialectical structures in the niksepa area (Samukha area). The former type is to be discussed now, and the first part of this discussion will also serve as an introduction to the canonical niksepa in general. What is true of the davvao niksepa, is to a greater - or lesser - extent true of all the niksepas. But there are only very few features which are shared by all niksepas, and a full demonstration can never be based on a single model. Here we have selected '5 (davvao). The translation: -
(Gotama questions Mahāvīra:) "Sir, how many astikāyas ("Seinsmassen") are taught to exist?" "O Gotama, five astikāyas are taught to exist, viz. the dharma-, adharma-, ākāsa-, jīva-, and pudgala-astikāya." "Sir, how many colours, smells, tastes, and touches (perceptions of contact) does the dharma-astikāya ("medium of movement") possess?" "O Gotama, it possesses no colour(s), no smell(s), no taste(s), no touch (es), no shape(s), no jiva(s), it is eternal, (synonym:) eternal, a substance relating to the world (and not relating to the non-world).
The dharma-astikāya is - in short - taught as fivefold, viz. with respect to dravya (substance), kşetra (space), kāla (time), bhāva (non-physical nature), guna (quality).
According to dravya, the dharma-astikāya is one dravya [i.e. one member in the set of astikāyas (= "dravyas"')). - According to ksetra, it has the measurements of the world.
- According to kāla, never did it not exist, never does it not exist, never will it not exist, it did exist, it does exist, it will exist, it is firm, eternal, (synonym:) eternal, imperishable, (synonym:) imperishable, (synonyms continued :) eternal, eternal.
- According to bhāva, it does not possess colour(s), smell(s), taste(s), touch(es). - According to guna, its quality is movement."
A particular entity (here: dharma-astikāya, Pkt. dhanm'-atthikāya) is exposed to a question ("how many colours ...?"). Then, the determinants are consulted and supply their respective answers. In the present case, the answers can be understood without difficulty (provided the reader is familiar with the ancient vocabulary). If we describe the process in our language, we say that, in reply to a question, the "catch-word" DHAMM"-ATTHI KAE is "examined" with the help of the "determinants" dava', khetta', käla', bhāva, guna', so that a number of answers ("predications") is obtained. The "catch-word" designates the basic concept which is subjected to the operation; it appears invariably in capital letters. The term "catch-word" was originally chosen with regard to the post-canonical niksepa but it can be used for the canonical niksepa as well. The "determinants" are actually aspects, but their function is not uniform and a more neutral expression ("determinant" instead of "aspect") seemed preferable. The determinants

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ANALYSIS
(davva etc.) are underlined, except a few cases where the same determinants are mentioned over and again. Each determinant has a number assigned to it, a device which is of special importance in the field of the post-canonical niksepa where the lists of determinants are sometimes very long. A classical niksepa discussed by ALSDORF has no less than 15 determinants (catch-word: UTTARA; determinants: nāma ... bhāva''). The character of the question and the relation between question and answer are not uniform. --- Generally speaking, descriptions of dialectical patterns should not be too vague, but also not too detailed (even related cases may show structural differences). --- In order to demonstrate our system we supply below three lines from niksepa 95, first according to the Suttāgame edition and afterwards according to our typography :
(S.I, p.433 lines 28-30: )
se samāsao pamcavihe pannatte, tamjanā - davvao khettao kālao bhāvao gunao, davvao nam dhammatthikae ege davve,
(Our text:)
se [ DHAMM'-ATTUI KĀE_7 samāsao pañcavihe pannatte, tam jahā:
davvao' khettao kālao' bhāvaogunao". davvao ņam DHAMM-ATTHIKĀE: ege davve.
The programme (Āmukha) is set off against its context by indentation. It is the first or second subunit of the composition (the analysis of the composition is different from the analysis of the logical structure as given above). The individual niksepa has two to four subunits:
(introduction) programe or "Āmukha execution (concluding sentence)
The details will be discussed in the respective Sections.
(c) SAMUKHA, DAVVAO TYPE (SECOND PART)
The davvao type of Samukha is an important division in our classification. However, the number of specimens being limited, we cannot discuss this form of the canonical niksepa in an abstract manner but have to consider the available material. The number of Entries (20 in all: 991-19 plus 20B) is greater than the number of real occurrences. The 20

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44
THE CANONICAL NIKSEPA
Entries include three blocks:
$$-4 $95-9 9910-12
(= Bhagavati 2.1.90) (= Bhagavati 2.10.117) (= Bhagavati 8.2.321)
Such a block is the result of repeated employment of the same patter and shows little internal variation. Again, five of the six examples taken from Nandi are inutually related (9914-17, 19), although they do not show the full characteristics of a block (contiguity and minimal variation). 918 (also Nandī) stands alone. 9913 (Uttarādhyayana) and 20B (Bhagavati) are irregular in one way or the other. The arrangement of our Entries follows on the whole the usual order of the canonical works.
The five related nikseras from Nandi form what we call the jñāna-pentad, and this is also found in the Bhagavati. However, in the latter work the five niksepas were made contiguous and another group of three niksepas (an ad hoc composition - the "ajñānatriad'') was added. The ajñāna-triad immediately follows the jñāna-pentad:
JNANA-PENTAD
Nandi
Bhagavati
Catch-word
Our quotation of the Nandi nikṣepas
Our quotation of the Bhagavati nikseras
Logical sequence (= sequence in Bhagavati)
sutra 16
3rd 4th
No.6614 No.68815 No.69$16 No.70817 No.72819
sutra 8.2.321 8.2.321 8.2.321 8.2.321 8.2.321
No. 32 No. 33 No. 34 No. 30 No. 31
OHI -NĀNAM NANA-PAJJAVA-NANAN KEVALA-NĀNAM ĀBHINI BOHIYA-NĀNAN SUYA-NĀŅAN
2nd

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ANALYSIS
AJÑANA-TRIAD
Bhagavati
Our quotation
Catch-word
sutra 8.2.321
8.2.321 8.2.321
No.35810 No.36911
MAI-ANNĀNE . SUYA-ANNĀŅE VI BHANGA-NĀNE
No. 37812
For the subject refer to p.151 below and to LELMANN, Übersicht, p.400.- As the jñānapentad occurs in two works, we had to supply doubl quotations in this case. The jñānapentad in Bhagavati inmediately precedes the ajñāna-triad of the same work, but we have supplied the Entries for the pentad from Nandi (which is later in the order of the canonical works, but more original with respect to this particular passage). Again we have followed the order of the five niksepas as given in Nandi. Further explanations can be dispensed with as the numbering of the charts follows the principles observed in the General Catalogue (Ch.2) on the one hand and the List of Entries (Ch.3) on the other. The page references for the eight Entries (and for the introductory passages preceding the pentad ard the triad at some distance) will be found at the respective places. The page references for Bhagavati 8.2.317 (introduction) and 8.2.321 (pentad plus triad) are the following: S.1, p.540 (ĀgS p. 342) and S.I, pp.545-46 (Āgs pp.356-).
913 (vss.6-7) is "irregular" in the sense that the text is metrical and connected with monastic discipline (a subject which is otherwise not found in the davvao area). In Bhagavati 11.10.419, 820B (davvao) follows $20A (davva-loga), hence the letters A and B in spite of the reversed order in our treatment (20B before $20A). 820B has no programme (and no introduction). The character of the catch-words suggests some relationship with the davva-loga type, but the treatment should be viewed in the context of the Nirāmukha area. Considering the position of davvao vis-à-vis davva-loga on the one hand and Niramikha on the other, classification as davvao seemed justifiable.
We shall now discuss the different subunits as enumerated on p.43 above. The problem of an introduction arises only in the case of $81-12 and 14-19. Again we consider in the davvao context exclusively questions immediately preceding the niksepa. These show the following "elements" (for the term "element" refer to p.59 below): - 991-4: "sa-anta/ananta"; 995-9: "kai-vanna, kai-gandha ..."; 9910-12 (plus Nos. 30-34 in Bhagavati, which differ in this respect from $914-17 and 19 in Nandī): "kevaiya visaya".
The programme. Apart from 985-(showing guna as their fifth determinant), all the davvao nikṣepas have the four standard determinants davva, khetta, kāla, bhāva. The catch-word is missing in almost all the programnes but was supplied by us in square brackets. The initial phrases ("elements") are the following: - 981-4: "evam khalu";

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46
$$5-9, $$10-12, $514-17 plus 19, $18: "se/tam samasao"; $13 nil; $20B (./.). The element "tam samāsao" is typical of the Nandi.
The execution. The corollary of the "question" (in the introduction) is the answer (in the execution). But here we prefer the term "predications" as it neutralizes the difference between nikṣepas with and nikṣepas without "question" (see above). The "question" may but need not consist of a sentence having the catch-word as its subject. ("lokaḥ ekaḥ, lokaḥ sa-antaḥ"). A complete survey of all the predications cannot be given, but the following analytical observations may be found useful. The word nana (as) part of the catch-word) attracts the element "jāṇai, pasai", the determinant davva attracts the element "davva", and the determinant bhāva attracts "bhava", "pajjava", as well as "vanna, gandha, rasa, phasa". The catch-word (supplied in the programme on the basis of the preceding text) does not necessarily recur in the execution. There are the following changes: -
$10
$11
512
$14
$15
THE CANONICAL NIKSEPA
$16
$17
$19
MAI-ANNANE 7
SUYA-ANNANE 7
VIBHAAGA-NĀŅI 7
CHI-NANA!?
MAI-ANNĀNĪ SUYA-ANNANI
VIBHANGA-NĀNĪ
OHI-NĀNĪ
MANA-PAJJAVA-NĀŅAM 7 UJJU-MAI (bahuvrihi)
VIULA-MAI (bahuvrīhi) KEVALA-NĀNĪ
KEVALA-NĀNAM 7 ABHINIBOHIYA-NANAM 7 ABHINI BOHIYA-NĀNĪ SUYA-NANE 7
SUYA-NAN!
jāņi, pāsai
aghavei, pannavei, parūvei
jāṇai, päsai
jāṇai, pāsai
jāņai, pāsai
jāṇai, pāsai
jāņai, pāsai
jāņai, pāsai janai, phasi
The element "jānai, pasai" is restricted to $$10, 12, 14-17, 19. Like "jāņai, pāsai", the change of the catch-word is restricted to cases where the catch-word contains "nāņa".
Concluding sentence. Such sentences are only found in duced by "se ttam" or "tattha").
$51-4 (intro
The formula used for the determinant is of special importance. A survey of all passages with determinants (nikṣepas, close parallels, remote parallels) would bring together a very considerable quantity of dialectical material. As suggested by the name, the "davvao" nikṣepa uses the ablative (substantive plus ablative ending). $18 has additional determinants with a different formula: egam purisam paducca etc. Determinants following this formula consist of at least two words (paducca and a substantive in the accusative). A third formula is obtained, if the nikṣepa-like character of $13 (vs.4) is accepted: kāleņa etc. (substantive plus instrumental ending). Two more formulas will be given below (No.67).

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ANALYSIS
47
As compared with davvao, the davva-loga type to be described in the next Section is more uniform and more rigid in its structure. The main difference lies of course in the wording of the determinant ("davvao" - "davva-loga"). The common element of the davvao and davva-loga types is the programme (Āmukha) which is missing in the case of the Niramukha patter. However, from the point of view of contents, Sâmukha: davvao and Nirāmukha are closely related. Both are connected with the "lore of quantity" (ege loe, asamkhejjão joyana-kodā-kodio, etc.) and with Syādvāda (Ajñānavāda) elements (atthi puna sa-ante / n'atthi puna se ante; siya sāsayā / siya a-sāsayā).
Cases of borrowing (producing doublets) occur twice in the davvao area. The jñāna-pentad was borrowed by the Bhagavatī from Nandī, and '85-9 were borrowed from Bhagavati by Sthāna. The Entry is always derived from the primary occurrence, and the secondary occurrences (borrowings) have numbers (''No.'), but no paragraphs ("8"').
There are two instances classified by us as "davvao without execution" (see Nos. 58 and 67 in the General Catalogue). The second instance has two new formulas for the determinants: "bhava-paccaio", "guna-paccaio", as well as "davve", ''khitte", "kāle" (locatives).
It may be objected that here and elsewhere the number of clearly related specimens is too small to justify the formulation of a specific type. But "types", however small, are certainly more practical than a maze of cross-references.
(d)
SAMUKHA, DAVVA-LOGA TYPE
From the point of view of phraseology, the davva-loga type is distinguished from the davvao type by the combination of catch-word and determinant (e.g. davva-loga, written as davva-LOGA) and by the "repeated questions in the execution. However, the second characteristic does not occur invariably. Before going into details we supply a demonstration 29, text on pp.98-99): -
"What is OMOYARIYA?"
"CMPYARIYĀ is twofold: OMDYARIYĀ with respect to dravya (substance) and OMOYARIYA with respect to bhāva (non-physical nature)."
""What is OMOYARIYĀ with-respect-to-dravya?" "OMOYARIYĀ with-respect-to-dravya is twofold: OMOYARIYA W-r-t-d with respect to implements and OMOYARIYĀ w-r-t-d with respect to food and drink." "What is OMOYARIYĀ w-r-t-d with respect to implements?" "OMPYARIYA w-r-t-d w-r-t-i is threefold: one garment, one alms-bowl, no enjoyment of these implements." This is OMOYARIYA W-r-t-dw-r-t-i. "What is OMOYARIYĀ w-r-t-d with respect to

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THE CANONICAL NIKSEPA
food and drink?"
"OMOYARIYA w-r-t-d w-r-t-f-a-d has numerous forms:
- somebody takes (per day) eight mouthfuls of the size of a hen's egg, (this case is called:) "app'-āhāre" ("little food", but the word may also be construed as a bahuvrihi compound);
- somebody takes (per day) twelve mouthfuls of the size of a hen's egg, (this case is called:) "av'addh'-OMOYARIYA" (less than half OMOYARIYA);
- somebody takes (per day) sixteen mouthfuls of the size of a hen's egg, (this case is called:) "dubhāga-patt'-OMOYARIYA" (half OMOYARIYA);
- somebody takes (per day) twenty-four mouthfuls of the size of a hen's egg, (this case is called:) "patt'-OMOYARIYA" (full OMOYARIYA);
- somebody takes (per day) thirty-one mouthfuls of the size of a hen's egg, (this case is called:) "kimc'un'-OMOYARIYA" (reduced OMOYARIYA);
- somebody takes (per day) thirty-two mouthfuls of the size of a hen's egg, (this case is called:) "pamāṇa-patte" (?);
- a monk takes (per day) one mouthful less, (he is called:) "no-pakāma-rasa-bhoi" (eating without desire and enjoyment)
thus should it be said." This is OMOYARIYA w-r-t-d w-r-t-f-a-d. This is OMOYARIYĀ w-r-t-d.
-
"What is OMOYARIYA with-respect-to-bhava?" "OMOYARIYA w-r-t-b has numerous forms: absence of krodha (anger), absence of mana (arrogance), absence of maya (deceit), absence of lobha (greed), absence of loquacity, absence of quarrelsomeness (or appakohe etc. bahuvrihis). This is OMOYARIYA w-r-t-b. This is OMOYARIYA.
The climax is clear from 8 up to 32, but the terminology is obscure. Also compare SCHUBRING, Chedasūtras p.82.
There are in all fourteen Entries ($$20A, 21-33), but $$21-23 form a triad with little internal variation. $24 is separate but closely related to the triad. $20A considers in its execution only one determinant (khetta), and in the case of $33 we get the davvao formula (PADIBANDHE... davvao ...). $26 is slightly irregular: the element "tattha nam je te" as well as the long binary ramification derived from dhanna-MĀSĀ (see our graph) are alien to the nikṣepa area. $32 is metrical and its text is not intact. $52 could be included, but it does not have the standard determinants. Conversely, $27 has the logical structure of davvao.
All the fourteen nikṣepas except $32 contain an introduction, and all the $$ introductions except those of 28 and 33 contain a question. The questions are introduced by the elements "se kim tam" ($$2 $$29-30) and "kaiviha" ($20A, 21-25, 27, 31). For the question in the execution ("repeated question") see below.

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ANALYSIS
The phraseology of the programme (text before "tam jahā'') follows three different formulas:
$$21-23, 31 $S20A, 24-25, 27 $9 (23), 29-30
vocative, cauvvihe pannatte, tam jahā: vocative, cauvvihe catch-word pannatte, tam jahā: catch-word duvihe pannat te, tam jahā:
%52 follows the second formuia, 833 the third formula (but "se ya PADI BANDHE"); 9826 and 32 are irregular in their wording. There are no points of agreement between davvao (formulas: "evam khalu mae ..." and "se samāsao ...") and davva-loga. - Deviations from the standard set of determinants (davva, khetta, kāla, bhāva) are more numerous in davva-loga than in davvao (see the list of Entries). - Apart from $33, the compound formula "davva-loga" is found everywhere (also in 52). Within the execution, the tendency of forming compounds continues in the majority of cases, but only the compound in the programme is found practically everywhere so that it can be used as an element of the definition. There are some remote parallels to the compound formula outside the niksepa area.
In the case of the execution, we have to distinguish between $26 (slightly irregular), $28, 932 (metrical, text not intact), 933 on the one hand, and the remaining niksepas (52 may also be considered) on the other. 20A, 9921-25, 27, 29-31, and 52 are characterized by the "repeated question". In most of these nikṣepas, davva-loga etc. (catch-word plus determinant) are subdivided into a number of sub-terms (subdivisions) with an additional member added at the beginning of the compound. Below we supply for the eleven cases the phrase introducing the "repeated question" and two words of the answer (numeral adjective and first subdivision): -
920A 921
522
$24
$25
kaiviha tiviha kaiviha cauvviha kaiviha cauvviha kaiviha cauvviha kaiviha cauvviha kaiviha duviha kaiviha cauvviha se kim tam duviha se kim tam cauvviha kai
attha kaiviha duviha
aholoya-khetta-LOE neraiya-davv'-ĀVICIYA-MARANE neraiya-davv'-OHI-MARANE neraiya-davv'-ĀINTIYA-MARANE neraiya-davv'-EYAŅĀ paoga-BANDHE (-davva- omitted) acchejje uvagarana-davv'-ONDYARIYA sarira-VIUSSAGGE (-davva- omitted) do sottā savva-mūlaguna-PACCAKKHĀNE
$29 $30 931 952
3827 and 31 have only been included by virtue of the "repeated question", but the remaining nine nikṣepas show a uniform pattern in the reply to the question. Apart from a minor difference in 931 (kaiviha - kai), the introductory phrase of the "repeated quest

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50
ion" is identical with the phrase in the question preceding the programme. In a general manner, it can be said that davva-loga is closely connected with HAMG, whereas HAMG is absolutely absent in davvao. However, only $$21-24 employ HAMG in a uniform manner. - The above list indicates the area of conformity reaching up to the answers given in reply to the "repeated question" (viz. compounds in all cases except §§27 and 31). After this point, the differences amongst the different nikṣepas are so great that conformity of all the nine specimens or an appreciable part of them can nowhere be demonstrated. The programme is the centre of the nikṣepas, and the highest degree of conformity is found in the text immediately preceding or following it. The greater the distance from the centre, the greater the discrepancies.
It is, however, worthy of note that the extension of the compound (davva-loga) has been carried out rather systematically. Below we supply the evidence for all the davva-loga nikṣepas, giving in all cases the maximum length, i.e. the longest chain of compounds available: -
$20A
$21
$22
$23
924
$25
$26
$27
528
$29
$50
$31
$32
$33
THE CANONICAL NIKSEPA
152
Rayanappabhäpudhavi-aholoya-khetts-LOE
neraiya-davv'-AVICIYA-MARANE
neraiya-davv'-OHI-MARANE neraiya-davy-AINTIYA-MARANE
neraiya-davv'-EYANA
s' aiya-vīsasa-[davva-]BANDHE kala-MĀSĀ, attha-[davva-]MĀSĀ davva-PARAMAŅU
davva-SOE
uvagarana-davv'-OMOYARIYĀ
koha-kasaya-[bhāva-]VIUSSAGGE
davv'-INDIYĀ
kal'-OMAŅAM
PADI BANDIE
savva-mulaguna-PACCAKKHĀNE
4 members
3 members
3 members
3 members
3 members
3 members
2 members
2 members
2 members
3 members
3 members
2 members
2 members
1 member
3 members
No doubt, the formation of chains with more than two members is not found in all cases, and there also remains the problem of omitted members (square brackets). Even then we can say that the tendency to form compounds with three (and theoretically even more) members was very strong in the davva-loga area. These chains do not necessarily show an identical logical structure but, generally speaking, the tendency to form compounds over and above the "davva-loga" nucleus (and the partiality for the "repeated question") clearly demonstrate that davva-loga is basically different from davvao. Both types are ramificatory, but davva-loga presents a system of coexistent realities which may have considerable depth. By contrast, davvao has mutually exclusive statements which

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ANALYSIS
coexist only as long as the determinants are not employed, and ramification below the level of the determinants is rare. The two following examples demonstrate the contrast:
$28 (davva-loga) $1 (davvao)
davva-SOE: udaeņam ya inaţtiye ya davvao: ege LOE (and not asamkhejjão etc.)
The only exception to the above davva-loga definition is the (ontological) niksepa 827 which has the logical structure of davvao.
It might be suggested that davva-loga is similar to the post-canonical niksepa which shows the peculiar process of "nikṣepization" (deriving various concepts from the catchword). However, niksepization produces concepts which are more or less independent from the catch-word (considering its normal meaning), whereas the concepts derived from the davva-loga catch-words are generally subdivisions of the latter. The only clear example of niksepization is $26.
From the point of view of syntax, the true sentences in 9821-24 and at the end of $28 are worthy of note. There are border-line cases (standing midway between true sentences and pseudo-sentences) as well.
It is no doubt correct to say that davva-loga is more "concrete" than davvao (davvao being mainly concerned with ontology and epistemology), but even in davva-loga the abstract element is not missing altogether (821-24 and 27).
The concluding portion as found in a number of specimens is not uniform in character. In 9921-24, 26 (se ken atthenam ... se ten atthenam...) and $29 (se kim tam ... se ttam ...), the concluding sentence is a sort of colophon; in $28, the sentence is explanatory; in 9821-25 the nikṣepas are concluded with (or supplemented by) evam extensions.
$29-30 (taken from Aupapātika) recur in the Bhagavati (Nos.49-50). $33 (taken from the Kalpasūtra) recurs in both, Aupapātika (No.52) and Jambūdvīpaprajñapti (No.59).
If we ignore "S20A and 20B, we can say that the davva-loga nikṣepas in the Bhagavati are confined to Śatakas 13-25, while all davvao nikṣepas occur in Satakas 2-8 (sūtras 2.1.90; 2.10.117; 8.2.321). 9820A (davva-loga) and 20B (davvao) belong to sūtra 11.10. 419 (i.e. þataka 11). Again the majority of the davva-loga nikṣepas belongs to the Bhagavati, while all davvao nikṣepas (except two) belong to either Bhagavati or Nandi.
The 'nikṣepas without execution'listed as davva-loga mainly belong to the Sthānānga (Nos. 1-8 and 14-16). There are two such niksepas from the Bhagavatī (Nos. 46-47) and one each from Aupapātika (No.54), Prajñāpanā (No. 56), and Kalpasūtra (No. 74). See pp. 156

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52
THE CANONICAL NIKSEPA
157. - Sthāna has employed niksepas with and (more particularly) without execution in order to obtain sets of three (Nos. 1-3), four (Nos. 4-8), five (Nos. 9-14), and ten subdivisions (Nos. 15-16). Nos. 9-13 are the cnly Sthāna nikṣepas with execution (doublets of the Entries 995-9). The niksepas Nos. 1-8 and 14-16 are post-canonical and were borrowed from Āvaśyaka Niryukti etc. They are "canonical" only by virtue of their inclusion into Sthāna.
(e) NIRĀMUKHA
The Sâmukha pattern was defined by the presence of the "programme". The problem of distinguishing the Samukha pattern from the post-canonical forms of the niksepa did not arise (the difference being considerable), and the distinction from the earlier and less elaborate forms was automatically drawn by the programme which served as a solemn introduction to Mahāvīra's answer and transformed a simple dialogue (or rather a piece of dialogue) into a self-contained composition. In the case of the Nirāmukha niksepa, definition is again definition against related but simpler forms. As the Nirāmukha niksepa is not very complex and not very uniform, we can distinguish it from related matter only on account of the determinants. Two or more terms from the standard set "davva, khetta, kāla, bhāva" are sufficient to characterize a unit (question-cum-answer) as a Nirāmukha niksepa. Theoretically, two or three of these terms could occur in questions-cum-answers in any function. However, experience shows, that two or more of these terms occurring in the same sentence normally operate as determinants, and this is the lower limit of the Niramukha nikşepa.
The lower degree of complexity vis-à-vis Sâmukha is linked with a higher degree of flexibility. In the case of the Samukha niksepas, the substitution of unexpected determinants was rare (52 is an example of a davva-loga structure with determinants not belonging to the standard set). Such cases are, however, common on the Nirāmukha "level", and they will be discussed in the Section on "Parallels".
We supply the demonstration in the present case in the form of a Sanskrit paraphrase (mainly chāyā type) of two short and simple Nirāmukha niksepas, viz. 9336 and 41. The Nirāmukha nikṣepas (and related structures) often take the shape of terminological puzzles where the various combinations of terms become meaningless if an attempt is made to replace the Prakrit terns, one by one, by English terms.
$36:
-
"JĪVAN ... GARBHAM AVAKRĀMAN kim sa-indriyo 'vakrāmati (athava] an-indriyo 'vakrāmati?" "he Gautama, syāt sa-indriyo 'vakrāmati, syād an-indriyo 'vakrāmati." "kenarthena ... syāt sa-indriyo 'vakrāmati, syād an-indriyo 'vakrāmatity ucyate?"

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ANALYSIS
"Gautama,
dravyêndriyāņi' pratītya: an-indriyo 'vakrāmati. bhāvêndriyāni [varna-gandha-rasasparsā ity arthah) pratītya: sa-indriyo 'vakrāmati. tenarthena ... syāt sa-indriyo 'vakrāmati, syād an-indriyo 'vakrāmatity ucyate."
$41: -
"JĪVĀụ ... kim śāśvatāḥ (athavā) a-śāśvatāḥ?" "he Gautama, JĪVĀồ syāc chāśvatāḥ, syäd a-sāśvatā)." "kenarthena ... JĪVĀụ syāc chāśvatāḥ, syād a-Sāśvatā ity ucyate?"
"Gautama,
dravyárthatayā': sasvatāḥ. bhāvarthatayā?: a-śāśvatāḥ. tenârthena, Gautama, JĪVĀH syāc chāsvatāḥ, syād a-sāśvatā ity ucyate."
evam yathā JĪVĀS tathā NAIRAYIKĀŅ (naraka-vāsina ity arthah), evan yāvad VAIMĀNIKAH (vimāna-vāsina ity arthah) syāc chāśvatāḥ, syöd a-śāśvatā)." ...
The post-canonical niksepa contains a "niksepization of the catch-word. The Samukha niksepa "examines" the catch-word. The Nirāmukha niksepa is, basically, just an answer given to a question. Below we list our 13 Nirāmukha niksepas in a way which demonstrates the varying degrees of similarity with the Samukha nikṣepas:
(i)
Catch-word examined, situation similar to Samukha
$$38-39
$41
SAVVA-POGGALĀ ... sa-addhā ...? JIVA ... sasayā ...? KANHA-LESĀ ... kai-vannā ...? PARAMĀŅU-POGGALE ... carime ...?
546
(ii)
Catch-word examined, situation different from Samukha
$942-44
1942:) jīvassa ... PUDHAVIKĀIYA-EG'INDIYA-ORĀLIYASARĪRA-PPAOGABANDH'ANTARAM kālao kevac-ciram hoi? POGGALĀNAM.... kayare kayarehinto ...?

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THE CANONICAL NIKŞEPA
(iii)
Expression "catch-word" not applicable Expression $534-35 ($34: ) ASURA-KUMĀRĀ ... kim ĀHĀRAM AHĀRENTI ?
JĪVE ... GABBHAM VAKKAMAMĀNE kim sa-indie vakkamai ...? kin nam ... JĪVĀ ĀŅA (MANTI VĀ) ...?
$36
$37
In the cases of (ii) and (iii), we have used the capitals freely in order to isolate the main elements within the question.
Ni rāmukha nikṣepas are found in Bhagavatī, Jīvābhigama, Prajñāpanā, and Anuyogadvāra. We have supplied the Nirāmukha niksepas from Bhagavati Satakas 1-14 as Entries (934-46 plus S2, see p.159) and the remaining instances from Bhagavatī, as well as the instances from Jivābhigama and Prajñāpanā, with full text as numbers in the General Catalogue (Nos.88-124). The interrelation of Bhagavatī, Jīvābhigama, and Prajñāpanā is seen in the case of Entries 9834, 35, 37 (references under No.92 in the General Catalogue).
Nirāmukha is closely connected with ontology. The similarities between Nirāmukha and Samukha: davvao have already been mentioned on p.47 above. But the tendency of Sâmukha: davva-loga to form compounds can also be traced back to Ni rämukha (36: davv'-indiyāim, bhāv'-indiyā im; 945: davva-LESAM, bhāva-LESAM; 9842-44: chains of compounded terms). It would thus appear that the Niramukha area is a sort of prima materia out of which the better defined Samukha niksepas arose. But even a simple statement like this has possibly to be modified in the light of a more extensive analysis of the works.
The presentation of the Nirämukha niksepas is beset with difficulties. For the convenience of the reader we have introduced a fictitious middle line: -
"Goyamā, (Āmukha not supplied) This occupies the place of the programme in the Samukha nikṣepas and will, it is hoped, make the analysis of the Nirāmukha nikşepas easier.
The essential problem is placed by the close connection between the Nirāmukha nikşepas and the respective context. The niksepa is distinguished by the presence of two or more standard determinants, but this does not settle the question of the relation between the niksepa and the passages preceding and following it.
Generally speaking, we are concerned with works where the same subjects are taken up over and again and where the same patterns are employed many times. But there is also the tendency towards fragmentation, and therefore both subject and pattern need not remain identical over a long distance (see DELEU $ 21). Thus the character of the relation (or relationship) between a niksepa and the passages preceding and following it varies a good deal. Sometimes the pattern is identical, and in such cases we have used

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ANALYSIS
55
the term "isomorphous" for the non-niksepa passage.
We have presented in most cases more than one niksepa, taking several niksepas together or adding non-niksepa passages. Such pieces of text are, on the whole, compact. The different portions have been distinguished by sub-titles.
The reference problem is particularly acute in the case of $834-35 and 37 (see the subtitles). Here it will be inevitable to use a normal edition along with the text given by us.
(f) SAMUKHA IRREGULAR
Although the number of Sámukha specimens is limited we have
a prical cases (Sâmukha irregular) in order to ensure as much uniformity spacerute. Their classification as "Parallels" should not have presented any problem. But the importance attached in our classificatory system to the standard determinants suggested a distinction between unclassified cases with standard determinants (the present Section) and cases without the following Section). The word "Samukha" is not to be understood as a very precise description of the material to be presented in 9947-51. However, the question of irregular niksepas hardly arises within the Nirāmukha area where a fixed pattern is conspicuous by its absence. It is only a certain connection with (and deviation from) the Sámukha pattern which justifies the employment of the expression "irregular".
The two programme verses in 9950-51 (50: vs. 16; 951: vs.3) are strictly speaking merely "niksepas without execution". They have been presented as Entries on account of their connection with the context. This connection may be called "secondary'', but it would appear that the other verses are not much earlier and could be part and parcel of any niksepa.
A few canonical niksepas contained in canonical works outside the Suttāgame edition and in the early exegetical literature (Niryuktis etc., Cūrnis etc.) might have escaped our notice. We quote one instance which we traced in the Mahānisība (DELEU, Mahānisīha, p.71, translation p. 148):tahā ABIGCALĀ: davvao', khettao?, kālao”, bhāvao“. tattha davve': kummās -āiyam davvam GAMEYAWAN. - khettao?: game, bahis vā gāmassa. - kālao: padhama-porisi-m-āīsu. - bhāvao: koha-m-āi-sampanno. jam dehi imam gahissāmi."

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56
A group of canonical nikṣepas could be traced in the Avasyaka Cūrṇi (on Avasyaka Niryukti 776, Haribhadra pp. 307-307b).
(g)
PARALLELS
Parallels as mentioned in the Entries are passages which show points of contact with individual nikṣepas. Parallels in the sense of the present Section form a corpus (corpuses) which structurally resemble (s) the nikṣepa corpus. We distinguish between "close" and "remote" parallels. The number of "close" parallels is considerable (see p.67 below). They have not been surveyed systematically but nine specimens have been
presented as Entries ($52-60). All these nine parallels consist of a question-cumanswer unit, and they all have two or more, but at the most four determinants. The standard determinants are hardly in evidence, but the sets of determinants may include one standard determinant. The determinants are, in all cases, well-known terms rather than ad hoc expressions. The most complex parallel is $52 (similar to the Samukha nikṣepas). The others are simpler ($$53 and 59), or of minimal size ($$55, 57-58, 60). The parallels $$54 and 56 are untypical if projected on the background of the nikṣepa
material. The determinants are supplied below:
$52:
$53:
THE CANONICAL NIKSEPA
$54:
535:
$56:
$57:
$58:
$59:
$60:
mula-guna-PACCAKKHĀNE, uttara-guna-PACCAKKHANE
bhav-adesenan, kal-desenan
davy'-atthayãe, nina-dansan"-atthayãe, paes-atthayãe, uvaog"-atthayãe
ogh'-ādesenam, vihan'-ādesenam
davv'-aṭṭhayae, paes'-aṭṭhayãe, apaes'-aṭṭhayae
sa-tṭhān'-antaram paducca, para-tṭhān'-antaram paducca
khettam paducca, dhamma-caranam paducca
davy'-atthayae, vanna-pajjavehin (etc.) ogahan-atthaye, paes'-aṭṭhayle
If more material were brought together we could classify the specimens on the lines of the classification on pp.53-54 above.
The employment of the term "remote parallels" is hazardous. Here the similarity is apparently restricted to some features, and it might appear safer to consider these cases under the aspect of typical features (patterns, formulas, clichés) as they are found everywhere in our works. However, the facts are such that we would not do sufficient justice to their relationship with the nikṣepa, if we included the relevant cases merely into a general survey of typical features. It is better to treat the remote parallels (however heterogeneous in themselves) as a subject in its own right. The following observations will, it is hoped, give a rough idea of the situation.

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Sometimes unmistakable determinants occur under conditions deviating from those obtaining in the area of the nikṣepas and of the (close) parallels. An example is supplied by Sthana 3.4.270 (S. I, p.219; = Bhagavati 8.8.338, S. I, p.556) which consists of six isomorphous units:
gurum paducca
gain paducca
tao PADINIYĀ pa (nnattā), tam (jahā): ayariya-PADIŅIE, uvajjhāyaPADINIE, thera-PADINIE.
tao PADINIYA pa(nnatta), tap (jahä): ihaloya-PADIŅIE, paraloyaPADINIE, duhaoloya-PADINIE.
tao PADINIYA pa(nnatta), tan (jahä): kula-PADINIE, gana-PADINIE, sangha-PADINIE.
anukanpan paducca tao PADINIYA pa (nnatta), tan (jaha): tavassi-PADIŅIE, gilāņa
PADINIE, seha-PADINIE.
samuham paducca
ANALYSIS
bhāvam paḍucca
suyan paducca
57
tao PADINIYA pa(nnattä), tap (jahä): nāņa-PADIŅIE, dansaṇaPADINIE, caritta-PADINIE.
tao PADINIYA pa(nnatta), tan (jah): sutta-PADINIE, attha-PADINIE, tad-ubhaya-PADINIE.
It is hardly possible to translate PADIŅIE (pratyanīka "adversary") in a way which
fits in all the seven cases.
=
Compare also Bhagavati 1.1.12 (S. 1, pp. 385-86):
"neraiyāņam, bhante, kaiviha poggala bhijjanti?" "Goyama, kamma-davvavagganam ahikicca duvihā poggala bhijjanti, tam jahā: aņu ceva, bayarā ceva 1." "neraiyānam, bhante, kaiviha poggalā cijjanti?" "Goyamā, āhāra-davvavaggaṇam ahikicca duvihā poggalā cijjanti, tam jahā: aņu ceva, bayarā ceva 2."
The standard determinants "(davva,) khetta, kāla, bhāva" have a set of counterparts, acting in an obscure manner sometimes as substitutes and sometimes as predications (paes'-ogāḍha, samaya-tthiiya, guna [etc.]). Below we have collected, without further discussion, the main facts from three different passages:
[Bhagavati 25.4.739, S.I, p.864; passage close to $56: substitutes]
paramānu-POGGALĀ
ega-paes'-ogāḍhā ... POGGALĀ
ega-samaya-ṭṭhiiyā... POGGALĀ
ega-guna-kālaga... FOGGALĀ [kāla = first example of vanna, vanna = first example of guna; see below]

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58
[$34 etc.: predications; compare the remark on bhāva on p.46 above]
davvac: [text not to be considered]
khettao": asankhejja-paes-ogadhäin
kalao: annayara-hiiyāin
bhavao: vannanantain, gandhanantain, rasamantain, phāsanantain
($49: predications]
davva-tullae1.
khetta-tullae
THE CANONICAL NIKSEPA
(h)
kala-tullae
bhava-tullae4 [text not relevant] bhava-tullae e5.
ega-guna-kālae poggale samthana-tullae... [text not relevant]
...
alambanena
kāleṇa
maggena
jayaṇāi
paramanu-poggale
ega-paes'-ogāḍhe poggale ... ega-samaya-thile poggale ...
The material also demonstrates that in a number of cases the translation of "bhava" by "non-physical nature" is too narrow. Another parallel set corresponding to the four standard determinants is contained in vs.4 of $13:
[compare arammana/arambaṇa in the Buddhist texts] [kāla]
[khetta]
[bhāva]
IRIYAM rie.
For oscillation between determinant and predication refer also to No.77836 (indiya).
An instance of unconventional "nikṣepization" (refer for this term to p.51 above) is apparently found in Bhagavati 8.9.346 etc. (S.I, p.561; pp. 122-23 below), viz. alāvaṇaBANDHE, alliyāvaṇa-BANDHE, sarira-BANDHE, sarira-ppaoga-BANDHE.
In principle, isomorphous material (e.g. compare $$42-44: "similar pattern without khettao"; $45: isomorphous passages) is different from "parallels" in the sense of the
present Section.
ELEMENTS, STYLES, SUNDRY
PATTERNS
Classification on a large scale is in most cases more difficult than classification of comparatively small units. Even then it seemed desirable to extend the scope of the

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ANALYSIS
classification beyond the limits of the nikṣepa area (and analogous areas) in order to avoid an isolated treatment of the phenomenon.
We have used, in a number of cases, "e 1 e m en t" as a term. Such "elements" may be very simple (e.g. "do" [= "two"] in a subdivision) or fairly complex (e.g. "kayare kayarehinto appā vā bahuyā vā tulla vă vises'-āhiyā vā?"). Elements may be typical of works (or any self-contained pieces of literary tradition), an example being "tam samāsao" which is typical of Nandi. Apart from this, elements may be connected with certain dialectical developments, the nikṣepa with its various typical parts being a case in point. Ultimately we have to consider elements which are not restricted to any particular area. The question-and-colophon cliché seems to be an instance of this (se ken' atthenam... se ten' atthenam ...). It is found in quite different contexts. Below, elements will be mentioned in connection with styles, patterns, and individual works.
59
As a preliminary survey we have isolated outside the nikṣepa area two dialectical "style s": the "Amukha style" and the "Bhangi style". The latter is connected with operations amongst which the so-called caturbhang is best known. The former operates with units such as the "programmes" of our Samukha nikṣepas. In fact both styles, more particularly the Amukha style, exist outside the nikṣepa area and inside it. But on the whole, their involvement in niksepa dialectics is only a fraction of their overall distribution. For the sake of uniformity it might appear preferable to speak also of a "nikṣepa style" (considering mainly the determinants), thus bringing the total of inter related "styles" to three. We nevertheless decided to use the word "style" only in the two cases just mentioned. Apart from "nikṣepa", "Amukha style", and "Bhangi style", there are less wide-spread dialectical developments such as the "paes'-ogadha complex" (Section g) and the "kāla triad" (pp. 62 foll. below and $58).
Most of the elements employed in the Ām uk ha style are known from the nikṣepa programmes:
[Question:] kai, kaiviha, se kim tam, kevaiya.
[Answer:] do (etc.), duviha (etc.), pannatta, tam jahā. [Answer, second plane:] tattha nam je te.
A clear example of the Amukha style (as found outside the nikṣepa area) is Sthana 2.1. 102 (S.1, p. 187):
duvihe damsane (pannatte): sanma-damsane ceva, miccha-damsane ceva. damsane duvihe (pannatte): nisagga-samma-damsane ceva, abhigama-samma-damsane ceva. nisagga-samma-damsane duvihe (pannatte): paḍivai ceva, a-paḍivãi ceva. - micchadamsane duvihe (pannatte), tam jahā: abhiggahiya-miccha-damsane ceva, an-abhiggahiyamiccha-damsane ceva. abhiggahiya-micchā-damsane duvihe (pannatte): sa-pajjavasie ceva, a-pajjavasie ceva. evam an-abhiggahiya-miccha-damsane vi (duvihe pannatte:
samma

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60
THE CANONICAL NIKSEPA
sa-pajjavasie ceva, a-pajjavasie ceva).
1021
his specimen contains the elements "duviha", "pannatta", "tam jahā", and it is at the same time a good example of simple ramification. It was taken from Sthana, i.e. from a work which does not show the question-cum-answer ("dialogue") pattern. Specimens introduced by a question, as they are found in Bhagavatī, Jīvābhigama, and Prajñāpanā, tend to be more complex. We quote Prajñāpanā 12.405-406 (S.II, p.405):
"kai ņam, bhante, sarīrā pannattā?" "Goyanā, pañca sarīrā pannattā, tam jahā: orālie, veuvvie, āhārae, teyae, kammae." ------ "neraiyānam, bhante, kai Sariraya pannattā?" "Goyamā, tao sarirayā pannattā, tam jahā: veuvvie, teyae, kanmae." evam asurakumarāna vi jāva thaniyakumaranam. "pudhavi-kāiyānam, bhante, kai sarirayā pannattā?" "Goyamā, tao sarirayā pannattă, tam jahā: orālie, teyae, kammae." evam vāu-kaiya-vajjam jāva caur'-indiyānam. "vāu-kāiyāṇam, bhante, kai sarirayā pannattā?" "Goyamā, cattāri sarirayā pannattă, tam jahā: orālie, veuvvie, teyae, kannae." evam pañc' -indiya-tirikkha-joniyāna vi. "maņussăņam, bhante, kai sarirayā pannattā?" "Goyamā, pañca sarīrayā pannattā, tam jahā: opätie, veuvvie, āhārae, teyae, kammae." vāṇamantara-joisiya-vemāniyānam jahā nāragānam. | 405-406 1
In the Āmukha style (as elsewhere), isomorphous passages may show minor phraseological differences which are in many cases - though not always - coincidental. The five sūt ras Sthāna 6.548-52 (S.I, p.270) are a case in point. They show the following beginnings with different formulas for "six": -
6.548: 6.549:
chaj-jīvanikāyā pa (nnattā), tam (jahā): ...... cha tāra-ggahā pa (nnattā), tam (jahā): ...... chavvihā samsāra-samāvannagā jīvā pa (nnattā), tam (jahā): ...... pudhavi-kāiya cha-gaiyā, cha-āgaiyā pa(nnattā), tam (jahā): ...... chavvihā savva-jīvā pannattā), tam (jahā): ......
6.551: 6.552:
The single phrase "tattha nam je te" (mentioned above) may be demonstrated by the sutra Prajnāpana 17.1.478 (S.II, P.435):
"neraiyā nam, bhante, savve sama-veyaņā?" "Goyamā, no in' atthe samatthe." "se ken atthenam, bhante, evam vuccai: neraiyā no savve sama-veyaņā?" "Goyama, neraiya duvihā pannattā, tam jahā: samni-bhūyā ya a-samni-bhūyā ya. tattha nam je te samnibhūyā, te nam mahā-veyanatarāgā. tattha nam je te a-samni-bhūyā, te nam appa-veyaņatarāgā. se ten' atthenam, Goyanā, evam vuccai: neraiyā no savve sana-veyaņā." | 478
In connection with the Āmukha style we can quote from the Abhidhamma the following passage (Vibhanga 17.4.80):
tattha katamāni tīņi bhayāni? jāti-bhayam, jarā-bhayam, marana-bhayam. ------ tattha

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ANALYSIS
katamam jāti-bhayam? jātim pațicca bhayam bhayānakam, chambhitattam, loma-hamso, cetaso utrāso. idam vuccati "jāti-bhayam''. tattha katamam jara-bhayam? jaram pațicca bhayam bhayānakam, chambhitattam, loma-hamso, cetaso utrāso. idam vuccati "jarā. bhayam". tattha katamam marana-bhayam? maranam pațicca bhayam bhayānakam, chambhi= tattam, loma-hamso, cetaso utrāso. idam vuccati "marana-bhayam". imāni tīņi bhayāni.
More complex parallels will be found in other Abhidhamma works. E.g. compare V. STACHEROSEN, Dogmatische Begriffsreihen im älteren Buddhismus 11.1 (1968), p. 104 (Sangitisūtra, Sangitiparyāya); II.2 (1968), pp. 75 foll. (Dharmaskandha). The similarity of the Abhidhamma passages with the Jaina material is obvious, but it is apparently not possible to trace still closer parallels.
The Āmukha style is, on the whole, a simple method of classification (and/or subdivision) and not restricted to any specific literary province. It is even found in the Pañcatantra literature, and it has been commented upon by modern scholars with an undertone of sarcasm. By contrast, the Bhangi style is restricted to philosophical and semi-philosophical discussions, and some concrete forms of this style figure amongst the more important achievements of Indian philosophical thought. The Bhangi style (the name has been derived by us from the Jaina term "caturbhanga" or "caturbhangi", see below) juxtaposes mutually exclusive statements. The range of variation is much greater than would appear at first sight. It is employed, sometimes in a casual manner (compare the Āmukha style), and sometimes in the form of a well-defined "theory", "doctrine", or "method". In the latter case it tends to be more complex than in the former. Our niksepas contain only simple instances such as sa-ante / an-ante in 91.
The caturbhanga has been described by L. ALSDORF (ALSDORF, Āryā, pp. 186-187), A. METTE (METTE, Pind'esaņā: Index s.v. cau-bhanga), and others. It is of frequent occurrence in the Cautthoddesa of Sthāna as well as in the Catukkanipāta of the Angut taranikāya. The following specimen is taken from Vyavahāra 10 where it occurs along with a number of other instances of the caturbhangi:
cattāri āyariyā pannattā, tam jahā:
uddesan'-āyarie ņām' ege, no vāyan'-āyarie vāyan'-āyarie ņām' ege, no uddesan'-āyarie ege uddesan'-āyarie vi, vāyan'-āyarie vi ege no uddesan'-āyarie, no vāyan'-āyarie
3
/ B) /B)
(A
References: Vyavahāra 10.286 or 10.12 (S.II, p.827) - Sthāna 4.3.403 (S.I, p.242); SCHUBRING, Lehre $ 150; SCHUBRING, Chedasūtras, pp.46, 88, 91. - From the Anguttaranikāya we quote 4.10.6.1:
cattāro 'me, bhikkhave, puggalā santo samvijjamānā lokassim. katame cattāro?

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THE CANONICAL NIKSEPA
atta-hitāya pațipanno, no para-hitāya para-hitāya patipanno, no atta-hitāya nevatta-hitāya paçipanno, no para-hitāya atta-hitāya ceva pațipanno, para-hitāya ca.
(A / B) (B* A) (A /B) (A* / B)
Rich material for a study of complex bharigi patterns is found in the Patthāna (Pāli Abhidharma). Our Entry #56 may be added. (Refer also to pp. 160-64. !
Historical surveys of the relevant dialectical developments will be found in the following: SCHRADER, pp.46 foll. (ancient Indian agnosticism, Jaina concept of relativism); SCHUBRING, $ 77 (niksepa, bhangi, relativism). For the bhangi patterns in the madhyamaka-vāda refer to M. WALLESER, Die mittlere Lehre (Madhyamika-Šāstra) des Nāgārjuna, nach der tibetischen Version libertragen, Heidelberg 1911. See in particular Section 22 on the Tathāgata. For the position of Patthāna in the history of the Pāli Abhidharma refer to A. K. WARDER, The Mātikā (in:) Mohavicchedani, PTS edition, London 1961.
Although we do not use the expression "nikṣepa style" we have to mention that several philosophical areas make use of determinants. Outside the Svetāmbara canon, this is mainly true of the doctrine of two truths (M. SPRUNG, The Problem of Two Truths, Dordrecht/Boston 1973; BHATT, Kundakunda) and of the Buddhist doctrine of causality (Patthāna etc.). The formulas are not uniform. We only mention samupāśritya and pațicca (as examples of absolutives). A sprinkling of determinants is also found outside these main areas (svetāmbara dialectics, two truths, causality). And although the different determinants differ a good deal, both in wording and in meaning, we have to admit that a common factor, however small, is also in evidence. In the wording, absolutives and ablatives (in-tah) are fairly common, while the meaning suggests in the majority of cases a description of the determinants as "aspects".
Some dialectical phenomena are defined by the recurrence of a minimum of logical and phraseological features, but there are other cases where the similarity between the various instances is considerable. Even the different forms of the nikṣepa show varying degrees of conformity. A very high degree of conformity exists in the case of the paes' ogadha pattern (Section g above) and in the case of the kala - triad. The triad is mostly followed by an "appā-bahu" conclusion. "appā-bahu" as such (statement concerning quantity) is very common, and it forms the dominant feature of Prajñāpanā 3 (the so-called Bahuvat tavayapaya, see SCHUBRING p.33). Below we supply a specimen of the triad-cum-appābahu, time-and-quantity, from Jīvābhigarna (there are more than fifteen instances of the quadruple pattern in this work, while occurrences outside it are rare). The text contains numerous "elements" in the sense of our definition ("se kim tam", "kevaiyam kālam thiī pannattā", etc.); the employment of

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INTRODUCTION
"tattha nam je te" at the beginning of the tract is worthy of note. We have subdivided each of the four pieces (see the Roman figures), and we have underlined the words pajjattaga/apajjattaga in a way which renders the analysis easier. Material for the study of appa-bahu will be found in DELEU's book on the Bhagavati (Index, p.354, s.v. Relative Frequency). Reference: Jīvābhigama 224-225 (S.II, pp. 241-42). The interlocutors are Mahāvīra and Goyama. A detailed description of the relationships (nikṣepa vis-à-vis paes' ogāḍha, nikṣepa vis-à-vis triad-cum-appābahu) must be reserved for a later occasion.
ANALYSIS
FIRST KALA MOTIF
63
tattha nam je te evam ahamsu: pañcavihā samsara-samāvannagā jīvā pannattā, te evam hansu, tan jaha: eg'-indiya, be-indiyā, te-indiyā, caur'-indiya, panic-indiya. "se kin tam eg'-indiyā?" "2 (eg'-indiya) duvihā pannattā, tam jahā: pajjattaga ya apajjattagā ya." evam (be-indiyā, te-indiyā, caur'-indiyā. "se kim tam pañc'-indiyā?") jāva "pañc'-indiya duvihā pa(nnattä), tam (jahä): pajjattaga ya apajjattaga ya."
SECOND KALA MOTIF
[1:] "eg-indiyassa nan, bhante, kevaiyan kālam thi pannatta?" "Goyan, jahanneṇan anto-muhuttam, ukkoseṇam bāvīsam vāsa-sahassāim." "be-indiya (ssa nam, bhante, kevaiyam kalan this pannattā?" "Goyan, jahanneṇan anto-nu(huttan), ukkosenan bārasa san vaccharini." evap te-indiyassa: (jahannenan anto-muhuttam, ukkosenan) eg'inapannan rā'indiyanan; caur-indiyassa: (jahanneṇan anto-muhuttan, ukkoseṇan) cham-nāsā; pañcêndiyassa jaha (nnenan) anto-mu(huttan), ukkosenam tettīsam sāgarovamāin. [II] "apajatta-eg'indiyassa nam (bhante) kevaiyam kālam thiī pannattā?" "Goyamā, jahanneṇam anto-mu (huttam), ukkoseņa vi anto (-muhuttam)." evam savvesim pi apajjattaganan (be-indiyanan, te-indiyanan, caur-indiyanan) jāva panclndiyāṇaṇ.
[III: pajatt-eg'-indiyana (pajjatta-be-indiyanay, pajjatta-te-indiyānam, pajjatta caur'-indiyanam, pajjatta-) jāva pañcêndiyanam puccha. "Go (yama), jahanneṇam anto (-mu= buttan), ukko (senaṇ) bāvīsaṇ vāsa-sahassain anto-muhuttunain." evan ukkosiy vi thil anto-muhutt'ūņā savvesim pajjattānam kāyavvā.
[1:] "eg'-indie nam, bhante, eg'-indie tti kālao kevac-ciram hoi?" "Goyama, jahanneṇam anto-mu (huttam), ukko (senam) vanassai-kālo." "be-indie nam, bhante, be-indie tti kālao kevac-ciram hoi?" "Goyana, jaha (nnenap) anto-mu(huttan), ukkosenam sankhejjan källan." (te-indie) jāva caur'-indie: samkhejjam kālam. "pañcêndie nam, bhante, pañcêndie tti

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64
kālao kevac-ciram hoi?" "Goyana, jaha (nnenan) anto-muhuttan), ukko (senan) sāgarovanssahassam sairegam." ------ [II:] "apajjatta-eg'indie nam, bhante, (apajjatta-eg'-indie tti) kālao kevac-ciram hoi?" "Goyama, jahanneṇam anto-mu (huttan), ukkosena vi antomuhuttam." (evam apajjatta-be-indie, -te-indie, -caur'-indie) jāva pañc'-indiyaapajjattae. [III:] "pajjattaga-eg'-indie nam, bhante, (pajjattaga-eg'-indie tti) kālao kevac-ciram hoi?" "Goyamā, jahanneṇam anto-muhuttam, ukkosenam samkhijjāim vāsa-sahassain." evay [pajjatta-] be-indie vi. navaran sankhejjāin vāsāiņ. "[pajjatta-] te-indie nam, bhante, (pajjatta-te-indie tti kālao kevac-ciram hoi?" "Goyama, jahanne= pan anto-muhuttag, ukkosenan) sankhejjā rā'indiyā." [pajjatta-] caur"-indie pan, sankhejjā māsā, pajjatta-pañc-indie, sāgarovana-saya-puhattan siregan.
THIRD KALA MOTIF
APPA-BAHU
THE CANONICAL NIKSEPA
[I:] "eg'-indiyassa nam, bhante, kevaiyam kalam antaram hoi?" "Goyama, jahanneṇam anto-muhuttam, ukkoseṇan do sāgarovana-sahassain sankhejja-väsa-m-abbhahiyain." indiyassa nam (bhante) antaram kālao kevac-ciram hoi?" "Goyama, jahannenam antomuhuttam, ukkosenam vanassai-kālo." evam te-indiyassa, caur-indiyassa, pañcêndiyassa. [II] apajjat taganam evam ceva. [III:] pajjattagana vi evam ceva. | 224 |
➖➖➖➖➖
[I] "eesi nam, bhante, eg'-indi (ya)-be-in (diya)-te-in (diya)-cau(r'-indiya)-pañc'indiyāṇam kayare 2 (kayare)hinto appā vā bahuyā vā tullā vā vises'-āhiyā vā?" "Goyama, savva-tthovā pañcêndiyā, caur'-indiyā vises'-āhiyā, te-indiyā vises'-āhiya, be-indiyā vises'-āhiya, eg'-indiya ananta-guņā. [II:] evam apajjat tagānam: savva-tthovā pañcêndiyā apajjattaga, caur'-indiyā apajjattagā vises'-āhiyā, te-indiya apajjat tagā vises'-āhiyā, be-indiyā apajjattagā vises'-āhiyā, eg'-indiyā apajjattagā ananta-guņā, sa-indiya apa (jjat tagā) vi (ses'-āhiyā). [III:] savva-tthovā caur'-indiyā pajjattaga, pañcêndiya pajjattagā vises'-āhiyā, be-indiya-pajjattagā vises'-āhiyā, teindiya-pajjattagā vises'-āhiyā, eg'-indiya-pajjattagā ananta-guņā, sa-indiyā pajjattagā vises'-āhiyā." [IV] "eesi nam, bhante, sa-indiyānam pajjat taga-apajjattagānam kayare 2 (kayare) hinto (appā vā bahuyā vā tullā vā vises'-āhiyā vā)?" "Goyama, savvatthova sa-indiya apajjattagā, sa-indiyā pajjattagā sankhejja-gunā." eva ey-indiyā vi. "eesi nam, bhante, be-indiyanam pajjat tapajjat tagaṇam kayare 2 (kayare) hinto appā vā bahuyā vā tulla va vises'-ahiyā vā?" "Goyama, savva-tthovā be-indiyā pajjattagā, apajjattaga asamkhejja-guna." evan têndiya-caur' -indiya-pañcêndiyā vi. [V:] "eesi nam, bhante, eg'-indiyānam be-indi (yanam) te-indi (yanam) caur'-indi (yāṇam) pañcêndiyāṇam pajjat tagānam apajjat tagānam ya kayare 2 (kayarehinto appā vā bahuyā vā tulla vā vises'-āhiyā vā)?" "Goyama, savva-tthovā caur'-indiyā pajjattagā, pañcêndiyā pajjattagā vises'-āhiya, be-indiya pajjattagā vises'-ahiya, te-indiya pajjattagā vises'ähiyā, pallcendiya apajjattaga asarkhejja-guņā, caur-indiya apajjatta vises'-hiya, teindiya-apajjattā vises'-āhiyā, be-indiya apajjattā vises'-āhiyā, eg'-indiya-apajjattā
➖➖➖➖➖➖
➖➖➖➖➖➖
"be

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ANALYSIS
65
ananta-gunā, sa-indiyā apajjat tā vises'-āhiyā, eg'-indiya-pajjattă samkhejja-gunā, saindiya-pajjattă vises'-āhiyā, sa-indiyā vises'-āhiyā.'
"COLOPHON"
se ttam pañcavihā samsāra-samāvannagā jīvā pa (nnattā). 1 225 1
A catalogue or a glossary of all the "elements" is not envisaged. Many of them have been mentioned directly and indirectly in the present and in the previous Section (compare in particular the list of determinants in Section g and $47 'Analysis'). A systematic study of elements should be supplemented by a study of the reference devices (jāva etc.) and of the rudimentary elements of a meta-language (e.g. "samciţthaņā, used in Jīvābhigama for one of the three käla motifs). There exists in fact a close connection between our reference devices and the beginnings of a meta-language, as there is little difference between an abbreviated quotation like "kayare 2 jāva vises?āhiya vā"(40) and a term like "appa-bahum", "appā-bahuyam" (verse in $47; verse quoted in the Analysis for $538-40).
Whenever we study a text containing features with a more general distribution ("typical elements", "formulas", "clichés", "topics", "standard patterns"), we have to project the individual feature (this may be structural, phraseological, or lexicographical) on the background of its entire employment area. This throws light on both the meaning (function) of the feature and the interrelation of the relevant works. Below, hints for the study of employment areas have been given with reference to elements. References to elements (determinants only) occurring in the Entries of Chapter 5 (e) have been added at the end. The sets of determinants are always complete sets (two and only two, three and only three determinants). With two exceptions, elements of the nikṣepa proper have not been considered.
BHAGAVATI
Determinants "davv'-atthayāe", "paes'-atthayāe". Sub-determinants of dao and pao: "ogh'-ādesenar", "vihān'-ādesenam". (Distribution in the canon:) Sub-determinants in Bhagavati only (Sataka 25). Determinants in Bhagavati and Jīvābhigama only, majority in the former.
Determinants "bhav'-ādesenam", "kāl'-ādesenam". Part of the question: "gai-r-āgaim karejjā". Determinants and "gai-r-āgaim karejjā" largely concomitant. (Distribution:) Determinants-plus-gai-r-āgaim karejjā" in Bhagavati only (Satakas 11 and 24; technical term: "samveho"). Determinants alone in Bhagavati only (Satakas 11 and 24). "gai-r-āgaim

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66
THE CANONICAL NIKSEPA
karejjā" alone as a reference to the relevant Bhagavati passages
outside Bhagavati.
occasionally found
Determinants "davva" and "bhava", i.e. only these two determinants. [Distribution:] Mainly in Bhagavati.
JĪVĀBHIGAMA
Kāla triad with or without appa-bahu as its fourth member. [Distribution:] Kāla triad with appa-bahu mainly in Jivabhigama, occasionally outside it. Kala triad alone (or single kāla motifs) occasionally in Jīvābhigama and other works. - Technical term for one of the kala motifs ("... kalao kevac-ciram hoi?") "samciṭṭhana" in Jīvābhigama, "anubandha" in Bhagavati and Prajñāpanā.
"tattha nam je te". [Distribution:] Mainly Jivabhigama, occurrences outside Jīvābhigama mainly borrowings from (or references to) Jīvābhigama.
PRAJNAPANĀ
Determinants "davv'-aṭṭhayae", "paes'-aṭṭhayae", "davv'-attha-paes'-atthayae". [Distribution: In Prajñāpana only. Occurrences outside Prajñāpana are borrowings from Prajñāpanā. Mostly combined with appa-bahu (and different from the twofold set "davv'atthaye", "paes-atthaye").
Determinants "oghan-atthayae", "paes-atthayle", "oghana-paes-atthayle". (Distribution:] In Prajñāpanā only.
Determinants "davv'-aṭṭhayae", "paes'-atthayae", "ogahan'-atthayae". [Distribution: In Prajñāpanā only (Prajñāpanā Chapter 5).
Determinants"... kalao, khettao ..." (nikṣepa with two determinants in chiasmal
arrangement, compare $542-44). Predicate avahīranti. [Distribution:] Chiasm-cum
NANDI
predicate in Prajñāpanā only (Chapter 12). Occurrences outside Prajñāpană are borrowings from this work. Chiasm alone is occasionally found outside Prajñāpanā (and as an integral element of the respective works).
"se kim tam", "tam samasao". [Distribution:] In Nandi only (occurrences outside Nandi are borrowings from Nandi).

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ANALYSIS
67
The following elements are integral parts of "parallels" (i.e. of "close" parallels): davy'-aṭṭhayae plus ogh'-ādesenam/vihan'-ādesenan (55). bhav -ādesenan, kal'-ādesenan (53). davv-atthayãe, paes'-atthayãe, davy'-attha-naes'-stthayse ($56; here Bhagavati has borrowed from Prajñāpanā). ogāhan'-aṭṭhayae, paes'-aṭṭhayãe, ogahana-paes'-aṭṭhayae ($60). Each occurrence of such a set constitutes a parallel in the sense of "close" parallel. It must be admitted that the number of close parallels (most of them contain such sets) is considerable and even greater than the number of "canonical nikṣepas".

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CHAPTER
5
THE ENTRIES
(A)
SÂMUKHA, DAVVAO TYPE
BHAGAVATI 2.1.90. Nos. 19-22 (981-4) form a block. REFERENCES: Āgs p. 117'; S.I, p.420; DELEU p.89 (II 1'); WEBER pp. 261-62 (WEBER'S SS 42-44).
"Khandayā" tti samane bhagavam Mahāvīre Khandayam Kaccāya (na-sagottam) evam vayāsi, "se nūnan tumam, Khandayā, Sāvatthie nayarie Pingalaenam niyanthenam Vesāliya-sāvaenam inan akkhevam pucchie: 'Māgahā, kim sa-ante LOE anante LOE, evam tam (sa-ante JĪVE añante JIVE, sa-antā SIDDHT anantā SIDDHĪ, sa-ante SIDDHE anante SIDDHE, keņa vā maranenam maramāne jīve vaddhati vā hāyati vā?') jen' eva mama antie ten' eva havvam āgae. se nūnam, Khandaya, ayam atthe samatthe?" "hantā atthi." "je vi ya te, Khandayā, ayam eyārūve abbhatthie cintie patthie mano-gae samkappe samuppajjitthā: kim sa-ante LOE añante LOE?' tassa vi ņam ayam aţthe:
evan khalu mae, Khandayā, cauvvihe LOE pannatte, tam jahā: davvao khettao? kā laobhāvao".
davvao nam: ege LOE. sa-ante. khet tao nam LOE: asamkhej jão joyana-kodākodio āyāmavikkhambenam asamkhejjão joyana-kodākodio parikkheveņam pannattā). atthi puna saante. kālao nam JOE: na kayâvi na āsī, na kayâvi na bhavati, na kayâvi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie nicce. n'atthi puna se ante. bhāvao nam TOE: anantā vanna-pajjavā gandha (-pajjavā) rasa= (-pajjavā) phāsa-pajjavā anantā samthāna-pajjavă anantā garuya-lahuya-pajjavā anantă agaruya-lahuya-pajjavā. n' atthi puna se ante.
se ttam, Khandagā, davvao' loE sa-ante, khet tao? 10E sa-ánte, kālao 10€ aṇante, bhāvao LOE anante."
PARALLELS: No.2 (Sthāna, SMC p.1214). Nos.388-386 $920A-B). Bhagavati 13.4.47879; S.I, p.683. Ācāra Ni. 176, 238. Mulācāra 7.40 (LEUMANN, Uhersicht. p.17).

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ENTRIES
69
Āvaśyaka Ni. 1057 (Haribhadra p.494°). Analysis.
Rşibhāṣitāni 31.
For Sūtraksta see the
ANALYSIS: Text in parentheses (following evam tam) taken from Bhagavati 2.1.90 (S.I, p.418: Skandaka episode). "Examination" (p.53 supra) of LOE, JĪVE, SIDDHI, SIDDHE in Nos. 19-22 (991-4); marana (supra and S.I, p.421) treated in a different manner. Structure in Nos. 19-22 (91-4) identical, text contiguous. Corresponding to the main question ('kim sa-ante ... anante ...?') - recurring at the beginnings of Nos. 19-22 (991-4) - sa-ante/anante is added to the quantitative statement given against each determinant. Refer for this formula also to the concluding passages in Nos. 19-22 (991-4: se ttam, ...). Concluding passages recur in Nos.53, 55 (SS29, 30: se ttam ... (davva-loga)), No.45$26 (se ten'atthenam ... (davva-loga)) and No. 8241 (se ten' atthenam ... [Nirāmukha)). For a partial parallel to the series of catchwords refer to Sūtraksta 2.5 (S.1, p.170): vs. 12 (loe), vs.13 (jive), vs.25 (siddhi). The general topic (loe, jīve, etc.) in Nos. 19-22 (981-4) is in keeping with the preceding passages (sūtra 90). nam (after the determinants) is typical of the execution section in the davvao type niksepas.
NOTES: sagotta (sa-gotra) is "samāna-gotra" (Pāṇini 6.3.85); Kaccāyana-sagotta = "Kātyāyana-gotriyaiḥ samāna-gotre" (Abhidhānarājendra III, p.1834). For Kaccāyaṇasagotta refer to Candraprajñapti (10.16.48; S.II, p.714); for Kaccāyana-gotta refer to Sthāna (7.674; S.I, p.278). For the Brahmin Skandaka see DELEU p.40. Vaisālīya is one of Mahāvīra's names (SCHUBRING $ 17). akkheva is āksepa - praśna (Abhayadeva Āgs p. 114). Magahā (vocative): Skandaka was apparently a native of Magadha. "mama antie" in the sense of "aham''. havvam = "quickly" (PISCHEL SS 336-37). se ... atthe samatthe? = "is this correct?" For āyāma/vikkhambha (length/breadth) refer to Abhayadeva (AgS p. 119": "āyāmo dairghyam, viskambho vistārah"). parikkheva = paridhi (Abhayadeva Āgs p. 1190), "circumference". The canonical prose cliché "na kayâvi na ... nicce" stands for "eternity". pajjava = visesa (Abhayadeva Āgs p.1190; SCHUBRING $ 60). For garuya/lahuya refer to Abhayadeva (Bhagavati 1.9.73, Āgs p.960: "... gurulaghu-dravyam rūpi, aguru-laghu-dravyam tv arūpi ... guru-laghur vāyuh ... aguru-laghv ākāśam ..."); to the Cūrņi (p.43) on Nandī 43; to Višeşāvašyaka Bhā.653-56 (including Āvaśyaka Ni.40, Jinabhadra p.131). guru/laghu refers to sparsa (Sthāna 8.760, S.I, p.288; see also the gātha quoted in Abhayadeva's commentary on Bhagavati: "gāthā 2", Āgs p.96'). For general information on Nos. 19-22 (91-4) see WEBER pp. 196-97.
NO.20$2.
BHAGAVATI 2.1.90. - REFERENCES: Ags pp. 1176-1184; S.1, p.420; DELEU p.89 (II 1'); WEBER p.263 (45).
"je vi ya te, Khandayā, (ayam eyārūve abbhatthie cintie patthie maņo-gae samkappe samuppajjitthā: "kim) jāva sa-ante JĪVE anante JIVE?' tassa vi nam ayam atthe:

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THE CANONICAL NIKSEPA
evam khalu (mae, Khandayā, cauvvihe JIVE pannatte, tam jaha: davvao' khetta. kālaobhāvao".)
jāva davvao' nam: ege JĪVE. sa-ante. khettao nam JIVE: asamkhejja-paesie asamkhejjapaes'-ogādhe. atthi puņa se ante. kālao nam JIVE: na kayâvi na asi, (na kayâvi na bhavati, na kayavi na bhavissati, bhavimu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie) jāva nicce. n'atthi puna se ante. bhāvao nam JĪVE: anantā nāņa-pajjavā aṇantā damsaņa-pa (jjavā) anantā caritta-pa (jjavā) anantā agurulahuya-pa (jjavā). n'atthi puna se ante.
JĪVE anante, bhāvao
se ttam: davvao' JĪVE sa-ante, khettao? JIVE sa-ante, kālao JIVE añante."
PARALLELS: No.1981. - Daśavaikālika Ni.65, 220.
ANALYSIS: Text in parentheses (followed by java) taken from No.1981.
NOTES: For paesa = "unit of space" see Tattvārtha 5.7 ff. ogādha (avagādha) = "interlocked", "sustained"; cf. Abhayadeva on Bhagavati 1.6.55 (ĀgS p.83): "ogādhā lolī-bhāvam gatāh": the pudgalas which acquired a state of being mingled together with other ones. ogādha is in most cases connected with paesa (pp.57-58 and 62). For an explanation of this term refer to Abhayadeva on Bhagavati 5.7.218 (Āgs p.2374): "avagāhanā ni dravye sankoca-vikocayor abhāve sati bhavati, tat-sad-bhāve ca na bhavati, ... drumatve khadiratvam iveti").
NO.2183.
BHAGAVATI 2.1.90. - REFERENCES: Āgs p.1184; S.I, p.420; DELEU P.89 (II 1'); WEBER p.264 (8 46).
"je vi ya te, Khandayā, puccha: im' eyārūve ( abbhatthię cintie (patthie mano-gae samkappe samuppajjitthā: kim) jāva sa-antā SIDDHI anantā SIDDHI?' tassa vi nam ayam aţthe:
Khandayā, mae evam khalu cauvvihā SIDDHỈ pa(nnattā), tam (jahā): davvao' (khettao? kālao bhāvao“).
davvao nam: egā SIDDHI. sa-antã. khettao? nam SIDDHI: paņayālīsam joyaņa-saya-sahassāim āyāma-vikkhambhenam egā joyaņa-koời bāyālīsam ca joyaņa-saya-sahassāim tisam ca joyana-sahassāim donni ya aunāpanna-joyana-sae kimci vises'-āhie parikkhevenam. atthi puma se ante. kālao nam SIDDHI: na kayâvi na asi, (na kayavi na bhavati, na kayavi

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na bhavissati, bhavimu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie nicce. n' atthi puna se ante). bhāvao ya jahā LOYASSA tahā bhāņiyavvā.
tattha: davvao SIDDHI sa-antā, khettao? SIDDHI sa-antā, kālao SIDDHI anantă, bhāvao SIDDHT anantā."
PARALLELS: No. 1981.
ANALYSIS: Text in parentheses (text followed by jāva, cliché for "eternity'') taken fron No. 1991. 4 (following davvao') is an abbreviation, which here stands for the series of four determinants as given in No. 1991. "tattha" corresponds to "se ttam" in SS 1, 2, 4 (concluding passages).
NOTES: siddhi = "īsat-prāgbhārā přthivi" (Abhayadeva Āgs pp. 1190-120°); compare Abhayadeva's explanation with Sthāna 8.843 (S.I, pp.293-94) and Samavāya 42 (S.I, p.326).
NO.2284.
BHAGAVATI 2.1.90. - REFERENCES: Āgs p.1189;s.I, pp.420-21; DELEU p.89 (II 1'); WEBER p. 266 (S 47).
"je vi ya te, Khandayā, (ayam eyārūve abbhatthie cintie patthie mano-gae samkappe samuppajjitthā) jāva "kim sa-ante SIDDHE 7 añante SIDDHE?' tam c'eva (tassa vi ya ayam atthe:
evam khalu mae, Khandayā, cauvvihe SIDDHE pannatte, tam jahā: davvao khettao? kālaobhāvao.)
jāva davvao' nam: ege SIDDHE. sa-ante. khe(ttao' nam) SIDDHE: asamkhejja-paesie asamkhejja-paes'-ogādhe. atthi puna se ante. kālao nam SIDDHE: 5'-āie apajjavasie. n'atthi puņa se ante. bhā (vao ņam) SIDDHE: anantā ņāņa-pajjavā aṇantā damsaņa
wan da vaxi japan, ano anthi puna pajjavă (anantā caritta-pajjavā) jāva anantā aguruya-lahuya-pa (j javā). n'atthi puna se ante.
se ttam: davvao' SIDDHE sa-ante, khettao? SIDDHE sa-ante, kālao SIDDHE añante, bhāvao" SIDDHE anante."
PARALLELS: No. 1991.
ANALYSIS: Text in parentheses (followed by jāva) taken from No.1991.

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THE CANONICAL NIKSEPA
NOTES: sa-pajjavasiya/apajjavasiya almost always concomitant with s'-adi/aṇādi.
NO.23$5.
BHAGAVATI 2.10.117. Nos. 23-27 ($55-9) form a block. REFERENCES: AgS p. 147; S.I, pp.433-34; DELEU p.94 (II 10).
"kati nam, bhante, atthikāyā pa (nnattā)?" "Goyama, pañca atthikāyā pa (nnattā), tam jah: DHAMM-ATTHIKAE, ADHAMM-ATTHIKAE, ĀGĀS-ATTHIKE, JIV-ATTHIKAE, POOGALATTHIKÃE." "DHAMM'-ATTHIKAE nam, bhante, kati-vanne kati-gandhe kati-rase katiphase?" "Goyama, avanne agandhe arase aphase arūvī ajīve sāsae avaṭṭhie loga-davve.
se [DHAMM'-ATTHIKAE 7 sama sao pañcavihe pannatte, tam jahā:
davvao khettao2 kālao3 bhāvao gunao
davvao nam DHAMM'-ATTHIKAE: ege davve. khettao? nam: loga-ppamāṇa-mette. kālao3: na kayavi na asi, na kayavi n' atthi (na kayavi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie săsate akkhae avvae avaṭṭhie) jāva nicce. bhāvao1: avanne agandhe arase aphase. gunao": gamana-gune."
PARALLELS: Nos. 23-27 ($85-9) recur in Sthana as borrowings (5.3.530, SMC pp.316a_ 316b): 0: Nos.9-13 (also contiguous). OKUDA, verse "K:44".
ANALYSIS: Text in parentheses (followed by java) is a canonical cliché for "eternity" (see No. 1991). Structure in Nos. 23-27 ($55-9) identical, text contiguous. gunao is not a standard determinant. arūvi, ajīve, etc. occur in the introduction but not in the execution. The 11 remaining nikṣepas in Sthana (Nos. 1-8, 14-16) are borrowings from post-canonical literature (pp. 156-57). For "samasao" and "se/tam" as a peculiarity of Nandi see No.66$14. In Nos. 23-27:55-9 (and Nos. 9-13), the catch-words recur only once, viz. in the execution for davvao' (same procedure in No.71$18). Nos. 23-27 ($55-9) appear at the beginning of Uddesa 10 and constitute the whole sutra 117. The general topic "atthikae" in Nos. 23-27 ($5-9) is in keeping with the following sutras 118, 122-24 (119: jīva; 120-21: log'-āgāsa / alog'-āgāsa). In the parallel cases, "n' atthi" is mostly replaced by "na bhavati".
NOTES: bhavimsu is singular (similar cases PISCHEL § 518). Abhayadeva (AgS p.148b) explains bhavao by "paryayataḥ" and gunao by "karyataḥ". For gamana-guna as the basis for the movement of the jivas refer to Abhayadeva (AgS p.148b: "jiva-pudgalānām gaty-upaṣṭambha [sic! upastambha = "support"] hetur matsyānām jalam ivêti"). For general information on Nos. 23-27 ($55-9) see WEBER pp. 206-07 and SCHUBRING § 57.

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73
NO.2486.
BHAGAVATI 2.10.117. - REFERENCES: Āgs p. 1476; s.1, p.434; DELEU p.94 (II 109).
AHAMM’ ATTHIKĀF vi evaņ c'eva, navaram: gunaoo: thāņa-gune
ANALYSIS: For vi evam c' eva refer to No. 235.
NOTES: navaram - "only" (Hemacandra, SH. 2.188-89, p.418; PISCHEL $ 184). The word navaram indicates variation. For thāna-guna as the basis for inertia or inmobility of the jīvas refer to Abhayadeva (ĀgS p. 148°: "... jīva-pudgalānām ... sthity-upa= stambha(sic!)-hetur matsyānām sthalam ivêti").
NO.2587.
BHAGAVATI 2.10.117. - References: Āgs p.1476; s.1, p.434; DELEU p.94 (II 104).
ĀGĀS-ATTHIKAE vi evam ceva, navaram: khettao? nam ĀGĀS'-ATTHIKAE: loyaloya-ppa= năņa-mette añante ceva. jāva gunao": avagāhaņā-gume.
ANALYSIS: For vi evam c' eva and jāva refer to No.23'5.
NOTES: For avagāhanā as the receptacle of the jīvas refer to Abhayadeva (Ags p. 148": "... jīvadīnām avakāša-hetur badarānām kundan iva").
NO.2688.
BHAGAVATI 2.10.117. - REFERENCES: Āgs pp. 1476-1482 ; s.1, p.434; DELEU p.94 (II 104).
"Goyamā,
"JĪV'-ATTHIKĀE nam, bhante, kati-vanne kati-gandhe kati-rase kati-phāse?" avanne (agandhe arase aphāset jāva arūvi jīve sāsae avatthie loga-davve.
se [JIV-ATIHIKĀE 7 samāsao pañcavihe pannatte, tam jahā: davvao' (khettao kālaobhāvao“) jäva gunao
davvao nam JĪV'--ATTHIKĀE: añantāim jiva-davvāim. khettao?: loga-ppamāņa-mette. kālao: na kayâvi na āsi (na kayâvi na bhavati, na kayâvi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie) jāva nicce. bhāvao puņa: avanne agandhe arase aphase. gunao: uvaoga-gune."
ANALYSIS: Text in parentheses (followed by jāva) taken from No.235 and No. 1991 (cliché for "eternity'').

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THE CANONICAL NIKSEPA
NOTES: For uvaoga refer to Abhayadeva (Ags p. 148": "upayogah, caitanyam sakāranā= kāra-bhedam''; sakāra-caitanya - jñāna, anākāra-caitanya - darśana; see the Notes in No. 66914).
NO.27$9.
BHAGAVATI 2.10.117. - REFERENCES: Āgs p.1484; s.I, p.434; DELEU p.94 (II 104).
"POGGAL'-ATTHIKĀE ņam, bhante, kati-vanne kati-gandhe (kati-)rase (kati-)phāse?" "'Goyanā, pañca-vanne pañca-rase du-gandhe ațţha-phase rūvi ajive sāsae avatthie loga-davve.
se [POGGAL'-ATTHIKĀE_7 samāsao pañcavihe pannatte, tam jahā: davvao' khettao? kālaobhāvaogunao".
davvao nam POGGAL'-ATTHIKĀE: anantăim davvāim. khettao“: loya-ppamåna-mette. kālao" na kayâvi na asi, (na kayavi na bhavati, na kayavi na bhavissati, bhaviņsu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie) java nicce. bhāvao: vannamante gandha (mante) rasa (mante) phāsamante. gunao: gahana-gune." | 117 |
ANALYSIS: jāva refers to the cliché for "eternity' (see No. 1991).
NOTES: For gahaņa - "appropriation" (DELEU p.94) refer to Abhayadeva (Ags p. 1480: "... grahanam, parasparena sambandhanam, jīvena vaudārikadibhiḥ prakārair iti").
NO.35910.
BHAGAVATI 8.2.321 (nikṣepa proper), 8.2.317 etc. (introduction). First member of the ajñāna-triad (see p.45 above). - REFERENCES: Āgs pp. 343, 3560; S.I, pp.540, 546; DELEU p. 147 (VIII 2o).
"annāņe nam, bhante, kaivihe pannatte?" "Goyamā, tivihe pannatte, tam jaha: MAI-ANNĀŅE, SUYA-ANNĀŅE, VIBHANGA-NĀNE." ... (follow 7 pages in the Suttagame edition) ... "MAI-ANNĀŅASSA ņam, bhante, kevaie visae pannatte?"
"Goyamă, se ("MAI-ANNĀNE_7 samāsao cauvvihe pannatte, tam jahā: davvao khettao? kālaobhāvao“.
davvao nam MAI-ANNĀŅI: mai-annāņa-parigayāim davvāim jāņai pāsai. evam (khettao ņam MAI-ANNĀŅI: mai-annāņa-parigayam khettam jāņai pāsai. kālao ņam MAI-ANNĀŅI : mai-annāņa-parigae kāle jānai pāsai.) jāva bhāvao MAI-ANNĀŅI: mai-annāņa-parigae bhāve jānai pāsai."

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PARALLELS: jñāna-pentad in the Nandi. - Rājapraśnīya 60; S.II, p.86. Jīvābhigama 7.267; S.II, pp. 258-59. Prajñāpanā 3.177, SII, p.328; ibid. 18.542, S.II, p.457. Tattvärtha 1.9.
ANALYSIS: See No.66914 (jñāna-pentad). - evam ... jāva: text supplied on the basis of the preceding sentence. The ajñāna-triad is missing in the Nandi (see p. 44 above). In the Nandī, ajñāna is twofold (matyajñāna and frutajñāna) and not "examined" (not subjected to the nikṣepa procedure); a vibhanga-jñāna is not mentioned at all. Thus the ajñāna-triad seems to be a later development. The text of Nos. 35-37 (9910-12) and Nos. 30-34 is contiguous, the structure of the three ajñāna-niksepas identical. The term visae (kevaie visae pannatte?) is unexpected. Abhayadeva takes "se" in the pro-. gramme either for -NĀŅA-VISAE or for -NĀŅE (Āgs p.357°: "se" ... ĀBHINI BODHIKA-JNANAVISAYAS tad vaBHINIBODHIKA-JNĀNAM ...). "se" no doubt stands for MAI-ANNĀŅE. In the execution of Nos. 35-37 (9910-12), each ajñana is replaced by its "possessor" (MAIANNĀŅE ... MAI-ANNĀŅI). "parigayam khetta" (singular) and "parigae kāle" (plural) supplied here, and in $S 11-12, on the basis of Abhayadeva (Āgs p.360o). Nos. 35-37 (10-12) occupy (along with Nos. 30-34) the whole sūtra 321, and the subject is in agreement with the surrounding sūtras.
NOTES: mati-jñāna (common in the post-canonical literature) and abhinibodhika- jñāna (common in the canon) are considered to be synonyms by the later Jain tradition (Tattvārtha 1.13; Viseşāvaśyaka Bhā. 394-96 on Āvasyaka Ni.12, Jinabhadra p.85); eventually, ābhinibodhika-jñāna gives way to mati-jñāna. For "jāņai pāsai" see the Notes in No.66 14 and also p. 46. For further information on jñāna in Jainism refer to the articles of JAINI and ShH.
NO.36$11.
BHAGAVATI 8.2.321. - REFERENCES: Āgs pp. 3566-357a; S.I, p.546; DELEU p. 147 (VIII 26).
"SUYA-ANNĀŅASSA ņam, bhante, kevaie visae pannatte?
"Goyamā, se SUYA-ANNĀŅE 7 samāsao cauvvihe pannatte, tam jahā: davvao' (khettao? kālao' bhāvao“).
davvao nam SUYA-ANNĀŅI: suya-annāņa-parigayāim davvāim āghavei pannavei parūvei. evam khettao (nam SUYA-ANNAŅI: suya-annāņa-parigayam khettam āghavei pannavei parū= vei.) kālao (nam SUYA-ANNĀŅI: suya-annāņa-parigae kāle āghavei pannavei parūvei). bhāvao nam SUYA-ANNANT: suya-annāņa-parigae bhāve āghavei tam c' eva (pamavei parūvei)."

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PARALLELS: No.35$10.
ANALYSIS: 4 refers to the series of four determinants (cf. No.35 10). evam khettao2 (...) kālao3 (...) and tam c' eva (...): text supplied on the basis of the first sentence. The cliché "jānai pasai" generally connected with jñana-passages (viz. Nos.
30-34, 35$10, 3712, 6614, 68515, 60516, 70517, 72519) has been replaced by the
THE CANONICAL NIKSEPA
...
NO.37$12.
-
cliché "aghavei parūvei". In some recensions, "damseti nidanseti uvadamseti" is added to "aghavei pannavei parūvei" (see Abhayadeva AgS p.360b).
-
NOTES: āghavei akhyāpayati (PISCHEL §. 88). For the cliché "aghavei parūvei" refer to LEUMANN, Übersicht p.40b, lines 40 ff.
...
BHAGAVATI 8.2.321. REFERENCES: Ags p.357; S.1, p.546; DELEU p.147 (VIII 2°).
"VIBHANGA-NĀNASSA nam, bhante, kevaie visae pannatte?"
"Goyama, se VIBHANGA-NANE 7 samasao cauvvihe pannatte, tam jaha: davva1 4 (khettao kalao bhāvao).
davao pa VIBHAAGA-NANI: vibharga-nina-parigayin davvāiņ jāņai pāsai, evan (khettao nam VIBHANGA-NANI: vibhanga-nāṇa-parigayam khettam jāņai pasai. kālao nam VIBHANGANANI: vibhanga-nāṇa-parigae kāle jāņai pāsai.) jāva bhavao nam VIBHANGA-NĀŅĪ: vibhanganāṇa-parigae bhāve jāņai pāsai." | 321 |
PARALLELS: No.35$10. Sthana 7.659 (S.I, pp. 276-77). Bhagavati 3.6.161 (S.I, p.462); ibid. 8.2.317 (S.I, pp. 540-41); ibid. 9.31.365 (S.I, p.578).
ANALYSIS and NOTES: 4 refers to the four determinants. evam jāva: text supplied on the basis of the first sentence. vibhanga is here invariably prefixed to jñāna (and not to ajñāna) although it is traditionally considered a kind of ajñāna, standing for avadhy-ajñāna. vibhanga designates a fraction of avadhi-jñāna (cf. Avasyaka Ni.65, Haribhadra p.45a; Abhayadeva AgS p.344: "avadhi-bhedo vibhangaḥ") As such, it has the connotation of incomplete and merely partial knowledge (hence the identification with ajñāna). For vibhanga-jñāna see also LEUMANN, Übersicht pp.41 ff.; SCHUBRING § 79.
NO.61513.
UTTARADHYAYANA 24, vss.4-8 (nikṣepa proper vss.6-7). - REFERENCES: DLJP p.5153; S. II, p. 1022; CHARPENTIER p.179.

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Below we have indented the spurious vss.5-7 as a block, and vs.6 (programme) has not been set off against the rest.
ālambanena (1) kālena (2) maggena (3) jayaņāi (4) ya cau-kāraņa-parisuddham samjae iriyam rie
vs.4
tattha: ālambanam (1) nānam damsanam caranam tahā, kāle (2) ya divase vutte, magge (3) uppaha-vajjie.
vs.5
davvao' khettao? c'eva kālao bhāvao4 tahā JAYAŅA (4) cauvvihā vuttā, tam me kittayao suna.
vs.6
davvao': cakkhusă pehe, juga-mittam ca - khettao, kālao: jāva riijjā, uvautte ya - bhāvao.
vs.7
indiy'-atthe vivajjittā sajjhāyam ceva pañcahā tam-mutti tap-purakkāre uvautte riyam rie.
vs. 8
PARALLELS: See the various references to the juga-māyāe formula as given in the Notes. Also compare Acāra Ni.311-12; Mülācāra 5.104-09 (OKUDA pp. 58-59).
ANALYSIS: Vss. 5-7 are ignored by the Cürņi (see below); vs.8 clearly continues vs. 4 (the same refrain: samjae iriyam rie / uvaut te riyam rie); uvautte in vs.7 is a repetition of uvautte in vs.8; kālao in vss.6-7 is somewhat unexpected after the inclusion of kālena (2) in vs.4; "pehe, juga-mittam'' in vs.7 is a transformation of an earlier canonical formula (see the Notes). It would therefore appear that verses 4 and 8 form one unit (which represents an old description of iriyā) and that verses 5-7 were inserted at a later date. On the basis of the Cūrņi text (and Jacobi's rendering in SBE 45, pp. 130-31) this small piece can be translated in the following way: "The walking of a well-disciplined monk should be pure in four respects: in respect to the alambana complex (see the Cūrņi), in respect to time, in respect to the way, in respect to effort (yatna). verse 4 (The monk) should walk with due attention, avoiding the (five) objects of the senses and the five kinds of study (see Uttarādhyayana 30, vs.34; S.II, p. 1037), being the embodiment of "that" (tat = correct iriyā), being devoted to "that" (compare Ācāra 1.5.6.323; S.I, p.19)." | verse 81 Incidentally we may mention that vs.4 contains an archaic nikṣepa-like structure with four determinants, reminiscent of our fourfold set "(dravya) - kşetra
- kāla - bhāva". See p.58 above. The word "kāraņa" even supplies an equivalent of our term "determinant", while the later nomenclature has no general term for dravya etc. Below we supply the text of the Cūrni (pp. 266-67). It should be noted that svadhyāya (study) during the "iriyā" is expressly prohibited according to the interpretation of the Cūrnikrt ("na ca svadhyāyam kurvatā ...").

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THE CANONICAL NIKȘEPA
"attha u pavayana-mātā" ity-adi gāthā-trayam (vss. 1-3) gatartham. ------ "alambanena" gāthā-dvayam (vss. 4 and 8): iryā-samitir abhidhīyate. "ira gati-preranayoh" (cf. Vācaspatyam "īra gatau prerane") ira gatau, gantaryam gamanam. tat kārana-parisuddham vaktavyam. tad yatha: ālambanena (1), kālena (2), mārgena (3), upayuktena (4, see the note) ca. ālambanena käranena: caitya-vandana-ācāryadi-prayojana-sarira-cintadinā kāranena gamanam kartavyam, na hi nir-nimittam. tathā āgame 'py abhihitam: jāva nam ayam jīve eyati veyati calatity ādi' (cf. Bhagavati 3.3.152, S.I, p. 456, lines 26-27). kalena: yad yasmin kāle kartavyam tasminn eva karoti. yathā bhikṣā-kāle bhiksartham paryațati. evam sarva-kāle mantavyam. mārgena: samyamopaghāta-rahitena gantavyam. Yatnena: yugantar ra-pralokinā upayuktena gantavyam. (End of the commentary on vs. 4.) indriyarthâvyākşipe tena gantavyam. na ca svådhyāyam kurvatā gantavyam. tan-mūrtinā tad evä puraskrtya gan= tavyam. (End of the commentary on vs.8.) ------ idānīm bhāṣā-samitih: "kohe māne ya" ity-ādi gātha-dvayam (vss. 9-10).
in line 4 of the Cūrņi text, jayaņāi/yatnena has been replaced by "upayuktena", in line 10, jayaņāi/yatnena has been explained by "upayuktena". Milācāra 5.105 (OKUDA p.59; parallel to our vs.4) has replaced jayaņā by "uvaoga" (op.cit.p.125 on 5.105). By contrast, the word uvautte of vs.8 has not been mentioned in the Cūrņi (lines 10-12).
Among the inserted verses 5-7, vs.5 supplies short explanations for ālambana, kāla, mārga; vss.6-7 supply a fully fledged niksapa for JAYAŅĀ. The explanation of a lambana is not reflected in the Cürni (the Cūrni version recurs in the following: Vasunandin on Mülācāra 5.106; Aparăjita on Mulārādhană 119!; see also OKUDA, p.125 on Mülācāra 5.105). jayanā is embedded into two different dialectical structures: "archaic" nikşepa on iriyā (jayanā - kāraṇa No.4), normal niksepa on jayaņā itself (JAYAŅĀ = catch-word).
- JACOBI's translation of vss.5-7 (SBE 45, p.130): "The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. 15 The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. 161 With regard to substance: the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully. 17"
NOTES: For jayanā ("effort") see LEUMANN, Aupapātika p.120 and SCHUBRING $ 173. jugamitta (mitta = māt ra) "as long as a yoke''; 1 juga = 4 cubits; see Samavāya 17.4, S.I, p.357; KIRFEL, Kosmographie p. 337. --- At the beginning of the Analysis we mentioned that vs. 7 has transformed the traditional formula (juga-māyāe ...). We shall now supply the references and quotations for the old formula: Ācāra 2.3.1.718 (S.I, p.60) "je bhikkhu vā 2 (bhikkhunī vā) gāmânugāmam dūijjamāne purao juga-māyam pehanāne datthūna tase pāņe ... pāyam riyejjā ..."'; Bhagavati 18.8.638 (S.I, p.776) "bhāviy'-appane purao duhao juga-māyāe pehāe riyam riyamānassa ... tassa ņam bhante kim iriya-vahiyā kiriyā kajjai ...?"; Daśāśruta 6.150 (S.II, p.930) "sammam kāeņa phāsemāne pālemāņe purao juga

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ENTRIES
79
māyāe pehamane datthuna tase pāņe ... pāe riejjā ..."; Dasavaikälika 5.1.2-3 (S.II, p.954) "purao juga-māyāe pehamano mahim care ...". The wording of the Tattvārtha (Bhāşya) is close to the old formula: Tattvārtha 9.5 "tatravasyakāyaiva samyamârtham sarvato yuga-matra-nirikşana-yuktasya śanair nyasta-padā gatir iryā-samitih". The phrase "purao juga-māyāe" occurs also in the Oghani ryukti (Pindesaņā 432, see METTE p.176). The formula appears with some variants in Mulācāra 1.11 ("... jug'antara-ppehiņā ... iriyā-samidi have ...") and ibid. 5.106 (see OKUDA p.59: "iriyāvaha... avaloganteņa hodi ... purado juga-ppamānam ...").
NO.66 $14.
NANDI 1-5 [6] (introduction), NANDI 16 (niksepa proper). First member of the jñāna-pentad (see p.44 above). - REFERENCES: PTS pp. 17, 21, 30; Āgs pp.65, 716, 75, 760, 978-97b; S.11, pp. 1063, 1065; DELEU p. 147 (Bhagavati VIII 20).
nāņam pañcaviham pannattam, tam jahā: ĀBHIŅI BOHIYA-NĀNAM, SUYA-NANAM, OHI-NĀNAM, MANAPAJJAVA-NĀNAM, KEVALA-NĀŅAM. 111 tam samāsao duviham pannattam, tam jahā: paccakkham ca parokkham ca. 121 "se kim tam paccakkham?" "'paccakkham duviham pannattam, tam jahā: indiya-paccakkham (ca) no-indiya-paccakkham ca." | 31 "...(3 lines in the Suttāgame edition) ..." | 41 "se kim tam no-indiya-paccakkham?" "no-indiya-paccakkham tiviham pannattam, tam jahā: OHI -NĀNA-paccakkham, MANA-PAJJAVA-NĀNA-paccakkham, KEVALA-NĀŅA-paccakkham." 5 "se kim tam OHI-NĀNA-paccakkham?" "...(3 pages in the Suttāgame edition) ..." | 61- 15 |
tam (-NĀŅAM 7 samāsao cauvviham pannattam, tam jahā: davvao' khittao' kālaobhāvao.
tattha davvao nam OHI-NĀŅI: jahanneņam anantāim rūvi-dawāim jāņai pāsai, ukkosenam savvăim rūvi-davvāim jānai pāsai. khittao nam OHI-NĀŅI: jahannenam angulassa asamkhi = jjai-bhāgam jāņai pāsai, ukkosenam asamkhijjāim aloge loga-ppamāņa-mittāim khaņdāim jāņai pāsai. kālao nam OHI -NĀŅI: jahannenam āvaliyãe asaņkhijjai-bhāgam jāņai pāsai, ukkosenam asamkhijjāo ussappiņīo avasappiņio aiyam anāgayam ca kālam jāņai pāsai. bhāvao nam OHI-NĀŅI: jahanneņam anante bhāve jāņai pāsai, ukkosenam vi anante bhāve jāņai pāsai, savva-bhāväņam ananta-bhāgam jāņai pāsai." | 16 |
PARALLELS: No.35 10. - The jñāna-pentad recurs in the Bhagavati as a block. - Bhaga= vati 9.31.369; S.I, p.580. Upāsakadašā 1.12.14; S.I, pp. 1134, 1135, 1138. Jīvābhigama 3.216; SII, p. 239. Prajñāpanā 30.663; S.II, pp.514-15 (referred to by Siddhasena Divākara: Sanmatitarka 2.4.). Tattvārtha 1.21-23, 26, 28. Avaśyaka Ni.24-25, 29-37, 66 (Haribhadra pp. 298 ff.). Anuyogadvāra 1.145; S. II, pp. 1085, 1147. Jītakalpa Bhā. 36-73, 2127. Avaśyaka Niryukti Cūrņi pp.37 ff., 67-68. Višeşāvaśyaka Bhā.565 ff.

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THE CANONICAL NIKSEPA
(Jinabhadra pp. 118 ff.).
ANALYSIS: Nos.66 14, 6815, 69 16 each form one sutra. All the five nikşepas (they are not contiguous) agree in their subject with the general context. They were obviously transferred from Nandī to Bhagavati (and not vice versa). The structure of all members of the pentad is identical (and different from that of No.71918). In Nandī, the word "samāsao" in the programmes of the pentad is always preceded by a pronoun ("tam" in Nos.66 14, 68915, 69916, 70917; "se" in Nos. 30, 32-34) which stands for the catch-word. Examples of se samāsao/tam samāsao (Bhagavati passages influenced by the Nandī) are also found in the following: Nos. 23-27: 985-9; 31; 35-37: 3810-12). "samāsao" in Nandī indicates a previous treatment of a more detailed character. This word has become a common expression in the niksepa nomenclature of the post-canonical literature. Short questions ("se kim tam ...?") and the word "samāsao" in the programme (also the word "tattha" introducing in one case the execution) are peculiarities of Nandī (also of Anuyogadvāra) They mostly occur in connection with ramification (subdivision). In the execution of Nos 66914, 69$10, 70917, 7219 (also Nos. 35-37: 9810-12), each jñāna is replaced by its "possessor". For the remaining No.68915 (= No.33) see its text. For details about "se kim tam ...?" see No.53%29.
NOTES: rūvi-davvā im = "pudgala-dravyāni" (Abhayadeva on Bhagavati 8.2.323, Āgs p.3594). For "jāņai" (sakāra character of jñāna) and "pāsai" (darśana, anākāra character of jñāna) see Visesāvasyaka Bhā.760 (Jinabhadra p. 146); Malayagiri (pp. 137-138") on Nandi; Abhayadeva (Bhagavatī, Āgs p.3599); Haribhadra (PTS p.30: "jānāti višeşåkāreņa, paśyati sāmānyakāreņa"). For the - later - Nandī formula ("jāņai, na pāsai": No.70917; also Prajñāpanā 30.661-63 (S.II, pp. 513-15]) and the - earlier - Bhagavati formula ("jāņai pāsai": No.30) see LEUMANN, Ubersicht p.40°, lines 55 ff. and pp.419-41. For "jānai, na pāsai" (beside the reading "jāņai pāsai") in No.72919 (= No.34) refer to Haribhadra (PTS p.95) and Abhayadeva (Bhagavati 8.2.323, Āgs pp.3580-359). For the Pāli parallels refer to the PTS Dictionary (p. 1150 "The use of the emphatic phrase jānāti passati is very frequent."). asamkhijjai (asamkhejjaya, asamkhyeyaka: Abhayadeva on Bhagavati 8.2.323, Āgs p.3594) = "innumerable". avaliyā is the smallest countable unit of time. ussappini/osappini is the ascending/descending half of the time-wheel (SCHUBRINGS 120; DELEU p. 284). According to JACOBI, this is a later improvement of an earlier concept (SBE 45, p. 17, note 1). For details about time measurement see Anuyogadvāra 137-43 (S.II, pp. 1131-46); Višeşāvašyaka Bhā.2499-2554 on Āvasyaka Ni.503-17 (Jinabhadra pp.462-79); KIRFEL, Kosmographie pp. 337-39. khanda = "unit" (SCHUBRING $ 113), also = "continent" (e.g. in chakkhandam Bharaham). For avadhi-jñāna see LEUMANN, Übersicht p.419; SCHUBRING $78. For details about jñāna refer to the articles of JAINI and SHAH.

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NO.68$15.
NANDI 17 etc. (introduction) and NANDI 18 (nikṣepa proper). -
REFERENCES: PTS pp.31, 34-35; AgS pp.99b, 107b-108a; S.II,
pp. 1066, 1067.
"se kim tam MANA-PAJ JAVA-NĀNAM?" MANA-PAJJAVA-NĀŅAM samuppajjai. tam jaha: UJJU-MAI ya VIULA-MAI ya.
ENTRIES
tan MANA-PAJJAVA-NANAM 7 sanasao cauvvihan pannattan, tan jahā: davvao khittao kālo3 bhāvao1.
"...(37 lines in the Suttagame edition) nanus sānan 171 tam MANA-PAJJAVA-NANAM 7 ca duviham uppajjai,
-
81
...
tattha davvao nam UJJU-MAI: aṇante aṇanta-paesie khande jāņai pāsai, te c' eva VIULAMAI: abbhahiyatarae viulatarãe visuddhatarae vi-timiratarae jāņai pāsai. khittao nam WUJU-MAI: jahanneṇan angulassa asankhejjaya-bhāgan, ukkosenan ahe jāva inīse rayanappable pudhavle uvarima-hetthille khuddaga-payare, uddhan java joiyassa uvarina-tale, tiriyam jāva anto-manussa-khitte addhāijjesu dīva-samuddesu pannarasasu kamma-bhumisu tīsae akamma-bhūmisu chappannae antara-dīvagesu sanni-pañcêndiyānam pajjattayāṇam manogae bhāve jäņai pāsai, tam c' eva VIULA-MAI: aḍdhāijjehim angulehim abbhahiyataram viulataram visuddhataram vi-timirataragam khettam jāņai pāsai. kālao nam UJJU-MAI: jahanneṇan paliovanassa asankhijjai-bhagan, ukkoseņa vi paliovanassa asankhijjai-bhigan alyan anagayan vä kälan jāņai pāsai, tan c' eva VIULA-MAI: abbhahiyatarāgan viulataragan visuddhataragan vi-tinirataragan jāņai pāsai, bhāvao nam UJU-MAI: anante bhave jäņai pāsai, savva-bhāvāṇaṇ aṇanta-bhāgam jāṇai pāsai, tap c eva VIULA-MAT: abbhahiyataragan viulataragan visuddhataragan vi-timiratarāgan jāņai pāsai."
PARALLELS: Nos. 35$10, 6614. Acara 2.15. 1015; S.I, p.93. Prajñāpanā 1.59, S.II, p.284; 17.3.503, S. II, pp.444-45. Jitakalpa Bhā.74-85. Avasyaka Ni.76 (Haribhadra p.49). Avasyaka Niryukti Cümi pp.71-72. Tattvärtha 1.24-26, 29. Višeṣāvasyaka Bha.806-17 (Jinabhadra pp. 153-55); "svopajña" on 810 (Jinabhadra p.153).
ANALYSIS: "tam" in and above the programme stands for MANA-PAJJAVA-NĀNAM. The catchWord MANA-PAJJAVA-NANAM in the programme is replaced by UJJU-MAI and VIULA-MAÏ in the execution (details also in the Notes). UJJU-MAI and VIULA-MAI (the two varieties of MANA-PAJJAVA-NĀṆAM) do not follow the tendency (p.46 above) to form compounds with -NĀNA as final member (compare the catch-word SAMMA-SUYAM of No.71 18).
NOTES: For mana-pajjava-nāņa etc. see LEUMANN, Übersicht pp.41 ff. For ujju-mai/viulamai refer to Nandi Cūrṇi (p.15: "ujju-matī sāmanna-ggāhiņi tti vipula-mati bahuvisesa-ggahiņi tti...") and Haribhadra's commentary, PTS p.34; Abhayadeva on Bhagavatī 8.2.323 (AgS p.359b); Višeṣāvaŝyaka Bhā.780 and 3595 (Jinabhadra pp.149 and 712 respectively). vi-timirataraga: timirataraga from Skt. timira, negated by prefix vi- (cf. Abhayadeva on Bhagavati 8.2.323, ĀgS pp. 359-360: "atisayena vigatandhakārā iva ye te

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82
THE CANONICAL NIKȘEPA
vi-timiratarās ta eva vi-timiratarakāh"). For uvarima-hetthilla, khuddaga-payara see SCHUBRING $ 129 (footnote). joiya no doubt stands in the sense of joisiya (SCHUBRING 9 125). For addhãijja (ardha-trtiya = "two and a half") as used in the present context see SCHUBRING $ 117. For the pannarasa karma-bhumi (the 15 places where karman is bound and consumed) and its reverse - tīsā akamma-bhumi - see DELEU p.256. For the chappannā antara-dīvagā see SCHUBRING $ 117 (reference to the inhabitants); also refer to Jīväbhigana 3.108 (S.II, p.152) = Prajñāpanā 1.61 (S.II, p.284). samni-pañcêndiyā are the fivesensed beings with consciousness (samjñin). pajjattaya - "developed" (DELEU p.266). These samni-pañcêndiyā pajjattayā are mentioned among the 14 bhūta-grāmas ("groups of beings') in Samavāya 48 (S.I, p. 327). A discussion of the various figures given in the texts will also be found in GUÉRINOT, pp. 256-257.
NO.69$16.
NANDI 19 (introduction) and NANDI 22 (niksepa proper). - REFERENCES: PTS pp.37, 40; Āgs pp. 1116, 1536-134o; S.II, pp. 1067, 1068.
"se kim tam KEVALA-NĀNAM?"
"...(21 lines in the Suttagame edition)... | 19-21 !
tam KEVALA-NĀNAM_7 samāsao cauvviham pannattam, tam jahā: davvao khittao? kālaobhāvao".
tattha davvao nam KEVALA-NĀŅI: savva-davvā im jāņai pāsai, khittao? nam KEVALA-NĀŅI: savvam khittam jāņai pāsai. Kālaonam KEVALA-NĀŅI: savvam kālam jāņai pāsai. bhāvao ņam KEVALA-NĀŅI: savve bhāve jāņai pāsai."
PARALLELS: Nos. 35910, 66914. - Bhagavati 5.4.184; S.I, p.474. Rājapraśniya 22; S.II, p.53. Āvaśyaka Ni.77 (Haribhadra p.490); Āvasyaka Niryukti Cūrņi pp. 78-79. Jitakalpa Bhā.94-107. Tattvārtha 1.30 and 10.1. Višeşāvaśyaka Bhā.818 ff. (Jinabhadra pp. 155 ff.).
NO.70917.
NANDI 24 etc. (introduction). NANDI 37 (niksepa proper). - REFERENCES: PTS pp.44, 46, 55; Āgs pp. 140", 144, 1830-184"; S.II, pp. 1068, 1071-72.
'se kim tam parokkha-nanam?" "parokkha-nānam duviham pannattam, tam jahā: ĀBHIŅI BOHIYANĀŅA-parokkham ca SUYA-NĀŅA-parokkham ca." ...(7 lines in the Suttāgame edition) ... | 24-25 i "se kim tam ABHINI BOHIYA-NĀŅAM?" "...(4 pages in the Suttagame edition) ... | 26-36

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tam "ABHINIBOHIYA-NĀŅAM 7 sanāsso cauvvihan pannattan, tan jahā: davvao okhittao2 kalao3 bhāvao4.
ENTRIES
1
3
tattha davvao nam ĀBHIŅI BOHIYA-NĀŅĪ: āesenam savvaim davvāim jāṇai, na pāsai. khittao2 nan ABHINI BOHIYA-NANI: Besenan savvan khettan jāņai, na pasai. kalao pan ABHINIBOHIYANĀNĪ: āesenam savvam kālam jāņai, na pasai. bhāvao nam ABHINI BOHIYA-NĀNĪ: aesenam savve bhāve jānai, na pasai."
PARALLELS: Nos. 35$10, 66$14.
(Jinabhadra pp.41 ff., 86).
NO.71$18.
Tattvärtha 1.13-20.
Viseṣāvasyaka Bha. 175 ff., 400
ANALYSIS and NOTES: In the execution of No.70$17 the word ãesenam is inserted. For ãesa ("instruction") and controversies over its meaning refer to the Nandi Curni (p.32) and Haribhadra's commentary (PTS pp.55-56); Višeṣāvasyaka Bha.401 (with "svopajña" which cites No.70 17: Jinabhadra p.86); Abhayadeva (Bhagavat, Ags pp.357b-358); SCHUBRING § 79; LEUMANN, Übersicht p. 23a, footnote 2. For abhinibodhika-jñāna in general see No.66 $14. JACOBI, Tattvärtha pp. 295 ff.; SCHUBRING § 73. For "jäņai, na pasai" see
NANDI 38 etc. (introduction), NANDI 43 (nikṣepa proper). - REFERENCES: PTS pp. 58, 62, 65-66; AgS pp. 187, 191, 195 S. II, pp. 1072, 1073.
"se kin tan SUYA-NANA-parokkham?" "SUYA-NANA-parokkhan coddasavihan pannattan, tan jaha: akkhara-suyam, anakkhara-suyam, samni-suyam, asamni-suyam, SAMMA-SUYAM, micchasuyam, s'-aiyam, anaiyam, sapajjavasiyam, apajjavasiyam, gamiyam, agamiyam, angapavitthan, aŋaliga-pavitthan." 38. (19 lines in the Suttagane edition)...
40
"se kim tam SAMMA-SUYAM?" '... (19 lines in the Suttagame edition)...
tam SAMMA-SUYAM 7 samasao cauvviham pannattam, tam jahā: davvao khittao kilao bhavao.
39
1.1
1.2
2.1
2.2
3
3.1
tattha davvao nam SAMMA-SUYAM: egam purisam paducca: s'-liyan sa-pajjavasiyan, bahave purise ya paducca: anliyan apajjavasiyam. khettao" nan: pañca Bharahin pañc Eravayaim paducca: s'-liyan sa-pajjavasiyan, pañca Mahāvidehin paducca: anaiyan apajjavasiyam. klao pan: ussappinin osappinin ca paḍucca: s'-aiyam sa3.2 pajjavasiyam, no-us sappinim no-osappinim ca paducca: anaiyan apajjavasiyan. bhivao" nam je jay jina-pannattā bhāva aghavijjanti pannavijjanti parüvijjanti dansijjanti nidansijjanti uvadansijjanti tayā te bhave paducca: siyam sa-pajjavasiyam,
4.2

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THE CANONICAL NIKSEPA
khā'-ovasamiyam puna bhāvam
paļucca: aņāiyam apajjavasiyam.
PARALLELS: Nos.35910, 66 14. - Jīvābhigama 3.113 (S.II, p. 163) = Prajñāpanā 1.62 (S.II, pp.284-85). Prajñāpanā 18.542 (S.II, p. 457). Āvaśyaka Ni ryukti Cūrni pp. 3334. Tattvärtha 1.20. Višesāvasyaka Bhā.525 ff. (Jinabhadra pp. 110 ff.).
ANALYSIS: In the execution we have the catch-word SAMMA-SUYA - under davvao' - and this is no doubt to be understood in the three remaining cases. SAMMA-SUYA-NANI or a similar expression is not available. - The catch-word SAMMA-SUYA belongs to the list of terms occurring in the passage quoted before the niksepa proper and providing a sort of introduction. On the whole, this niksepa seems to be isolated, if compared to the (related) jñāna-niksepas. - The employment of the term "parokkha" (passage before the niksepa) is unusual. The determinants are "split" (... paducca ... paducca) in a way which resembles certain developments in the field of the classical niksepa. For the cliché "aghavijjanti ..." see No.36 11.
NOTES: samma-suya is "duvālas'-angam gani-pidagam" (Nandī 41, S.II, p. 1073). For gamiya/agamiya (Ditthivāo versus Kāliyam suyam (Nandi 44, S.II, p. 1074)) refer to WEBER (Indische Studien 16, pp. 341-68). For anga-pavittha: canonical works included (pravişta) in the anga-literature ard coming according to tradition directly from the teachings of the Gaņadharas, see Nandi 45-47 (S.II, pp. 1074-82) and Samavāya 211-26 (S.I, pp. 362-71). For an-angapavittha or anga-bāhira - works going back to the teachings of the "Sthavira." - see Nandi 44 (S.II, p.1074). For both terms see JACOBI, Tattvārtha p.297; WEBER, Indische Studien 16-17; SCHUBRING SS 40-56. paducca - pratītya (PISCHEL $ 202). For s'-āiya/anāiya etc. see No.224. For pañca Bharahaim and pañc' Eravayā im refer to Sthāna 2.3.124-25, S.I, p.193; ibid. 10.966, S.I, p.306; KIRFEL, Kosmographie pp. 249-52; SCHUBRING SS 113, 119, 144. For pañca Mahāvideha im see SCHUBRING S 113. For khāovasamiya/khăovasamiya (one of the stages in the process of annihilating karman) refer to Sthāna 6.649 (S.1, p.275) - Bhagavatī 17.1.592 (S.1, p.755) - Anuyogadvāra 127 (s. II, p. 1110). See also JACOBI, Tattvārtha pp. 300-01 and No.42 49 below.
NO.72919.
NANDI 58. - REFERENCES: PTS p.95; Āgs p.247"; S.II, p. 1083.
se / SUYA-NĀŅE 7 samāsao cauvvihe pannatte, tam jahā: davvao' khittao? kālaobhāvao".
tattha davvao nam SUYA-NĀŅI: uvautte savva-davvāim jāņai pāsai. khittao? nam SUYANÄŅI: uvautte savvam khettam jāņai pāsai. kālao nam SUYA-NĀŅI: uvautte savvam kālam jāņai pāsai. bhāvao" nam SUYA-NĀNĪ: uvautte savve bhāve jāņai pāsai." 58

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ENTRIES
85
PARALLELS: Nos. 3510, 66 14. - Jitakalpa Bhā. 114. Āvasyaka Ni. 18-19 (Haribhadra p.244); Avaśyaka Niryukti Cūrņi pp. 35-36; Višeşāvasyaka Bhä.550 (Jinabhadra p.115).
ANALYSIS: The programme has "se" (against "tam in Nos.659:4, 68915, 69916, 70:7, 71918); hence our addition "SUYA-NĀŅE". uvautta - "careful", "devoted" (compare the Ś.Ā. nikṣepa: p. 39 above). A reference to No.7219 is found in the Svôpa jna on Višesā= vašyaka Bhā.550 (Jinabhadra p.115). For the reading "jāņai, na pāsai" (supplied by Haribhadra) see the Notes on No.66'14.
NO.38B320 B.
BHAGAVATI 11.10.419. - REFERENCES: Āgs pp.522-5230; S., p.632; DELEU pp. 176-77 (XI 10'). - No.38a $20 A = S.I, p.631, lines 11-21; No.38b$20 B - S.I, p.632, lines 19-26.
(āmukha not supplied)
davvao' nam AHELOYA-KHETTA-LOE: anantā im jīva-davvāim anantāim ajīva-davvāim anantā jīvajiva-davvā. evam TIRIYALOYA-KHETTA-LOE vi. evam UDDHALOYA-KHETTA-LOE vi. [evam LOE vi. ] davvao' nam ALOE: n' ev' atthi jīva-davvā n' ev' atthi ajiva-davvā n ev atthi jīvajīva-davvā, ege ajīva-davva-dese (aguruya-lahue añantehim aguruya-Jahuyagunehim samjutte) jāva savv'-āgāsassa ananta-bhāg'-ūne. ------ kālao nam AHELOYAKHETTA-LOE: na kayavi nasi, (na kayâvi na bhavati, na kayâvi na bhavissati, bhavimsu ya bhavati ya bhavissai ya, dhuve nitie sāsate akkhae avvae avatthie) jāva nicce. evam (TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, A LOE ? 7 jāva ALOE. ------ bhāvao nam AHELOYA-KHETTA-LOE: anantā vanna-pajjavā jahā Khandae (gandha-pajjavā rasa-pajjavā phāsa-pajjavā anantā samthāna-pajjavā anantā garuya-lahuya-pajjavā) jāva anantā aguruyalahuya-pajjavā. evam (TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE) jāva LOE. bhāvao nam ALOE: n' ev' atthi vanna-pajjavā (gandha-pajjavä rasa-pajjavă phāsa-pajjavā n' ev' atthi samthāna-pajjavā n'ex'atthi garuya-lahuya-pajjavā) jāva n' ev'atthi aguruyalahuya-pajjavā, ege ajīva-davva-dese (aguruya-lahue anantehim aguruya-lahuya-gunehim samjutte savv'-āgāsassa) jāva ananta-bhāg'-une. | 419 1
PARALLELS: No. 38a$20 A.
ANALYSIS: davvao'. evam ... vi: text to be supplied on the basis of the first sentence (repeat: "anantăim..."). Text in parentheses (followed by jāva) is supplied from Bhagavatī 2.10.121 (S.I, p.435). kālac. jāva refers to the cliché for "eternity" (see No. 1981). evam ... jāva: text to be supplied on the basis of the first sentence. In bhāvao nam AHELOYA-KHETTA-LOE, jahā Khandae ... jāva refers to the Skandaka episode (Bhagavati 2.1.90, S.I, p.420). evam ... jāva: text to be supplied on the basis of davvao'. In bhāvaoņam ALOE, the first jāva again refers to Bhagavati

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86
2.1.90 ("aṇanta" of the original text to be replaced by "n' ev' atthi"). The second jāva refers to 2.10.121 ibid. (S.I, p.435).
THE CANONICAL NIKSEPA
No.38 $20 B is not quite regular, but sufficiently close to the davvao type to be included here. It consists merely of the execution, and there is no reason to assume that there was originally a programme. The catch-word LOE is quintupled in a way which is reminiscent of the davva-loga type and which produces by itself khetta-compounds, leaving little room for a determinant khetta. This fact possibly prompted the redactors to supply the nikṣepa without programme. The quintuplication is unusual: AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE, ALOE (all the five against davvao'; probably all the five against kalao2; definitely all the five against bhavao3). There are some other nikṣepas having also more than one catch-word: No.64 51 (JIVA and AJĪVA) and $56 (PARAMANU-POGGALA etc.). The comparison is, however, very general as the latter examples betray no davva-loga influence. Apart from the general treatment there are two details which demonstrate that No.38b$2 in spite of the quintuplication - nearer to the davvao than to the davva-loga type: the eternity cliché, supplied against kālac2, "na kayavi nasi ..." (e.g. compare Nos. 19-27: $1-9); and the bhavao3 predication "... vanna-pajjava ..." (compare Nos. 19-22: $1-4). These are features which belong to the davvao area. For further details refer to No.38a$2
20 B is
20 A.
NOTES: For garuya-lahuya see the Notes on No. 19$1.
(B)
SAMUKHA, DAVVA-LOGA TYPE
NO.38" $20A
BHAGAVATI 11.10.419. DELEU pp.176-77 (XI 101).
"kaivihe nam, bhante, LOE pannatte?"
-
REFERENCES: AgS pp.521b-522a; S.1, p.631;
"Goyama, cauvvihe LOE pannatte, tam jahā: davva-LOE khetta-LOE2 kala-LOE bhava-LOE."

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ENTRIES
"khetta-102 aholoya-khetta-LOE, tiriyaloya-khetta-LOE uddhaloya-khetta-LOE2.3.
"aholoya-khetta-LO2-1 nam, bhante, kaivihe pannatte?" "Goyama, sattavihe pannatte, tam jahā: Rayanappabha-pudhavi-aholoya-khetta-LOE2.1.1 (Sakkarappabha-pudhavi-aholoyakhetta-log2.1.2 2, Valuyappabha-pudhavi-aholoya-khetta-LOE2.1.3, Pankappabhā-pudhaviaholoya-khetta-LOE2.1.4, Dhumappabha-pudhavi-aholoya-khetta-LOE2 2.1.5, Tamappabhapudhavi-aholoya-khetta-LOE2.1.6) java Abesattam-pudhavi-aholoya-khetta-102-1.7. nam, bhante, kaivihe pannatte?" "Goyama, asamkhejja
"tiriyaloya-khetta-LOE2-2
vihe pannatte, tan jaha: Jambuddive 2 (dive) tiriyaloya-khetta-LOE2.2.1 (......) jāva Saya bhiramana-saudde tiriyaloya-khetta-LOE2-2.n..
"uddhaloya-khetta-LOE2.3
nam, bhante, kaivihe pannatte?" "Goyama, pannarasa-vihe pannatte, tam jaha: SohammaSanakiraBambhaloga-kappa2.3.6 Mahasukka-kappa
kappa-uddhaloya-khetta-Log2.3.1 (Isna-kappa-uddhaloya-khetta-10E2.3.2 Mühenda-kappa-uddhaloya-khetta-Log2-3.4 Lantaga-kappa-uddhaloya-khetta-LOE2.3.6 Sahassara-kappa-uddhaloya-khetta-LOE
ukhaloya-khetta-102.3.3 uddhaloya-khetta-Lo2-3.5 ukhaloya-khetta-Lo2-3.7 loya-khetta-LOE2.3.9
Anaya-kappa-uddha
9, Pinaya-kappa-uddhaloya-khetta-LO2-3.10, Arana-kappa-ukhaloya khetta-LOE2.3.11) java Accuya-kappa-uddhaloya-khetta-LOE? 2.3.12 Aquttara-vinna-ukhaloya-khetta-Log2.3.14 Isi pabbhāra-pudhavi
Gevejja-viina-uddha
loya-khetta-12.3.13 uddhaloya-khetta-LOE
2.3.15.
(i)
nam, bhante, kaivihe pannatte?" "Goyama, tivihe pannatte, tan jahā:
(ii)
2.2
?
"
PARALLELS: No.1951. Prajñāpanā 2.92 ff. (S.II, pp.293 ff.); ibid. 3.196 ff. (S.II, pp. 321 ff.).
87
ANALYSIS OF SUTRA 11.10.419: This sutra can be divided into three sections: the present nikṣepa, an intermediate portion, and the nikṣepa No.38208. We supply the main facts in tabular form: -
No.38a520A. [subject:] 'khetta-loe triad', viz. aholoya-khetta-loe, tiriyaloyakhetta-loe, uddhaloya-khetta-loe. [treatment:] nikṣepa; catch-word LOE; 'triad' produced by employing the determinant khetta2 and ensuing triplication; other determinants (davva', kāla3, bhāva1) not utilized in the execution.
S.I, p.631, line 21 to p.632, line 18. [skeleton:] khetta-loe triad' plus loe/aloe pair'. [treatment:] skin santhies discourse, discourse.
(iii) No.38b$2
20B. [subject:] triad and pair. [treatment:] niksepa; triad' and 'pair' as such employed as catch-words (details ibid.); three determinants (davva kala, bhava but not khetta) utilized in the execution.

Page #113

THE CANONICAL NIKSEPA
The following sūtras 420-422 deal only with the pair' loe/aloe (and not with the etriad'). 419-422 form one Uddeśa (10). The difference between sūtra 419 on the one hand ("triad' occurring in all the three sections) and sūtras 420-22 (no triad') on the other, suggests that sūtra 419 is an accretion (at any rate 419-22 do not form an integrated whole). However, 419 is also disturbed in itself (davva-loga niksepa / non-niksepa section / davvao nikṣepa without programme). Besides, sūtra 419 (i.e. Bhagavati 11.10.419) shows affinities with Bhagavati 2.10.120 ff.(S.I, p.435). The former makes reference to the latter at least eight times in two cases explicitly), and the subject is more or less the same in both cases (ttriad', epair', etc.).
ANALYSIS OF NO.384 920A: There are three jāvas for aholoya, tiriyaloya, and uddhaloya respectively. The text for the first jāva is available for example in Sthāna 7.669 (S.I, p. 278). The second jāva has not been supplied as the tradition is not clear. Here the reader is requested to consult Jīvābhigama 3.166 (S.I, p.210, lines 4-7) in connection with SCHUBRING & 123. For the third jāva compare for example Jīvābhigama 3.20708 (S.II, pp. 234-36) in connection with Tattvārtha 4.20.
NOTES: For aholoya, tiriyaloya, uddhaloya refer to SCHUBRING SS 60, 80, 107; KIRFEL, Kosmographie pp. 213-328. For loga in general see SCHUBRING $ 103.
NO.39$21.
BHAGAVATI 13.7.495. Nos. 39-41 ($921-23) form a block. - REFERENCES: Āgs pp.6249-6240; S.I, pp.692-93; DELEU pp.200-01 (XIII 74).
"kaivihe nam, bhante, marane pannat te?" "Goyanā, pañcavihe marane pannatte, tam jahā: ĀVICIYA-MARAŅE, OHI-MARANE, ĀINTIYA-MARANE, bāla-marane, pandiya-marane." "ĀVICIYA-MARANE nam, bhante, kaivihe pannatte?"
"Goyamā, pañcavihe pannatte, tam jahā: davv-ĀVICIYA-MARAŅE', khett'-ĀVICIYAMARAŅEP, kālo-ĀVĪCIYA-MARAŅE", bhavo-ĀVĪCIYA-MARAŅE“, bhāv'-ĀVĪCIYA-MARANE."
"davvo-ĀVĪCIYA-MARAŅE' ņam, bhante, kaivihe pannatte?" "Goyanā, cauvihe pannatte, tam jahā: neraiya-davv'-ĀVICIYA-MARANE. tirikkha-joniya-davv'-ĀVĪCIYA-MARANE'.manussa-davv'-ĀVICIYA-MARANE' deva-davv'-ĀVĪCIYA-MARAŅE.4." "se ken' aţthenam, bhante, evam vuccai: neraiya-davv'-ĀVĪCIYA-MARANE.neraiya-davv'-ĀVĪCIYA-MARANE. 1? "Goyanā, jan ņam neraiyā neraie davve vațțanāņā jāim davvāim neraiy'-āuyattāe gahiyāim baddhā im puţthăim kadă im patthaviyāim niviţthāim abhiniviţthāim abhisamannāgayāim bhavanti tăim davvāim avici aņu-samayam nirantaram maranti tti kattu. se ten' aţthenam, Goyamā, evam vuccai: neraiya-davv'-ĀVICIYA-MARANE'' (neraiya-davv'-ĀVICIYA-MARANE''). "evam (......) jāva deva-davv'-ĀVICIYA-MARANE.4.

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ENTRIES
89
"khett'-ĀVICIYA-MARAŅE ņam, bhante, kaivihe pannatte?" "Goyamā, cauvvihe pannatte, tam jahā: neraiya-khett'-ĀVICIYA-MARANE. (......) jäva deva-khett'-ĀVICIYA-MARANE.4." "se ken' aţthenam, bhante, evam vuccai: neraiya-khett'-ĀVĪCIYA-MARAŅE 2 (neraiyakhett-ĀVĪCIYA-MARAŅE')?" "Goyamā, jan nam neraiyā neraiya-khette vattamāņa jāim davvāim neraiy'-āuyattāe evam jah' eva davv'-AVICIYA-MARANE' tah' eva khett'-AVICIYAMARAŅEvi."
evam (.....) jāva bhāvo-ĀVICIYA-MARANE“.
PARALLELS: Sthāna 2.4.149 (S.I, pp.200-01); ibid. 3.4.284 (S.I, p.220). Samavāya 57 (S.I, p.330). Bhagavati 1.4.39 (S.I, p.397); ibid. 2.1.90 (S.I, p.421). Rşibhāși= tāni 23. Uttarādhyayana Ni.212 ff.
ANALYSIS: evam (.....) jāva etc.: text to be supplied on the basis of the preceding sentence. ------ Niksepa of ĀVĪCIYA-MARANE, OHI-MARANE, AINTIYA-MARANE in Nos. 39-41 (9821-23); no niksepa in the case of bāla-marane and pandiya-marane (supra and S.I, pp.693-94). Structure in the marana triad (Nos. 39-41: 9821-23) uniform, text contiguous, bhāva introduced as an additional determinant. The preceding sūtras (492: "bhāsā"; 493-94: "āyā") of Uddeśa 7 (Ud. 7 = sūtras 492-95) deal with other subjects. The subject "marana" occurs only in 495, covering the whole sūtra till the end of Uddeśa 7. The execution in the marana triad is connected with HAMG. The relevant passage is always introduced by "se ken' aţthenam, bhante, evam vuccai: ...?" and concluded by "se ten' atthenam, Goyamā, evam vuccai: ...". This frame is a peculiarity of some Nirāmukha niksepas (and related cases) where the question of this "question-and-colophon" cliché occurs in the programe, and a colophon at the end of the execution (see Nos.4526, 77936. 8241, 954, 959). The cliché recurs in the execution of the EYAŅĀ and tullae niksepas (No.43 24: Samuikha ; No.4249: Sâmukha ). The reply to the question in this cliché is non-ramificatory (except No.45926) and hence the cliché as such does not follow the davva-loga 'technique'.
NOTES: āyici (after tăim davvāim): v.1. āviciyam. āvīciya (etymology doubt ful) is a kind of "marana", see DELEU p.200; KAMPTZ, Sterbefasten, p.15, footnote 2. tirikkhajoniya = "animals". kattu (kṛtvā: PISCHEL $ 289) - "having thus considered" (= iti hetoh). āvīciya-marana is reminiscent of the Buddhist doctrine of momentariness (see STCHERBATSKY, Vol. I, pp.82 ff.). An analysis of the marana concept cannot be supplied
here.
NO.40$22.
BHAGAVATI 13.7.495. - REFERENCES: Āgs p.624"; S.I, p.693; DELEU pp. 200-01 (XIII 72).

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90
THE CANONICAL NIKSEPA
"CHI-MARAŅE naq, bhante, kaivihe pannatte?"
"Goyanā, pañcavihe pannatte, ta jaha: davv'-CHI-HARANE', khett'-CHI-MARAPE (kāl'-CHI-MARANE”, bhav-CHI-HARANE") java bhav-CHI-
HRANE."
"davv'-CHI-MARANE' nam, bhante, kaivihe pannatte?" "Goyana, cauvvihe pannatte, ta jahā: neraiya-davv'-CHI-MARANE'' (tirikkha-jomiya-davv'-CHI-MARANE-, manussa-davv'CHI-MARANES) java deva-davv-CHI-MARANE 4.
"se ken atthena, bhante, evan vuccai: neraiya-davy-CHI-MARANE. 2 (neraiya-davyCHI-MARANE"))?" "Goyama, jan na neraiyā neraiya-davve vattamāņā jāiş davvāin sampayar karanti jan na, neraiyā tāiz davvãi, amāgae käle puno vi marissanti. se ten' atthenam, Goyana, (eva vuccai: neraiya-davv'-CHI-MARANE'') jāva (neraiya-) davv'-OHI - MARAŅE!." ------ evan tirikkha-joniya(-davv'-CHI-MARAŅE":2), manussa (-davv'-CHIMARANE"-3), deva-davv.-CHI-MARANE". vi.
evan cenaganacqar khett’-CHI-MARANEvi kāl’-CHI-HARAŅEP i bhavo-OHI-HARAŅE vi bhāv'-CHI-MARANE vi.
PARALLELS: No.39 21.
ANALYSIS: Text in parentheses (when followed by jāva) supplied on the basis of No. 39 21. evar ... vi, evareena gamaemar ... vi ... vi ... vi ... vi: text to be supplied on the basis of davv-OHI-MARANE'.
NOTES: For ohi (avadhi) as a kind of "marana" see DELEU p.200; KAMPTZ, Sterbefasten, p.15, footnote 2. For "gama (ka)" in the sense of "identical passage see JACOBI, SBE. 22, p.72, footnote 2; also Haribhadra (on Avašyaka Ni.20, p.250): "kixcid visesato bhūyo bhūyas tasyaiva sūtrasy@ccāranam gamah".
NO.41*23.
BHAGAVATI 13.7.495. - REFERENCES: Āgs p.624'; s.I, p.693; DELEU pp.200-01 (XIII 74).
"AINTIYA-MARANE nam, bhante, puccha (kaivihe pannatte?").
"Goyanā, pañcavihe pannatte, ta jaha: davvo-ÃINTIYA-MARANE', khett’-AINTIYAMARAŅE? (kāl’-AINTIYA-MARANE", bhav-AINTIYA-MARANE") java bhāvo-ĀINTIYA-MARANE."
"davv'ĀINTIYA-MARAŅE' nam, bhante, kaivihe pannatte?"
"Goyamā, cauvvihe pannatte,

Page #116

taṇ jahā: neraiya-davv'-AINTIYA-MARANE. (tirikkha-joniya-davv'-ĀINTIYA-MARANE1-2
massa-davv*-AINTIYA-MARANE-3) java deva-davv'-AINTIYA-HARANE1-4.
1.1
"se ken" atthenam, bhante, evan vuccsi: neraiya-davy'-AINTIYA-MARANE-12 (neraiyadavy-AINTIYA-MARANE "Goya, jan nam neraiya neraiya-davve vaṭṭamāņā jāiṇ davvain sampayam maranti je nam neraiyā tāin davvain aṇāgae kale no puno vi marissanti. se ten' atthenam (Goyama, evam vuccai: neraiya-davv'-AINTIYA-MARANE11) jāva (neraiyadavv'-AINTIYA-)MARANE'.... evay tirikkha (-joniya-davv-AINTIYA-MARANE,
mussa(-davy"-ÄINTIYA-MARANE
dev[a-davv]-AINTIYA-MARANE1-4
evay khett'-AINTIYA-MARANE vi. eva) jāva bhāv-ÄINTIYA-MARANE vi.
PARALLELS: No.39$21.
ANALYSIS: Gaps after puccha filled on the basis of the questions in Nos. 39$21 (ĀVĪCIYA-MARANE) and 40$22 (OHI-MARANE). jāva: text supplied on the basis of No. 39$21. evan, evam vi, evam (......) jāva ... vi: text supplied (to be supplied; on the basis of the respective parts of davv-AINTIYA-MARANE
...
NO.43824.
ENTRIES
➖➖➖➖➖➖
NOTES: For äintiya (atyantika [?] - not mentioned by PISCHEL) as a kind of "marana" see DELEU p.200; KAMPTZ, Sterbefasten, p. 15, footnote 2.
BHAGAVATI 17.3.597. DELEU p.232 (XVII 32).
"kaiviha nam, bhante, EYANA pannattā?"
"Goyama, pañcaviha EYANA pannatta, tan jahā: davv'-EYANA, khett'-EYANA, käEYANA, bhav-EYANA, bhav-EYANA,"
-
REFERENCES: AgS pp.725b-726; s.1, p.757;
91
"davy-EYANA nam, bhante, kaiviha pannatta pannattā” "Goyama, cauvviha pannattā, tam jahā: neraiya-davy-EYANA.1 tirikkhal-joniya)-davv-EYAŅĀ
.3
massa-dav-EYANA1-3
deva-davv❜-EYANĀ
"se ken" atthenam, bhante, evan vuccai: neraiya-davy'-EYANA EYANA
2 (neraiya-davv'
1.1
eimsu vā
"Goyama, jan nam neraiya neraiya-davve vaṭṭimsu vā vaṭṭanti vā vaṭṭissanti vā te nam tattha neraiya neraiya-davve vaṭṭamānā neraiya-davv'-EYANAM eyanti vā eissanti vā. se ten' atthenam, (Goyama, evam vuccai: neraiya-davy'-EYANĀ1-1) jāva (neraiya-)davv❜-EYANĀ Al.." "se ken' atthenam, bhante, evam vuccai: tirikkhajoniya-davv-EYANA-22 (tirikkha-joniya-davy-EYANA evay ceva, navaram
1.2

Page #117

THE CANONICAL NIKŞEPA
(......)
tirikkha-joņiya-davv'-E(YAŅĀV.2) [tti) bhāņiyavvam. sesam tam ceva. evam jāva deva-davv'-EYAŅĀ.4.
"khett’-EYAŅĀ ņam, bhante, kaivihã pannattā?" "Goyamā, cauvvihã pannattā, tam jaha: neraiya-khett'-EYAŅĀZ. (tirikkha-joniya-khett'-EYAŅĀ2-2, maņussa-khetto-EYANĀ2.3 jāva deva-khett'-EYANĀ.4." "se ken atthenam, bhante, evam vuccai: neraiya-khett'EYANĀ. 2 (neraiya-khett'-EYANĀ )?" evam c eva, navaram: neraiya-khett'-EYANĀ bhāņiyavvā. evam (.......) jāva deva-khett’-EYAŅĀ 4.
evam kāl’-EYAŅĀ3 vi. ------ evam bhavo-EYAŅĀ” vi. ------ (evam bhāvo-EYAŅĀ”vi. I ------ evam (......) jāva deva-bhāv'-EYAŅĀS.4 vi. | 5971
PARALLELS: Nos. 39-41 (9921-23: the marana triad); Bhagavati 3.3.152 ff.(S.I, pp. 457 ff.); ibid. 5.7.212 ff.(S.I, pp.482 ff.).
ANALYSIS: Text after "se ten' atghenam, ..." (followed by jāva) to be supplied on the basis of No.39921 (ĀVĪCIYA-MARAŅE); remaining gaps on the basis of davv'-EYAŅĀ'. navaram ... bhāņiyavvam (... bhāniyavva) indicates here and elsewhere variation(s) within the repetition. (In the present case, the phrase merely indicates that "neraiya." is to be replaced by "tirikkha-", and - later on - "davva" by "khetta".) Text of the present niksepa almost at the beginning of Uddeśa 3 (Bhag.17.3.597-599), covering almost the whole sūtra 597. Subject (calanā) and manner of treatment in the following sūtra (598) similar to the present sūtra.
NOTES: eyaņā = "vibration" (SCHUBRING $ 60), eimsu = "vibrated". For vațţimsu ..., eimsu ... compare the eternity cliché (Nos. 19-27: 991-9).
NO.44825.
BHAGAVATI 18.3.619. - REFERENCES: Āgs pp.742-7434; S.1, p.768; DELEU p.237 (XVIII 3').
"kaivihe nam, bhante, BANDHE pannatte?"
""Māgandiyaputtă, duvihe BANDHE pannatte, tam jahā: davva-BANDHE' ya bhāva-BANDHE ya."
"davva-BANDI E' nam, bhante, kaivine pannatte?" "'Magandiyaputtă, duvihe pannatte, tam jahā: paoga-BANDHE' ya visasā-BANDIET.2 ya." "visasā-BANDHE":2 ņam, bhante, kaivihe pannatte?" "Māgandiyaputtă, duvihe pannatte, tam jahā: s'-āīya-visasāBANDHE.2.1 ya anaiya-visasā-BANDHE.2.ya." "paoga-BANDHE. nam, bhante, kaivihe pannatte?" "Magandiyaputtă, duvihe pannatte, tam jahā: sidhila-bandhaņa-BANDHE!

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ENTRIES
93.
ya dhaniya-bandhana-BANDIE 1.2 ya."
"'bhāva-BANDHE nam, bhante, kaivihe pannatte?" "Māgandiyaputtă, duvihe pannatte, tam jahā: mūla-pagadi-BANDILE ya uttara-pagadi-BANDHE. ya." "neraiyānam, bhante, kaivihe bhāva-BANDHE“ pannatte?" "Magandiyaputtă, duvihe bhāva-BANDHEpannatte, tam jahā: mūla-pagadi-BANDHE' ya uttara-paga?i-BANDHE. ya.".evam (.....) jāva vemāniyānam.
"nān'-āvaranijjassa nam, bhante, kanmassa kaivihe bhāva-BANDHE pannatte?" "Magandiyaputtă, duvihe bhāva-BANDHE pannatte, tam jahā: mūla-pagadi-BANDHE' ya uttarapagadi-BANDHE“ ya." "neraiyānam, bhante, nān'-āvaranijjassa kammassa kaivihe bhāvaBANDHE“ pannatte?" "Magandiyaputtă, duvihe bhāva-BANDH E' pannatte, tam jahā: mūlapagadi-BANDHE' ya uttara-pagadi-BANDHE. ya." evam (......) jāva vemāniyānam.
jahā nān'-āvaranijjenam dandao bhanio evam (dari san'-āvaranijjenam veyanijjenam mohanijjenam õueņam nāmenam gottenam) jāva antarāienam bhāņiyavvo. 1 619 !
PARALLELS: Bhagavati 1.1.18 (S.I, pp.389-90); ibid. 1.3.32 (S.I, p.395); ibid. 1.9.78 (S.I, pp.413-14); ibid. 6.3.233 (S.I, p.493); ibid. 8.9.344-52 (S.I, pp.560-70); ibid. 20.7.673 (S.1, p.803). Daśāśruta Ni.10-12. Tattvārtha 8.3 ff. Višeşāvašyaka Bhā. 4033-40 (Jinabhadra pp. 796-97).
ANALYSIS: jahā ... bhāņiyavvo: text for the seven remaining mula-prakstis (compare No.55 30) to be supplied on the basis of the description of năn'-āvaranijja-kanma.
--- In our niksepa, each term (starting with davva-BANDHE') is followed by the connective "ya". This is a peculiarity of those davva-loga niksepas (Nos.45926 [MĀSĀ); 49-50, identical with 53 29 (OPYARIYĀ) and 530 (VIUSSAGGE); 51928 (SOE); 57 31 (INDIYĀ]) which have only two determinants in the programme, and present in the execution binary ranification. By contrast, there is no davvao niksepa offering only two determinants in its programme. ------ In the present niksepa, the terms derived in the execution for bhāva-BANDHE' are one by one connected with HAMG (for such a procedure compare Bhagavati 7.2.272, S.I, p.513). bhāva-BANDHE has two executions, the second (nän'-āvaranijjassa...) being an enlargement (incorporation of the kama-complex) of the first. The sūtras preceding and following sūtra 619 differ in structure and contents: sūtra 617 (at the beginning of Uddeśa 3, introducing the Makandiputra episode): topic "jīvā"; sūtra 618 (referring to the Indiya-Uddesa of Prajñāpanā, see ibid. 15.1. 438-42, S.II, pp.416-17): topic "āhāra"'; sūtra 620: "eyaņā-pariņāma''; sūtra 621 (end of Uddesa 3): again "ähära". All these sutras are connected with HAMG. The present niksepa covers the whole of sūtra 619.
NOTES: paoga (paogasă) and visasā (visrasã: PISCHEL $ 364) generally form a pair which is closely connected with the treatment of dharma, adharma, ākāśa (Jitakalpa Bhā. 103;

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THE CANONICAL NIKŞEPA
Višeşāvasyaka Bhã.4033-34, Jinabhadra p. 796; for the relevant passages in Bhagavati see the Parallels given above). DELEU p.120: "by an impulse from without (paogasā) or spontaneously (visasā)." sidhila-bandhana ("loose binding'') is also related to "atmapradeśa" (Abhayadeva on Bhagavati 1.1.18, Āgs p.34'). dhaniya = "tight" (Hemacandra DN 5.58, p.206). For nūla-praksti and uttara-praksti refer to No.63'50 (PAES'-AGGAM, Sámukha Irregular); DELEU pp. 78-79 (1 4 on Pagai). dandao (dandaka) = "section". For bandha refer to SCHUBRING SS 84-91 (kama theory).
NO.45926.
BHAGAVATI 18.10.645.- REFERENCES: Āgs pp. 7599-759'; s.1, pp.78081; DELEU p.246 (XVIII 104b).
MĀSA te, bhante, kim bhakkheya abhaktheya?" "Somilā, MĀSĀ me bhakkheyā vi abhakkheya vi." "se ken' aţthenam (bhante, evam Vuccai: MĀSĀ me bhakkheyā vi) jāva abhakkheyā vi?"
duvihā MĀSĀ pannattā, tam jahā:
"se nūnam te, Somilā, bambhannaesu naesu davva-MĀSĀ' ya kā ia-ĀSĀ? ya.
tattha nam je te kāla-MĀSĀ?: te nam Sāvan'-ādīyā2.1-11 Āsādha-pajjavasāņā2.12 derālasa pannattā, tam jaha: Savane 2.1 Bhaddavae 2.2 Asoe2-3 Kattie2.4 Maggasire2.5 Pose2.6 pache2.7 Phāgine 2.8 Citte2.9 vaisāhe2.10 Jetpha-mīle2.11 Āsādhe 2.12. te nam samaņānam nigganthāņam abhakkheya.
tattha nam je te davva-MĀSĀ', te duviha pannattā, ta jahā: attha-MĀSĀ. ya dhamaMĀSĀ.2 ya. tat tha nam je te attha-MĀSĀ'', te duviha pannattā, tam jaha: suvarnaMĀSĀ. T. ya ruppa-MĀSĀ'. T. ya. te nam sananana nigganthanam abhakkheya. tattha na je te dhanna-MĀSĀ , te duvihã parrattā, tam jahā: sattha-parinaya!...' ya asatthapariņaya'... ya. evap jaha dhanna-sarisavā (tattha nam je te asattha-perinayal.2.2 te nag samaņānam nigganthanam abhakkheyā. tattha nam je te sattha-pariņayāl...', te duviha pannattā, tam jaha: esani jjal...ya anesanijjal.2.1.2 ya. tattha nam je te aņesani jjal...., te (nam) sanananan nigganthanam abhakkheya. tattha nam je te esanijjal.2.1.1, te duvíhá pannatta, tam jaha: jäiyal.2.1.1.1 ya ajāiya".2.1.1.2 ya. tattha nam je te ajāiya..lalu, te nam samananan nigganthanam abhakkheya. tattha nam je te jáiya' " , te duviha pannatta, tam faha: laddha.2.1.1.1.1 va aladdhal.2.1.1.1.2 ya, tattha nam je te aladdha....., te nam samananay nigganthas
an abhakkheya, tattha nam je te laddhal.2.1.1.1.), te nam samaņānam nigganthanam bhakkheya.) java se ten atthenam (Somila, Eva vuccai: MASA me bhakkheya vi) java abhakkheyt vi."

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PARALLELS: Jñātādharmakathā 1.5.62, S.I, p. 1000 (the same material and the same structure, but no nikṣepa elements).
ANALYSIS: Text in parentheses after "se ken' atthenam" on the basis of the preceding sentence and the aviciya-marana nikṣepa (No.39$21). Text in parentheses after "evam jahā dhanna-sarisavā" on the basis of Bhagavati 18.10.645 (S.I, p.780). In Prakrit, MĀSA has more than one meaning (details below). Cases of homonymy in Bhagavati 18.10. (including 18.10.645 with our nikṣepa) have been discussed by DELEU on p.246 (XVIII 10. 4 and 4). Such puns (compare in particular, from the preceding part of the same sūtra 645, the double interpretation of sarisavaya as sadṛśa-vayasah on the one hand and sarṣapakāḥ on the other) are rare in the canon, and here elicited by the situation: polemic questions asked by a Brahmin teacher. There is hardly any connection with similar developments in the post-canonical nikṣepa (see p.51 above): the present nikṣepa is an enlarged pun rather than a dialectical structure based on a homonym. For the phrase "tattha nam je te" introducing in all cases the splitting of a concept compare Jīvābhigama 1.245 (S.II, p.251) and Prajñāpanā 12.406 ff. (S.II, pp.405 ff.). For "tattha" alone compare the JANA pentad. The question-and-colophon cliché (se ken' atthenam, se ten' atthenam, ...) already occurred in the four preceding nikṣepas Nos. 39-41: $21-23 (the MARANA triad) and No.4324 (the EYANA nikṣepa). But there it merely framed part of the execution, and not as here the whole nikṣepa. The pun mainly consists in the distinction between kāla-MĀSĀ (māsāḥ = months) and davva-MĀSĀ (māsāḥ = beans), but the ensuing ramification (binary, see the graph) is of considerable depth and contains some more cases of homonymy. According to the question put to Mahāvīra (see DELEU p.246 "may ... māsa... be eaten?"), each concept appearing in the nikṣepa is valued as either "bhakkheya" (to be eaten) or "abhakkheya" (not to be eaten). There is of course only one case of "bhakkheya", and this is the objective of the entire remification (see the Graph). The present nikṣepa is a part of a long discourse given by Mahāvīra in reply to a question put by the Brahmin Somila. The discourse contains two nikṣepas (the present nikṣepa and $54). For the connective "ya" following each term refer to the Analysis of the BANDHA nikṣepa (No.44 $25).
·
95
-
NOTES: "se" (introducing the programme) is unexpected. bambhannaesu naesu: Aupapātika 37 (S.II, p.27) uses "satthesu" (sastresu) as synonymous with "naesu". For "naya" in the present context refer also to Abhayadeva (on Bhagavati 2.1.90, AgS p. 114a: naya nīti, darsana). attha-māsā and dhanna-māsa: māsa's (māsa = weight, cf. DELEU p.246) connected-with-money, and māsa's (māṣa = bean) connected-with-grain, consisting-of-grain. sattha-parinaya transformed by means of instruments (such as udūkhala wooden mortar, musala = pestle, see Abhayadeva on Bhagavati 5.2.181, AgS p.213b and DELEU p. 106). Abhayadeva on Bhagavat 7.1.270 Ags p.293) interprets "sattha-parināmiya (-panabhoyana)" as "prasuka", using the well-known term which designates permitted food (see CAILLAT, Études I-II); compare also "phāsu-esaṇijja" in No.29$48. Pulses etc. which are processed (by husking etc. with the respective tools) have become lifeless (and accept

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THE CANONICAL NIKSEPA
able for the monks) - just as boiled water. esanijja = permitted (METTE, Pind'esanā, p.65, line 2). jāiya (yācita) - begged. ------ In the following graph, the symbols (-) and (+) stand for abhakkheya and bhakkheya respectively.
davva-MĀSĀ!
1.1
.
.
1.2 dhanna
attha
1.1.1 suvanna (-)
1.1.2 ruppe (-)
1.2.1 sattha-p..
1.2.2 asat tha-p.
)
1.2.1.1 esani jja
1.2.1.2 anesanijja (-)
1.2.1.1.1
jāiya
1.2.1.1.2 ajāiya (-)
1.2.1.1.1.1 laddha (+)
1.2.1.1.1.2 aladdha (-)
NO.48927.
BHAGAVATI 20.5.669. - REFERENCES: Āgs p.7874; S.1, p.801; DELBI p.255 (XX 52).
"kaivihe nan, bhante, PARAMAŅU pannatte?"
"Goyama, cauvine PARAMANU pannatte, tam jaha: davva-PARAMAYU', khetta-PARAMUN, kāla-PARAMAŅU”, bhāva-PARAMAŅU.."

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ENTRIES
"davva-PARAMANU nam, bhante, kaivihe pannatte?" 1.2 1.1 abhejje jahl: acchejjel.1 adaj jhe1-3
agejjhe1-4.
"khetta-PARAMANU nam, bhante, kaivihe pannatte?" 21 jah: anaddhe amajjhe avibhāime
2.2 apaese 2.3
"Goyama, cauvvihe pannatte, tam
2.4.
"kala-PARAMANU puccha (nam, bhante, kaivihe pannatte?"). "Goyama, cauvvihe pannatte, La jah: avanne. agandhe3. 3.1 3.2 arase aphäse3.4.
3.3
tam
PARALLELS: Anuyogadvāra 134 (S.II, pp. 1124-25).
"Goyama, cauvvihe pannatte, tam
"bhava-PARAMANU nam, bhante, kaivihe pannatte?" jah: vannanante gandhamante rasamante phasamante
4.1
4.2
4.3
-
s' evam, bhante, 2 (s' evam, bhante,) tti jāva viharai. | 669 |
"Goyama, cauvvihe pannatte, tam 4.4
-
ANALYSIS: The text of the present nikṣepa covers sūtra 669 (7 lines), the last sutra of Uddeśa 5 (S.I, p.801). The two preceding sūtras 667-668 (S.1, pp.793-801) offer an elaborate treatment of vanna, gandha, rasa, phāsa (qualities of the paramanu-poggalas). By contrast, the present niksepa supplies little information and appears to be an accretion. The abbreviation puccha is confined to kāla.
NOTES: The two chains (acchejje etc., anaddhe etc.) are technical, but nevertheless show an element of synonymy. Thus "anaddhe" (anardha) is just one way of describing indivisibility. Abhayadeva (AgS p.788b) explains this by "sama-sankhyavayavabhāvāt". DEL.EU reads samaya-samkhya'vayavabhavat. This misreading results in some erroneous suggestions on p.255 of his book. The four paryayas (varna, gandha, rasa, sparsa) are in fact only possessed by the pudgala-paramanus (Tattvärtha 5.23), not by kāla. However, the set of the nikṣepa determinants is as such quite different from philosophical categories such as the five astikayas (p.151). For s' evam see PISCHEL § 423.
97
-
NO.51528.
JNĀTĀDHARMAKATHA 1.5.62. REFERENCES: SCSP p.111b; S.I, p.997.
tae nam se Sue parivvāyae tīse parisãe Sudamsanassa ya annesim ca bahunam Samkhanam dhammam parikahei: evan khalu, Sudamsana, amham SOYA-mulae dhamme pannatte.
se vi ya SOE duvihe pannatte, tam jaha: davva-SOE' ya bhava-SOE2
ya.

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davva-SOE1: udaenam ya maṭṭiyae
1.1
THE CANONICAL NIKSEPA
NO.53$29.
1.2
2.1
ya. bhava-SOE2: dabbhehi2
jam nam amham, devāṇuppiyā, kimci asui bhavai tam savvam saj jo puḍhavie' tao paccha suddheņa vāriņā pakkhālijjai, tao tam asui SUI bhavai.
1.1
"se kim tam bhav'-OMOYARIYA2?"
2.1
2.2
appa-kohe appa-mane
"se kim tam OMOYARIYĀ?"
2 "(OMOYARIYA) duvihā pannatta, tan jahl: davy-ONOYARIYA
"se kin tan davy"-ONOYARIYA
uvagaraṇa-davy-ONOYARIYA-1 ya bhatta-pana-davy"-OMOYARIYA1-2 uvagaraṇa-davy-ONOYARIYA1.1
ya mantehi
1.2
PARALLELS: Sthana 5.3.535 (S.I, p.267). Bhagavati 11.9.416 (S.I, p.628). Upāsakadasa 7.49 (S.I, p.1150). Aupapātika 37 (S. II, p.27). Avaŝyaka Ni. 1241, 1509 (Haribhadra pp.553b and 782b respectively). Dašavaikālika Ni.283. Ogha Ni.714, 794.
ANALYSIS AND NOTES: Suka and Sudarsana are the interlocutors. SOYA Sauca (purity). The phrase "se vi ya" introducing the programme is isolated. The execution merely presents a skeleton. The use of "ya" (programme and execution) is, however, an element shared with many davva-loga nikṣepas (see the Analysis of the BANDHA nikṣepa: No.44$25). The last sentence of the nikṣepa comments upon davva-SOE1. By contrast, bhava-SOE2 is
left without commentary.
.2.2
1.2.2
AUPAPĀTIKA 18. REFERENCES: AgSg pp. 104-06; S.II, pp.8-9; LEUMANN pp.38-39 (§ 30 II).
ya.
alippai,
ya bhiv-OMOVARIYA2
"2 (davy"-OMOYARIYA) duwih pannattā, tap jahā: "se kim tam ya."
se ttam uva=
"2 (uvagarana-davy-OMOYARIYA) tivih pannattă, 1.1.1 ege pãe1.1.2 ciyattovagaraṇa-sāijjaṇayā1.1.3" tam jaha: ege vatthe" garaṇa-davv-OHOYARIYA1-1 "se kin tan bhatta-pāṇa-davy-OMOYARIYA-2" (bhatta-pāṇa-davv'-OMOYARIYA1.2) anegaviha pannatta, tam jahā: aṭṭha (kukkuḍa-andaga)pamāṇa-mette kavale āhāram āhāramāṇe: app'-āhāre1.2.1. duvalasa (-kukkuda-andaga)-panāņamette kavale āhāram āhāramane: av'addh'-OMOYARIYA solasa (-kukkuda-andaga)-pamananette kavale härun häramine: dubhāga-patt'-OMOYARIYA1.2.3, cauvvisa (-kukkuda-andaga)pamāṇa-mette kavale āhāram āhāramāṇe: patt'-OMOYARIYA1.2.4. panna-nette kavale Bharan ahiranine: kinc-OMOYARIYA1-2.5 . battlsap (kukkuda-andaga-)
āhāram āhāramāņe:
ekkatisan (kukkuda-andaga-)
1.2.6
•
pamāṇa-mette kavale āhāram āhāramāṇe: pamāṇa-patte etto egena vi ghāsenam unayam 1.2.7 āhāram āhāramane samane nigganthe: no-pakāma-rasa-bhoi tti vattavvam siya." ttan bhatta pina-davy-OMOYARIYA-2 se ttam davv'-OMOYARIYA1.
se
appa-mãe appa-lohe appa-sadde appa-jhañjhe
ya.'
"2 (bhav'-OMOYARIYA2) aṇegavihā pannattā, tam jahā:
2.3
2.4
2.5
2.6
se

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99
ttam bhāv-OMYARIYĀP.
se ttan OMOYARIYĀ.
PARALLELS: For the "tava tract" in Bhagavati (Āgs pp.9214-923'; DELEU pp.292-94, XXV 724) refer to Analysis I (below). --- No.29848 (AIKKANTA PĀŅA-BHOYAŅA nikṣepa: Bhagavati). No.6232 (OMOYARANA niksepa: Uttarādhyayana). Sthāna 3.3.238 (S.I, pp. 214-15). Vyavahāra 8.220 (S.II, p.820). Tattvārtha 9.19. Nisītha Bhā.42 ff. Mūlācāra 5.153 (OKUDA p.70). Mulārādhanā 211 ff. Tandulavaicārika (SCHUBRING p.12). Āvasyaka Ni. 1064.
ANALYSIS I: THE TAVA COMPLEX AS SUCH. What is understood in the dogmatic works of the Jainas by "tapas" is divided into "outer penance" (six subdivisions) and "inner penance" (again six subdivisions). The locus classicus for treatment and enumeration is Uttarādhyayana Ch.30. The enumeration is given in two verses:
30.8 (outer penance) :anasanam (1) unoyariya (2) bhikkha-yariya (3) ya rasa-pariccão (4) kāya-kileso (5) samlīnayā (6) ya bajjho tavo hoi.
30.30 (inner penance):pāyacchittam (7) viñao (8) veyāvaccam (9) tah' eva sajjhão (10) jhānam (11) ca viussaggo (12), eso abbhintaro tavo.
We shall refer to the treatment contained in Ch.30 of Uttarādhyayana in connection with niksepa No.6232 (see pp. 102 ff. below). The niksepas to be discussed now are embedded into a tava tract occurring in almost identical form in two texts which are later than Uttarādhyayana, viz. Aupapātika and Bhagavati. Below we give the necessary references both for the tava tract and for the embedded nikşepas: -
tava tract: Aup. 17-19 (s. 11, pp. 8-12), Bhag.25.7.801-3 (S.I, pp. 893-7)
No.53 29 --- No.54
Aup. 18 Aup. 18
OMOYARIYĀ (no. 2) BHIKKHĀYARIYĀ (no.3)
No.49 Bhag.25.7.801
(reference to Aup.
in Bhag.25.7.801) No.50 Bhag.25.7.803
No.55$30
Aup. 19
VIUSSAGGA (no.12)
The tava tract is a later addition in both texts. In Aupapātika, the tava tract interrupts the continuous narration. In Bhagavatī, it differs from the context on account of the "se kim tam... se ttam ..." pattern which originated in Nandī (and was used freely also in Anuyogadvāra). This pattern is restricted to the tava tract as far as the Bhagavati (25.7) is concerned. Again the tava tract was transferred from the Aupapātika to the Bhagavatī (and not vice versa), as the latter text refers thrice explicitly to the

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THE CANONICAL NIKŞEPA
former ("jana Uvavāie ... jāva ..."). We may add that the tava tract of Aupapātika does not only contain the enumerating gâthā Uttarădhyayana 30.30 on "inner penance" (recognized as a gātha by LELMANN, Aupapātika p.40, note 8), but also the enumerating gātha Uttaradhyayana 30.8 on "outer penance" (not recognized by LELMANN, Aupapātika p.38, $ 30, note 8). For Utt.30.8 and 30.30 refer to ALSDORF, Āryā, pp.210-11. The gathā 30.8 (păda 8d missing) is found in S. II on p.8, lines 21-22 (sūtra 18). For "ya" following the determinants (details in our edition) refer to No.44°25 supra (BANDHA niksepa).
ANALYSIS II: No.53.29. The niksepa mainly consists of the exposition of omoyariyā as a particular pattern of fasting (SCHUBRING S 156, our No.29948). It would appear that the standard number of kavalas or "mouthfuls" was 32 per day (METTE p. 122 and p. 19, line 2). omoyariyā is the total of possible reductions:
12: 16:
afp'-ahāre ay'addh'-MOYARIYA
dubhāga-patt'-OMOYARIYA 24: patt' - MOYARIYA 31: kimc'ün-CMOYARIYA 32: pamāna-patte (S.II, p.9 "-pattā" is a misprint) (x) minus 1: no-pakāma-rasa-bhoi
Compounds with comoyariyā occur in four, and designations for the "agent" in the three remaining cases. References for (bhatta-pāņa-davv'-) omoyariya: Aupapātika S. II, p.9, lines 5-10; Bhagavati S.1, p.894, lines 5-7 (quotation-cum-reference); Vyavahāra 8.16 (SCHUBRING, Chedasūtras, pp.43 and 82). Also see DELEU, Mahānisiha, p.70 (explanation of pamāna: "battisam kira kavale āhāro kucchi-purao"); CAILLAT, Expiations, p. 109; Mulăcăra 5.153 (OKUDA p.70).
NOTES: "kukkuda-andaga" (always put in parentheses) is found in the other editions (LELMANN, ĀgSg), but is missing in the Suttāgame text. uvagarana - implements. bhatta- . pāņa - food and drink. The third kind of uvagarana is called "ciyattovagarana (tyaktöpakaraña)-säijjanayā". This probably means "giving up enjoyment of the uvagarana". For săijja- refer to the following: śīlānka on Ācāra 2.5.2.373 (SCSP p.366%); Abhayadeva on Bhagavati 1.1.15 (ĀRS p. 30°); PISCHEL S 470 (on Aupapātika $ 86). jhañjha = quarrel (PSM); compare jhanjhata (Gujarati) - garrulity; Mahānisīha 5 (DELEU, Mahānisīha, p.185, line 16): kali-kalaha-jhanjhă-damara- (four synonyms).

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ENTRIES
101
NO.55830.
AUPAPĀTIKA 19. - REFERENCES: ĀgSg pp. 131-32; S.II, p.12; LELMANN pp. 43-44 (S 30 VI).
"se kim tam VIUSSAGGE?"
2 "(VIUSSAGGE) durvihe pannatte, tan jahā: davva-VIUSSAGGE' (ya) bhāva-VIUSSAGGEZ ya."
"se kim tam davva-VIUSSAGGE'?" "2 (davva-VIUSSAGGE') cauvvihe parmatte, tam jahā: sarīra-VIUSSAGGE'' gana-VIUSSAGGE'.2 uvahi-VIUSSAGGETS bhatta-pāņa-VIUSSAGGE: 4."* se ta davva-VIUSSAGGE'.
"se kim tam bhava-VIUSSAGGE?" "2 (bhāva-VIUSSAGGE) tivihe pannatte, tam jahā: kasāya-VIUSSAGGE. Samsāra-VIUSSAGGEL. kamma-VIUSSAGGELS." ------ "se kim tam kasāyaVIUSSAGGE ?" "2 (kasāya-VIUSSAGGE') cauwihe pamatte, tam jaha: koha-kasiyaVTUSSACCE2. 1. māņa-kasāya-VIUSSAGGE2.1.2 māyā-kasāya-VIUSSAGGE2.1.3 loha-kasāyaVIUSSAGGEZ.1.4." se ttam kasāya-VIUSSAGGE . ------ "se kim tam sagsära-VIUSSAGGES.?" "2 (samsāra-VIUSSAGGE.) Cauvvihe pannatte, tam jaha: neraiya-samsāra-VIUSSAGCE..! tiriya-samsāra-VIUSSAGGE 2.2.2 manuya-samsāra-VIUSSAGGE2.2.3 deva-samsāra-VIUSSA= GE.2.4.. se tta samsára-VIUSSAGGE.2. ------ "se kim tam kamma-VIUSSAGGES "2 (kamma-VIUSSAGGES) aţthavihe parmatte, tam jaha: nāņ'-āvaranijja-kanna-VILSSA= GGES.' darisan-ävaranijja-kama-VIUSSAGGE: 3.2 veyaniya-kama-VXUSSAGCE.S.S moha= niya-kanna-VIUSSAGGE: 5.4 auya-kanna-VIUSSAGGE..5 năma-kamuna-VIUSSAGGE.5.6 goyakama-VIUSSAGGE2.3.7 antarāya-kamma-VIUSSAGGEZ.3.8. se ttam kamus-VIUSSAGGE.S. se ttam bhāva-VIUSSAGE.
se ttan VIUSSAGGE. I 19
PARALLELS: Āvašyaka Ni. 1051 (Haribhadra p.4874). Tattvārtha 9.20. Daśavaikälika Ni.48. Molācāra 5.163, 209 (OKUDA pp. 73, 84). Utt. 30.30.
ANALYSIS AND NOTES: For the tava complex refer to the previous entry. The viussagga niksepa is an ad hoc concatenation of various sets. The 4 kaşāyas, the 4 types of beings (HANG), and the 8 types of kanan - all supplied against "bhāva" - are well known. viussagga (viosagga) may be used in the sense of kaussagga (SCHUBRING $ 161, compare also the relevant vs.30.36 in the tava complex of Uttarādhyayana), and this was probably the original meaning. The present employment of the term (as reflected in the dravya section) obviously demonstrates a derived meaning: indifference towards sarira (body), gana (?), uvahi (implements), and bhatta-pāna (food and drink). gana is not clear (SCHUBRING $ 179: "Umgebung", i.e. company, surroundings), but cannot be separated from the well-known tern, designating a group of monks. uvahi is quite common (e.g.com pare Ogha Niryukti vss.448 and 511; METTE, Pind'esanā, p.70 and p. 110).

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THE CANONICAL NIKȘEPA
NO.57531.
PRAJÑĀPANĀ 15.2.452-59. - REFERENCES: JĀg pp.252-60; S.II, pp.420-25.
"kaivihā nan, bhante, INDIYĀ pannattā?"
"Goyamā, duvihā pannattā, tam jahā: davv'-INDIYĀ ya bhāv'-INDIYA? ya."
"kai nam, bhante, davv'-INDIYA' pannattā?" "Goyamā, attha davv'-INDIYĀ' pannattā. . tam jahā: do sottāl. 1-2 do nettal.3-4 do ghāņāl.5-6 jihal.7 phāse .8....... extended, with variations, to HAMG: Prajñāpanā s.11, p.420, line 23 to p.424, line 19. | 452-457. I
"kai nam, bhante, bhāv'-INDIYĀ pannattā?" "Goyamā, pañca bhãy'-INDIYĀ pannattă, tam jahā: so'-INDIE2:1 (cakkh-INDIE2.2 ghār. '- INDIE2.3 jibbh'-INDIEP.4) java phās'. INDIE2.5." ...... extended, with variations, to HAMG: Prajñāpanā S. II, p. 424, line 21 to p.425, line 18. 1458-459
PARALLELS: No.77936 (Nirämukha).
ANALYSIS AND NOTES: Text in parentheses before jāva supplied on the basis of Prajñāpanā 15.2.447 (S.II, p.418). - The indiya niksepa, usually long if taken in its entirety, is part and parcel of Chapter 15 (Indiyapaya) which deals almost exclusively with the subject "indriya". The ramification does not produce any new concepts, but is merely superimposed on the old notions of the sense organs and their respective faculties. SCHUBRING refers to the text of our niksepa in his SS 67 and 71. SCHUBRING's latter paragraph summarizes to some extent the matter omitted by us (HAMG).
NO.62 $32.
UTTARĀDHYAYANA 30, vss. 14-24. - REFERENCES: DLJP p.604"; S.II, pp. 1036-37; CHARPENTIER pp. 213-14.
. OMOYARANAM pañcahā, samāseņa viyāhiyam
· davvao' khetta -kāleņam", bhāveņam pajjavehiya.
(14)
(15)
jo jassa u āhāro, tatto omam (v.l. avamam) tu jo kare jahannen' ega-sitth'ài, evam davvena' ū bhave.
gāme nagare taha rāyahāņi, nigame ya āgāre palli khede kabbada donamuha, pattana madamba samvähe āsama-pae vihāre, safnivese samāya (samā) ghose ya thali senā-khandhāre, sat the samvatta-kotţe ya.
(16)
(17)

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ENTRIES
103
(18)
(19)
(20)
.
vādesu va ratthāsu (racchāsu) va, gharesu vā evam ittiyam khettam (chettam) kappai u evam-āi, evam khettena ū bhave.
peda ya addha-pedā, gomutti payanga-vīhiyā ceva
sambukk'-āvaţt'-āyaya-gantum-paccāgayā chatthā. divasassa porusīņam caunham pi u jattio bhave kālo, evam caramāņo khalu kāl’-OMĀŅAS muneyavvam (-yavvo). ahavā: taiyãe porisie un'-āi ghāsam esanto cau-bhāg'-ūņāe vā, evam kālena ū bhave.
itthi vă puriso vā alamkio vā n' alamkio vā vi.
annayara-vay'-attho vā annayarenam va vatthenam. annaeņa viseseņam vannenam bhāvam aņumuyante u, evam caramāņo khalu bhāv'-OMĀNAM mineyavvam. davve' khette? kāle bhāvammi" ya āhiyā u je bhāvā, eehi OMA-carao pajjava -carao bhave bhikkhu.
(21)
(22)
(23)
(24)
PARALLELS: For the tava complex refer to No.53929. - Sthāna 6.599, S.I, p. 273. Daśāśruta 7.158, S.II, p.931. Mūlācāra 5.148-50 (OKUDA pp. 68-69). Mulārādhanā 127, 208-09. Daśavaikālika Ni.47. Tattvārtha 9.19.
ANALYSIS AND NOTES: We already discussed two niksepas which belonged to ...e tava complex (No.53°29 and No.5530). The present OMOYARANA niksepa is embedded into the earliest version of the tava complex as found in Chapter 30 of Uttarādhyayana. A detailed analysis of this chapter has been supplied by L. ALSDORF (ALSDORF, Āryā Stanzas), who also demonstrated the impact of Ch.30 on some of the younger canonical works. (Read "Sutt. p.320" on p.210, line 24.) The OMDYARANA niksepa occupies 11 out of 37 verses in the chapter. ALSDORF has shown on pp. 211 and 213 that the omoyarana portion is, on the whole, a later insertion (and patched up in a way which was exceptional even by contemporary standards. Following his arguments, we have indented the spurious, technical vss. 16, 17, and 19 (ALSDORF, p.213, lines 16-29), extending this procedure even to vs. 22. Verse 19 recurs in Daśāśruta S.II, p.931 and in Sthāna S.I, p.273 (see SCHUBRING $ 153; DEO p. 169). ALSDORF considers vs. 14 (anustubh) to be "most probably ... the only original stanza" (p.213). He has demonstrated in the monograph quoted (as well as in other contributions) that the old metres (anustubh and others) gradually gave way to the Āryā (i.e. to the "later" Āryā showing the standard form of the metre). Again he has shown that āryās occurring in the four earliest canonical works (viz. Acāra, Sūtra. krta, Daśavai kālika, Uttarādhyayana) are invariably later additions (while verses in the other metres are genuine). The anustubh verse 14 is, however, apparently late and hence amongst the few exceptions to this rule. It does not follow verbatim any of the established formulas for the niksepa programme (a metrical rendering of the current phrases being impossible) but reflects nevertheless the typical "niksepa language" of

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THE CANONICAL NIKSEPA
the canonical literature (e.g. "samasena" in 14b reminiscent of the Nandi style - No.66 14 above). Also a solitary "programme verse" like vs. 14 could not have formed an integral part of the texture of a work like Uttaradhyayana. There is no scope for any conjectures, but it seems hazardous to separate vs. 14 from the following execution and to integrate it fully into what may be considered the original text of Uttaradhyayana. - Vs.21 is an alternative for vs.20 (ahava ...).
A careful comparison of Sutra and Curni (Curni p.274) even throws doubt on vs.8. In spite of its key position, this stanza is ignored by the Curni which comments only upon vss. 1-2 and 9-11 (referring the reader for the following verses to the Daŝavaikālika Cūrṇi). If vs.8 is spurious, we have to assume that the original Sūtra text and the Curni thereon (not the Curni on the Niryukti!) supplied a much simpler version of the tava complex: five "mahāvratas", to use the later term, plus rai-bhoyana (all in Uttaradhyayana 30.2) plus anasana (Uttaradhyayana 30.9 foll.). For the sixfold set (ahimsā etc. plus rãi-bhoyana) see inter alia the following: Sūtrakṛta 1.2.3.145 (S.I, p.107); Sthana 7.659 (S.I, p.276); Aupapātika 33 (S.II, p.23 lines 3-4; LEUMANN, § 57, p.63); Daśāśruta 2.22-42 (S. 11, pp. 919-20); Daŝavaikālika 4.5-11 (S.II, pp.949-51); Mūlācāra 5.91-99 (OKUDA pp. 56-57).
For the interpretation of the individual verses, the reader is referred to the translation given by JACOBI in SBE 45, pp. 176-78. A study on the settlement nomenclature (vss. 16-17) has been prepared by 0. STEIN, Jinist Studies, pp.1-30. Further references: CHARPENTIER p.384; BARNETT, note 1 on p.45; Kalpa Bha.vss. 1089-91. For the standardized pattern of the begging tour (vs. 19) refer again to SCHUBRING § 153 and DEO (p.169 [and p. 187 ff. for general information on penance and fasting]). The catch-word is represented in more than one form: unoyariyā (vs.8); OMOYARANAM (vs. 14); OMĀNAM (vss.20 and 23). For the summarizing character of pajjava in vs.24 refer to the verse Mūlācāra 7.50 (LEUMANN, Übersicht, p. 17), which seems to use the term in a similar way. The correct etymology of ahiya (a-hṛta = "delivered", "uttered") and viyahiya (vy-ā-hṛta = "declared", "stated") has, according to our knowledge, nowhere been mentioned. The OMOYARANA nikṣepa, as available in Uttaradhyayana 30, differs in its wording considerably from the OMOYARIYA nikṣepa (No.53 29), but the basic element of calculated reduction of food is the same.
NO.73$33.
KALPASŪTRA 118. REFERENCES: AJC pp. p.22; JACOBI p.263.
n' atthi nam tassa bhagavantassa [Mahāvīrassa] katthai PADI BANDHE.
-
pp. 110-111; S.II, Pariŝiṣṭa 1,

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➖➖➖➖➖
se ya PADI BANDHE cauvvihe pannatte, tam jaha: davvao khittao2 kalao3 bhāvao4.
2.1
1.1-1.2
2.2
2.8
3 3.6
3.7
vā,
davvao nam: sacittâcitta' 2-mīsiesu1.3 davvesu. khittao nam: game 2.6 2.7 nagareva, arange2.3 vā, khitte2.4 v, khale2.5 vā, vā, ghare vā, angane vā, 3.2 3.3 3.4 nahe vā. kālao nam: samae vä, valiyeva, aṇāpāņue3 sanae3-1 vā, vā, thove 3.5 3.8 3.9 3.10 va, aho-ratte3 va, lave vā, muhutte3 vā, pakkhe vā, mase va, sapvacchare3.13 bhāvao nam: kohe vā, māņe vā, nāyāe māyāe 4.3 dose vā, kalahe 4.9 arai-raie" vā, māyā-mose vā, miccha-damsana-salle vā.
vā, khane 3.11 uue vä, ayane
3.12
4.1
4.2
4.4
vā, annayare vā dīha-kāla-samjoe3.14 vā, lobhe" vā, bhae" vä, vā, häse4.6 vā, vā, abbhakkhāne 4.10 vā, pesunne vā, para-pari=
4.5 4.11
4.8
4.7 pijje 4.12
vā, vā,
4.13
4.14
4.15
vae
PARALLELS: See the Analysis. (S.I, p.156). Niŝitha Bha.515.
ENTRIES
No.52
Aup. 15
105
Sūtrakṛta 2.1.650 (S. I, pp. 143-44); ibid. 2.2.673
ANALYSIS: A complete presentation of the textual matter becomes difficult if the number of instances increases and if both, text and contexts, do not agree completely. In the case of No.5329 (OMOYARIYA nikṣepa) and No.55 30 (VIUSSAGGA nikṣepa), only two versions were available (Aupapatika and Bhagavati, No.53 No.49, No.55 = No.50), and these versions showed agreement of text and context. By contrast, the PADIBANDHA nikṣepa is found in three works, and the agreement of text-and-context is reduced by changes, abbreviations, omissions, and extensions. We have supplied merely the text of No.73 (Kalpasūtra). The context invariably consists of the description of spiritual excellence, not in abstract terms but in connection with specific persons (below, the theme is simply designated as "description of ..."). These are the basic data: -
vá,
No.59
No.73$33 Kalpasūtra 118 S.II (Parisiṣṭa I), p.22, lines 2-9 [description of Mahāvīra]; S.II, p.552, lines 20-27 (DLJP, p.146) [description of Rṣabha];
Jamb. 2.31
S.II, p.8, lines 11-15 (LEUMANN § 28) [description of the Ganadharas).
Nos. 52 and 59 are derived from No.73; a detailed textual comparison can be dispensed with. The nomenclature is that of the davvao type, but the contents reflect the davvaloga type. The constant use of "va" is unusual.
NOTES: The reader is referred to JACOBI's translation in SBE 22. The 15 terms appearing after bhāva form a well-defined set, containing double and triple terms and including the tetrad krodha-mana-māyā-lobha. See SCHUBRING §§ 167-168 and add to his reference Sthāna 1.65 (S. 1, p. 184). For details about time measurement refer to the Notes on the OHI-NĀŅA nikṣepa (No.6614). In the present nikṣepa, the ramification (sacittâcittamīsiesu etc.) operates on the determinants as such without any regard for the catchword. The meaning of paḍibandha is "obstacle" (compare Sūtrakṛta 2.7.812, S.I, p. 182;

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106
Bhagavati 2.1.92, S.I, p.423; ibid. 13.6.490, S. I, p.690; etc.). For "obstacle" in the spiritual sense refer to Sūtrakṛta 2.2.673 (S.I, p.156): "apadibaddha, sui-bhūyā, lahubhūya, appa-ggantha" (also Sthana 9.916 [S. I, p.300]).
(C)
NIRAMUKHA
NO.75$34.
THE CANONICAL NIKSEPA
-
REFERENCES: AgS p.26; s.1, pp.386-87;
BHAGAVATI 1.1.15. DELEU p.47 (I 17). The asurakumāra passage in Bhag.1.1.15 (= S.I, p.386, line 30 p.387, line 2 [= 2 lines]) is to be completed with the help of the neraiya passage in Pra.28.1.642 (= S.II, p.504, line 12 p.505, line 5 [= 22 lines]). The text of the former differs
...
-
Prajñāpanā 28.1. 642
-
from the beginning of the latter only in the catch-word. The neraiya passage consists of the nikṣepa and two extensions. The gap in the 1st extension is to be filled with a passage in Pra, 11,396 (= Bhās' uddesae S. II, p.402, line 20 p.403, line 3 [= 13 lines]). We supply the incomplete asurakumara passage, the tripartite neraiya passage (no parentheses!), and the beginning-plus-end of the Bhas uddesae. Details mainly on p.114 below.
Bhagavati 1.1.15
"ASURA-KUMĀRĀ ṇam, bhante, kim AHĀRAM AHĀRENTI?"
"Goyama, (Amukha not supplied)
davvao: ananta-paesiyāim davvāim." jaha NERAIYANAM
khitta-kala-bhava Pannavana-gama enam sesam
"NERAIYA nam, bhante, kim AHĀRAM AHĀRENTI?"
"Goyama, (Amukha not supplied)
1:
davvao ananta-paesiyaim (davvaim). [Text of Pra. as quoted in Bhag. with changed catchword ends. Text to be supplied in the Bhagavati without changes begins.] khetta2: asamkhejja-paes'-ogāḍhāim. kālao3: annayara-ṭṭhiiyaim. bhavao: I vanna= mantaim gandhamantā im rasamantaim phasamantaim." "jāim, bhante, bhavao Ivaramanti ähärenti täin ki ega-vannlig härenti (du-vangin hirenti ti-vannin āhārenti cau-vannāim āhārenti) jāva pañca-vannāim āhārenti?" "Goyama, thāna-magganam
4.1

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ENTRIES
107
paducca: ega-vannāim pi āhārenti jāva pañca-vannāim pi āhārenti, vihāna-magganam paducca: kāla-vannā im pi āhārenti (nila-vannā im pi āhārenti lohiya-vannāim pi āhārenti hālidda-vannā im pi āhārenti) jāva sukkill(a-vann)āim pi āhārenti." "jāim (bhante,) vannao kāla-vannāim āhārenti tăim kim ega-guna-kālāim āhārenti (du-guna-kālā im āhārenti ti-guna-kālāim āhārenti cau-guna-kālāim āhārenti pañca-guna-kālām āhārenti chag-gunakālāim āhārenti satta-guna-kālāim āhārenti attha-guna-kālāim āhārenti nava-guna-kālāim āhārenti) jāva dasa-guna-kālāim āhārenti samkhijja-guna-kālāim (āhārenti) asamkhijja-. guna-kālāim (āhārenti) ananta-guna-kālāim āhārenti?" "Goyamā, ega-guna-kālāim pi āhārenti jāva ananta-guna-kālāim pi āhārenti." evam (i.e. nila-vannāim, lohiya-vannāim, hālidda-vannāim) jāva sukkill(a-vann)āim pi (āhārenti). evam | gandhao | i.e. subbhigandha, dubbhi-gandha) vi. I rasao I i.e. titta-, kaduya-, kasāya-, ambila-, mahura-) vi. jāim bhāvao I phāsamantāim 1 āhārenti tāim thāna-magganam paducca: 7 no egaphäsā im ahārenti no du-phāsāim āhārenti no ti-phāsā im āhārenti cau-phāsāim pi āhārenti (pañca-phāsā im pi āhārenti chap-phāsā im pi āhārenti satta-phāsāim pi āhārenti) jāva attha-phāsāim pi āhārenti. vihāna-magganam paducca: kakkhadāim pi āhārenti (mauyāim pi āhārenti garuyāim pi āhārenti lahuyāim pi āhārenti sīyāim pi āhārenti usiņāim pi āhārenti şiddhāim pi āhārenti) jāva lukkhăim (pi āhārenti)." "jāim (bhante,) phāsao kakkhadāim āhārenti tāim kim ega-guna-kakkhadāim āhārenti jāva ananta-guna-kakkhadā im āhārenti?" "Goyamā, ega-guna-kakkhadā im pi āhārenti jāva ananta-guna-kakkhadāim pi āhārenti." evam attha vi phasă bhāniyavvā jāva ananta-guna-lukkhāim pi āhārenti.
1st EXTENSION OF BHAVA: ANANTA-GUNA-LUKKHA. REFERENCE TO THE BHAS'UDDESAE (PRAJNAPANA 11.396).
"jāim, bhante, ananta-guna-lukkhāim āhārenti tāim kim putthāim āhārenti aputthāim āhārenti?" "Goyamā, puţthāim āhārenti, no aputthāim āhārenti. jaha Bhas'uddesae (13 lines: "jāim, bhante, putthāim āhārenti ("Bhās'uddesae": genhai) ...... jāim, bhante, āņupuvvim āhārenti (genhai] tāim kim ti-disim āhārenti (genhai] jāva chaddisim āhārenti (genhai]?" "Goyamā,) jāva niyamā chad-disim āhārenti.
2nd EXTENSION OF BHAVA: OSANNAM KARANAM PADUCCA
osannam kāranam paducca: vannao kāla-nīlāim, gandhao dubbhi-gandhāim, rasao tittakaduyāim, phāsao kakkhada-guruya-siya-lukkhāim, tesim porāṇe vanna-gune gandha-gune rasa-gime phāsa-gune vipariņāmaittā paripilaittā parisādaittā parividdhamsaittā anne apuvve vanna-gune gandha-gune rasa-gune phāsa-gune uppā ittā āya-sarira-khett'-ogādhe poggale savy'-appanayāe āhāram āhārenti."

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THE CANONICAL NIKSEPA
PARALLELS, ANALYSIS, NOTES: See No.78937. For the ramification in bhāvao refer to the tree diagram given below.
bhāvao* : | vannamantāim |
bhāva/vanna
thāna-magganam paducca
ega- du- vaņņāim vaņņāim
ti- vaņņāiņ
cau- pañcavaņņāim vaņņāim
vihāna-magganam paducca
kālavannāim
nilavannāim
lohiyavannā im
haliddavannāim
sukkillavannā im
e.g.n. a.g.n.
e.g.l. a.g.l.
e.g.h. a.g.h.
e.g.s.
a.g.s.
ega- guna- kāla
anantagunakāla
N0.76$35.
BHAGAVATI 1.1.15. - REFERENCES: Ags p.27€; S.I, p.387; DELEU p.74 (117). - The pudhavi passage in Bhag. 1.1.15 (S.I, p.387, lines 20-23) can be completed in the light of the more or less identical pudhavi passage in Pra, 28.1.645 (= SII, p.505, line 28 - p.506, line 1 1 - 2 lines)). - The niksepa of the pudhavi passage in Pra, 28.1.645 is to be completed with the help of the neraiya passage in Pra, 28.1.642 (= SII, p.504, lines 12-28). - The 1st extension of the two pudhavi passages is to be completed from the same source (S.II, p.504, lines 28-30 - "completion" because the ends are available in the two pudhavi passages). It should be noted that there are four "ends" in all: Bhās'uddesae (the Bh. fills the gap in the neraiya passage), neraiya passage, pudhavi passage in Pra, pudhavi passage in Bhag. - The 2nd extension of the pudhavi passage in Bhag, is also to be completed with the help of the neraiya passage (= SII, p.505, lines 2-5, beginning not identica! with Bhag.). The 2nd extension of the pudhavi passage in Pra, (= S.II, p.506, lines 1-4) can be ignored in the present context. -

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ENTRIES
109
Parentheses have been used in the case of the Bhās'uddesae, but not in the case of Pra, 28.1.642. - See p. 114 for further details and compare p. 106,
Bhagavati 1.1.15
"PUEHAVI-KKÃIYÃ nam, phante, / kim / AHARAM / AHĀRENTI?"
"Goyamā,
(Āmukha not supplied)
davvao': jahā NERAIYĀŅAM
Prajñapana 28.1.645 (intermediate reference or parallel passage: p. 114)
"PUDHAVI-KÃIYA nam, phante, kim AHĀRAM AHĀRENTI?"
[ "Goyamā,7
(mukha not supplied)
evam jahā NERAIVĀŅAM
Prajñāpana 28.1.642
(See the text in No.75 34:) ""NERAIYĀ Ņam, ... evam attha vi phāsā bhāņiyavvā jāva ananta-guna-lukkhāim pi āhārenti.
1st EXTENSION OF BHĀVA: ANANTA-GUNA-LUKKHA
hārenti apur badese
"jāim, bhante, añanta-guna-lukkha im āhārenti tăim kim puţthāim āhārenti apuţthāim āhārenti ?" "Goyama, puţthāim āhārenti, no aputthāim āhārenti. jaha Bhas'uddesae (13 lines: "jāim, bhante, putthāim āhārenti ("Bhās'uddesae": genhai) ...... jāim, bhante, ānupuvvim āhārenti (genhai) tāim kim ti-disim āhārenti (genhai) jāva chad-disim āhārenti (genhai)?" "Goyamā,) End in Prajñāpanā 28.1.642: jāva niyanā chaddisim āhārenti. End in the "parallel passage" Prajñāpanā 28.1.645: jāva tāim kai-disim āhārenti?" "Goyamă, nivvāghāenam chad-disim, vāghāyam paducca siya ti-disim siya cau-disim siya panca-disim. End in Bhagavati: jāva ("Goyamā,) niv= vāghāenam chad-disim, vāghāyam paducca siya ti-disim siya caud-disim siya pañca-disim.
2nd extensiON OF BHĀVA: OSANNAM KĀRAŅAM PADUCCA

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110
THE CANONICAL NIKȘEPA
Prajñāpana 28.1.6 42
paducca: vannao kāla-niläim... āhāram
(See the text in No.75°34:) osannam kāranam āhārenti."
Bhagavati 1.1.15
vannao kāla-nila-pita-lohiya-hālidda-sukkillāņi, gandhao surabhi-gandha 2 (dubbhigandhāim), rasao titta 5 (kaduya-kasāya-ambila-mahurāim), phāsao kakkhada 8 (mauyaguruya-lahuya-siya-unha-niddha-lukkhāim). sesam tah' eva (i.e.jaha NERAIYANAM 17.
PARALLELS, ANALYSIS, NOTES: See No.78$37.
N0.77836.
BHAGAVATI 1.7.61. - REFERENCES: Āgs pp. 866-878; S.1, p.406; DELEU p.82 (I 14a).
"CĪVE nam, bhante, GABBHAM VAKKAMAMĀŅE kim sa-indie vakkamai, an-indie vakkamai?" "Coyamā, siya sa-indie vakkamai, siya an-indie vakkamai." "se ken attheņam (bhante, evam vuccai: siya sa-indie vakkama i, siya an-indie vakkamai)?"
"Goyamā, (Amukha not supplied)
davv'-indiyāim paducca: an-indie vakkamai. --- bhāv'- indiyāim paducca: sa-indie vakkamai. --- se ten' at thenam (Goyamā, evam vuccai: siya sa-indie vakkamai, siya an-indie vakkamai)."
PARALLELS: No.5731. Bhagavati 12.5.450 (S.1, p.664); ibid. 20.3.665 (S.1, p. 792).
ANALYSIS: Parenthesis supplied - in both cases - on the basis of the question-andcolophon" cliché (see No.39821) in connection with the preceding sentence (siya ...). Subject and structure of the Niksepa are in close agreement with the context (sūtras 1.7.61-62: discussion on jiva and garbha). - In the execution, "indiya" occurs both with the determinants (or in connection with the determinants) and in the predication (p.42 above). - The present Niksepa is one out of five Ni rāmukha niksepas in the Bhagavati which have only the two determinants davva' and bhāva? (the other instances: No.zz (p.159), "0.82 41, No.8645, No.89, No.91). No.82 41 as well as 959 (amongst the "parallels") are closely related to the present nikṣepa (see the texts).
NOTES: vakkamai - avakrāmati (short vowel in the root : PISCHEL 9 481). For the sunject

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(gabbha-vakkanti) refer to SCHUBRING § 63; SCHUBRING, Tandulavaicārika, p.23; WEBER 1866-67, pp. 177-78.
NO.78$37.
ENTRIES
-
111
BHAGAVATI 2.1.85. REFERENCES: AgS p. 109b; S.I, p.416; DELEU p.88 (1112).
"kin ṇam, bhante, JĪVĀ ĀŅA (MANTI VĀ) PĀ (ṆAMANTI VĀ) U(SSASANTI VĀ) NĪ (SASANTI VĀ)?"
"Goyama, (Amukha not supplied)
davvao1
nam: ananta-paesiyāim davvāim, khettao nam: asamkha-paes'-ogāḍhāim, kālao3: annayara-tthitiyain, bhāvao: vannanantain gandhanantain rasamantain phasamantain ĀṆAMANTI VĀ PĀŅAMANTI VA USASANTI VA NISASANTI VA." "jain bhavao vanganantain ANA VĀ ĀNA= (ANTI VA) PANA (NANTI VA) USA (SANTI VA) NISA (SANTI VA), täin kin ega-vanni AṆAMANTI [VĀ PĀNAMANTI "VA 7 OSA (SANTI VA) NISA (SANTI VA)?" Ahara-gamo neyavvo (29 lines. du-vanni ANAMANTI VĀ PĀŅANANTI VĀ ŪSASANTI VĀ NĪSASANTI VÃ ["Ähāra-gana": ÄHÄRENTIJ eva jāva lukkhaneyavva. "täin, bhante, kip putthain AṆAMANTI VĀ PĀŅAMANTI VĀ ŪSASANTI VĀ NĪSASANTI VA [AHĀRENTI] aputthaim... "Goyama, nivvāghāeṇam chadisin, väghlyan paducca: siya ti-disin siya cau-disin siya pañca-disin) jāva ti-caupañca-disin
"tāim,
PRELIMINARY REMARK ON NO.7837: The present paragraph has to be viewed in the light of No.75$34 and No.76 35. The text in the parentheses ("Ahara-gamo") has been taken from Jīvābhigama (S. II, pp. 107-108) and not from Prajñāpanā as suggested by Abhayadeva. The "2nd extension of bhava" (supplied in Jīvabhigama after the first) is not included into the nikṣepa of Bhagavatī 2.1.85, which ends after the words ticau-panca-disim. For the convenience of the reader we have supplied, in the middle of the parenthesis, the end of the nikṣepa proper (evam jāva lukkhā negavva) and the beginning of the "1st extension" ("taim, bhante ...). The quotation from Jīvābhigama is direct, and the text required for Bhagavatī 2.1.85 forms in Jīvābhigama one
block.
GENERAL SURVEY OF TEXTUAL MATTER CONNECTED WITH NO.75$34, NO.76$35, AND NO.7837: The difficulties found here and elsewhere are due, partly to the subjectmatter and partly to the processes of "reference" and "application". Leaving aside the subject-matter, we have to mention in the first place the references. The highly repetitive character of the subject-matter necessitates numerous references as means of abbreviation. As elsewhere in Jaina literature, the character of the references depends on the character of the repetitive matter (and on the peculiarities of the individual case). Below we shall give some explanation for the references as contained in our

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112
THE CANONICAL NIKSEPA
presentation of the three niksepas. The repetitive character which makes the references inevitable can be characterized in the present case (and in many other cases) by the word "application". A piece of text is repeated - in theory at least - verbatim with minor changes (e.g. NERAIYĀ replaced invariably by ASURA-KUMĀRĀ). The piece is identified (reference-technique) by "words" (e.g. jahā neraiyanam), "titles" (e.g. jaha Bhas' uddesae), or both. The ideal model is simple, but in practice the picture is blurred by three factors. In the first place, the reduction may be drastic and may go to the point of not mentioning an individual repetition-case at all (e.g. jāva VANASSAI-KĀIYĀ after the application of the NERAIYĀ text to the ASURA-KUMĀRĀ and to the PUDHAVI-KAIYA: water, fire, and wind beings not even mentioned (Prajñāpanā 28, 645]). In the second place, there may be various changes and additions (or omissions) which exceed the mere substitution of single terms. Thirdly, the extent of the piece of text which is applied repeatedly may vary (e.g. second extension of the AHĀRA niksepa not included in No. 78 37). The impact of the S... niksepa of Anuyogadvāra on the exegetical literature is perhaps the most conspicuous example for the technique of application. Application is a repetition technique affecting pieces of medium size (for example one page in the Suttāgame format). The subject-matter is dogmatical, not descriptive (as against the well-known varnakas). It is probable that in most cases the primary text (which is applied or multiplied) can easily be distinguished from the secondary texts (the "applications"). These applications may be added (appended) to the primary texts with a high degree of reduction (primary text and application(s) contiguous). They may, however, also occur separately in the 'same' work or in "other" works) with various readings etc. as independent versions and in a less reduced form). In the present case it is convenient to say that the text in question (primary text cum applications) coincides in extent roughly with our tripartite niksepa; and that Prajñāpanā 28.1 contains the primary text with contiguous applications added to it (one application of the textual matter touching the niksepa as such: No. 123), while Bhagavati 1.1.15, Bhagavati 2.1.85, and Jīvābhigama 1.13 contain separate applications of the niksepa in Pra. 28.1. Although in Prajñāpanā and Bhagavati the niksepa is embedded into related material, we have isolated it from this context. That such a procedure is not quite arbitrary is demonstrated by the fact that the version in Jīvābhigama 1.13 consists only of the AHĀRA niksepa (without further discussions on ahāra, as found in Prajñāpanā 28.1 (Ahāra-paya), preceding or following it). Below we supply a synopsis of the six niksepas appearing in the four pieces of text just quoted. The variation is always mechanical (mere substitution), but the size varies according to the strength of the reduction. Niksepas which are merely implied (not even a minimum of niksepa text supplied) cannot be considered. The quotations (in capitals) demonstrate the mechanism of substitution.
Prajñāpanā 28.1.642 (primary text). "NERAIYĀ nam, bhante, kim ĀJĀRAM ĀNĀRENTI ?" S.II, 504, line 12 - 505, line 5
No. 122

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ENTRIES
113
Prajñāpanā 28.1.645 (intermediate reference: p.114). "PUDI IAVI-KĀIYĀ nam, bhante, kim ĀHARAM ĀM ĀRENTI?" S.II, 505,28 - 506,4
No. 123
Bhagavati 1.1.15. "ASURA-KUMĀRĀ Nam, bhante, kim ĀHARAM ĀMĀRENTI ?" S.I, 386,30 - 387,2
No.75834
Bhagavati 1.1.15. "PUDHAVI -KKĀIYĀ kim (AHĀRAM) AHĀRENTI ?" S.I, 387,20-23
No.76935
Bhagavati 2.1.85. "kin nam, bhante, JĪVĀ ĀŅA (MANTI VĀ) ...?" S. I, 416,11-16
No.78837
Jīvābhigama 1.13. "te nam, bhante, JĪVĀ Kim AHĀRAM AHĀRENTI ?" S.II, 107,7 - 108,13
No.92
To this we add a short survey of Prajñāpanā 28 (i.e. 28.1.641 - 28.2.657), more particularly of 28.1 (28.1.641-649). We have to add that 28 in its entirety is concerned with āhāra (food/attraction of matter) and breathing, the former being the main subject. References to breathing (anamanti, pānamanti, ussasanti, nisasanti) form a subject in its own right (related of course to ahāra), and this has to be distinguished from the mechanical substitution of the āņamanti tetrad in the niksepa No.78 37. --- 28.1 = S.II, p.504, line 3 - p.508, line 28; 28.2 = SII, p.508, line 29 - p.511, line 17; title for 28 as given in the colophon: "Ahārapayam".
/ Prajñāpanā 28.1.641: 7 āhāra in connection with the neraiyas as the first member of the HAMG set. -.- / Sūtra 642 up to p.505, line 5: 7 AHĀRA niksepa for NERAIYA. The text is given in full, apart from a reference appearing on p.504, line 30: jaha ehās' uddesae jāva niyamā chad-disim āhārenti. This refers to Prajñāpanā 11 (colophon: "... Bhāsāpayam samattam"), sūtra 396 excluding the āryā stanza at the end of the sūt ra. See S. II, p.402, line 19 - p.403, line 4 (= 11.396 without the concluding stanza). 11.396 is preceded by yet another application of our niksepa, viz. No. 101 in 11.395 (main section, 11.396 being the 1st extension, both here and in Prajñāpanā 28.1). The following sūtra 11.397 is not connected with 28.1. --- / Sūtra 642, the remaining portion; Sūtra 643: 7 Further discussion of "āhāra" and "breathing in connection with the neraiyas. --- / Sūtra 644: 7 Sūtras 641-643 applied to the asurakumaras. The text is so short that no niksepa clements appear. --- / Sūtra 045: 7 Sūtras 011-013 applied

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114
THE CANONICAL NIKSEPA
to PUDI AVI-KĀIYĀ, ĀHĀRA nikṣepa for PUDHAVI-KĀIYĀ supplied in a few lines. The sūtra ends with jāva vanassai-kāiyā. This covers the beings of the three remaining elements (water, fire, wind) as well and concludes the treatment of the pentad of inanimate beings (earth, water, fire, wind, plants). --- Sūtras 646-647: 7 Applications for the remaining kinds of beings, connection with the basic text loosening. --- Sūtras 648-649: 7 Once more "ähāra" in connection with the neraiyas Gāva vemāniyā). ------ Prajñāpanā 28.2 (Sūtras 650-657) again treats āhāra in connection with the different kinds of beings: besides FIAMC, "jīvā" and "siddhā".
On the basis of this survey we can explain our presentation of the three Bhagavati niksepas. All the three niksepas cover only a few lines. The way of reference is parallel in the case of No.75 34 and No.7635, and these have to be reviewed together. In both cases, the reference formula ends with janā NERAIVĀNAM. Although the relevant part from which the text is to be supplied has not been mentioned, the reference in No.76935 clearly points to the identical nikṣepa in Prajñāpanā 28.1.645 (PUDHAVI -KĀIYA). Not of course in the sense that this niksepa contains the full text (it does not even reach up to davvao'), but on account of the fact that in the Prajñāpanā nikṣepa (28.1. 645) the reference jahā NERAIYĀNAM is unequivocal: in the chain of AHĀRA niksepas supplied (or implied) in Prajñāpanā 28.1, NERAIYA is the first and PUDHAVI-KĀIYĀ the third. We can designate the PUDHAVI-KĀIYA niksepa in Prajñāpanā 28.1.645 as "intermediate reference in contradistinction to the NERAIYĀ niksepa as the "real reference". Such an intermediate member or "intermediate reference" is missing in the case of No.75934. No doubt, Prajñāpanā 28.1 does contain a tract on the ASURA-KUMĀRĀ (see above), but this is reduced to such an extent, that the niksepa contained in it is not even indicated in the actual text (leaving aside the "2nd extension" which is of little use in the present context). We only get the phrase evam jahā NERAIYĀNAM tahā ASURAKUMĀRĀNA vi bhaniyavvam, and it is to this phrase that jaha NERAI YANAM in No.75 34 refers. In other words: the rest of No.75°34 has to be supplied from the NERAIYA niksepa in Prajñāpanā 28.1 via the ASURA-KUMĀRĀ niksepa in the same chapter. It was, however, not advisable in this case to include "ASURA-KUMĀRA matter" as intermediate reference. The second complication in connection with No.75 34 and No.76 35 consists in the reference to Prajñāpanā 11.396 which is embedded in the NERAIYĀ niksepa (see our survey of Prajñāpanā 28.1). - The procedure in No.78 37 is remarkably simple. There is (without mention of the work) a reference to the AHĀRA nikṣepa in Jīvābhigama, which supplies the complete text and which is to be inserted up to the end of the 1st extension (the 2nd extension has been dropped by the redactor of the Bhagavatī niksepa). It is for this reason that we have adopted the simple procedure of mentioning merely the number of lines (almost 29) which have to be supplied from the relevant work, which is Jīvābhigama 1.13 (section in the middle of the sūtra: S.II, p. 107, line 10 to p. 108, line 8). - It should be added that No.75 34 and No.76 35 on the one hand and No.78 37 on the other are part and parcel of āhāra/anamanti tracts, analogous to the tract in Prajñāpanā 28.1. However, the two tracts in Bhagavatī are more or less secondary if

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ENTRIES
115
compared with the one in Prajñāpanā and they do not contain further niksepa matter. Therefore a survey of the two tracts in Bhagavati does not seem necessary in our case.
DETAILS CONNECTED WITH NO.75 34, NO.7635, AND NO.78 $37: In continuation of our treatment of No.78937 we have to explain why we supplied the text from Jīvābhigama 1.13, and not from Prajñāpanā 28.1 as suggested by Abhayadeva (Āgs p. 1090, he is follow ed by DELEU p.88). The sūtra mentions an "Ahāra-gama", and in such references "gama". simply designates some passage, not the section of a work. Therefore, "Āhāra-gama" should not be confused with Āhārapaya as the title of Prajñāpanā 28. Again the subject of No.78837 is JĪVĀ, which points to Jīvābhigama rather than to Prajñāpanā. There is also agreement as regards the formula at the end of the 1st extension of the niksepa. This formula differs from case to case:
33
(-)
Prao 28.1.642 (NERAIYA): "niyamā chad-disim āhārenti" Prao 28.1.645 (PUDHAVI-KĀIYĀ): "nivvāghāenam ... vāghāyam paducca: ..." Bhao 1.1.15 (ASURA-KUMĀRĀ): I. Bhao 1.1.15 (PUDHAVI -KKÄIYA): "nivväghåenam... vāghāyam paducca: ..." Bhao 2.1.85 (JĪVĀ) :
......) jāva ti-cau-panca-disim" Jio 1.13 (JĪVĀ):
"nivvāghāenam ... vāghāyam paducca: ..."
(B) (B[!]) (B)
The full text of formula B (as distinct from A) appears in our entries. Formula B does of course occur in Prajñāpanā 28.1, however not in the NERAIYĀ niksepa which is the first member of the series and therefore of primary importance for reference purposes.
--- Prajñāpanā 28.1.645 has "navaram osanna-karanam na bhannai". A comparison of the respective passages in Prajñāpanā 28.1.642 (osanna-kāranam paducca) and 28.1.645 (osanna-kāraṇam na bhannai) shows that the former is selective (2 colours etc.), while the latter simply gives the complete sets (5 colours etc.). --- The category "jīvā" is not part of HAMG but a separate concept ( see the graph on p. 149 below for HAMG) which occurs alone (e.g. Bhagavati 2.1.85) and in connection with HAMG (e.g. Jīvābhigama 1.13 and Prajñāpana 28.2).
The survey of the textual situation already exceeded the scope of the present study (so much more so as we are strictly speaking only concerned with textual matter contained in the Bhagavatī). It is therefore impossible to pursue the matter beyond this point and to enter into a discussion of the contents. The reader is referred to the following: WEBER pp. 156-57 (on Bhagavati 1.1.15), pp. 192-94 (Bhagavati 2.1.84 foll.); SCHUBRING $ 66 (breathing), $ 96 (āhāra), $ 60 (āhārei as opposed to genhai). The equivoca. character of "ähära" is emphasized by SCHUBRING in s 96: "ähara (acc. to Thān. 120a one of the movements of the poggala happening without a force acting from without) means both, the intake of matter for the purpose of reincarnation (comp. DELEU p. 223: XVI 2.1") and the attraction of atoms in general, especially for eating." / text of the

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116
THE CANONICAL NIKŞEPA
English translation with minor changes. 7 DELEU refers on pp. 74 and 88 to Prajñāpanā 28. The indices of both, DELEU and SCHUBRING, may be consulted for all the terms occurring in our texts. Thus SCHUBRING discusses in $ 71 the pair "osannam kāraṇam paducca" versus "samtai-bhāvam paducca" (our niksepa has only "osannam kāraṇam paducca", see the "2nd extension"). The word "paducca" appears in determinants used in a similar way as the normal niksepa determinants (davva etc.). Compare from our niksepas also "thānamagganam paducca" versus "vihāna-magganam paducca" (in the main section) and "nivvā= ghầenam" versus "vāghāyam paducca" (at the end of the 1st extension). See pp. 56, 65-67 above on the designations used for determinants.
PARALLELS: Bhagavati 11.1.408 (S.I, pp. 624-25); ibid. 17.4.600 (S.I, p.758); ibid. 25.2.722 (S.1, p.854: this is our No.88). Prajñāpanā 7.329 ff. (S.II, pp.384 ff.).
NOTES: vihāņa - precision (PSM), compare vihān'-ādesenam in Bhagavati 25.3.726 (S.I, p.857). osanna-kāraṇa = bālulya-kāraṇam (Haribhadra on Prajñāpanā, Śs p. 144). savy'appaņaya: PISCHEL $ 401. vāghāya: "nivvāghāto loga-majjhe, vāghāto log' ante" (Haribhadra on Prajnāpana, Ss p.145).
NO.79$38. NO.80$39. NO.81840.
BHAGAVATI 5.8.220. - REFERENCES: Āgs pp.240-2418; S.I, pp. 48687; DELEU p. 116 (V 8'). - The three nikṣepas are preceded by an isomorphous passage. All the four members form one block.
ISOMORPHOUS PASSAGE
teņam kālenam 2 (tenam samaenam) ...... (3 lines) ...... tae nam se Niyanthiputte ana= (gāre) jeņā-m-eva Nārayaputte anagāre ten' eva uvāgacchai 2 (uvāgacchittā) Nārayaputtam aņa(gāram) evam vayāsī:
"SAVĀ POGGALĀ te, ajjo, kim sa-addha, sa-majjhā, sa-paesā - udāhu anaddhā, amajjhā, apaesa?"
"ajjo" tti Nārayaputte anagare Niyanthiputtam anagāram 'evam vayāsī:
"SAVVA-POGGALĀ me, ajjo, sa-addhā, sa-majjhā, sa-paesā - no añaddhā, amajjhā, apaesā."

Page #142

FIRST NIKSEPA
SECOND NIKSEPA
tae nam se Niyanthiputte anagare Narayaputtam a (nagaram) evam vadasi: "jai nam te, ajjo,
SAVVA-POGGALĀ sa-addhā, sa-majjhā, sa-padesā - no aṇaddha, amajjha, apadesā,
kim davy'-desenam, ajjo, SAVVA-POGGALĀ sa-aḍḍā, sa-najjhā, sa-padesā no an addha, anajjha, spades; khett'-ādesenam, ajjo, SAVVA-POGGALĀ sa-aḍahā, samajjhā, sa-paesā, tah' eva c' eva (no anaddha, amajjha, apadesā); kāl'-ādes= enam tam c' eva; bhāv'-ādesenam, ajjo, tam c' eva?"
3
4
tae nam se Narayaputte anagare Niyanthiputtam anagāram evam vadāsī:
- no
"davv'-ādeseṇa' vi me, ajjo, SAVVA-POGGALĀ sa-aḍdhā, sa-majjhā, sa-padesā anaddha, amajjhā, apadesā; khett'-ādesena2 vi SAVVE FOGGALA sa-addha, taha c' eva; kāl'-ādesena vi tam c' eva;
bhāv'-ādesena
(tam c' eva)."
ENTRIES
➖➖➖➖➖➖
tae nam se Niyanthiputte ana (gare) Narayaputtan aṇagäran evan vayāsī: "jai ṇa, ajjo,
davy'-ādesens
2
3
SAVVA-POGGALĀ sa-aḍdhā, sa-najjhā, sa-paesā no aṇaddha, amajjhỗ, apaesă: evan te paranņu-POGGALE vi sa-addhe, sa-najjhe, sa-paese no aneddhe, amajjhe, apaese; ----jai nam, ajjo, khett'-ādeseņa vi SAVVA-POGGALĀ sa-a (ddha) 3 (sa-majjhā, sa-paesā) jāva evam te ega-pacs'-ogadhe vi POGGALE sa-addhe, samajjhe, sa-paese; jai nam, ajjo, kal'-ādesenam SAVVA-POGGALĀ sa-aḍdhā, sa-majjhā, sa-paesă: evam te ega-samaya-ṭhile vi POGGALE 3 tam c' eva (sa-addhe, sa-majjhe, sa-paese); jai nam, ajjo, bhav'-ādesenam SAVVA-POGGALA sa-addhā, sa-majjha, sa-paesa: evam te ega-guna-kālae vi POGGALE sa-a (ddhe) 3 tam c' eva (sa-majjhe, sa-paese).
aha te evam na bhavai: to jam vayasi -
'davv'-ādesena vi SAVVA-POGGALĀ sa-a (ddhā) 3 (sa-majjhā, sa-paesā) amajjhā, apadesā; evan khett'-desena" vi; kāl'-a (desena vi);
vi' -
-
-
117
-
-
no aṇaddhā, bhay-desena
tan nam micchā!" tae nam se Narayaputte anagare Niyanthiputtam a (nagaram) evam vayäsi: "no khalu vayam, deva (nuppiya), eyam aṭṭham jānāmo, pāsāmo. jai nam deva (nuppiyā) no gilāyanti parikahittae, tam icchami nam deva (nuppiyanam) antie eyam attham soccă nisamma jāņittae." tae pap se Niyanthiputte anagäre Nirayaputtan anagara evan vayās!:

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118
THE CANONICAL NIKSEPA
"davv'-ādeseņa vi me, ajjo, SAVVE POGGALĀ sa-padesā vi, apadesā vi, añantā; khett'-ādeseņavi evam ceva; kāl'-ādeseņa vi (evam c'eva); bhāv'-ādeseņa vi evam ceva.
je davvao' a-padese,
se khettao niyamā apadese, kālao siya sa-padese siya apadese, bhāvao siya sa-padese siya apadese
je khettao a-padese,
se davvao siya sa-padese siya apadese, kālao bhayaņāe (siya sa-padese siya apadese), bhāvao bhayanae (siya sa-padese siya apadese);
jahā khettao? evam kālao”,
bhāvao,
THIRD NIKSEPA
"eesim nam, bhante, POGGALĀŅAM davvo-ādesenam', khett’-ādeseņam, kāl’-ādeseņam, bhāv'ādesenan sa-padesāņa ya apadesāna ya kayare 2 (kayarehimto) (appā vā bahuyā vā tullā vā) jāva vises'-āniyā vā?"
"Nārayaputta,
savva-tthovā POGGALĀ. bhāv'-ādesenam": apadesā. kāl'-ādesenam": apadesā asaņkhejja-guņā. davv'-ādesenam': apadesā asamkhejja-gunā. khett'-ādesenam : apadesā asamkhejja-gumā (and backwards:) khett'-ādesenam ceva: sa-padesā asamkhejja-guņā. davv'-ādesenam': sa-padesā vises'āhiya. kāl'-ādesenam": sa-padesā vises'-āhiya, bhāv'-ādeseņam: sa-padesā vises'-āhiyā," tae nam se ... (three lines in the Suttagame edition) ... viharai. | 220
PARALLELS: Bhagavatî 5.7.214 (S.1, p.483).
ANALYSIS: The four pieces form together Sūtra 5.8.220. An alternative subdivision would regard the first three pieces (divisibility) as one block; the fourth piece is on "appa-bahu" and not part of the discussion on divisibility. - Isomorphous passage

Page #144

ENTRIES
119
and first niksepa are parallel: question and confirmation. The opponent's view is given, first in a simple form (no determinants) and then in a systematic form (niksepa with four determinants). The structure of the second nikṣepa is different. The opponent's view is given but once, in a still more sophisticated form. This is refuted, and only then the correct view is given: the poggalas are both sa-padesa and a-padesa (the triad
-addha, -majjha, -padesa does not recur). For the whole discussion the reader is referred to SCHUBRING $S 58-59 (and to the Tattvārthasūtra, which is quoted by SCHUBRING). The third niksepa follows the appā-bahu pattern (compare No.28 47 and 56). This dialectical pattern (introduced by "kayare kayarehinto ...?") has been called the "doctrine of relative number" by SCHUBRING ($ 21). Also compare găthā 1 from the vşddhôkta gāthās (1-36) cited by Abhayadeva (Bhagavatī, Āgs p.242"): -
voccham appā-bahuyam davve' khett2-addha'addhā – kāla_7 - bhāvao vā vi a-paesa-sa-ppaesāņa POGGALĀNAM sanāseņam.
Material for the study of appā-bahu is mainly found in the "Bahu"vattavvayapaya (Prajñāpanā 3).
NOTES: In Bhagavati 5.8.220, Mahāvīra's place is taken by a certain Niyanthiputta (DELEU p.36: "This is the only dialogue in which Mv. (Mahāvīra) plays no role whatever."). The following sūtra (221) contains a dialogue on jīvā and siddhā with Mahāvīra and Gautama as interlocutors. - The meaning of bhayanae (end of the second nikşepa) follows from the parenthesis added by us. - "anantā" (end of the second niksepa) and "savva-tthovā POGGALĀ" (third nikṣepa) are not clearly related to their context. - The appā-bahu pattern mostly occurs at the end of the discussion of a particular topic. Compare in this connection DELEU (p.50) on "final" topics.
NO.82841.
-
BHAGAVATT 7.2.273 (full text). - REFERENCES: Āgs p.299"; S.I, p.514; DELEU p. 135 (VII 20).
"JĪVĀ ņam, bhante, kim sāsayā, asāsayā?" "Goyama, JĪVĀ siya sāsayā, siya asāsayā." "se ken atthenam, bhante, evam vuccai: JĪVĀ siya sāsayā, siya asāsaya?"
"Goyama, (Āmukha not supplied)
davv'-atthayāe': sāsayā. - bhāv'-aţthayāe : asāsayā. - se ten' aţthenam, Goyamā, evam vuccai: (JĪVĀ siya sāsayā) jāva siya asāsaya."
evam jaha Jiva taha NERAIYA vi, evan (......) jāva VEMANIYA (......) jāva siya sāsayā, siya asāsayā. s'evam, bhante, s'evam, bhante tti. I 2731

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120
THE CANONICAL NIKSEPA
PARALLELS: Bhagavati 14.4.511 (S.I, p.699); ibid. 19.7.657 (S.I, p.787). Rājapraśniya 33 (S.II, pp. 65-66). Jīvābhigama 3.1.78, S.II, p.136 (see $59, "Parallels"); ibid. 3.3.125 (S.II, p.170).
ANALYSIS AND NOTES: atthayāe occurs mostly in connection with the determinants dravya and bhāva. Some examples for the use of "attha" in dialectical (and non-dialectical) contexts will be found in PISCHEL S 290. For *arthatā refer to EDGERTON'S observations on what he calls ta "svarthe" (BHS Grammar, SS 22.41-43). For the pair sāsayā/ asāsayā refer to $59 ("Parallels"). The sūtras immediately preceding. 7.2.273 are related to it in their structure. However, the relevant units differ from our nikṣepa in more than one respect and could not be classified as "incomplete nikṣepas" or the like).
NO.83$42. NO.84843. NO.85844.
BHAGAVATI 8.9.347 ($942-43), 8.9.348 (844). - REFERENCES: Āgs pp. 394, 397-398, 405, 406, 4098-410; S.I, pp.560, 564, 566, 567; DELEU pp. 154-56 (VIII 98-0). - In the discussion on "bandha" (Bhagavati 8.9), time measurements play an important part. In three cases, passages relating to time (kālao ...) have been supplemented by khettao phrases. These pieces can be considered as niksepas.
"kaivihe nam, bhante, bandhe pannatte?" "Goyanā, duvihe bandhe pannatte, tam jahā: paoga-bandhe ya visasā-bandhe ya." | 344 "visasā-bandhe ... (104 lines in the Suttagame edition) ... samkhejja-vāsa-m-abbhahiyāim."
FIRST NIKSEPA
"JĪVASSA nam, bhante, pudhavi-kā iyatte no-pudhavi-kāiyatte - punar avi pudhavi-kāiyatte PUDHAVI KĀIYA-EG'INDIYA-ORĀLIYASARTRA-PPAOGABANDH'ANTARAM kālao' kevac-ciram hoi?"
"Goyamā, (Āmukha not supplied)
savva-BANDHANTARAN jahannenam do khuddāga-bhava-ggahanā i ti-samaya-ūņāim, ukkosenam anantam kālam, anantão ussappiņi-osappiņio - kālao'. ------ khettao: anantā logā, asamkhejjā poggala-pariyattā. te nam poggala-pariyattā āvaliyāe asamkhejjai-bhāgo.
desa-BANDH'ANTARAN jahannenam khuddāga-bhava-ggahanam samayâhiyam, ukkosenam anantam kālam (anantão ussappiņi-osappiņio - kālao'. ------ Khettao: anantā logā, asamkhejjā poggala-pariyațțā. te nam poggala-pariyattā) jāva avaliyae asamkhejjai-bhāgo."

Page #146

Jahā PUNAVIKAIYĀŅAM Eva
SECOND NIKSEPA
SIMILAR PATTERN WITHOUT KHETTAO
VANASSAIKAIYANAN ("JIVASSA nan, bhante, vanassai-käiyatte no-vanassai-kaiyatte punar avi vanassai-käiyatte VANASSAIKAIYA-EC INDIYA-ORALIYASARIRA-PPAOGABANDH ANTARAM kilao kevac-ciram hoi?"
"Goyan, mukha not supplied 7
savva-BANDH' ANTARAM jahannenam) donni khuddaim evam c' eva (do khudḍāga-bhava-ggahanaim ti-samaya-ūņāin), ukkosenam asankhejjan källan, asankhejjão ussappiņi-osappinio kalao. khettao: asamkhejjā logā.
evap desa-BANDW' ANTARAM på (jahanneṇam do khuddāga-bhava-ggahaṇāin ti-samaya-ūņāiņ), ukkosenan pudhavi-kälo (kalao'. khettao2: : asamkhejjā logā").
hoi?")
VAṆASSAIKAIYA-vajjāņam jāva MAŅUSSAṆAḤ.
"Goyama,
ENTRIES
"eesi nam, bhante, .... (40 lines in the Suttagame edition)
"JĪVASSA nam, bhante, vau-kaiyatte no-vau-kaiyatte punar avi vau-kaiyatte VAUKAIYAEG'INDIYA-VEUVVIYA puccha (SARIRA-PPAOGABANDH'ANTARE nam, bhante, kālao kevac-ciram
THIRD NIKSEPA
-
*****.
"Goyama, (Amukha not supplied)
-
121
......
savva-BANDH' ANTARAM jahannenam anto-muhuttam, ukkosenam anantam kālam, vanassai-kālo.
evam desa-BANDH' ANTARAM pi (jahannenam anto-muhuttam, ukkosenam aṇantam kālam, vanassaikālo").
"JĪVASSA nam, bhante,
(31 lines in the Suttagame edition)
"ĀHĀRAGASARĪRA-PPAOGABANDH'ANTARE nam, bhante, kalao' kevac-ciram hoi?"
evam manusassa vi.
anto-muhuttam."

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122
savva-BANDH'ANTARAM jahanneṇam anto-muhuttam, ukkosenam anantam kālam, anantão osappinikhettao: ananta loya, 'av'addham poggala-pariyaṭṭam des'
ussappiņio
unan.
kalao.
evam desa-BANDH' ANTARAM pi (jahanneṇam anto-muhuttam, ukkosenam aṇantam kālam, aṇantão osappini-ussappinio - kālao'. khettao: aṇantā loya, av'addham poggala-pariya=
ṭṭam des'ūnam'"').
"eesim nam, bhante,
349
THE CANONICAL NIKSEPA
1
1.1
1.2
1.2.1
1.2.2
1.2.3
1.2.3.1
1.2.3.2
1.2.3.3
1.2.3.4
1.2.3.4.1
1.2.3.4.2
1.2.3.4.3
1.2.3.4.4
1.2.3.4.5
1.2.3.4
1.2.3.4
...... (18 lines in the Suttagame edition)
PARALLELS: Prajñāpanā 12.407-13, S. II, pp. 405-08 (= Anuyogadvāra 143, S.II, pp. 114246); ibid. 18.533-54 (S. II, pp.452-59).
bandhe
vīsasā-bandhe
paoga-bandhe
ANALYSIS: The selection given above is based on Bhagavati 8.9.344-49 (S. I, pp.56067): first nikṣepa (p.564), second nikṣepa (p.564), piece without khettao (p.566), third nikṣepa (p.567). The text is contiguous for the first and second nikṣepas (including the intervening line). Both the subject-matter and the composition of the text can be studied on the basis of the following scheme: -
Tanāie/apajjavasie
s'-aie/apajjavasie s'-aic/sapajjavasie
lavana-bandhe
alliyavana-bandhe
sarira-bandhe
......
sarira-ppaoga-bandhe
foraliya-sarira-ppaoga-bandhe veuvviya-sarira-ppaoga-bandhe
aharaga-sarira-ppaoga-bandhe teyi-sarira-ppaoga-bandhe
kama-sarira-ppaoga-bandhe [casuistry: 1-5] [appa-bahu: 1-5]
ananta-gunā."
sūtras 344-52 (pp. 560-70)
345 (pp. 560-61) 346-52 (pp. 561-70)
346 (pp.561-62)
347, eight lines (p.562)
347, the rest; 348-50 (pp. 562-69)
347, the rest (pp.562-64)
348, 59 lines (pp.564-66) 348, the rest (pp.566-67) 349 (p.567)
350 (pp.567-69)
351 (pp. 569-70) 352 (p.570)
In our text, we are only concerned with sarira-ppaoga-bandha. Leaving aside sarirabandha, which presents difficulties, we have bandha ("binding") in verbal senses (ālāvana-bandha: binding with a rope etc., alliyavana-bandha: binding in masonry etc.)

Page #148

ENTRIES
123
and in figurative senses (sarīra-ppaoga-bandha: formation of the body: DELEU p. 155). The bandha tetrad (which is here not to be considered as such) presents a nikşepa-like character. For the five different bodies refer to SCHUBRING $ 62. The final portions of the five sections 1.2.3.4.1-5 are devoted to the subject bandh'-antara and to the appabahu topic (see our four text pieces on bandh’-antara). The bandha theory has been discussed in detail by LEUMANN (Obersicht, p.44). bandh'-antara is the interval between two bandha phases (ibid. p.44%). For terms connected with HAMG refer to GUERINOT's . Chart on 2.149 below. For the whole tract (Bhagavati 8.9), and for various details contained in it, the reader is once more referred to DELEU pp. 154-56.
NOTES: For poggala-pariyatta see DELEU XII 4. paducca = "pratītya, ... asritya ..." (Abhayadeva, Bhagavati 8.9.348, Āgs p.400*). pudhavi-kālo = "prthivi-kāya-sthiti-kālah, asamkhyātavasarpiņy-utsarpiny-ādi-rūpah''(Abhayadeva, ibid., Āgs p.404"), "as much durability of life in time as required by the earth-bodied beings". av'addham = "less than a half" ("apagatardham, ardhamātram ity arthaḥ": Abhayadeva, ibid., ĀgS p.409").
NO.86$45.
BHAGAVATI 12.5.449. - REFERENCES: Āgs pp.5714-5724; s.1, p.664; DELEU pp. 185, 186, 187 (XII 5). - We supply, besides the niksepa, two isomorphous passages from the same sūtra (first passage: S.I, p.662; second passage: S.I, p.663).
FIRST ISOMORPHOUS PASSAGE
"aha, bhante, pāņaivāe, musāvāe, adinn'-ādāne, mehune, pariggahe: esa nam kai-vanne, kai-gandhe, kai-rase, kai-phase pannatte?"
"Goyama,
panca-vanne, pañca-rase, du-gandhe, cau-phāse pannatte."
SECOND ISOMORPHOUS PASSAGE
"neraiyā ņam, bhante, kai-vannā (kai-rasā, kai-gandha) jāva kai-phāsā pannattā?"
"Goyamā,
veuvviya-teyāim paducca: pañca-vannā, pañca-rasā, du-gandhā, atpha-phāsā pannattā. kammagam paducca: pañca-vannā, pañca-rasā, du-gandhā, cau-phāsā pannattā. jīvam paậucca:

Page #149

124
a-vannā, (a-rasā, a-gandhā) jāva a-phāsā pannattā."
evam jāva thaniya-kumārā.
NIKSEPA NO.86545
"KANHA-LESĀ ṇaḥ, bhante, kai-vannā [sic!] (kai-gandha, kai-rasā, kai-phāsā) pa(nnattä)?"
"Goyama, (Amukha not supplied)
davva-LESAM paducca: pañca-vann (palica-rasă, du-gandha) jāva aṭṭha-phāsā pannattă. bhava-LESAM paducca: a-vanna 4 (a-rasă, a-gandha, a-phāsā)."
evam jāva SUKKA-LESSÄ.
PARALLELS: Bhagavatī 1.9.73, S.I, p.411 (= 22, see p.159). (S.II, pp.446-49).
THE CANONICAL NIKSEPA
NO.87$46.
ANALYSIS AND NOTES: For the different Sarīras (2nd isomorphous passage) refer to p.123 above. "paḍucca" is used both with determinants (the nikṣepa) and with the part of something (2nd isomorphous passage). For les (s) à refer to SCHUBRING § 97 (treatmen based on Prajñāpanā and Bhagavati). § 45 has davva and bhāva, but its contents are un usual (see pp.46 and 57-58 on bhāva).
SUTRA 511 (ISOMORPHOUS)
"Goyamā,
BHAGAVATI 14.4.512.
REFERENCES: ĀgS p.640a; S.I, p.699; DELEU pp. 206, 207 (XIV 43a-b). We have supplied both sutra 512 (consisting of the nikṣepa) and the preceding sutra 511, which is closely related to 512.
davv'-aṭṭhayae: sāsae.
-
Prajñāpanā 17.4.508-20
-
"paramaņu-poggale nam, bhante, kim sāsae, asāsae?"
"se ken' at theṇam, bhante, evam vuccai: siya sasae, siya asāsae?"
-
"Goyamā, siya sasae, siya asāsae.
vanna-pajjavehim (rasa-pajjavehim, gandha-pajjavehim) jāva

Page #150

phāsa-pajjavehim: asāsae. se ten' atthenam (Goyama, evam vuccai:) jāva siya säsae, siya asasae." 511
SUTRA 512 (NIKṢEPA NO.87546)
"PARAMÂNU-POGGALE nam, bhante, kin carime, acarime?"
"Goyama, (amukha not supplied)
davv'-ādesenam: no carime, acarime. - khett'-ādesenam2: siya carime, siya acarime. kal'-ādesenam3: siya carime, siya acarime. - bhav'-ādesenam: siya carime, siya acarime." 512
(D)
ENTRIES
PARALLELS: Prajñāpanā 10.358 (S. II, pp. 390-91).
ANALYSIS AND NOTES: "no (carima [etc.])" is different from "a- (carima [etc.])". -pajjavehim (versus davv'-aṭṭhayae) is used in the sense of a bhāva phrase (see pp.46 and 57-58 above). Therefore, sūtra 511 forms a nikṣepa. For carima/acarima refer to DELEU's note on p.207 (with reference to Abhayadeva and SCHUBRING).
SAMUKHA IRREGULAR
NO.28847.
BHAGAVATI 5.7.217. 85; DELEU p.115 (v 7°).
"Goyama,
125
-
REFERENCES: AgS pp. 235-236a; S. I, pp.484
"eyassa nam, bhante, davva-ṭṭhān'-AUYASSA', khetta-ṭṭhān'-AUYASSA2, ogāhana-ṭṭhān'AUYASSA, bhava-tthäin'-AUYASSSA kayare 2 (kayarehinto) (appä va bahuyā vā tullā vā) java vises'-ahiyā vā?"

Page #151

126
THE CANONICAL NIKȘEPA
savva-tthove khetta-ţthân'-AUE“. - ogāhana-tthān"-AUE asamkhejja-gume. - davva-tthān'ĀUE' asamkhejja-gune. - bhāva-těhāņ-AUE* asamkhejja-gume."
khetto?-ogānaņa”-davve', bhāva-tthāno-ĀUYAX" ca appa-bahum / khette? savva-tthove, sesal,3-4 tụhāņā asamkhejjā. // I 217 |
PARALLELS: Bhagavati 6.8.249 (S.I, p.505).
ANALYSIS: "thāna" is almost synonymous with our term "determinant". .--
-
NO.29$48.
BHAGAVATI 7.1.268. - REFERENCES: Āgs pp.2910-292a; S.I, p.511; DELEU pp. 132-33 (VII 1 7'). - Complete text of sūtra 268. Portion betweer asterisks not found in all manuscripts.
"aha, bhante, khettÂIKKANTASSA' kāJÂIKKANTASSA? maggÂIKKANTASSA” pamāņÂIKKANTASSA“ PĀŅABHOYANASSA ke at the pannatte?"
"Goyama,
je nam nigganthe và nigganthi và phāsu-esanijjam nam asanam 4 (pānam khaimam säiman [Bhagavati 7.1.263]) anuggae sūrie padiggāhittā uggae sūrie āhāram āhārei; esa nam, Goyanā, khettÂIKKANTE PĀNA-BHOYANE'.
je nami naggantho vā 2 nigganthi vā) (asanam pāņam khā imam) jāva sõimam padhamãe porisie padiggāhittā pacchimam porisim uvāyanāvettä āhāram āhārei; esa ņam, Goyamā, kālẬIKKANTE PĀŅA-BHOYAŅE.
je nam niggantho vā 2 (nigganthi vā) (asanam pānam khāimam) jāva sāimam padiggāhittā param addha-joyana-merãe viikkamāvaittā āhāram āhārei; esa ņam, Goyamā, maggÂIKKANTE PĀNA-BHOYANE".
je nam niggantho vā nigganthi vā phāsu-esanijjam (nam asanam pānam khāimam) jāva să iman padiggāhittā param battisãe pamāņa-met tänam kavalānam āhāram āhārei; esa ņam, Goyamā, pamānAIKKANTE PĀŅA-BHOYANE".
attha-pamāna-mette kavale āhāram āhāremāņe: app'-āhāre. - duvālasa-pamāņa-mette kavale āhāram āhāremāņe: av'addh'omoyariyā. - solasa-pamāņa-mette kavale āhāram āhāremāņe: dubhāga-patte. - Cauvvisam pamāna-mette kavale āhāram āhāremāne: omoyarie. - battisam pamāņa-mette kavale *jattio jassa purisassa āhāro, tass'-āhārassa battisaimo bhāgo tap-purisávekkhāe kavale: inam eva kavala-pamāṇam ti.* āhāram āhāremāne: pamāna-patte.

Page #152

etto ekkeņa vi gäsenam unagam āhāram āhāremāṇe samane nigganthe: no-pakāma-rasabhoi ti vattavvam siyā.
ENTRIES
esa ṇan, Goyana, khettÂIKKANTASSA KLIKKANTASSAIKKANTASSA pannIKKANTASSA PANA-BHOYANASSA atthe pannatte." | 268
NO.42549.
PARALLELS: No.53$29.
Vyavahāra 8.220 (S. II, p.820; cf. SCHUBRING, Chedasūtras, pp.43 and 82). Bṛhatkalpa 4.118-21 (S. II, pp.839-40). Niŝitha 12.768-69 (S.II, p.893). Niŝitha Bha.4141. Jitakalpa Bhā.963-64. Ogha Ni.279 (Bhasya-gāthā). Kalpasūtra 36 (S.II, Parisiṣṭa 1, p.38). Uttaradhyayana 26, vss.32 and 36 (S.II, p.1026), ALSDORF Arya, pp. 194-97. Säntisuri's commentary on Uttaradhyayana Sutra and Niryukti (DLJP p.604b). Pindaiṣanā 581 (METTE p.136). Tattvärtha 9.19. vaikälika Crni (Agastyasiaha, PUNYAVIJAYA ed. p.13, and Jinadisaganin, SS pp.23-24). Haribhadra's commentary (DLJP pp.27a-28a) on Daŝavaikālika Ni.47.
Daŝa
127
"kaivihe nam, bhante, tullae pannatte?"
"Goyama, chavvihe tullae pannatte, tam jaha: davva-tullae' khetta-tullae2 kalatullae bhava-tullae bhava-tullae samthana-tullae"."
5
vi.
BHAGAVATI 14.7.522. - REFERENCES: AgS pp. 648-649a; S.I, pp. 703-04; DELEU pp.209-10 (XIV 72). "tulla" occupies the place of a catch-word as far as composition and syntax are concerned, but not with respect to logic. We have used no capitals for "tulla", and we have marked the negative statements in the execution (no tulle) by angles ( <<...>> ).
"se ken' attheṇam, bhante, evam vuccai: davva-tullae' 2 (davva-tullae')?" "Goyama, paramânu-poggale paramanu-poggalassa davvao' tulle, << paramaņu-poggale paramaņu-poggalavairittassa davvao1 no tulle.» du-paesie khandhe du-paesiyassa khandhassa davvao" tulle, <> evam (ti-paesie, cau-paesie, pañca-paesie, chap-paesie, satta-paesie, attha-paesie, navapaesie) jāva dasa-paesie. tulla-sankhejja-paesie khandhe tulla-sankhejja-paesiyassa khandhassa davvao tulle, tulla-sankhejja-paesie khandhe tulla-sankhejja-vairittassa. khandhassa davvao1 no tulle.» evam tulla-asamkhejja-paesie vi. evam tulla-ananta-paesie 1 se ten' aṭṭhenam, Goyama, evam vuccai: davva-tullae davva-tullae' 7"
2
"se ken' atthenam, bhante, evam vuccai: khetta-tullae2 2 (khetta-tullae2)?" "Goyama, ega-paes'-ogaḍhe poggale ega-paes'-ogadhassa poggalassa khettao tulle, <Page #153

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THE CANONICAL NIKSEPA
dasa-paes'-ogāḍhe. tulla-samkhejja-paes'-ogāḍhe vi evam c' eva. evam tulla-asamkhejjapaes-ogāḍhe vi. se ten' atthenam (Goyama, evam vuccai: khetta-tullae2) java khetta-tullae2,"
"se ken' atthenam, bhante, evam vuccai: kala-tullae3 2 (kala-tullae3)?" "Goyama, ega3 samaya-thile poggale ega-samaya-thiīyassa poggalassa kalao tulle, «ega-samaya-ṭhile poggale ega-samaya-thiīya-vairittassa poggalassa kālao no tulle.» evam jāva dasasaraya-thile. tulla-sarkhejja-saraya-thile eva ceva. ava tulla-asankhejja-samayathile vi. se ten' atthenam (Goyama, evam vuccai: kāla-tullae3) java kālatullae 3.
4
"se ken' aṭṭhenam, bhante, evam vuccai: bhava-tullae 2 (bhava-tullae1)?" "Goyama, neraie neraiyassa bhav'-atthayae tulle, <> evam vaṭṭe, t'-amse, caur'-ase, ayae. sama-caur'-amsa-samṭhāne sama-caur'-amsassa samṭhānassa sam= thanao tulle, «sama-caur'-amse samthane sama-caur'-amsa-samṭhāna-vairittassa samṭhāṇassa Santhanao no tulle.» evam [naggoha-lparimandale, evam (s'-aie, khujje, vāmaṇe,) jāva hunde. se ten' atthenam (Goyama, evam vuccai: samthana-tullae) jāva samthana-tullae." | 522 |
6
NO.63 $50.
UTTARADHYAYANA 33. vss. 16-25. S.II, p.1045; CHARPENTIER pp.239-40.
"Go=
REFERENCES: DLJP pp.645-648a;

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ENTRIES
129
eyão mūla-payadio uttarão ya āhiyā. PAES-AGGAM khetta'-kāle ya bhāvam ca uttaram suņa.
(16)
savvesim c'eva kammānam, paes'-aggam anantagam ganthiya-sattaiyam, anto siddhāņa āhiyam.
(17)
savva-jīvāna kanmam tu, samgahe chad-disā-gayam savvesu vi paesesu, savvam savvena baddhagam.
(18)
udahi-sarisa-nāmāna, tisai kodikodio ukkosiyā thiī hoi, anto-muhut tam jahanniyā.
(19)
āvaranijjāna dunham pi, veyanijje tah' eva ya antarāe ya kamuammi, țhii esā viyāhiyā.
(20)
udahi-sarisa-nāmāna, sattarim kodikodio mohanijjassa ukkosā, anto-muhuttam jahanniyā.
(21)
tettisa sāgarovamā, ukkosena viyāniyā this u āu-kaunassa, anto-muhuttam jahanniyā.
(22)
udahi-sarisa-nāmāna, visai kodikodio nāma-gottānam ukkosā, attha muhut tā jahanniya.
(23)
siddhān' ananta-bhāgo ya, anubhāgā havanti u savvesu vi paes'-aggam, savva-jīve aicchiyam.
(24)
tanhã eesi kamānam, anubhāgā viyāniyā eesi samvare c'eva, khavane ya jae buho.
(25)
PARALLELS: Bhagavati 1.1.18 (S.1, p.389); ibid. 1.4.39-40 (S.I, pp.397-98). Prajñāpan 23.2.611-25 (S.II, pp.489-95). Kalpa Bhā.91 ff. Tattvārtha 8.15-25. Acāra Cūrņi p.325. Višeşāvašyaka Bhā. 1184-86, Jinabhadra p. 226. Mūlācāra 11, vss. 212-38.
NOTE: We are here primarily concerned with verse 16, containing a niksepa programme and inserted into Uttarādhyayana Ch.33 (which is on karma). The catch-word (PAES'-AGGA) is a term discussed mainly in the two following vss. 17-18 (mentioned also in verse 24), and by the insertion of vs. 16 the impression is created that the second part of the karma tract (verses following vs. 16) is the "execution of a niksepa programme. - - - The tract as such (without vs. 16) is of considerable interest on account of its literary

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THE CANONICAL NIKŞEPA
parallels. The closest parallel is Tattvārtha 8 (sūtra with bhāşya), but Prajñāpanā 23.2 and Višeşāvasyaka Bhā. 1184-86 are also clearly related. Here we merely supply the Tattvārtha parallels (sūtras in parentheses after the verses from Uttarādhyayana 33) : 1-15 (sūtras 3-14), 17-18 (sutra 25), 19-20 (sūtras 15, 21; also 19), 21 (sūtras 16, 21), 22 (sutras 18, 21), 23 (sūtras 17, 20), 24 (sūtra 22), 25 (sūtra 24).
NO.64951.
UTTARĀDHYAYANA 36.vss.3, 4-250. - REFERENCES: DLJP pp.6710, 674-6754; S.II, pp. 1049-59; CHARPENTIER pp. 249-50.
davvao khettao? ceva, kālao3 bhāvao tahā parūvaņā tesim bhave, JĪVĀNAM AJĪVĀŅA ya.
(3)
itto kāla-vibhāgam tu, tesim (see vs. 11) vuccham cauvviham.
(12cd)
santaim pappa: te 'ņãi, apajjavasiyā vi ya thi im paducca: s'-aiyā, sa-pajjavasiyā vi ya.
(13)
asamkha-kālam ukkosam, ekko samao jahannayam ajīvāna ya rūviņam, this esā viyāhiyā.
(14)
ananta-kālam ukkosam, ekko samao jahannayam ajīvāņa ya rūvīņam, antar' eyam viyāhiyam.
(15)
PARALLELS: Anuyogadvāra 142 (S.II, pp. 1141-42).
Brhatkalpa Bhā. 153-57.
NOTE: Uttarādhyayana Ch.36 discusses ajiva and jīva in the typical dialectical manner, but without traces of the niksepa technique. Verse 3 alone supplies a niksepa programme. The post-canonical term parūvanā, in the sense of nikkheva, is worthy of note (for parūvaņā as a synonym of 'nikṣepa" see Kotyārya's commentary on Việeşāvaśyaka Bhāşya 3527, 3533, 3534; Jinabhadra pp. 698, 699, 700). As in the case of Uttarādhyayana Ch.33. 16 (see the previous niksepa No.63'50), a single verse was inserted subsequently in order to label the whole discussion (vss.4-250, i.e. almost the entire Chapter 36) as the "execution" of a niksepa programme. As a specimen of Uttaradhyayana Ch. 36 we have supplied three and a half verses on kāla. All the niksepa determinants (kāla and the rest) are common terms which occur both inside and outside niksepas. The mere presence of these words therefore does not establish the niksepa character of a particular piece of text.

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ENTRIES
(E)
PARALLELS
$52,
BHAGAVATI 7.2.271. - REFERENCES: Āgs p.2950; S.1, pp.512-13; DELEU p. 134 (VII 22).
"kaivihe ņam, bhante, PACCAKKHĀŅE pannatte?"
"Goyamā, duvihe PACCAKKHĀŅE pannatte, tam jahā: mūla-guna-PACCAKKHĀŅE' ya uttaraguna-PACCAKKHĀŅE' ya."
"mūla-guna-PACCAKKHĀŅE' nam, bhante, kaivihe pannatte?" "Goyamā, duvihe pannatte, tam jahā: savva-mula-guna-PACCAKKHĀŅE'' ya desa-mula-guna-PACCAKKHĀNE. ya." ------ "savva-mula-guna-PACCAKKHĀŅE' ņam, bhante, kaivihe pannatte?" "Goyamā, pañcavite pannatte, tam jahā: savvão pāņaivāyāo veramanam, (savvão musā-vāyāo veramanam, savvão adinn'-ādāņão veramanam, savvão mehunão veramanam (Sthāna 5.1.484) jāva savvão pariggahão veramanam." ------ "desa-mūla-guna-PACCAKKHĀŅET.2 nam, bhante, kaivihe pannatte?' "Goyamā, pañcavihe pannatte, tam jahā: thūlāo pāņaivāyāo veramaņam, (thūlāo musā-vāyāo veramanam, thūlāo adinn'-ādānão veramanam, thūlāo mehunão veramanam (Sthāna 5.1.484] java thūlão pariggahão veramanam."
"uttara-guna-PACCAKKHĀŅE” ņam, bhante, kaivihe pannatte?" "Goyamā, duvihe pannatte, tam jahā: savv'-uttara-guna-PACCAKKHĀŅE. ya des'-uttara-guna-PACCAKKHĀŅE ya."
------ ''sav'-uttara-guna-PACCAKKHĀŅE. 'ņam, bhante, kaivihe pannatte?" "Goyamā, dasavihe pannatte, tam jahā:
'aņāgayam, aikkantam, kodi-sahiyam, niyantiyam c'eva, / s'-āgāram, anāgāram, parimāņa kadam, niravasesam, // samkeyam, c'eva addhãe, PACCÄKKHĀNAM bhave dasahā. /"".
"des-uttara-guna-PACCAKKHĀŅEP.2 ņam, bhante, kaivihe pannatte?" "Goyamā, sattavihe pannatte, tam jahā: disi-wayam, uvabhoga-paribhoga-parimāṇam, aņattha-danda-veramanam, sāmā iyam, desavagāsiyam, posahovavāso, atihi-samvibhāgo, apacchima-māran'-antiya-sam= lehanā-jhūsan'-ārāhanayā." | 2711
PARALLELS: Sūtraksta 2.7.810 (S.I, p. 178). Sthāna 4.3.390 (S.I, p.240); ibid. 5.1. 484 (S.1, pp. 255-56); ibid. 10.1020, S.I, p.309 (cf. Anguttaranikāya 3.42 and 8.25). Bhagavati 3.1.134 (S.I, p.443). Tattvārtha 7.1, 8-17. Aupapātika 33 (S.II, p.23). Daśāśruta 6.141 ff. (S.1, pp.928 ff.). Srāvakāvaśyakasútra (S.II (Parisista 3) pp. 46-50). Sūtraksta Ni. 179-80. Cūrņi on Avašyaka Ni.523 (Haribhadra p.2264).

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THE CANONICAL NIKŞEPA
NOTE: paccakkhāna is one of the six avasyakas. Compare inter alia the paccakkhānanijjutti in Mülācāra 7.vss. 130-45 (LEUMANN, Ubersicht,' p. 18). The metrical portion recurs in Sthāna 10.1020 and in the Avasyaka tradition (Mulācāra 7.136-37 and other works).
$53.
BHAGAVATI 11.1.408. - REFERENCES: Āgs p.5105; S.1, p.624; DELEU p.174 (XI 19).
"se nam, bhante, UPPALA-JIVE tti kālao kevac-ciram hoi?" "Goyamā, jahannenam antomuhuttam, ukkosenam asamkhejjam kälam 27." "se nam, bhante, UPPALA-JĪVE PUDHAVI-JĪVE punar avi UPPALA-JĪVE tti kevaiyam kālam SEVEJJĀ, kevaiyam kālam GAI-R-AGAIM KAREJJĀ?"
"Goyamā, (Āmukha not supplied)
bhav'-ādesenam': jahannenam do bhava-ggahanāim, ukkosenam asamkhejjāim bhava-ggahaņāim.
--- kāl'-ādesenam : jahannenam do anto-inuhuttā, ukkosenam asamkhejjam kālam. evaiyam kālam SEVEJJĀ, evaiyam kälam GAI-R-AGAIM KAREJJĀ."
"se nam, bhante, UPPALA-JĪVE AU-JIVE evam c'eva jahā PUDHAVI -JIVE bhanie taha jāva VAU-JĪVE bhāniyavve.
PARALLELS:
Prajñāpanā 1.vs.42 (S.II, p.278).
NOTE: "27" is a dvāra (topic) number. The uppala (utpala, "lotus") has many jivas or souls (SCHUBRING $S 94 and 106). The discussion starts with the earth-soul (introduced by the cumbersome phrase "UPPALA-JĪVE PUDHAVI-JIVE punar avi UPPALA-JIVE").
BHAGAVATI 18.10.646. - REFERENCES: Āgs p.7600; S.I, p.781; DELEU pp. 246-47 (XVIII 104).
"ege BHAVAM, duve BHAVAM, akkhae BHAVAM, avvae BHAVAM, avatthie BHAVAM, anega-bhūyabhāva-bhavie BHAVAM?" "Somilā, ege vi AHAM, (cuve vi AHAM, akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM,) jāva anega-bhūya-bhāva-bhavie vi AHAM." "se ken' athenam, bhante, evan vuccai: (ege vi AHAM, duvie vi AHAM, akkhac vi AHAM, avvae vi AHAM, avatthie vi AHAM, anega-bhūya-bhāva-) jāva bhavie vi AHAM?"
"'Somila,
(m.skha not supplied)

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133
davv'-aţthayāe': ege AHAM. ------ nāna-damsan'-atthayāe : duvihe AHAM. ----- paes'atthayāe : akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM. ------ uvaog'-atthayae" : aņega-bhūya-bhāva-bhavie vi AHAM. ------ se ten' atghenam (Somilā, evam vuccai: ege vi AHAM, duve vi AHAM, akkhae vi AHAM, avvae vi AHAM, avatthie vi AHAM, anega-bhūya-bhāva-) jāva bhavie vi AHAM."
ettha ņam se Somile māhane sambuddhe.
PARALLELS:
Jñātādharmakathā 1.5.62 (S.I, p.1000).
NOTE: $54 belongs to the same context as No.45926 (MĀSĀ niksepa), and the text supplied above is separated from the preceding No.45 26 only by a short tract on "kulattha". Mahāvīra's reply to the Brahmin Somila reflects the Syādvāda doctrine (see Abhayadeva Āgs p.760°).
$55.
BHAGAVATI 25.3.726. - REFERENCES: Āgs pp. 8620-862; S.1, p.857; DELEU pp. 269-73 (XXV 34).
"PARIMANDALĀ ņam, bhante, SAMTHĀŅĀ davv'-aţthayāe' kim kada- jummā, te'-ogā, dāvarajumā, kali-ogā?" puccha
"Goyanā, (Āmukha not supplied)
ogh'-ādesenam : siya kada- jummā, siya te'-ogā, siya dāvara- jumā, siya kali-ogā. ------ vihān'-ādesenam : no kada- jumā, no te'-ogā, no dāvara- jumā; kali-ogā."
NOTE: kada-juma, te'-oga, dāvara-jurma, kali-oga are terms used at dice-playing (SCHUBRING $ 21, p. 42). The first members stand for the figures 4-3-2-1 (ksta, tretā, dvāpara, kali), while jumma and oga are used in the sense of "even" and "uneven" respectively compare Abhayadeva on Bhagavati 18.4.625, Āgs p.745'; SCHUBRING $ 21 note 3). - ogh'-ādesenam and vihān'-ādesenam are sub-determinants of davv'-atthaye and paes'-atthayāe (used only in connection with a catch-word in plural, and confined to Bhagavati 25.3 and 25.4). They stand for "sāmānyataḥ" (ogh'-ādesenam) and "bhedatah" (vihān'-ādesenam); compare Abhayadeva Āgs pp.8630, 864o. - For "parimandala" ("circular") as used in connection with "samthāna" ("shape") refer to SCHUBRING $ 60, p. 135.
$56.
BHAGAVATI 25.4.740. - REFERENCES: Āgs pp.8790-880o; S.1, pp. 865-66; DELEU p.277 (XXV 46b).

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THE CANONICAL NIKSEPA
"eesi ņam, bhante, PARAMÂŅU-POGGALĀŅAM, SAMKHEJJA-PAESIYĀŅAM ASAMKHEJJA-PAEŞIYĀŅAM ANANTA-PAESIYĀŅAM ya KHANDHĀŅAM, davv'-aţthayāe paes-aţthayāe davv'-attha-paes!-attha= yae kayare 2 (kayarehinto) (appă vă bahuyā vā tullā vā) jāva vises'-āhiyā vā?"
"Goyamā,
davvo-atthayāe: 7 savva-tthovā AŅANTA-PAESIYA KHANDHĀ davv-aţghayāe. - PARAMĀŅUPOGGALĀ davv'-atthayāe añanta-guņā. - SAMKHEJJA-PAESIYA KHANDHĀ davv-aţthayāe sam= khejja-gunā. - ASAMKHEJJA-PAESIYA KHANDHĀ davv'-atthayāe asamkhejja-guņā.
paes'-atthayāe: savva-tthovā AŅANTA-PAESIYA KHANDHĀ paes'-aţthayāe. - PARAMANU-POGGALĀ a-paes'-atthayāe ananta-guņā. - SAMKHEJJA-PAESIYA KHANDHĀ paes'-aţthayāe samkhejja-guna. - ASAMKHEJJA-PAESIYĀ KHANDHĀ paes'-atthayāe asamkhejja-gunā.
davv'-attha-paes'-atthayāe: savva-tthovā AŅANTA-PAESIYA KHANDHĀ davv'-atthayāe, tec eva paes'-atthayae ananta-guna. - PARAMANU-POGGALĀ davv'-atthayāe, a-paes'-atthayae [Prajñāpanā: davv'-attha-apaes'-atthayāe) ananta-gunā. - SAMKHEJJA-PAESIYA KHANDHĀ davv-aţthayāe samkhejja-gunā, te c'eva paes'-atthayäe samkhejja-guņā. - ASAMKHEJJAPAESIYA KHANDHĀ davv-aţthayāe asamkhejja-gunā, te c'eva paes'-aţthayāe asamkhejja
guna."
PARALLELS: Prajñāpanā 3.26.213 (S.II, pp. 335-36).
PATTERN OF COMBINATION: There are four catch-words:PARAMÂNU-POGGALĀ
(1) SAMKHEJJA-PAESIYA KHANDHĀ (11) ASAMKHEJJA-PAESIYĀ KHANDHĀ (III) AŅANTA-PAESIYĀ KHANDHĀ
(IV)
and three determinants:
(1)
davv' atthayāe paes' atthayāe a-paes' atthayae
and four predications:
savva-tthovā ananta-gunā samkhejja-gunā asamkhejja-gunā

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ENTRIES
135
In the threefold execution, the following patterns emerge:
IV
IV 1 a I 1b II 1 C III 1d
IV 2 a I 3bI II 2 C III 2d
1+
2 1+3 1+2 1+2
a+b b C d
II III
NOTE: The involved pattern is alien to the niksepa and has to be studied in the light of the context (which is similar in character). The whole discussion is found in both, Bhagavatī and Prajñāpanā, and the text of 956 is almost identical in the two works. 956 is not isolated but forms the fifth element of an eightfold structure (four plus four miniature tracts). In Bhagavati, sūtras 25.4.739 and 740 each cover one block of four tracts, while Prajñāpanā has only the second block which is split in a convenient manner into four sūtras (one sūtra = one tract): Prajñāpanā 3.26.213-216 (3.26.213 = 956). - For the "paes 'ogādha complex" which underlies the entire structure refer to Chapter 4 (g).
957.
BHAGAVATI 25.4.743. - REFERENCES: Āgs p.883°; S.1, p.869; DELEU p.278 (XXV 4').
"PARAMANU-POGGALE nam, bhante, kim S'-EE, NIR-EE?" "Goyamā, siya S'-EE, siya NIR-EE
...... (1 1/2 lines in the Suttagame edition) ...... "PARAMANU-POGGALE nam, bhante, S'-EE kālao kevac-ciram hoi?" "Goyama, jahannenam ekkam samayam ...... (4 lines in the Suttāgame edition) ......
"PARAMÂŅU-POGGALASSA ņam, bhante, S’-EYASSA kevaiyam kālam antaram hoi?"
"Goyamă, (Āmukha not supplied)
sa-tthān'-antaran paducca: jahannenam ekkam samayam, ukkosenam asamkhejjam kālam. - para-tthān'-antaram paducca: jahanneņam ekkam samayam, ukkosenam asamkhejjam kālam."
"Z PARAMÂŅU-POGGALASSA ņam, bhante, 7 NIR-EYASSA kevaiyam kālam antaram hoi?"
"Goyamā, (Āmukha not supplied)
sa-ţthān’-antaram' paducca: jahannenam ekkam samayar, ukkosenam avaliyae asankhejjaibhāgam. - para-tthān'-antaram paducca: jahannenam ekkam samayam, ukkosenam asamkhejja= im kālam."

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THE CANONICAL NIKŞEPA
PARALLELS: Nos. 83-85 (9842-44).
NOTE: The discussion of the PARAMANU-POGGAIA (57 and its context) shows an intriguing variety of opposed terms. - For eya ('vibration") refer to SCHUBRING $ 60, for the distinction between sa- and para- refer to BHATT, Kundakunda (observations on the "nonmystic pattern"). - A similar specimen from Jīvābhigama is supplied below (58).
958.
JIVĀBHI GAMA 2.44-49. - REFERENCES: DLJP pp. 52-61" ; S. II, pp. 118-22.
tattha je te evam āhamsu, "tivihā samsāra-samāvannagā jīvā pannattā", te evam ahamsu, tam jahā: "ITTHI, PURISĀ, NAPUMSACĀ". | 44 |
...... (42 lines in the Suttāgame edition) ......
FIRST KĀLA MOTIF
"MAŅUSS'-ITTHINAM, bhante, kevaiyam kālam this pannattā?"
"Goyamā, (Āmukha not supplied)
khettam paducca: jaha (nnenam) anto(-muhuttam), ukko (senam) tinni paliovamāim. - dhamma caranam paducca: jahannenam) anto(-muhuttam), ukkosenam des'-ūņā puvva-kodi."
...... (52 lines in the Suttagame edition) ......
SECOND KĀLA MOTIF
"MAŅUSS'-ITTHI nam, bhante, / MANUSS'-ITTHI tti 7 kālao kevac-ciram hoi?"
Goyamă, (Āmukha not supplied)
khettam' paducca: jahannenam anto-muhuttam, ukko (senam) paliovamā im puvva-kodi-puhuttam-abbhahiyāim. - dhamma-caranam paducca: jaha (nneņam) ekkam samayam, ukkosenam des'ūnă puvva-kodi."
evam KAMNA-BHUNIYA vi, BHARAH' -ERAVAYA vi, navaram ... (2 lines in the Suttagame edition) ...
...... (21 lines in the Suttagame edition).

Page #162

ENTRIES
137
THIRD KĀLA MOTIF
MANUSS'-ITTHIE, Z "MANUSS'- ITTHINAM, bhante, kevaiyam kālam antaram hoi?"
"Goyamă, (Āmukha not supplied) 7
khettam paqucca: jaha (nnenam) anto(-muhuttam), ukko (senam) vanassai-kālo. - dhammacaranam paducca: jaha (nnenam) ekkam samayam, ukko (senam) anantam kālam (añantão osappiņi-ussappiņio: kālao. khettao: anantă loyā ('44]) jāva av'addha-poggala-pariyaţtam des'-ūnam."
evam jāva PUVVAVIDEHA-AVARAVIDBHIYÃO.
PARALLELS: Nos.83-85 (42-44); Jīvābhigama 11.245 (S.II, p.251).
NOTE: We have selected the Jīvābhigama passage to demonstrate the three kāla motifs. The portions quoted are concerned with human women (the other types - HAMG pattern - are discussed in the intervening text). For the three motifs (and appā-bahu) refer also to pp. 62-65 above,
$59.
JĪVĀBHI GAMA 3.1.78. - REFERENCES: DLJP p.98€; s.II, p.136.
"imā ņam, bhante, RAYAŅA-PPABHĀ PUDHAVĪ kim sāsayā, asāsayā?" "Goyamā, siya sāsayā, siya asāsaya." "se ken' aţthenam, bhante, evam vuccai: siya sāsayā, siya asāsayā?"
"Goyama, (Āmukha not supplied)
davv'-aţthayãe': sāsayā. - vanna-pajjavehim , gandha-pajjavehim., rasa-pajjavehim , - phasa-pajjavehim 4: asāsayā. - se ten' aţthenam, Goyamă, evam vuccai: tam c'eva (siya sāsayā,) jāva siya asăsayı."
evan jāva AHESATTAMĀ.
"imā nam, bhante, RAYANA-PPABHĀ (PUDHAVI) kālao kevac-ciram hoi?" "Goyama, na kaya i na asi, na kayai n'atthi, na kayai na bhavissai - bhuvim ca, bhavai ya, bhavissai ya, dhuvā, niyayā, sāsaya, akkhayā, avvayā, avatthiyā niccā."
evam jāva AHESATTAMĀ. I 78

Page #163

138
THE CANONICAL NIKSEPA
PARALLELS: No.82$41. - Bhagavati 14.4.511, S.I, p.699 (see No.87$46). Rājapraŝnīya 33, S. II, pp.65-66 (= Jivabhigama 3.125, S. II, p.170). Jīvābhigama 3.2.85 (S.II, p.140); ibid. 3.156 (S. II, pp. 203-04); ibid. 3.213 (S.II, p.237).
NOTE: We have supplied the full sutra 78. This contains a nikṣepa "parallel" and a related passage. As the pajjava sequence is synonymous with bhava (in this case "bhav'aṭṭhayae"), classification of the "parallel" (= first section) as a true nikṣepa would also be possible. For details (pajjava etc.) refer to the discussion in Chapter 4, pp.46
and 57-58. - Parallels to the first section: No.87$46 (sutra 511). Rajapraniya/ Jīvābhigama (see "Parallels"). No.82941 (bhav'-aṭṭhayae instead of pajjava sequence).
Refer in this connection to p.112 above on "application".
$60.
PRAJNĀPANĀ 15.1.435. REFERENCES: JĀgS p.242; S.II, p.414.
"PUDHAVI-KĀIYĀŅAM, bhante, kai indiyā pannattā?" "Goyama, ege phās'-indie pannatte." (6 lines in the Suttagame edition) .... "eesi nam, bhante, PUDHAVI-KAIYAṆAM PHĀS'-INDIYASSA ogahan'-atthayae', paes'-atthayae ogahana-paes'-aṭṭhayāe kayare kayare= hinto appā vā 4 (bahuya va tulla va vises'-ahiyā vā)?!'
"Goyama,
savva-tthova (sie) PUDHAVI-KAIYANAM PHAS INDIE ogahan-atthayle'. se c' eva paes'
atthayae ananta-gune."
NOTE: For phasa refer to CAILLAT, Études (Et.I p.61, fn. 10 on phasa toucher", and phāsa "son objet").
= "sensation du

Page #164

PART III
APPENDICES

Page #165


Page #166

APPENDIX
I
THE CANONICAL WORKS IN THE SUTTĀGAME EDITION
SUTTĀ GAME VOL 1
(1) Ayāre (pp. 1-99) (2) Siyagadam (pp. 101-182) (3) Thane (pp. 183-315) (4) Samavãe (pp. 316-383) (5) Bhagavai-Vivahapannatti (pp.384-939) (6) Nāyādhammakahão (pp.941-1125)
(7) Uvāsagadasão (pp. 1127-1160) (8) Antagadadasão (pp. 116141190) (9) Anuttarovavãiyadasão (pp. 1191-1198) (10) Panhāvāgaranam (pp. 1199-1239) (11) Vivāgasuyam (pp. 1241-1287)
SUTTĀ GAME VOL. 2
(1) Ovaväiyasuttam (pp.1-40) (2) Rāyapasenaiyam (pp. 41-103) (3) Jīvājīvābhigame (pp. 105-264) (4) Pannavanäsuttam (pp. 265-533) (5) Jambuddīvapannatti (pp.535-672) (6) Candapannattī (pp.673-751)
(7) Suriyapannatti (pp.753-754) (8) Niriyāvaliyão (pp.755-770) (9) Kappavadimsiyão (pp.771-772) (10) Pupphiyão (pp. 773-788) (11) Dupphacūliyão (pp. 789-791) (12) Vanhidasão (pp. 792-796)
Vavahäro (pp. 797-829) Bihakkappasuttam (pp. 831-848) NisThasuttam (pp.849-917) Dasāsuyakkhandho (pp.919-946)
Dasaveyaliyasuttam (pp.947-976) Uttarajjhayanasuttam (pp.977-1060) Nandīsuttam (pp. 1061-1083) Anuogadārasuttam (pp. 1085-1163)

Page #167

142
THE CANONICAL NIKSEPA
Āvassayasuttam (pp. 1165-1172)
Padhamam Parisittham (Kappasuttam) pp. 1-42 Bīyam Parisiţtham (Sāmāiyasuttam) pp.43-45 Taiyam Parisittham (Sāvayāvassayasuttam, Padikkamanasuttam) pp.45-52
Also compare the list in $ 41 of SCHUBRING's Doctrine of the Jainas. Further lists have been mentioned by E. WINDISCH and C. TRIPATHI: WINDISCH, Geschichte der Sanskritphilologie II (Berlin und Leipzig 1920), pp. 347-48; TRIPATHI, Catalogue, p.56 ("Canonical Texts").

Page #168

APPENDIX II
GUIDE AND GLOSSARY
(a)
TYPOGRAPHY AND SYMBOLS
Number in the General Catalogue of niksepas (Chapter 2). In the case of niksepas given as Entries, we add the Entry number (e.g. No. 1991).
Number in the list of Entries (see Chapters 3 and 5). Normally supplied in connection with the Number of the General Catalogue (e.g. No.1991). A few Entries are not included in the General Catalogue (852-60, see p.35)
Full quotation of a niksepa occurring both in the General Catalogue and in the list of Entries (pp.33-34). See p.41.
Asterisks (single and double) in connection with figures are a device which has only been employed in Chapter 2. See p.14.
DHAMM-ATTHIKĀE
"Catch-Words'' are written with capitals. See pp. 42-43.
PUDHAVIKĀIYA...... kim AHĀRAM AHĀRENTI
Non-typical catch-words etc. See pp.53-54.
davvao', davva-LOE
"Determinants" are provided with a figure (there are at least two determinants in every niksepa) and underlined. Underlining

Page #169

144
indentation
Isi pabbhāra-pudhavi-uddhaloya-khetta-102.3.15
"Goyama, (Amukha not supplied)
[DHAMM-ATTHIKAE]
...) jāva
2 (...
THE CANONICAL NIKSEPA
117
is sometimes not carried out in all parts of of the nikṣepa text. In compounds like davva-LOE1, the figure appears after the last member. See pp.42-43; pp.68 and 86.
(14)
The extensions of the catch-word LOE (viz. [3]
udhaloyal) and Isippabbhāra-padhavi [15])
are numbered in addition to the numbering of the determinant[2] (see p.87). Occasionally,
a second number refers to a sub-determinant (p.131).
Device which is used to set off the "programme" of the nikṣepa (p.43; example on p.68).
Fictitious middle-line (p.54).
Word added by us (not contained in or intended by the transmitted text). See pp.41 and
43.
Reference indication (italics) and (referredto or intended) text supplied by us in parentheses. See the Introduction and pp.40-41.
(follow 7 pages in the Suttagame edition)... Reference mentioning the extent of a ... (3 lines) ... portion which has not been quoted by us (p.41; pp.74 and 116).
Reference indication in the form of a figure (see p.116).
sutra number mentioned as part of the transmitted text (p.41; Chapter 1).
Verse number as given in the text (p.102).
Dashes indicating subdivisions within long sections of an Entry (p.63).

Page #170

FIRST NIKSEPA
(b)
Some ad hoc devices have not been mentioned here.
pp.XIII-XVI
PP.39-41
CONSPECTUS OF CHAPTER 4
GUIDE AND GLOSSARY
pp.42-43
(Introduction)
(Chapter 4a)
(Chapter 4b)
THE
Subtitle in a complex Entry (p.5; pp.63 and
117).
145
INTRODUCTION AND O F
post-canonical nikṣepa / canonical nikṣepa canonical nikṣepa, determinants (determin
ants in general, standard determinants) canonical nikṣepa / parallels of the canonical nikṣepa
description of the method
repetition-cum-variation, reference devices separation of the nikṣepa from its context Entry
Chapters 1-5
post-canonical nikṣepa canonical nikṣepa Ś.A. [our term]
classical nikṣepa
the term "nikṣepa"
neologisms]
Samukha Niramukha [our davvao davva-loga [ our terms] Amukha style our neologism] source gap reference indication Entry / Parallels / Analysis ["Parallels"
in this sense different from parallels in the sense of Chapters 4g and SE] Ch.2 (Gen. Cat.), Ch. 3 (List)
Samukha, davvao type [specimen] question catch-word / determinant /examination answer = predication [logical structure]
introduction programme (Amukha) / execution concluding sentence [composition]

Page #171

146
pp. 43-47
pp.47-52
pp. 52-55
pp. 55-56
pp. 56-58
THE CANONICAL NIKSEPA
(Chapter 4c)
(Chapter 4d)
(Chapter 4e)
(Chapter 4f)
(Chapter 4g)
Samukha,. davvao type [survey] jñāna pentad ajñāna triad
introduction / programme / execution / con
cluding sentence
phraseology [lists of elements]
question answer = predication
attraction (davva ... davva, bhava...bhava)
determinants [list of formulas]
lore of quantity
Syadvāda
Samukha, davva-loga type [specimen and
survey]
phraseology of the question
phraseology of the programme (including com
pounds like davva-loga)
phraseology of the execution (repeated
questions, compounds)
HAMG [see App. III]
davvao davva-loga [logical relation] nikṣepization/ examination wording of the concluding sentence davvao davva-loga [distribution]
Niramukha [description, specimen] Niramukha compared with Sâmukha nikṣepization, examination, etc. problem of the catch-word
Niramukha [distribution]
fictitious middle-line
isomorphous passages, context problem
Samukha irregular
further nikṣepas (Mahānisīha and Avasyaka Ciri)
close parallels / remote parallels [description]
question-cum-answer unit
determinants in our close parallels [list]
remote parallels [simple cases]
remote parallels [involved cases]

Page #172

GUIDE AND GLOSSARY
147
pp. 58-67
(Chapter 4h)
elements / styles / sundry patterns
general description] question-and-colophon cliché (see also
p.51) Āmukha style (list of elements, Buddhist
parallels) Bhangi style [description! bhangi specimens (Jaina and Buddhist, simple
and complex), see also App. VIII determinants outside the field of Svetāmbara
Jaina dialectics paes' ogādha (pattern in the sense of
Chapter 4h, see Chapter 4g) kāla-triad (pattern in the sense of Chapter
4h; pp. 63-65) appā-bahu, Bahuvattavayapaya (p.62) triad-cum-appābahu (time-and-quantity), p.62 elements (including reference devices and
beginnings of meta-language). p.65 employment areas of various elements (pp.65
66) sub-determinants (p.65) samciţthaņā, aņubandha (p.66) chiasmal arrangement of determinants (p.66) close parallels (p.67)

Page #173

148
(c)
SAMUKHA PATTERN
DAVVAO TYPE
FORMS OF THE NIKSE PA (OUR CLASSIFICATION)
SÂMUKHA
IRREGULAR
THE CANONICAL NIKSEPA
CANONICAL
DAVVA-LOGA
TYPE
NIRAMUKHA
PATTERN
PARALLELS
(pp. 56-58)
Λ
CLOSE
REMOTE
S.A.
NIKSEPA
POST-CANONICAL
CLASSICAL MISCELLANEOUS NIKSEPA

Page #174

APPENDIX III
GUÉRINOT'S CHART
ÊTRES VIVANTS
en état do délivrance,
en état de transinigration,
Tirthasiddhu,
Atirthasiddhas,
15 classes.
inanimés,
animés,
à corps commun.
corps spécial.
animaux
hommes,
dieus
habitants de l'enfer,
7 catégories.
-
aquatiques
terrestres,
quadrupedes.
ophidiens.
marions.
A espèces.
Bhavanidhipatis.
Vaņamentaras,
Jyotikas,
Vaimanikas
10 class.
8 classes.
classes
classes.

Page #175

150
THE CANONICAL NIKSEPA
Following DELEU, we have used the abbreviation "HAMG". This stands for the following (see DELEU p. 15):
hell-beings (GUÉRINOT: habitants de l'enfer) elementary beings and animals (G.: animaux ] human beings (G.: hommes ] gods and goddesses (G.: dieux]
In our text, "HAMG" is always used as a collective term without specification of the individual terms actually mentioned (or implied) in the relevant canonical passages. The canonical vocabulary is fairly uniform, but there are differences, and the canonicaltexts do not favour a quadruple pattern of enumeration. Readers who refer to the original texts should consult the chart given above (GUERINOT, p.4); JACOBI's footnote in his translation of Utt. Chapter 36 (JACOBI, SBE 45, pp. 206-207); SCHUBRING's and VON GLASENAPP's books on Jainism.

Page #176

1.
2..
3.
4.
5.
6.
7.
8.
1.
2.
3.
4.
5.
6.
TWO CANONICAL LISTS OF PHILOSOPHICAL TERMS
3bhinibohiya-niņa
suya-nāņa
ohi-nāṇa
nana-pajjava-nīņa
kevala-nāņa
naI-annāņa
suya-annāņa vibhanga-nina
APPENDIX IV
See JACOBI, Tattvärthasutra (pp.294-299).
NANA
dhamm-atthikae
adhamm'-atthikae
agas'-atthikae
jiv'-atthikae poggal'-atthikae
addha-samaya
ATTHIKA YA (ONTOLOGICAL ENTITY)
(KNOWLEDGE)
See SCHUBRING § 57 (Tattvärthasutra).

Page #177

APPENDIX
V
ALPHABETICAL LIST OF CATCH-WORDS
(a) Catch-words from nikṣepas (Nos. 1-124) with execution. (b) Catch-words from niksepas (Nos. 1-124) without execution. App. V demonstrates
the connection of the relevant nikṣepas (Nos.1-8, 14-16, 46, 47, 54, 56, 58, 67,
74) with the post-canonical phase. Refer also to the following Appendix vI.
(a) NIK SEPAS WITH EXECUTION
AIKKANTE PĀNA-BHOYANE. Bhagavati. No.29948. Irregular. AJIVA together with JĪVA. Uttaradhyayana. No.64'51. Irregular. [ADHAMM"-ATTHIKĀE). Bhagavati. No.246. Samukha/davvao. [ADHANM"-ATTHIKAE). Sthāna. No.10. Samukha/davvao. ANNĀŅI together with MAI-ANNĀŅI, SUYA-ANNĀŅI. Prajñāpanā. No. 119. Nirāmukha. ALOE together with AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE,
TOE. Bhagavati. No.380920B. Sâmukha/davvao. ASAN JAE. Prajnapana. No.120. Niramukha. ASURA-KUMĀRĀ. . . AHĀRAM ĀHĀRENTI. Bhagavatī. No.75934. Nirāmukha. ASURA-KUMĀRĀNAM VEUVVIYA-SARĪRĀ. Prajñāpanā. No. 106. Niramukha. AHELOYA-KHETTA-LOE together with TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE,
ALOE. Bhagavati. No.38 20B. Samukha/davvao. ĀINTIYA-MARAŅE. Bhagavati. No.41823. Samukha/davva-loga. (AU-KKÄIYA) together with (TEU-KKĀIYĀ, VĀU-KKĀIYĀ). Jivābhigama. No.95. Nirämukha. ĀUYASSA. Bhagavati. No.28 47. Irregular. [ĀGĀS-ATTHIKAE). Bhagavati. No.257. Samuikha/davvao.

Page #178

ALPHABETICAL LIST OF CATCH-WORDS
153
[ĀGĀS-ATTHIKĀE). Sthāna. No.11. Sâmukha/davvao. (ABHIŅI BOHIYA-NĀŅAM). Nandī. No.70917. Sâmukha/davvao. [ABHIŅI BOHIYA-NĀNE) Bhagavati. No.30. Samukha/davvao. ĀVICIYA-MARAŅE. Bhagavatī. No.39921. Sâmukha/davva-loga. ĀHĀRAGA-S/RĪRA-PPAOGA-BANDH'-ANTARAM. Bhagavati. No.85 44. Niramukha. INDIYĀ. Prajñāpanā. No.57831. Samukha/davva-loga. UDDI ALOYA-KHETTA-LOE together with AHEIDYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, LOE,
ALOE. Bhagavati. No.38%20B. Sâmukha/davvao. EYANĀ. Bhagavati. No.43$24. Sâmukha/davva-loga. OMOYARANAM. Uttaradhyayana. No.6252. Sâmukha/davva-loga. OMOYARIYĀ. Bhagavati. No.49. Sâmukha/davva-loga. (CMOYARIYĀ). Aupapātika. No.53 29. Sâmukha/davva-loga. ORĀLIYA-SARIRAYA. Prajnapana. No.102. Niramukha. [OHI-NĀŅAM). Nandī. No.66814. Sâmukha/davao. [OHI-NĀŅE). Bhagavatī. No.32. Sâmukha/davvao. OHI-MARANE. Bhagavati. No.10 22. Sâmukha/davva-loga. KAŅHA-LESĀ. Bhagavatī. No.zz (App.vii). Ni rāmukha. KANHA-LESĀ. Bhagavati. No.86 45. Nirāmukha. [KEVALA-NĀNAM). Nandī. No.69816. Samukha/davvao. [KEVALA-NĀŅE). Bhagavati. No.34. Sâmukha/davvao. CHAUMATTHA-AHĀRAE. Jīvābhigama. No.98. Ni rāmukha. CHAUMATTH -AHARAE.. Prajñāpana. No.121. Nirămukha. JAYAŅĀ. Uttarādhyayana. No.61813. Sâmukha/davvao. JĪVA together with AJĪVA. Uttarādhyayana. No.64 51. Irregular. ¡JIV-ATTHIKÄE). Bhagavati. No.26 8. Sâmukha/davvao. (JĪV'-ATTHIKĀE). Sthāna. No. 12. Sâmukha/davvao. JĪVASSA PUDHAVI-KĀIYA-EG -INDIYA-ORĀLIYA-SARĪRA-PPAOGA-BANDH-ANTARAM. Bhagavatī.
No.83$42. Nirāmukha. (JIVASSA VANASSAI-KÄIYA-EG'-INDIYA-ORĀLIYA-SARĪRA-PPAOGA-BANDH'-ANTARAN). Bhagavati.
No.84 43. Nirâmukha. JĪVĀ.
Bhagavatī. No.8241. Ni rāmukha.

Page #179

154
THE CANONICAL NIKSEPA
JĪVĀ ĀŅAMANTI VĀ) PĀ(ŅAMANTI VĀ) U(SSASANTI VĀ) NI (SSASANTI VĀ). Bhagavati.
No.78937. Nirāmukha. JĪVĀ... AHĀRAM ĀHĀRENTI. Jīvābhigama. No.92. Ni rāmukha. JIVE. Prajñāpanā. No. 101. Nirānukha. JĪVE. Bhagavati. No.88. Nirēmukha. (JĪVE). Bhagavatī. No.2092. Samukha/davvao. JIVE...GABBHAM VAKKAMAMĀNE. Bhagavati. No.77.36. Niramukha. TASE. Jīvābhigama. No.94. Nirâmukha. TIRIKKHA-JOŅIE. Prajñāpanā. No. 110. Ni rāmukha. TIRIYALOYA-KHETTA-LOE together with AHELOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE, LOE,
ALOE. Bhagavati. No.38°%20B. Samukha/davvao. tullae. Bhagavati. No.4249. Irregular. (TEU-KKĀIYĀ) together with (ĀU-KKĀIYĀ, VĀU-KKĀIYĀ). Jīvābhigama. No.95. Ni rāmukha. TEYAGA-SARĪRAYĀ. Prajñāpanā. No. 104. Nirāmukha. THAVARE. Jīvābhigama. No.93. Nirāmukha. (DHAMM’ -ATTHIKĀE). Bhagavati. No.23's. Samukha/davvao. (DHAMM"-ATTHIKĀE). Sthāna. No.9. Sámukha/davvao. NIGOE. Prajñāpana, No.116. Nirămukha. NERAIYĀ. Prajñāpanā. No. 124. Nirāmukha. NERAIYA...AHĀRAM ĀHARENTI. Prajñāpanā. No. 122. Nirāmukha. NERAIYĀŅAM VEUVVIYA-SARĪRĀ. Prajñāpanā. No.105. Ni rāmukha. PAES'-AGGAM. Uttaradhyayana. No.63.50. Irregular. PADI BANDHE. Aupapātika. No.52. Sæmukha/davva-loga. PADI BANDHE. Kalpasūtra. No.73°33. Sæmukha/davva-loga. PADI BANDHE. Jambūdvīpa. No.59. Sæmukha/davva-loga. PARAMĀNU-POGGALE. BhagavatT. No.8746. Niramukha. PARAMĀŅU. Bhagavati. No.48$27. Samukha/davva-loga. PARIHĀRA-VISUDDHIYA-SAMJAE. Bhagavati. No.91. Niramukha. PUDHAVI-KĀIE. Jīvābhigama. No. 100. Nirāmukha. PUDHAVI-KÃIE. Prajiāpana. No.111. Nirămukha. PUDHAVI - KĀIYĀ... AHĀRAM AHĀRENTI. Prajñāpanā. No. 123. Niramukha. PUDHAVI-KĀIYĀ... (AHĀRAM) AHĀRENTI, Bhagavati. No.76°35. Niramukha.

Page #180

ALPHABETICAL LIST OF CATCH-WORDS
155
155
PUDHAVI-KĀIYĀŅAM CRĀLIYA-SARĪRAGĀ. Prajñāpanā. No. 107. Nirāmukha. PULĀE. Bhagavati. No.89. Nirāmukha. PULĀGASSA. Bhagavatī. No.90. Nirâmukha. [POGGAL'-ATTHIKĀE). Bhagavati. No.279. Samukha/davvao. [POGGAL-ATTHIKĀE). Sthana. No. 13. Samukha/davvao. POGGALĀŅAM. _ Bhagavati. No.81940. Nirämukha. BANDHE. Bhagavati. No.44%25. Samukha/davva-loga. BÄYARĀ. See (BĀYARE). BĀYARE. Jīvābhigama. No.97. Nirāmukha. BAYARE. Prajñāpanā. No. 115. Nirāmukha. (BĀYARE). Jīvābhigama. No.99. Nirāmukha. BE-INDIYĀNAM ORĀLIYA-SARĪRAGĀ. Prajñāpanā. No. 108. Nirāmukha. MAI-ANNĀNI together with ANNĀNI, SUYA-ANNĀŅI. Prajñāpanā. No. 119. Nirāmukha. [MAI-ANNĀŅE). Bhagavati. No.35 10. Samukha/davvao. (MANA-PAJJAVA-NĀNAM): UJJU-MAI / VIULA-MAI. Nandī. No.63915. Samukha/davvao. [MAŅA-PAJJAVA-NĀNAM) / WIJU-MAI; VIULA-MAI. Bhagavati. No.33. Samukha/davvao. MAŅUSSĀŅAM ORĀLIYA-SARIRAGĀ. Prajñāpanā. No. 109. Nirāmukha. MĀSĀ. Bhagavati. No.45826. Sâmukha/davva-loga. MICCHĀ-DITTHÍ. Prajñāpanå. No.118. Ni rāmuukha. LOE. Bhagavatī. No. 1981. Samukha/davvao. LOE. Bhagavati. No.38a%20A. Samukha/davva-loga. LOE together with AHELOYA-KHETTA-LOE, TIRIYALOYA-KHETTA-LOE, UDDHALOYA-KHETTA-LOE,
ALDE. Bhagavati. No.38%20B. Samukha/davvao. VANASSAI-XÃIE). Prajñāpana, No.112. Nirămukha. VAŅASSAI-KĀIYAŅAM. See (JAVASSA VAŅASSAI-KAIYA-EG'-INDIYA-ORĀLIYA-SARĪRA-PPAOGA
BANDH - ANTARAM). Bhagavati. VAŅASSAI-KĀIYĀNAM. See (VAŅASSAI-KĀIE). Prajñāpanā. (VĀU-KKĀIYĀ) together with (AU-KKĀIYĀ, TEU-KKĀIYA). Jīvābhigama. No.95. Nirâmukha. VIUSAGGE. Bhagavati. No.50. Sæmukha/davva-loga. (VIUSSAGGE). Aupapātika. No.5530. Samukha/davva-loga. [VIBHANGA-NĀŅE). Bhagavati. No.37812. Samukha/davvao. VEUWIYA-SARIRAYĀ. Prajñāpanā. No. 103. Nirāmukha.

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156
THE CANONICAL NIKSEPA
[SAMMA-SUYAM). Nandī. No.71818. Sâmukha/davvao. SA-VEDAE. Prajnapana. No.117. Nirămukha. SAVVA-POGGALĀ. Bhagavati. No.79838. Ni rāmukha. SAWVA-POGGALĀ. Bhagavati. No.80839. Ni rāmukha. SIDDHĪ. Bhagavati. No.21°3. Sâmukha/davvao. (SIDDHE). Bhagavatī. No.22$ 4. Sâmukha/davao. SUYA-ANNĀŅI together with ANNĀŅI, MAI-ANNĀŅI. Prajñāpanā. No. 119. Nirāmukha. (SUYA-ANNĀŅE). Bhagavatī. No.36911. Samukha/davvao. (SUYA-NĀŅE). Nandi. No.7219. Sâmukha/davao. (SUYA-NĀNE). Bhagavati. No.31. Sâmukha/davvao. SUHUMA-AU-KĀIE together with SUHUMA-PUDHAVI-KĀIE, SUHUMA-TEU-KĀIE, SUHUMA-VAU-KĀIE,
SUHUMA-VANAPPHAI-XÃIE, SUHUMA-NIGODE. Prajñāpana. No.114. Nirămukha. SUHUMA-TEU-KĀIE together with SUHUMA-PUDHAVI-KĀIE, SUHUMA-AU-KĀIE, SUHUMA-VĀU-KĀIE,
SUHUMA-VANAPPHAI-KĀIE, SUHUMA-NIGODE. Prajñāpanā. No. 114. Nírāmukha. SUHUMA-NICODE together with SUHLMA-PUDHAVI-KĀIE, SUHUMA-AU-KĀIE, SUHUMA-TEU-KĀIE,
SUHUMA-VĀU-KĀIE, SUHUNA-VAŅAPPHAI -KĀIE. Prajñāpanā. No. 114. Nirāmukha. SUHUMA-PUDHAVI-KĀIE together with SI HUMA-AU-KĀIE, SUHUMA-TEU-KĀIE, SUHUMA-VĀU-KĀIE,
SUHUMA-VANAPPHAI-KAIE, SUHUMA-NICODE. Prajñāpana. No.114. Niramukha. SUHUMA-VAŅAPPHAI-KĀIE together with SUHUMA-PUDHAVI-KĀIE, SUHLMA-AU-KĀIE, SUHUMA-TEU
KÃIE, SUHUMA-VẬU-KAIE, SUHUMA-NICODE. Prajñāpana. No.114. Nirămukha. SUHUMA-VĀU-KĀIE together with SUHUMA-PUDHAVI-KĀIE, SUHUMA-AU-KĀIE, SUHUMA-TEU-KĀIE,
SUHUMA-VANAPPHAI-KĀIE, SUHUMA-NICODE. Prajñāpanā. No. 114. Nirāmukha. SUHUMASSA. Jīvābhigama. No.96. Ni rāmukha. SUHUME. Prajnapana. No.113. Niramukha. SOE. Jñātādharmakathā. No.51828. Sâmukha/davva-loga.
(b) NIK SEPAS WITHOUT EXECUTION
ΑΝΑΝΤΑΕ ANANTE
Sthāna. No.15. ------ SMC p.459. Sthāna. No.14. ------ SMC p.3280. Sthāna. No.1. ------ For different readings refer to Sthāna (SMC
p.96'). To be compared with Višeşāvašyaka Bhā. 53-54 (Jinabhadra pp. 14-15).
INDE

Page #182

WJJOE
WUOYAM
OGAHAŅĀ
OHI
KARANE
PURISA-JĀYĀ
PURISE
(BHIKKHA-YARIYA)
LOGE
VEYANĀ SACCA
SACCE
SACCE
SAVVAE
SAWA
ALPHABETICAL LIST OF CATCH-WORDS
Ag5 p.772; DELEU p.252 (XIX 9 1).
PAMĀNE
[NERAIYAṆAM] KARANE Bhagavati. No.47. Sthana. No.4. SMC p. 187. To be compared with Viseṣāvasyaka Bhā. 941 (Jinabhadra p.177); Anuyogadvāra 131, 132 (S.II, pp. 1119, 1122).
SAMSARE
Kalpasūtra. No.74. --- AJG p.124; JACOBI p.65. To be compared with Avasyaka Ni. 1059 (Haribhadra p.496); Nisitha Bha. 225.
See UJJOE.
Sthana. No.6.
Nandi. No.67.
➖➖➖➖➖➖
Bhagavati. No.46. AgS p.772b; DELEU p.252 (XIX 9 I). To be compared with Avasyaka Ni. 152 (Bhāṣya-gāthā), 1486 (Haribhadra pp.456, 776").
➖➖➖➖➖
-➖➖➖➖➖
Sthana. No.2.
For different readings refer to Sthana (SMC p.107a). To be compared with Avaŝyaka Ni. 736 (Haribhadra p. 277). Also with Viseṣāvasyaka Bhā. 2562 (Jinabhadra p.481); Sutrakrta Ni. 54-55.
See PURISA-JĀYĀ.
SMC p. 193b.
Ags p.98; PTS p.30.
Aupapātika. No.54.
AgSg pp.106-108; LEUMANN p.39. To be compared with Sutrakṛta 2.2.673 (S.I, p.156); Sthana 5.1.495 (S.I, p.257); Pranavykarana 22 (5.1, p.1224).
➖➖➖➖➖
➖➖➖➖➖➖
Sthana. No.3.
SMC p.121. To be compared with Avaŝyaka Ni. 1057 (Haribhadra p.494b); Mulacara 7.40 (LEUMANN, Übersicht p.17); Acara Ni. 175, 238.
Prajñāpanā. No.58.
JĀgS p.425.
Prajñapanā. No.56. JĀgS p.213. To be compared with Daŝavaikālika Ni. 273 (DLJP p. 208b, identical). Also with Samavāya 88 (S.I, p.339); Bhagavat 17.3.599 (S.1, p.758); Prašnavyakarana 2.24 (S.I, p.1228); Uttaradhyayana 29.1, 50 ff. (S.II, pp. 1030, 1034 ff.). See SACCE (Nos.8 and 16). Sthana.No.8. Sthana. No. 16.
See SAVVĀ.
Sthāna. No.7. SMC p.211. To be compared with Avasyaka Ni. 1037 (Haribhadra p.476); Višeṣavasyaka Bhā. 4211 (Jinabhadra p.898).
➖➖➖➖➖➖
157
➖➖➖➖➖➖
➖➖➖➖➖
SC p.222. Almost identical with SACCA (No.56). SMC p.464b. Identical with SACCA (No.56).
Sthana. No.5. ------ For different readings refer to SMC p.187b. To be compared with Acara Ni. 191 (SCSP p.83).

Page #183

APPENDIX VI
DETERMINANTS WITHOUT CATCH-WORDS
As a supplement to the previous appendix, we mention below four cases from Nos. 1-124 which are related to the niksepa material only on account of the presence of "khetta", "kāla", etc.
No. 17 (p.16):
No. 18 (p. 16):
Samavāya. ------ SMC p. 104. For a similar passage (without determin
ants) refer to Nandī 48 (S.II, pp. 1075-76). Samavāya. ------ SMC p. 1060. For a similar passage (without determin
ants) refer to Nandi 50 (S.II, p.1150). "Nikkheva -Naya-PPamāna" in No. 18 can be compared with Tattvārtha 1.6 (also Bhāşya on p. 119'); Anuyogadvāra 146 (S.II, p.1150); Viseşāvasyaka Bhā. 2744 (Jinabhadra p.530); Rayanasāra (ascribed to Kundakunda) 160;
Devasena's Laghunayacakra 168, 281, 282. Dašava ikālika. ------ Nandi. ------ Āgs p.90€; PTS p.26. Vss.61-62 (No.65) identical with
Āvašyaka Ni. 36-37 (Haribhadra pp. 329-32'); Višeşāvašyaka Bhā. 613, 617 (Jinabhadra pp. 125, 126). Vs.62 is (apart from a few variants) identical with Ācāra Ni. 89.
No.60 (p.21): No.65 (p.21):

Page #184

APPENDIX VII
NIKSEPA NO.ZSZ (SUPPLEMENT TO THE NIRĀMUKHA SECTIONS)
Insert No.z®z between No.77836 and No.78837 (pp.23 and 111).
No.z$z.
BHAGAVATI 1.9.73. - REFERENCES: Āgs p. 96; S.I, p.411; DELEU p.85 (1 92).
"KAŅHA-LESĀ ņam, bhante, kim guruyā (lahuyā, guruya-lahuya,) jāva a-guruya-lahuya?" "Goyamā, no guruyā, no lahuyā. guruya-lahuyā vi, a-guruya-lahuya vi." "se ken' atthenam [bhante, evam vuccai: no guruyā, no lahuya. guruya-lahuyā vi, a-guruyalahuyā vi]?"
"Goyama,
(Āmukha not supplied)
davva-LESAM' paducca: tatiya-padenam (i.e. guruya-lahuyā). --- bhāva-LESAM paducca: cauttha-padeņam (i.e. a-guruya-lahuyā).
evam jāva SUKKA-LESĀ.
PARALLELS:
No.86€45.

Page #185

ĀCĀRA
"atthi me aya uvavāie,
n' atthi me aya uvavāie
BHANGT MATERIAL (SEE PP.61-62)
siya v' ege anugacchanti, a-siya v' ege anugacchanti
APPENDIX VIII
SÜTRAKṚTA
samiyam ti mannamānassa egayā samiyā hoti, saniyan ti mannaniņassa egayā a-saniya hoti, a-saniyan ti mannannassa egay samiya hoti, a-samiyam ti mannamānassa egaya a-samiya hoti
1.1.1.2 (S.I, p.1)
1.5.5.314 (S.I, p.18)
......
1.5.5.315 (S.I, p.18)
aha, bhikkhū, jāņijjā cattāri bhāsa-jjāyāin, tan jah:saccam egam padhamam bhasa-jjāyaṇ,
biyam mosam,
taiyam sacca-mosam,
jam n' eva saccam n' eva mosam n' eva
sacca-mosam, a-saccamosam nama cauttham bhasa-jātam.
2.4.1.771 (S.I, p.67)
The passage recurs in the third Añga: Sthana 4.1.297 (S.I, p.223).
taha giram samarabbha atthi punnam ti no vae /
ahavā n' atthi punnam ti evam eyam maha-bbhayam // (vs.513)

Page #186

BHANGI MATERIAL
161
...... tamhā atthi tti no vae // (vs.514) ...... tamhā n'atthi tti no vae // (vs.515) duhao vi te na bhāsanti, atthi vā n' atthi vă puno / ...... (vs.517)
1.11 (S.1, p.126)
...... sattā sannino huccā a-sannino honti,
a-sannino huccă sannino honti, hoccā sanni aduvā a-sanni, .....
a-sanni-kāyāo vā sanni-kāe samkamanti, sanni-kāyão vā a-sanni-kāyam samkamanti, sanni-kāyāo vā sanni-kāyam samkananti, a-sanni-kāyāo vā a-sanni-kāyam samkamanti.
2.4.709 (S.I, p.168)
STHĀNA
jad atthi nam loe tam savvam du-padoāram, tam jahā:
jivă ceva a-jīvā ceva. ...... sa-joniyā c'eva a-joniyā c'eva. ...... sāsayā c'eva a-sāsayā c' eva....
2.1.80 (S.I, p.185)
duvihe Sadde pannatte), tam (jahā):
bhāsā-sadde ceva no-bhāsā-sadde ceva. bhāsā-sadde duvihe pa (nnatte), tam (jahā):
akkhara-sambaddhe ceva no-akkhara-sambaddhe ceva no-bhāsā-sadde duvihe pannatte), tam (jahā):āujja-sadde ceva no-āujja-sadde ceva......
2.3.117 (S.I, p.192)
tivihā neraiyā pa(nnattā), tain (jahā) :kai-samciyā, a-kai-samciya, avattavvaga-sanciyā. .....
3.1.165 (S.I, p.203)
tao purisa-jāyā pa (nnattā) (tam jahā:) -
su-mane, dum-mane, no-su-mane no-dum-mane.

Page #187

THE CANONICAL NIKŞEPA
tao purisa-jāyā pannatta) (tam jaha:) -
gantānām ege su-mane bhavai, gantāņām ege dum-mane bhavai, gantānām ege no-su-mane no-dum-mane bhavai. ...
3.2.212 (S.I, p.210)
Compare Ācāra 2.3.2.735 (S.I, p.62).
tivihā savva-jīvā pa (nnattā), tam (jahā):
sanma-diţthi, miccha-dițțhi, samma-miccha-dițțhī ya. ahavā tivihā savva- jīvā pannattā), tam (jahā):pajjattagā, a-pajjattaga, no-pajjattagā no-a-pajjattagā.
3.2.214 (S.I, pp. 210-211)
cattāri vatthā pa (nnattā), tam (jahā) :
suddhe nāma-m-ege suddhe, suddhe nāma-m-ege a-suddhe, a-suddhe nāma-m-ege suddhe, a-suddhe nāma-m-ege a-suddhe.
evām eva cattāri purisa-jāyā pannattā), tam (jahā):
suddhe nama-m-ege suddhe, cau-bhango.
4.1.298 (S.I, p.223)
cattāri rukkhā pannatta), tam (jahā):
unnae nāma-m-ege unnae, unnae nāma-m-ege panae, panae nāma-m-ege unnae, panae nama-m-ege panae.
4.1.295 (S.I, p.222)
cattāri senão (pannattão), tam (jahā):
jaittă năma-m-egā no parājinitta parăjinittā nāma-m-egā no jaittā, egā jaittā vi parājinittā vi, egā no jaittá no parājinittā.
jaittā nāma-m-egā jayai, jaittā nāma-m-egā parājinai, parājinittā nāma-m-egā jayai, parājinittā nāma-m-egā parājinai. ......
4.2.365 (S.I, p.233)

Page #188

BHANGI MATERIAL
163
cattāri purisa-jāyā pannattā), tam (jahā):
udiðdie nāma-m-ege, udiy'-atthamie nāma-m-ege, atthamidie nama-m-ege, atthamiy'-atthamie nāma-m-ege. ......
4.3.391 (S.I, p.240)
ahavā heū cauvvihe pa(nnatte) (tam jahā:) -
atthittam atthi, so heū, atthittam n'atthi, so heū, n'atthittam atthi, so heū, n'atthittam n' atthi, so heu.
4.3.430 (S.I, p.247)
ahavā cauvvihā savva-jīvā pa (nnattā), tam (jahā) :samjayā, a-samjayā, samjayâsamjayā, no-samjayā no-a-samjayā.
4.4.465 (S.I, p.253)
BHAGAVATI
"sattame nam, bhante, ovās'-antare kim gurue, lahue, guruya-lahue, a-guruyalahue?" "Goyanā, no gurue, no lahue, no guruya-lahue. a-guruya-lahue."
1.9.73 (S.I, p.410)
"Goyamā,
jassa daviy'-āyā tassa kasāy'-aya siya atthi siya n' atthi. jassa puņa kasāy'-āyā tassa daviy'-āyā niyamam atthi."
12.10.466 (s.1, p.672)
For Bhagavati 12.10.466/468 refer to DELEU pp. 191-92 (XII 10'').
"Goyamā, Rayanappabhā-pudhavi siya aya, siya no āyā, siya avattavvam. āyā i ya no ayā i ya."
12.10.468 (S.I, p.673)
"Goyanā, du-paesie khandhe
1 siya āyā, 2 siya no āyā, 3 siya avattavvam āyā i ya no ayà i ya, 4 siya ayā ya no āyā ya, 5 siya āyā ya avattavvam āyā i ya no āyā i ya, 6 siya no āyā ya avattavvam aya i ya no ayā i ya."
12.10.468 (S.1, p.673)

Page #189

164
THE CANONICAL NIKŞEPA
"Goyama, ti-paesie khandhe
1 siya āyā, 2 siya no aya, 3 siya avattavvam āyā i ya no āyā i ya, 4 siya ayā ya no āyā ya,
siya āyā ya no ayão (!) ya,
siya āyao ya no āyā ya, 5 siya āyā ya avattavvam ayā i ya no āyā i ya,
siya ayā ya avattavväim ayao ya no āyao ya,
siya ayão ya avattavvam āyā i ya no āyā i ya, 6 siya no āyā ya avattavvam āya i ya no āyā i ya,
siya no āyā ya avattavvăim ayao ya no āyao ya,
siya no āyao ya avattavvam åyå i ya no āyā i ya, 7 siya ayā ya no āyā ya avattavvam āyā i ya no āyā i ya."
12.10.468 (S.I, p.674)

Page #190

INDOLOGIA BEROLINENSIS
Band 1
Monika Jordan-Horstmann: Sadani, A Bhojpuri Dialect Spoken in Chotanagpur. Otto Harrassowitz, Wiesbaden 1969.
Band 2
Otto Werner: Spektralanalytische und metallurgische Untersuchungen an indischen Bronzen. 1972.
Band 3
Martin Pfeiffer: Elements of Kurukh Historical Phonology. 1972.
Chandrabhal Tripathi: Catalogue of the Jaina Manuscripts at Strasbourg. 1975.
Band 5
Bansidhar Bhatt:
The Canonical Niksepa, Studies in Jaina Dialectics. 1977.

Page #191


Page #192
Some of the opinions of distinguished scholars 1. "Durch den von Ihnen behandelten kanonischen Niksepa.... wird auf den "klassischen" Niksepa der Nijjuttis ein ganz neues Licht geworfen,.... Ich bewundere den ungeheuren Fleiss, mit dem Sie aus der riesigen Textmasse das Material zusammengesucht haben, und den Scharfsinn, mit dem Sie es ordnen und darbieten." The late Prof. Dr L. ALSDORE, Hamburg (from personal letter) "The student of purely scholastic material cannot rely on established methods. He has to find his way without a compass. Mr. Bhatt has entered this impervious territory and has succeeded in finding means of orientation. This may be a stimulus for analogous studies in related areas." Prof. Dr. K.BRUHN, Berlin-West (from FOREWORD in this book) "... the systematic study of recurring subjects becomes an auxiliary discipline for Jaina philology, and Bhatt's study is no doubt an important step in this direction. .... It is hoped that Bhatt's study ... will not only facilitate the proper understanding of the strange niksepas but also help to focus interest on the entire area and its peculiarities." Prof. Dr. K. BRUHN, Berlin-West (Journal of Indian Philosophy, Boston 1979) "Durch diese neue Art dialektischer Grundlagenforschung ... ist die Arbeit ein wichtiger Beitrag zur gedanklichen und formalen Bestand saufnahme einer Traditionsmasse." Prof. Dr. W.B. Bollee, Heidelberg (ZDMG, Wiesbaden 1979) 5. "Bhatt's work quotes at length and analyses all the material that he has been able to collect from canonical works." THE late Prof. Dr. T. BURROW, Oxford (University of London: Bulletin, London 1979) 6. "Your thesis interested me much more than I ever possibly expected. I am very much appreciating its originality as well as your perfect command of great erudition... Prof. Dr. Mme. C. CAILLAT, Paris (from personal letter) "Celles-ci evrait interesser d'autres lecteurs que les specialistes dujinisme : ils sauront gre a l'erudition discreteet secourable de M. Bhatt, qui, d'un procede scolastique, a sufaire le sujet d'un livre original et de plusieurs chapitres captivants." Prof. Dr. Mme. C. CAILLAT, Paris (Journal Asiatique, Paris 1983) "...your highly learned and thorough book on "The Canonical Niksepa" ... is evidently a very important contribution in this still rather unexpected area Prof. Dr. W. HALBFASS, Philadelphia (from personal letter) "Bhatt's book is composed with great care.... This book has to be read with a great deal of attention but the effort taken by the reader will be fully rewarded. An important aspect of canonical Jaina scholasticism is for the first time demonstrated and analysed in an exemplary way. We cannot but concur with Klaus Bruhn who in his foreword expresses the wish that Bhatt's book may be a stimulus for analogous studies in related areas." Prof. Dr. J.W. DE JONG, Canberra (Indo-Iranian Journal, Holland 1980) 10. "Dr. Bhatt is to be congratulated for his extensive study of the Jaina Canons... He ... has classified and analysed the material in a scientific manner. This is the first attempt of its kind and the scholars interested in Indological research, especially the Jainological research, will be grateful to Dr. Bhatt for his laborious and intelligent task." Pt. D.D. MALVANIA, Ahmedabad (Sambodhi, Ahmedabad 1980) 1. "... Dr. Bhatt (is) an outstanding scholar whom the Free University of Berlin awarded the Doctorate with "summa cum laude". ... Dr. Bhatt appears to be well-known among German Indologists from whom we have received a number of favourable comments on his scholarship. ... his scholarly work is highly thought of in Germany. ... in Dr. Bhatt ... qualifications ... are obviously above average." Cultural Attache, Embassy of the West Germany in New Delhi. (personal communication) BHARATIYA VIDYA PRAKASHAN Oriental Publishers & Booksellers 1-U.B., Jawahar Nagar Post Box No. 1108 Bungalow Road Kachauri Gali Delhi - 110007 (India) Varanasi - 221001 Call : 2521570 Call : 65965 I.S.B.N. No. -- 81-217-00906 Rs. 300/