Dasaveyaliya Suttam

Author(s): K V Abhyankar
Publisher: K V Abhyankar
Catalog link: https://jainqq.org/explore/022603/1

Page #1
21.285 DASAVEALIYA SUTTA // dasaveAliyasuttaM // K. V. Abhyankar

Page #2
DASAVEALIYA SUTTA // dasaveAliyasunaM (dazavaikAlikAmA Critically edited with introduction, notes and translation. BY Kashinath Vasudev Abhyankar, M. A., Professor of Sanskrit and Ardha-Magadhi, Gujarat College, AHMEDABAD. SECOND EDITION, REVISED AND ENLARGED. 1938

Page #3
Second edition. 1,000 copies. (All rights reserved by the editor) PRICE RS. 2. Copies can be had of The Khadayata Book Depot, Ahmedabad, The Deccan Book Stall, Poona, and other prominent Book-sellers. Printed at the Aryabhushan Press, Poona, Peth Bhamburda H. No. 915/1 by Mr. Anant Vinayak Patwardhan, and Published by Kashinath Vasudev Abhyankar, M. A., Professor of Sanskrit and Ardha-Magadhi, Gujarat College, Ahmedabad.

Page #4
PREFACE. (to the First Edition). The chief aim of this edition of the Dasavaikalika Sutra is to present to the readers a very faithful text of the Sutra edited critically with the help of the oldest possible manuscript copies. The book is one of the most important books to the Jain monks and manuscript-copies of it are available in large numbers at various places. The local Bhandaras at Ahmedabad possess not less than two hundred copies, more than one hundred copies being available at the Dehla Upashraya alone. For the present edition there were consulted the manuscript copies of the Bhandarkar Oriental Research Institute Poona, of Sheth Dosabhai Abhechand Jain Sangha Bhavnagar, and some typical oldest manuscripts at the Dehla Upasraya. The manuscripts consulted were arranged into groups in accordance with the similarity of features noticed in them, and one typical manuscript of each group was taken and the differences in readings marked. The text of the present edition is mainly based on the oldest manuscript in the Dehla Upasraya, which was found to be written almost correctly, in the old manner of writing. The oldest of the Bhavnagar manuscripts consulted mentions 1643 Samvat, (i. e. 1586 A. D. or thereabout) as the date of its being written; the oldest of the Bhandarkar Oriental Research Institute Manuscripts mention 1492 and 1515 Samvat as their dates, while the oldest of the Dehla Upasraya copies go back to Samvat fifteenth century. The text of the Niryukti is based upon two manuscript copies of the Dehla Upasraya Ahmedabad and one manuscript copy of Bhavnagar. There are many printed editions also of the Sutra available and they have also been consulted, the Agamodaya Samiti edition with Haribhadrasuri's commentary, Dr. Jivaraj Ghelabhai's edition prepared in consultation with some manuscripts of the German Libraries and the edition by the Jain Mahila Mandal Bombay with transla

Page #5
2 PREFACE tion into Gujarati being the chief ones. It is to be much regretted that almost all the printed editions are full of misprints and inaccuracies and present considerable difficulty to the reader. The Agamodaya Samiti edition is the best of the lot, but the copies of it are no longer available in the market. There is no English translation also of the book prepared as yet. The present edition is therefore undertaken with a view to give (1) a correct and reliable text based upon the oldest manuscripts, (2) a word for word translation of the whole text, (3) explanatory and critical notes and (4) the oldest commentary viz. the Niryukti of Bhadrabahu. For purposes of translation and notes there was taken at several places, the help of the commentaries of Haribhadracarya, Sumatisuri, Shantisuri and a few Sanskrit and Gujarati glosses, by unknown authors. The Sanskrit glosses appear to be only abridgments of Haribhadrasuri's commentary. The manuscript material collected for the edition was fairly representative and satisfactory for bringing out a correct and authoritative text; the commentaries and glosses available have been fully taken into consideration in explanations and the translation. Acknowledging with sincere thanks the help of friends who supplied the Manuscript and other material, the editor wishes to say that his labour would be fully rewarded if readers are enabled to understand, grasp and appreciate the subject with the help of the notes and the translation and are inspired to drink deeper from the fountain head viz. the various Anga books. March 1, 1932. K. V. Abhyankar. Preface to the Second Edition. The Second Edition is prepared with a few necessary additions and alterations. The Niryukti is omitted altogether as it is not of much use to the ordinary reader. June 11, 1938.. K. V. Abhyankar.

Page #6
INTRODUCTION. 1. The Dasavaikalika Sutra is one of the four Mulasutras of the Jaina Agama or Siddhanta (canonical books) which is made up of eleven Anga Sutras excluding the Ditthivaya (believed to be the 12th Anga which is no longer extant), 12 Upanga Sutras, 10 Painna Sutras (miscellaneous texts ), 6 Cheda Sutras, 4 Mula Sutras and 2 Chulika (or appendix) Sutras. The Anga Sutras form the most important portion of the Canon. The First Anga Sutra viz. the Acaranga Sutra gives strict rules and regulations about the behaviour of the monk. The other Anga Sutras state forth the arguments of the rival philosophers, the tenets of the Jain Philosophy, the rules guiding the conduct of monks and householders, and dialogues and short stories in illustration of the above. The Upanga Sutras are subsidiary to the Anga Sutras, and, as their name signifies, they form good explanatory and illustrative glosses on the Anga Sutras. Although the connection of the Upanga Sutras with the Anga Sutras might be only nominal, each one of them is cited as connected with an Anga Sutra. The ten Painna Sutras discuss only miscellaneous things such as, abstinences, postures at death, renunciation at death, astronomy, mathematics and the like. The six Cheda Sutras discuss the behaviour of the monks citing the various prohibitions and expiations. The four Mula SutrasUttaradhyayana, Avasyaka, Dasavaikalika and Pindaniryukti-diseuss mainly the conduct of the Ascetics; while the Chulika Sutras discuss a few philosophical problems. A careful perusal of the Jain Canon would show that the main theme of the Canon is to define and illustrate monkhood, a strict and careful observance of which leads to Liberation.

Page #7
DASAVEALIYA SUTTA 2. The origin of the Dasavaikalika Sutra is tradi. tionally given in a very interesting way. Sejjambhava is said to have been the author of the book, and, as stated in the first note on Chapter I ( Notes pages 1-2) the book, in fact, is said to have been an extract-in-brief from the whole Canon. It defines monkhood, its strict observance and the glorious fruit resulting there-from. It was composed originally for the purpose of enlightening the boy-sage Managa within a short period of six months at the end of which he was to die. Sejjambhavs was the pupil of Prabhava, who in turn was the pupil of Jambu, the pupil of Sudharma, Mahavira's pupil. This order of the spiritual geneology shows that the Dasavaikalika Sutra was composed by Sejjambhava 75 or 80 years after Mahavira's time and it could consequently be a faithful epitome giving the gist of the Agama teaching which was thoroughly mastered by Sejjambhava together with the traditional expositions and interpretations. 3. A critical analysis of the contents of the Sutra would show that the Sutra enunciates the noblest principles of the Jain Faith which emphasizes with equal force right knowledge and right conduct as its constituents. The first chapter states that Religion consists of three things :-non-violence, self-restraint and penance. We have to take the things in this world as they are and we find that the souls of many individuals are sullied by the influx of sinful Karma-Pudgalas ; and, to find out and to lay down the right path to clarify the souls of the Karma-impurity form the aim and object respectively of every philosophy and religion. The work of clarification is two-fold (i) by stopping the further influx of Karma, and (ii) by destroying or removing the dirt of Karma that has already entered. The right understanding of the doctrine of non-violence which is essential for the undertaking of the Six Great Vows forms the

Page #8
INTRODUCTION theoretical part of the Religion of Jina, while the removal of Karma particles by self-restraint and penance forms its practical part. 4. The problem of fixing oneself in religion with the numerous difficulties besetting it occurs next; and & satisfactory solution of it is briefly given in the second chapter-& full control over desires and a complete abstinence from the enjoyments of various pleasures at one's disposal are enough to bring mental equanimity which fixes one in religion. A list of prohibited articles and practices in general is given in the third chapter to show to the monk that complete self-restraint has always to be accompanied by an abandonment of all occupations and practices of the householder and by pursuing the rigid and hard life of the monk. 5. In the fourth chapter there has been taken up the question of non-violence which requires a thorough inspection of the presence of life in the various things o world. The investigation appears to be carried on logical and scientific lines and it has been declared that life exists wherever growth and movement are noticed. The monk is therefore required to take every care to see that no violence of any kind is done to any living organismi howsoever small or great it might be. The monk is to eat only those things where there exists no life of any kind ; so also, he is to move in such a way as does no harm to any living organism. The five great vows together with the sixth viz. the abandonment of night-meal are next enunciated in the chapter where the principle of nonviolence to life is clearly seen underlying all the six vows. It is worth noticing that the doctrine of non-violence has been thoroughly investigated and the monk is prevented from taking any step which is injurious to a living organism, in mind, word or deed, as also by himself,

Page #9
iv . DASAVEALIYA SUTTA through others, or by consenting to others doing it. It is the clear knowledge of the wide-spread existence of life principle in nature that is to be obtained first and then only compassion can be shown rightly to these living organisms. On the knowledge of life and non-life there is based the chain of successive higher steps of Spiritual Progress made up of--(1) the knowledge of the various resulting future conditions, (2) the knowledge of freedom and bondage, (3) disgust with worldly life, (4) abandonment of enjoyment, (5) houselessness, (6) self-restraint, (7) shaking off the Karma dirt, (8) right knowledge and faith, (9) knowledge of worlds and void, (10) motionless condition of the body, (11) the annihilation of Karma, and lastly, (12) the perfected condition at the top of the world. 6. The fifth chapter lays down rules and regulations regarding the movement of monks when they stir out for alms; it cites the conditions under which the alms becomes acceptable or otherwise, and gives an exhaustive list of the articles that are forbidden. It also describes how and when the monk should dine. The underlying principle in all these cases of movement for alms, begging of alms, its acceptance and its eating, is to avoid the remotest possibility of any injury or violence to living organisms. 7. The sixth chapter, in a way, forms a faithful and substantial summary of the preceding five chapters describing " the terrible and difficult course of actions of the monks". The monk is asked to take a strict care of eighteen points which include the six vows, the six groups, of living organisms, and the six actions which are highly improper for a monk. . 8. The seventh chapter refers to the monk's mental condition and his talk. As the talk is the index of the mind, absolute harmlessness in talk would require an

Page #10
INTRODUCTION extremely pure condition of the mind. The monk is not to utter under any circumstances what is false or what is partly true and partly false. He is to speak only what is definitely true or what is neither true nor false provided there is definiteness in it and there is no distant possibility: even of any injury resulting from it. A glance at the various instructions given to a monk regarding his speech; in the chapter would show the thorough going manner in which human utterances are analysed and classified on the principle of harmlessness. 9. The eighth chapter re-emphasizes the principle of non-violence by specially referring to the eight subtle things where the presence of life is very difficult to be noticed. The monk is never to behave like a householder in any way. He is not to have any thought of property or possession. He is not to have any adverse feeling against anybody. He is to tolerate patiently sufferings, indignities, insults and injuries. He is to conquer the four emotions-anger, pride, deceit and avarice by calmness, humility, straightforwardness and contentment. He is always to be obedient to his preceptors, being always attentive and respectful. He is never to harbour any thought about woman. He is in fact to withdraw his gaze from her as from the sun if he happens to look at her. The chapter conveys clearly the truth that when the monk has full mental purification with a perfect control over emotions and passions, the attitude of non-violence to living beings and toleration of sufferings naturally follows as a necessary resultant, there being required no special effort to be made for it. 10. The ninth chapter describes a further salutary progress of the mind. A perfectly respectful and obedient. behaviour towards the preceptor forms in fact a necessary condition for the spiritual progress of the monk, as

Page #11
DASAVEALIYA SUTTA the attitude of disrespect and contempt towards the preceptor is more harmful than the flame of the fire or the poison of the cobra or the end of the lance or the fury of the lion. The favour of the preceptor secures immense advantage to the pupil, not only in this world but in the world beyond. Dishonour and contempt of the preceptor mean nothing short of perdition which leaves to the monk no hope of understanding the principles of religion. Religion is & tree which has modesty as its root and Liberation as its fruit. A life of modesty and self-control will enable a monk to taste the fruit of this tree. Control yourself, respect your teachers, do not speak harsh words, tolerate hardships, be equanimous and you will at once know yourself and win positively this battle of worldly life and secure Liberation. Unparalleled is the joy consequent on the stability and equanimity of the mind which is brought about by modesty, study, conduct and character. ! 11. The last chapter defines in as clearest terms as possible one, who is a real monk, by summarizing the main teaching of all the preceding chapters. The features are arranged in a graded order. Non-violence, equanimity, looking upon external life as upon self, want of bad emotions, absolute obedience, absence of property, penance, toleration, and eventually complete motionlessness of body are the main features which distinguish a perfect monk. . 12. The two Chulikas or appendix chapters form a fitting crown to the teaching of the Sutra. They are meant to turn out from the mind of the monk the remotest thought, if he has any, of reverting again to the life of the householder. The horrors of the householder's life when re-accepted, which are full of miseries and woes, insults and indignities cares and anxieties are boundless and unimaginable. The monk should bear in mind a few

Page #12
INTRODUCTION vii highly philosophical precepts such as-pleasure and pain are individually separate, life is transitory, misery is shortlived, and reversion to worldly life is tantamount to eating back what has been vomited out. To follow the monk's Bustere and rigid life is going against the current and consequently it is full of hardships and troubles, but, as the monk's goal is in that direction, he has to sail against the current and reach the goal which secures him Eternal Bliss. 13. As can be seen from the analysis of the contents given above, the Dasavaikalika Sutra is nothing else but a digest of the rules and regulations of the monks to guide the monks after their initiation. It may be said to be, in fact, a brief exposition of the Jina-Dharma, or the Religion of the Jina, which is made up of Knowledge and Practice. Although the finding out of the right solution of the problem of misery was the aim of life with Mahavira as with Buddha, the solutions found out by them were, however, different. While a complete annihilation of the mind, which was solely instrumental and responsible for the conception and effects of the external objects, appeared to Buddha to be the right solution of the problem of misery, Mahavira who could not believe in the possibility of absolute annihilation and extinction of the mind, laid down that it was the complete purification of the mind, which resulted into the clarification of the soul, that put an end to misery. The purification of the mind was not a mere psychological process with Mahavira as with Buddha. It was thoroughly a practical process requiring (1) a thorough knowledge of life and non-life in the world and (2) a conduct fully consistent with the doctrine of non-violence to life. Such a conduct is always characterized by full selfcontrol, renunciation, equanimity, absolute obedience to preceptors, harmlessness and tolerance; and, a monk, who has such a conduct, is the real monk.

Page #13
viii DASAVEALIYA SUTTA 14. The Sutra has given quite consistently with its elevated theme, very noble and sublime thoughts in a very impressive manner. Individually taken, the thoughts form very excellent moral or philosophical precepts. In the second chapter stanza 5, the author states-"mortify your.. self, give up delicacy, overcome desires and know that misery is gone"; in the Fifth chapter, stanza 97, the author says--"bitter or pungent, astringent or sour, sweet or salty, the monk should eat his food as if it were & mixture of ghee and honey." Again in Ch. VIII St. 36, the author states--"while old age has not begun to ail, or disease has not grown, or senses have not failed, one should practise religion"; or in St. 61 of the same chapter he says "he should preserve regarding religious inerit that mental attitude with which he quitted his home." So also in Ch. XII St. 16 the author says "the self should always be protected with all the senses kept well within bounds; if unprotected, the soul moves within the circle of transmigration, if well-protected, the soul becomes free from misery." All these are highly moral and at the same time strictly philosophical assertions, given in a very practical manner. 15. Although in a religio-practical treatise like the present one, there cannot be expected anything like & philosophical presentation of a particular problem op probiems, the assertions made here and there may enable us to gather some philosophical truths pertaining to the Religion of Jina. Thus, the gist of the fourth chapter can be stated in a philosophical language as follows :-Life is observed in all things that show movement and growth which in fact form its logical mark. It is seen to exist not only in living bodies but in earth, water, fire, air and plants too. It can, however, be made extinct by doing something which prevents growth and movement, and those things, where growth and movement are not observed, are looked upon as 'acitta' which become permissible to

Page #14
: INTRODUCTION ir the monk for his use and action. Life is noticed in very minute and subtle things too, which, on that score, are not to be injured in any way by the monk. Life is individually different in different bodies, and, hence, pleasure and pain are also individually separate, to be invariably experienced by the Jiva of whose activities they are the result. This philosophical doctrine of separate life principles in separate bodies experiencing pleasures and pain of their own making, and wishing always not to be pained, naturally results into the religious doctrine of absolute non-violence to any living organism, which has occupied a very prominent place in the Jain Canonical Literature. 16. There are a few more philosophical tenets that can be noticed in the Sutra directly or indirectly. Thus, the presence of separate life principle in the most subtle organisms implies that the soul is not all-pervading. The combination of the two doctrines viz. non-violence to any living organism and misery arising as a fruit of one's own deedsnaturally results into the doctrine of patient suffering which not only does not admit of any treatment or remedy, but comes to be looked upon as a sort of penance which becomes an object to be sought by the monk. (Vide Ch. VIII. 27). : 17. A close inspection of the contents of the Dasavaikalika Sutra would show that it was composed sometime after the other important book's of the Jain canon had been composed. Apart from the question whether the Fourteen Purvas existed before Mahavira or they were composed by the Ganadharas along with the twelve Anga books, it is certain that the other portion of the Canon which includes the Dasavaikalika Sutra was composed after the Angas had been compose d. The several internal cross-references in books of earlier and later dates according to tradition and other evidences, are explained by the fact that a final shape was given

Page #15
DABAVEALIYA BUTTA to the several books of the canon in the two or three councils that were held much later after their composition, the last of such councils Being held at Valabhipura in Kathiawar under the presidentship of Devardhigaai 980 years after Mahavira. 18. The style of the book, the presence of archaie forms, the quotation in ( Chapter II ) from the Uttaradhyayana, the authorship of the book ascribed by tradition to Mahavira, as also the presence of Niryukti (gloss ) on the Sutra by Bhadrabahu who flourished at the time of Chandragupta Maurya, clearly show that the book was composed about 75 or 80 years after Mahavira. The mention of several technical terms (Cf. Ch. III St. 11 ) without any line of explanation, the concise and yet exhaustive mention of several items in the different topics (vide 373 UEHIS VIII. 13; A 373 VI. 7), the reference to Mahavira at the beginning of the fourth chapter and lastly the considsrations of metre go to corroborate the same date. The two Chulikas or Appendix chapters were, of course, added at a later date by other writers like Simandhara as Haribhadrasuri has rightly observed it. 19. The book is written in a style not much different from that of the Sutras. The tone of the book right on from the beginning to the end is elevated and dignified. The expression is short, sweet, emphatic and forceful. The words are in general such as commonly occur and are easy to understand. Archaism, however, is the striking peculiarity of the style; many forms such as fawi, u and the like-in the Nom. sing. are freely used as in the Acaranga and the Sutrakstanga Sutras; many forms such as vayasA, kAyasA, jogasA etc. are seen which are very peculiar and which cannot be justified by the corresponding forms in Sanskrit. There are on the other hand seen several forms which are directly derived from the Sanskrit forms. Instances of omissions of case affixes

Page #16
INTRODUCTION and transpositions of words in compounds are simply numerous and need hardly be quoted for the sake of illus tration. All these things are probably due to the fact that the Sage Sejjambhava, who composed the book as the traditional account says, had a very short time at his disposal to impart all the religious instructions necessary to his pupil-son; and, he therefore composed and taught the present Sutra within six months in and out of the prescribed hour of instruction, the book as a consequence coming to be known as veAliya or vaikAlika, of dasa or daza ( ten. chapters). The Sage Sejjambhava wrote as the inspiration came and he appears to have taken care only of the metre and the poetical expression, even though they were at the cost of grammatical rules. The addition of the nasal between two vowels in juxtaposition is frequently seen for the sake of avoiding the combination of the two vowels which otherwise was to have taken place. The use of for and vice versa as also the endings ijjA or ejjA, aMti or eMti, or eNaM, ehi or ehiM, being both current in_Prakrit_and! noticed both ways in the manuscripts, do not imply anything specially, and, there has not been made a serious attempt to have a uniformity regarding their use in the present edition. Barring the few prose passages and the Anustub verses in the 5th and other chapters which merely give pretty long lists of actions and articles forbidden for the monk, all other passages of the Sutra are highly poetic, being characterized by a sublime, eloquent and dignified style, and made specially elegant by the use of the old Gatha or Vaitaliya metre. 20. There is not a large variety of metres seen in the book. The general metre is the Anustub of eight letters in each foot, At rare places there is noticed a deficiency in the number of letters which can be made up by reading two separate vowels instead of one combined vowel. The rule of the 5th letter being invariably short, and the 6th

Page #17
xii DASAVEALIYA SUTTA being long is generally observed although there are noticed not a few exceptions to it. The instances of pure. Arya metre are very few in the book, their total number not exceeding ten. It is found that here and there a foot of Arya is noticed in the Anustub Stanzas too. There are some other varieties of metre also noticed in the book, as for instance in the ninth and the tenth chapters and generally at the end in other chapters and the appendices. Although these metres apparently show a large variety, they can be brought under one common head viz. the old Vaitaliya metre of the Pali and Ardha-Magadhi Sutras which represents a stage midway between the Vedic f and jagatI on the one hand and the Classical jAti ( indravajrA, upendravajrA and vaMzastha ) and vaitAlIya on the other. ( For details on this point, see article on dissertation on an old metre etc." Gujarat College Magazine No. 31 of February 1931). 66 21. The peculiarities of this metre, to state briefly, are (1) the number of syllabic instants, which is generally 14 or sometimes 16 in the odd feet, and 16 or sometimes 18 in the even feet, and (2) the invariable presence of a pair of determinants (a short and a long letter in juxtaposition) generally at the end of the foot, but sometimes in the middle of the foot also. The number of letters is immaterial in this old Vaitaliya; it is the number of syllabic instants and the pair of determinants that determine this metre. Each odd foot is generally divided into three parts of 4, 4, and 6 syllabic instants with a long letter sometimes added at the end, while each even foot is divisible into three parts of 6, 4, and 6 syllabic instants with a long letter sometimes added at the end. To analyse very briefly-stanzas 1 to 13 of the tenth chapter present the regular Vaitaliya metre of 16 and 18 syllabic instants respectively in the odd and even feet with the pair of determinants and a long letter at the end of each foot. Stanzas V-1. 97 and V-9. 50 have one

Page #18
INTRODUCTION xiii determinant placed in each of the three parts of the foot made up of 5,5 and 6 syllabic instants, while stanza X. 15 and the second foot of st. VIII. 41 present a peculiar type. All the other long metres in the book may be Vaitaliya of 18 syllabic instants in each foot or they may be called Jati also with three parts of 6 syllabic instants in each foot with one determinant at the end of every part of the foot. Such stanzas are:-VI. 68-69; VII. 42, 52, 54-57 ; VIII. 40, 41, 62-64; IX-I. 1-17; IX-2. 1, 22, 23; IX-3. 1-15 : IX-4. 10, 12-14; X. 14-21. App. 1. 11-18 and App. 2, 5-16. 22. Regarding commentary work on the Sutra, it can be said that quite a large variety of commentaries in Sanskrit, Prakrit and Gujarati is available. The gira of Bhadrabahu is the oldest one and, hence, it is included in the present edition for the use of scholars and research students. The commentary of ERHEHET comes next which is very exhaustive and scholarly being a commentary on the text and Niryukti both. Besides these two commentaries, there are also available in manuscript copies the Laghutika of Sumatisuri, the Sabdartha vstti of Samayasundara, the Churpi in Prakrit, the Avacuri in Sanskrit and Balavabodha in Gujarati. There are also noticed commentaries by Trilokacarya, Jnanasagara and his pupil which bear no titles. The manuscripts of Churni and Niryukti are few, while those of the bare text or the text with the Avacuri or of the text with the Gujarati gloss are more numerous, there being more than 20 of each in the Dehla Upasraya alone. 23. The manuscript material for the edition was quite sufficient and satisfactory in consideration of the short time in which the edition had to be brought out. There were perused about 100 manuscript copies of the book, out of which 6 typical ones were specially used in bringing out this edition. Ms. 37 belonging to Dosabhai

Page #19
ziv DASAVEALIYA SUTTA Abhechand Jain Sangha, Bhavnagar was chosen as representing the Bhavnagar collection. The manuscript is fairly legible with many scribal errors and omissionsand is characterized by and endings. There is no date given and there are not written the Chulikas. Ms. of Jesalmere (dated Samvat 1643, Friday Asadha Suddha 5) with a in Gujarati written by Rajahamsa Mahopadhyaya, the pupil of the jinarAjasUri of kharataragaccha, was selected to represent the northern Mss. The manuscript is. a good and reliable one, corrected possibly by some teacher with yellow pigment. It has got no Chulikas written. Ms. is also an old manuscript (dated Samvat 1653, Sunday Bhadrapad Vad 1) stated to be written at Stambhatirtha (modern Cambay). The manuscript is correct and legible. This manuscript gives the two Appendix chapters. Ms.T with dIpikA in Sanskrit is slightly different from kha. Ms. ghawas chosen to represent the manuscripts at the Bhandarkar Oriental research Institute, Poona. It bears Samvat 1515 and Saka 1377 as its date. The discrepancy between the Saka and the Samvat numbers can be settled with the help of the remark bahudhAnyasaMvatsare zrAvaNa zuddha 7 somadine likhitaM found at the end. It has the Chulikas at the end; and a Sanskrit gloss. Two other Mss. at the Institute bear Samvat 1492 and 1663 as their dates while the others bear no date. Ms. represents the Ahmedabad collection at the Dehla Upasraya, which appears te be very old although no date is given therein. It is a very reliable manuscript which has got the two Chulikas. It is the Ms. on which the present edition has been mainly based. Gujarat College, Ahmedabad. March 1st 1932. K. V. Abhyankar, M.A., Professor of Sanskrit and Ardha-magadhi, Gujarat College.

Page #20
// dsveaaliysutt|| // paDhamamajjhayaNaM // rerndhammo maMgalamukkidR' ahiMsA saMjamo tvo| devA vi taM namaMsanti jassa dhamme sayA maNo // 1 // jahA dumassa pupphesu bhamaro AviyaI rsN| na ya puppha kilAmei so ya pINei appayaM // 2 // emae samaNA muttA je loe santi saahunno| vihaMgamA va pupphesu dANabhattesaNe rayA // 3 // vayaM ca vitiM labbhAmo na ya koi uvahammai / ahAgaDesurIyanti pupphesu bhamarA jahA // 4 // mahukArasamA buddhA je bhavanti aNissiyA // nANApiNDarayA dantA teNa vuccanti sAhuNo // 5 // tti bami // // paDhamaM dumapuphiyajjhayaNaM samattaM // // biiymjjhynnN|| kahaM nu kujjA sAmaNNaM jo kAme na nivaare| pae pae visIyaMto saMkappassa vasaM gao // 1 // vatthagandhamalaMkAraM itthIo sayaNANi ya / acchandA je na bhuMjanti na se cAi tti vuccai // 2 // je ya kante pie bhoe laddhe vi piThikuvvai / sAhINe cayaI bhoe se hu cAi tti vuccai // 3 // 1.ka. kha. "mukkaThaM. 2 ka. kha. ga. gha. ca Aviyai. 3 kha. so ya ppINei. sa. iva pupphesu. 5 a. ka. rIyaMte. 6 a. kha. ithio..7 sa.ga. gha. viSpiTika. vipiThTha0

Page #21
dasaveAliyasuttaM " 'samAi pehAi parivvayanto siyA maNo nissaraI bahiddhA / na sA mahaM no vi ahaM pi tIse " icceva tAo viNaejja rAgaM // 4 // AyAvayAhI, caya soamallaM, kAme kamAhI, 'kamiyaM khu dukkhaM / chindAhi dosaM, biNaejja rAgaM, evaM suhI 'hohisi saMparAe // 5 // pakkhande jaliyaM "joI dhUmakeuM durAsayaM / 'necchati vantayaM bhottuM kule jAyA agandhaNe // 6 // dhiratthu te jasokAmI jo taM jIviyakAraNA / vantaM icchasi AveuM ! seyaM te maraNaM bhave // 7 // ahaM ca bhogarAyassa taM ca si andhagavaNhiNo / mA kule gandhaNA homo, saMjamaM nihuo cara // 8 // jai taM kAhisa bhAvaM jA jA 'dacchasi nArio / "vAyAviddho vva haDho aDiyappA bhavissasi // 9 // tIse so vayaNaM soccA " saMjayAe subhAsiyaM / aMkuseNa jahA nAgo dhamme saMpaDivAio // 10 // evaM karenti saMbuddhA paNDiyA paviyakkhaNA / viNiyanti bhogesu jahA se "purisottime // 11 // tti bemi // 12. // bIyaM sAmaNNapuvvayajjhayaNaM samattaM // // taiyamajjhayaNaM // saMjame suTThiyappANaM vippamukkANa tAiNaM / tesimeyamaNAiNNaM nigganthANa mahesiNaM // 1 // ajjhayaNa 1 kha. ca. samAe pehAe. 2 ca. nIsaraI; kha. nissirai. 3 kha. viNaijja. a.ka. kha. sogamallaM. 5 ka. kimiyaM. 6 kha. hohi susaMparAe. 7 ka. joyaM dhUmakeyaM. . a. kha. gha. nicchaMti. 9 a. ka. dicchasi. 10 a. kha. vidhdhuvva haDo. 11 kha. saMjaI, gha. saMjayAi. 12 a. ka. kha. purisuttamo.

Page #22
ajjhayaNa 3. dasaveAliyasuttaM. uddesiyaM kIyagaDaM niyAgaM abhihaDANi ya / rAibhatte siNANe ya gandhamalle ya vIyaNe // 2 // sannihI gihimatte ya rAyapiNDe kimicchae / saMvAhaNaM 'dantapahovaNA ya saMpucchaNaM dehapaloyaNA ya // 3 // aThThAvaya nAlIe chattassa ya dhAraNaThThAe / gacchaM pANahA pAe samArambhaM ca joiNo // 4 // 'sejjAyarapiNDaM ca AsandI paliyaGkae / gihantaranisejjA ya gAyassuvvaTTaNANi ya // 5 // gihiNo veyAvaDiyaM jA ya AjIvavittiyA / tattAnivvuDabhoittaM AurassaraNANi ya // 6 // mUlae siGgavere ya ucchukhaMDe anivbuDe / kande mUle ya saccitte phale bIe ya Amae // 7 // sovaccale sindhave loNe "romAloNe ya Amae / sAmudde paMsukhAre ya kAlAloNe ya Amae // 8 // dhUvaNetti vamaNe ya batthIkammavireyaNe / aJjaNe 'dantavaNNeya gAyabbhaGgavibhUsaNe // 9 // savvameyamaNAiNNaM nigganthANa mahesiNaM / saMjamammi ya juttANaM lahubhUyavihAriNaM // 10 // paJcAsavaparinnAyA tiguttA chasu saMjayA / paJcaniggahaNA dhIrA nigganthA ujjudaMsiNo // 11 // AyAvayanti gimhesu, hemantesu avAuDA / 'bAsAsu paDilINA saMjayA susamAhiyA // 12 // parIsahariUdantA dhuyamohA jiindiyA / savvadukkhappahINaDA pakkamanti mahesiNo // 13 // dukkarAI " karettANaM dusahAI sahettu ya / ke " ittha devalogesu kei sijjhanti nIrayA // 14 // * 1 a. daMtapahovaNo ya saMpucchaNaM. 2 a. ka. ga. aThThAvae ya nAlIe. 3 kha. tigicchaM. 4 kha sijjAyara 5 a ka. ga. 0 vattiyA. 6 a. gha. bhAitaM. 7 a. gha. rumAloNe. 8 a. daMtakaTThe. 9 ca vAsAsu ppaDi0 10 kha. gha. karitA. a. ga. ettha. 11

Page #23
dasaveAliyasuttaM. khavittA puvvakammAI saMjameNa taveNa ya / siddhimaggamaNuppattA tAiNo parinivvuDa // 15 // tti bemi // // taiyaM khuDDiyAyArakahajjhayaNaM samattaM // ajjhayaNa 3 // cautthamajjhayaNaM // suyaM me Au teNaM bhagavayA evamakkhAyaM / iha khalu chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM pavezyA suyakkhAyA supaNNattA / seyaM me ahijjiuM ajjhayaNaM dhammapaNNattI // karA khalu sA chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA suyakkhAyA supaNNattA seyaM me ahijjiraM ajjhayaNaM dhammapaNNattI // imA khalu sA chajjIvaNiyA nAmajjhayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveiyA suyakkhAyA supaNNattA seyaM me ahijjiuM ajjhayaNaM dhammapaNNattI / taM jahA / puDhavikAiyA; AukAiyA; teukAiyA; vAukAiyA; vaNassaikAiyA; tasakAiyA // puDhavI 'cittamantamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM / Au cittamantamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM / teu cittamantamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM / vAu cittamantamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM / vaNassaI cittamantamakkhAyA aNegajIvA puDhosattA annattha 'satthapariNaeNaM / taM jahA / aggabIyA mUlabIyA porabIyA khandhabIyA bIyaruhA saMmucchimA taNalayA vaNassaikAiyA sabIyA cittamantamakkhAyA aNegajIvA puDhosattA annattha satthapariNaeNaM // se je puNa ime aNege bahave tasA pANA taM jahA / aNDayA. poyayA jarAuyA rasayA saMseyayA saMmucchimA ubbhiyA uvavAiyA 1 ka. gha. ca. cittamaMtakkhAyA. 2 a. satyapariNaeNaM / tasa cittamaMtamakkhAyA. taM jahA / 3 a. ka. kha. ga. saMseimA. ...

Page #24
ajjhayaNa 4 dasaveAliyasuttaM. jesiM 'kesi ci pANANaM abhikkantaM paDikkantaM saMkuciyaM pasAriyaM ruyaM taM tasiyaM palAiyaM AgaigaivinnAyA je ya kIDapayaMgA jA ye kunthupivaliyA savve beiMdiyA savve teiMdiyA savve cauriMdiyA savve paMcidiyA savve tirikkhajoNiyA savve neraiyA savve maNuyA savve devA savve pANA paramAhammiyA / eso khalu chaDo jIvanikAyo "tasakAyo " tti pavuccai // iccesiM chaNhaM jIvanikAyANaM neva sayaM daMDaM samAraMbhijjA, nevannarhiM daMDaM samAraMbhAvijjA, daMDaM samArambhante vi anne na samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi 'karentaM pi annaM na samaNujANAmi tassa bhante pakkimAmi niMdAmi garihAmi appANaM vosirAmi // paDhabhe bhante mahatvae pANAivAyAo veramaNaM / savvaM bhante pANAivAyaM paccakkhAmi, se suhumaM vA bAyaraM vA tasaM vA thAvaraM vA / neva sayaM pANe aivApajjA, nevannehiM pANe aivAyAvejjA pANe aivAyaMte vi anne na samAjANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM 'vAyAe kAeNaM na karomi na kAravemi 'karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi " gArahAmi appANaM vo sirAmi, paDhame bhante mahatvae uvaDio mi / savvAo pANAivAyAo veramaNaM // 1 // 11 ahAvare docce bhante mahatvae musAvAyAo veramaNaM / savvaM bhante musAvAyaM paccakhkhAmi se kohA vA lohA vA bhayA vA neva sayaM mukhaM vaejjA nevannehiM musaM vAyAvejjA musaM vayante vi anne na 'samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNa vAyAe kAraNaM na karemi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi " garihAmi appANaM vosirAmi, docce bhante mahavva uvaDio mi / savvAo musAvAyAo veramaNaM // 2 // 12. 1 ca. kisiM ci. 2 ca. paramahammiyA; ka paramAhammI sa eso. 3 ka. gha. samaNajANijjA. 4 a. vayAe. 5 ca karitaM pi. 6 ca. garahAmi 7 ka. gha. samaNujANijjA. a. vayAe 9 ca karitaM pi. 10 ca. garahAmi . 11 ka. gha. samaNujANijjA 12 a. vayAe. 13 ca karitaM pi. 14 ca. garahAmi.

Page #25
dasaveAliyasuttaM. ajjhayaNa 4 ahAvare tacce bhante mahavvae adinnAdANAo veramaNaM / savvaM bhante adimAdANaM paccakhkhAmi se gAme vA nayare vA raNe vA appaM vA bahuM vA aNuM vA thUlaM vA cittamantaM vA acittamantaM vA neva sayaM adinaM giNhejjA, nevannahi adinnaM giNhAvejjA, adinnaM giNhante vi anne na 'samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karomi na kAravoma karentaM pi anaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi garihAmi appANaM vosirAmi; tacce bhante mahatvae uvahio mi / savvAo adinAdANAo veramaNaM // 3 // ahAvare cautthe bhante mahavvae mehuNAo veramaNaM / savvaM bhante mehuNaM paccakkhAmi se divaM vA mANusaM vA tirikkhajoNiyaM vA neva sayaM mehuNaM sevejjA, nevannehiM mehuNaM sevAvejjA, mehuNaM sevante vi anne na 'samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karomi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhaMte paDikkamAmi nindAmi garihAmi appANaM vosirAmi cautthe bhante mahatvae uvaThio mi / savvAo mehuNAo veramaNaM // 4 // ___ ahAvare paJcame bhante mahavvae pariggahAo veramaNaM / savvaM bhante pariggaraM paJcakkhAmi, se appaM vA bahuM vA aNuM vA thUlaM vA cittamaMtaM vA acittamaMtaM vA neva sayaM pariggahaM parigeNhejjA, nevannahiM pariggahaM parigeNhAvejjA, pariggahaM parigeNhante vi anne na 'samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravami karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi garihAmi appANaM vosirAmi paJcame bhante mahavae uvachio mi| savvAo pariggahAo veramaNaM // 5 // - ahAvare chaTTe bhante vae rAibhoyaNAo veramaNaM / savvaM bhaMte rAibhoyaNaM paccakkhAmi se asaNaM vA pANaM vA khAimaM vA sAimaM vA neva sayaM rAiM bhuMjejjA, nevannehiM rAiM bhujAvejjA .. 1 ka. gha. samaNujANijjA. 2. a. vayAe. 3 ca. karitaM pi. ca. garahAmi. 5 kha. rAiyaM.

Page #26
ajjhayaNa 4 dasaveAliyasutaM. rAiM bhuMjate vi anne na 'samaNujANAmi AvajjIvAe tivihaM tiviheNaM maNeNaM 'vAyAe kAraNaM na karemi na kAravami karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi garihAmi appANaM vosirAmi "chaThe bhante vae uvaDio mi / savvAo rAibhoyaNAo veramaNaM // . ___ icceyAI pazca mahavvayAiM rAibhoyaNaveramaNachaThAI attahiyaThayAe uvasaMpajjittANaM viharAmi // 6 // * se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccakkhAyapAvakamme diyA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA, se puDhaviM vA bhittiM vA silaM vA leluM vA sasarakkhaM vA kAyaM sasarakkhaM vA vatthaM hattheNa vA pAeNa vA kaTheNa vA 'kiliMceNa vA aGguliyAe vA salAgAe vA salAgahattheNa vA nAlihejjA na vilihejjA na ghaTTejjA na bhindejjA, annaM nAlihAvejjA na vilihAvejjA na ghaDAvejjA na bhindAvejjA, annaM AlihantaM vA vilihantaM vA ghaTTantaM vA bhindantaM vA na 'samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karomi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi garihAmi appANaM vosirAmi // 7 // se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccakkhAyapAvakamme diyA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA, se udagaM vA osaM vA himaM vA 'mahiyaM vA karagaM vA harataNugaM vA suddhodagaM vA udaullaM vA kArya udaollaM vA vatthaM sasiNiddha vA kArya sasiNiddhaM vA vatthaM nAmusejjA na saMphusejjA na AvIlejjA na pavIlejjA na akkhoDejjA na pakkhoDejjA "na AyAvejjA na payAvejjA, annaM nAmusAvejjA na saMphusAvejjA ''na AvIlAvejjA na . 1 ka. gha. samaNujANijjA . 2 a. vayAe. 3 ca. karitaM pi. 4 ca. garahAmi. 5. sa. chaThe vae. 6 a. kha. gha. kaliMceNa. 7 a. kha. ca. silAgAe vA silAga. 8 ca. mahigaM vA. 9 a. ca. nAvIlejjA. 10 ca. nAyAvejjA. 11ca. nAvIlAvejjA.

Page #27
dasaveAliyasuttaM. ajjhayaNa4 pavIlAvejjA na akkhoDAvejjA na pakkhoDAvejjA na AyAvejjA na payAvejjA, annaM AmusantaM vA saMphusantaM vA AvIlentaM vA pavIlentaM vA akhkhoDentaM vA pakhkhoDentaM vA AyAventaM vA paMyAveMtaM vA na 'samaNujANAmi, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhaMte paDikamAmi niMdAmi garihAmi appANaM vosirAmi // 8 // 607 se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccadekhAyapAvakamme diyA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA, se agaNi vA iGgAlaM vA mummuraM vA acci vA jAlaM vA alAyaM vA suddhAgaNiM vA ukkaM vA na uMjejjA 'na ghaTTejjA na ujjAlejjA na nivvAvejjA, annaM na uMjAvejjA na ghaDAvejjA na ujjAlAvejjA na nivvAvejjA, annaM uMjaMtaM vA ghaTuMtaM vA ujjAlaMtaM vA nivvAvaMtaM vA na samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karomi na kAravemi kareMtaM pi anaM na samaNujANAmi tassa bhaMte paDikamAmi niMdAmi garihAmi appANaM vosiraami||9|| se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccakkhAyapAvakamme diyA vA rAo vA egao vA parisAgao vA sutte vA jAgaramANe vA, se sieNa vA vihuyaNeNa vA tAliyaMTeNa vA patteNa vA pattabhaGgeNa vA sAhAe vA sAhAbhaGgeNa vA 'pihuNeNa vA piMhuNahattheNa vA celeNa vA celakaNNeNa vA hattheNa vA muheNa vA appaNo vA kAyaM bAhiraM vA vi poggalaM na 'phUmejjA, na vIejjA annaM na phUmAvejjA anaM phUmantaM vA vIyantaM vA na "samaNujANAmi jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karomi na 1 ka. ca. samaNujANijjA. 2 kha. iMgAliM.. a. mummaraM. 4 ka. suddhAgaNiyaM. '5 gha. na ghaTTijjA na bhiMdijjA na ujjAlijjA na pajjAlijjA na nivvAvijjA. 6 ka. gha. samaNujANijjA. 7 ca. garahAmi. 8 ca. pehuNeNa vA. 9 ga. gha. phumejjA; .kha. phusijjA. 10 ka. gha. samaNujANijjA.

Page #28
ajjhayaNa 4 dasaveAliyasuttaM. kAravemi karentaM pi annaM na samaNujANAmi, tassa bha paDikkamAmi nindAmi garihAmi appANaM vosirAmi // 10 // se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccakkhAyapAvakamme diyA vA rAo vA eMgao vA parisAgao vA sutte vA jAgaramANe vA, se bIesa vA bIyapaiTThesu vA rUDhesu vA rUDhapaiMDesu vA jAesu vA jAyaparaTThesu vA hariesa vA hariyapaiDesu vA chinnesu vA chinnapaiThesu vA sacittesu vA sacittakolapaDinissiesa vA na gacchejjA na ciThThejjA na nisIejjA na tuyaTTejjA, annaM na gacchAvejjA na ciThThAvejjA na nisIyAvejjA na tuyadvAvejjA, annaM gacchantaM vA ciThThataM vA nisIyantaM vA tuyaTTantaM vA na samaNujANAmi jAvajjIvAe tividdhaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na 'kAravemi karentaM pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi 'garihAmi appANaM vosirAmi // 11 // . se bhikkhU vA bhikkhuNI vA saMjayavirayapaDihayapaccakkhAyapAvakamme diyA vA rAo vA egao vA parisAgao vA sute vA jAgaramANe vA, se kIDaM vA payaMgaM vA kunthuM vA pivIliyaM vA hatyAMsa vA pAyaMsi vA bAhuMsi vA UruMsi vA udaraMsi vA sIsaMsi vA vatthaMsi vA paDiggahaMsi vA rayaharaNaMsi vA gocchaMsi vA uDugaMsi vA daNDagasi vA pIDhagaMsi vA phalahaMsi vA sejjaMsi vA saMthAragaMsi vA annayaraMsi vA tahappagAre uvagaraNajAe tao saMjayAmeva paDilehiya paDilehiya pamajjiya pamajjiya egante avaNejjA, no NaM saMghAyamAvajjejjA // 12 // ajayaM caramANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM, taM se hoi kaDuyaM phalaM // 1 // kha. vatthaMsi vA pAyagAMsa vA 1 ca. garahAmi 2 kha. UraMsi vA. `rayaharaNaMsi vA kaMbalaMsi vA gucchAMsa vA uMDuyAMsa vA daMDAMsa vA a. vatthAMrI vA `pAyapuMchaNaMsi vA rayaharaNAMsa vA kaMbalaMAMsi vA paDiggahaMsi vA uDagaMsi vA. 4 a. ka... kha. gha. egantamavaNamejjA. d

Page #29
20 dasaveAliyasuttaM. 'ajaya cimANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM, taM se hoi kaDuyaM phalaM // 2 // ajayaM AsamANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM taM se hoi kaDuyaM phalaM // 3 // ajayaM sayamANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM taM se hoi kaDuyaM phalaM // 4 // ajayaM bhuJjamANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM taM se hoi kaDuyaM phalaM // 5 // ajayaM bhAsamANo u pANabhUyAI hiMsai / bandhai pAvayaM kammaM taM se hoi kaDuyaM phalaM // 6 // kahaM care ? kahaM ciThThe ? kahaM Ase ? kahaM sae ? / kahaM bhuJjanto bhAsanto pAvaM kammaM na bandhai ? // 7 // jayaM care, jayaM ciTThe, jayaM Ase, jayaM lae / jayaM bhuJjanto bhAsanto pAvaM kammaM na bandhai // 8 // savvabhUyappabhUyassa sammaM bhUyAI pAsao / pihiyAsavassa dantassa pArva kammaM na bandhai // 9 // paDhamaM nANaM tao dayA, evaM ciThThai savvasaMjae / annANI kiM kAhI kiM vA nAhii 'cheya pAvagaM // 10 // "soccA 'jANai kallANaM soccA jANai pAvagaM / ubhayaM pi jANaI soccA jaM cheyaM taM samAyare // 11 // jo jIve vina "yANAi ajIve vi na yANai / jIvAjIva ayANato kaha so 'nAhIi saMjamaM // 12 // jo jIve vi viyANAi ajIve vi viyANai / jIvAjIve viyANato so hu nAhI u saMjamaM // 13 // jayA jIvamajIve ya do vi ee viyANai / tayA gaI bahuvihaM savvajIvANa jANai // 14 // jayA gaI bahuvihaM savvajIvANa jANai / tayA puNaM ca pAvaM ca 'baMdhaM mokhkhaM ca jANai // 15 // ajjhayaNa 8 1 a. ayaM zloko na dRzyate; prAyo lekhakapramAdAd bhraSTo bhavet. 2 a. - imau zlokau vyutkrameNa dRzyete . 3 a. ka. ca. nAhI cheya. 4 kha. seya. 5 kha. succA 6 ka. kha. yANai 7 ca. yANai 8 ka. nAhI ya saMjamaM; ca. nAhI saMjamaM. 9 ca. baMdhamokkhaM ca.

Page #30
dasaveAliyasuttaM. jayA puNNaM ca pAvaM ca baMdhaM mokhkhaM ca jANaha / tayA 'nivvindae bhoe je divve je ya mANuse // 16 // jayA nidie bhoe je divve je ya mANuse / tayA cayai saMbhogaM sabbhitarabAhiraM // 17 // jayA cayai saMbhogaM sabbhitarabAhiraM / tayA muNDe bhavittANaM pavvayai aNagAriyaM // 18 // jayA muNDe bhavittANaM pavvayai aNagAriyaM / tayA saMvaramukkaDaM dhammaM phAse aNuttaraM // 19 // jayA saMvaramukkaDaM dhammaM phAse aNuttaraM / tayA dhuNai kammarayaM abohikaluSaM kaDaM // 20 // jayA dhuNai kammarayaM abohikalasaM kaDaM / tayA savvattagaM nANaM daMsaNaM cAbhigacchai // 21 // jayA savvattagaM nANaM daMsaNaM cAbhigacchai / tayA logamalogaM ca jiNo jANai kevalI // 22 // jayA logamalogaM ca jiNo jANai kevalI / tayA "joge niruMbhittA selesiM paDivajjai // 23 // jayA joge niruMbhittA selesiM pAMDavajjai / tayA kammaM khavittANaM siddhiM gacchai nIrao // 24 // jayA kammaM khavittANaM siddhiM gacchai nIrao / tayA logamatthayattho siddho 'bhavai sAsao // 25 // suhasAyagassa samaNassa sAyAulagassa nigAmasAissa / uccholaNApahAvissa' dulahA soggai tArisagassa // 26 // tavoguNapahANassa ujjumaIkhantisaMjamarayassa / parIsahe jiNantassa sulahA 'soggai tArisagassa // 27 // pacchA vi te payAyA khippaM gacchanti amarabhavaNAI / jesiM 'piyo tavo saMjamo ya khantI ya bambhaceraM ca // 28 // icceyaM chajjIvaNiyaM sammaddiho sayA jae / "dulahaM labhittu sAmamNaM kammuNA na virAhejjAsi // 29 // // tti bemi // // cautthaM chajjIvaNiyajjhayaNaM samattaM // ajjJayaNa 4 11 1 a. nivviMdaI. 2 a. saMjoge; kagha. saMjogaM. 3 a. ka. kha ga. gha. pavvayaie. 4 kha. joe .. 5 ca khavettANaM. 6 a. ka. dha. hava. 7 a. ka. kha. ba. pahoissa; ga. pahovissa. 8 ca. sogai. 9 ka. pio. 10 ca. dulabhaM.

Page #31
12 dasaveAliyasuttaM. // paMcamamajjhaNaM -- paDhamo uddesao // saMpatte 'bhikkhakAlammi asaMbhanto amucchio / imeNa kamajogeNa bhattapANaM gavesa // 1 // se gAme vA nayare vA goyaraggagao muNI / care mandamaNuvviggo avvakkhitteNa ceyasA // 2 // purao jugamAyAe pehamANo mahiM care / vajjento bIyahariyAI pANe ya dagamaTTiyaM // 3 // ovAyaM visamaM khANuM vijjalaM parivajjae / saMkameNa na gacchejjA vijjamANe parakkame // 4 // pavaDate va se tattha pakkhalante va saMjae / hiMsejjA pANabhUyAiM tase aduva thAvare // 5 // tamhA teNa na gacchejjA saMjae susamAhie / sai anneNa maggeNa jayameva parakkame // 6 // iGgAlaM chAriyaM rAsiM tusarAsiM ca gomayaM / sasarakkhehiM pAehiM saMjao taM naikkame // 7 // na carejja vAse vAsante mahiyAe va paDantie / mahAvA va vAyante tiricchasaMpAimesu vA // 8 // na carejja vesasAmante baMbhaceravasANae / baMbhayArissa daMtassa hojjA tattha visottiyA // 9 // " aNAyaNe caraMtassa saMsaggIe abhikkhaNaM / hojjA vayANaM pIDA sAmaNNammi ya saMsao // 10 // tamhA eyaM viyANittA dosaM duggaivaDaNaM / vajjae vesasAmaMtaM muNI 'egaMtamassie // 11 // sANaM 'sUyaM gAviM dittaM goNaM hayaM gayaM / "saMDibbhaM kalahaM juddhaM dUrao parivajjae // 12 // aNNae nAvaNae appahile aNAule / iMdiyAI jahAbhAgaM damaittA muNI care // 13 // ajjhayaNa pa 1 kha. bhikkhukAlammi. 2 a. parikkama. 3 a. vesavAsaMte; kha. vesavAsaMtaM. 4 ka ga. vasANue 5 a. ANAyaNe; ka aNAyayaNa-caraMtassa. 6 kha. saMsaggIi . 7 ca. doggai 8 a. mAsie / 9 ga. gha. sUiM gAviM; a. sUyaigAviM; ga. sUagAviM. 10 kha. gha. saMDiMbha.

Page #32
ajjhayaNa 5-1 dasaveAliyasuttaM. davadavassa na gacchejjA bhAsamANo ya goyare / hasaMto nAbhigacchejjA kulaM uccAvayaM sayA // 14 // AloyaM thiggalaM dAraM sandhi dagabhavaNANi ya / caraMto na vinijjhAe saMkaThANaM vivajjae // 15 // ranno 'gahavaINaM ca rahassArakkhiyANa y| saMkilesakaraM ThANaM dUrao parivajjae // 16 // paDikuThakulaM na pavise mAmagaM privjje| aciyattakulaM na pavise ciyattaM pavise kulaM // 17 // sANIpAvArapihiyaM appaNA naavpNgure| kavADaM no paNollejjA oggahaMsi ajAiyA // 18 // . goyaraggapaviTTo u vaccamuttaM na dhaare| ogAsaM phAsuyaM naccA aNunnaviya vosire // 19 // "nIyaduvAraM tamasaM koThagaM privjje| acaknuvisao jattha pANA duppaDilehagA // 20 // . 'jattha pupphAiM bIyAI vippaiNNAI 'kotthe| ahuNovalittaM ollaM dakRNaM parivajjae // 21 // elagaM dAragaM sANaM vacchagaM cAvi kotthe| ullaniyA na pavise viuhittANa va saMjae // 22 // asaMsattaM paloejjA naaiduuraavloye| upphullaM na vinijjhAe "niyaTejjA 'ayaMpiro // 23 // aibhUmiM na gacchejjA goyaraggagao munnii| kulassa bhUmi jANittA miyaM bhUmi parakkame // 24 // tattheva paDilahijjA bhUmibhAgaM viykkhnno| "siNANassa ya vaccassa "saMlogaM parivajjae // 25 // 16dagamadviyaAyANe bIyANi hariyANa y| parivajjanto ciThejjA savvindiyasamAhie // 26 // 1 a. kha.. gihavaINaM 2 a. rahasArakkhiyANi. 3 kha. appaNo. 4 ca.. oggahaM se. 5 ca. oyAsaM. 6 ca. aNunnAyammi. 7 ka. NIyaMduvAraM; gha. NIaduvAraM. a. jattha pANAiM. 9 kha. kuTThae. 10 ca. viuhattANa; kha. vihuittANa ca; a. viottANaM vasaM jae. 11 ka. kha. niyaMTijja. 12 a. ayaMpire 13 a. viyakakhaNe. 14 kha. saNANassa. 15 ca. saMloyaM. 16 a. gha. dagamaTTI va AyANe.

Page #33
dasaveAliyasuttaM ajjhayaNa 5-1 tattha se ciThamANassa Ahare pANabhoyaNaM / akappiyaM na 'geNhejjA, paDigAhejja kappiyaM // 27 // AharantI siyA tattha parisADejja bhoyaNaM / *dintiyaM paDiyAikkhe na me kappai tArisaM // 28 // saMmaddamANI pANAANa bIyANa hariyANi y| asaMjamakariM naccA 'tArisaM parivajjae // 29 // sAhaTTa nikkhivittANaM saccittaM ghaTTiyANi y| taheva samaNaThAe udagaM saMpaNolliyA // 30 // ogAhaittA calaittA Ahare pANabhoyaNaM / dintiyaM paDiyAikkhe na me kappai tArisaM // 31 // purekammeNa hattheNa davIe bhAyaNeNa vaa| dintiyaM paDiyAikkhe na me kappai tArisaM // 32 // "evaMudaolle sasiNiddhe sasarakkhe mdriyaauuse| hariyAle 'hiGgulue maNosilA aMjaNe loNe // 33 // geruya vaNNiya seDiya soraThiya piTha kukkusakae ya / "ukkaThamasaMsaThe" saMsaThe ceva boddhavve // 34 // asaMsaTTeNa hattheNa 'davie bhAyaNeNa vaa| dijjamANaM na icchejjA pacchAkammaM jahiM bhave // 35 // saMsaTreNa hattheNa davie bhAyaNeNa vaa| dijjamANaM paDicchejjA jaM tatthesaNiyaM bhave // 36 // doNhaM tu bhuMjamANANaM ego tattha nimaMtae / dijjamANaM na icchejjA chandaM se paDilehae // 37 // doNhaM tu bhuMjamANANaM do vi tattha nimNte| dijjamANaM paDicchejjA jaM tatthesaNiyaM bhave // 38 // gubviNIe uvannatthaM vivihaM pANabhoyaNaM / bhuMjamANaM vivajjejjA, bhuttasesaM paDicchae // 39 // . 1ca. icchajjA. 2 a. paDisADijja. 3 a. detayaM. 4 ka. tArisiM. 5 a. ghaTTiyANa. 6 ca. davie. 7 a. evaM udalle. 8 ca. hiMgulloe. 9 ca. kukkasa. 1. a. ka. kha. gha. ukiTTha. 11 a. masaMdidve. 12 ga. davAe. 13 a. gha. duNhaM. 14 kha. bhujamANaM..

Page #34
ajjhayaNa 5-1 dasaveAliyasuttaM. siyA ya samaNaThAe gumviNI kaalmaasinnii| uThThiyA vA nisIejjA nisannA vA puNue // 40 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai taarisN||41|| thaNagaM 'pijjaemANI dAragaM vA kumAriyaM / taM nikkhivittu rovaMtaM Ahare pANabhoyaNaM // 42 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 43 // jaM bhave bhattapANaM tu kappAkappammi saMkiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 44 // "dagavAraeNa pihiyaM nIsAe pIDhaeNa vA / loDheNaM vA vi leveNa sileseNa va keNai // 45 // taM ca ubhidiuM dijjA samaNaTThAya va dAvae / ditiyaM paDiyAikkhe na me kampai taarisN||46|| asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA dANaThThA pagaDaM imaM // 47 // tArisaM bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 48 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA puNNaThThA pagaDaM imaM // 49 // taM bhave bhattapANaM tu saMjayANa akppiyN| ditiyaM paDiyAikkhe na me kappai tArisaM // 50 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA vaNimaThA pagaDaM imaM // 51 // taM bhave bhattapANaM tu saMjayANa akppiyN| ditiyaM paDiyAikkhe na me kappai tArisaM // 52 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA samaNaThA pragaDaM imaM // 53 // 1 a. pijjamANI; ka. gha. thaNayaM pijjamANI. 2 a. ga. gha. royaMtaM 3 a. pustake ayaM zloko na dRzyate; gurjarabhASAyAmadhastAdanuvAdo dRzyate. 4 ka. gha. dagavAraNa, a. dagavAheNa. 5 ca. dAyae. 6 ka. gha. ga. gha. taM bhave.

Page #35
16 dasaveAliyasuttaM. taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 54 // uddesiyaM kIyagaDaM pUIkammaM ca AhaDaM / ajjhoyarapAmiccaM mIsajAyaM ca vajjae // 55 // "uggamaM se pucchejjA kassaTTA keNa vA kaDaM / soccA nissaMkiyaM suddhaM paDigAhejja saMjae // 56 // asaNaM pANagaM vA vi khAimaM sAimaM tahA / pupphesa hojja ummIsaM bIesa hariesu vA // 57 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 58 // asaNaM pANagaM vA vi khAimaM sAimaM tahA / udagaMmi hojja nikkhittaM uttiMgapaNagesu vA // 59 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 60 // asaNaM pANagaM vA vi khAimaM sAimaM tahA / "agaNimmi hojja nikkhittaM taM ca saMghaTTiyA dae // 61 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ajjhayaNa 5-1 ditiyaM paDiyAkkhe na me kappai tArisaM // 62 // evaM - "ussakkiyA osakkiyA ujjAliyA pajjAliyA nivvAviyA / ussiciyA nissiciyA 'uvvattiyA oyAriyA dae // 63 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na meM kappai tArisaM // 64 // hojja kaTTaM "silaM vA vi iTTAlaM vA vi egayA / 'ThaviyaM saMkamaTTAe taM ca hojja calAcalaM // 65 // na te 'bhikkhU gacchejjA diTTho tattha asaMjamo / gaMbhIraM jhusaraM caiva suvidiyasamAhie // 66 // 1 ga. uggamaM se pucchijjA; khagha se a pucchijjA. 2 kha. paDiggAhijja 3 kha. ca. hojja vAmIsaM. a. teummi, gha. teammi 5 ca ussakiyA. 6 ca. uvattiyA. 7 ga. gha. sile. 8 kha. ThAviyaM caMkamaTTAe. 9 a. ka. ga. bhikkhu..

Page #36
dasaveAliyasuttaM. nisseNi phalagaM pIDhaM 'ussavittANamAruhe / 1 'maMcakIlaM ca pAsAyaM samaNaTThAe va dAvae // 67 // durUhamANI pavaDejjA hatthaM pAyaM va lUsae puDhavijIve vi hiMsejjA je ya "taM nissiyA jagA // 68 // eyArise mahAdose jANiUNa mahesiNo / tamhA mAlohaDaM bhikkhaM 'na paDigeNhaMti saMjayA // 69 // kaMda mUlaM palaMbaM vA AmaM chinnaM va sanniraM / tuMbAgaM siMgaberaM ca AmagaM parivajjae // 70 // taheva 'sutacuNAI 'kolacuNNAI AvaNe / sakkuliM phaNiyaM pUyaM annaM vA vi tahAvihaM // 71 // "vikkAyamANaM pasaDhaM raeNa pariphAsiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 72 // bahuahiyaM poggalaM "aNimisaM vA bahukaMTayaM / atthiyaM tiMduyaM villaM ucchukhaMDaM ca saMbaliM // 73 // appe siyA bhoyaNajAe "bahuujjhiyadhammie / ditiyaM paDiyAikkhe na me kappai tArisaM // 74 // tahevuccAvayaM pANaM aduvA "vAradhovaNaM / saMseimaM cAulodagaM ahuNAdhoyaM vivajjae // 75 // jaM jANejja cirAdhoyaM maIe daMsaNeNa vA / 12 93 14. 17 19 'paDipucchiUNa soccA vA jaM ca nissaMkiyaM bhave // 76 // 'ajIvaM pariNayaM naccA paDigAhejja saMjae / aha saMkiya 'bhavejjA AsAittANa royae // 77 // 20. thovamAsAyaNaThAe hatthagammi "dalA hi me / mA me acaMbilaM pUiM nAlaM taNhaviNittae // 78 // ajjhayaNa 5-1 17 1 ka. kha. UsavittANamAruhe; ca. osa vittANamAruhe. 2 a. ka. kha. ga. gha. maMcaM kolaMca. 3 kha. ca. samaNaTThA eva dAyae. 4 ca. pAyaM ca 5 ca tannissiyA. 6 ca. na paDigAhejja saMjae; kha. na paDigiNhaMti. 7 kha. satdhu. 8 ca. kola. 9 ka. saMkulaM, gha. sakuliM. 10 kha. vikkIyamANaM. 11 ka. kha. aNamisaM : 12 ca. teMduyaM. 13 a. kha. ca. siMcaliM. 14 ka. bhoyaNijjAe. 15 kha. bahujjhiyadhammie; a. bahu ujjhiyA bhAyaNe. - 16 ka. vAradhAaNaM; ga gha. vAradhoyaNaM. 17 kha. ca. paDipucchiNa. 18 kha. ajjIyaM. 19 ca. havejjA. 20 ca. rocae. 21 ka. dulAha. 22 a. ga. gha. taha; ka. tinha 2

Page #37
dasaveAliyasuttaM. ajjhayaNa 5-1 taM ca accaMbilaM pUiM nAlaM tnnhvinnitte| ditiyaM paDiyAikkhe na me kappai tArisaM // 79 // jaM ca hojja akAmeNaM vimaNeNa pddicchiyN| taM appaNA na pibe no vi annassa dAvae // 8 // egaMtamavakkamittA acittaM pddilehiyaa| 'jayaM pariThavejjA pariThThappa paDikkame // 81 // siyA ya goyaraggagao icchejjA paribhottayaM / koThagaM bhittimUlaM vA paDilehittANa phAsuyaM // 82 // aNunnavittu mehAvI paDicchannammi saMvuDe / hatthagaM saMpamAjjittA tattha bhuMjijja sNje||83|| tattha se bhuMjamANassa aThiyaM kaNTao siyaa| taNakaThasakkaraM vA vi annaM vA vi tahAvihaM // 84 // taM ukkhivittu na nivikhave AsaeNa na chaDDae / hattheNa taM gaheUNaM egaMtamavakkame // 85 // egaMtamavakkamittA AcittaM pddilehiyaa| jayaM pariThavejja pariThThappa paDikkame // 86 // siyA ya bhikkhU icchejjA sejjAmAgamma bhottayaM / sapiMDapAyamAgamma uMDuyaM paDilehiyA // 87 // viNaeNa pavisittA sagAse guruNo munnii| iriyAvahiyamAyAya Agao ya paDikkame // 88 // AbhoettANa nIsesaM aiyAraM jhkkm|| gamaNAgamaNe ceva bhattapANe ya sNje||89|| ujjuppanno aNuviggo avvakkhitteNa ceyasA / Aloe gurusagAse jaM jahA gahiyaM bhave // 9 // na sammamAloiyaM hojjA puvi pacchA va jaM kddN| puNo paDikkame tassa vosiThTho ciMtae imaM // 91 // aho "jiNehi'sAvajjA vittI sAhUNa dosiyaa| mokkhasAhaNaheussa sAhudehassa dhAraNA // 92 // 1 kha. jayaM ca parihavejjA. 2. sa. na khive. a. ka. ga. bhikyu. 4 sa. ga. uDuyaM; gha. uMDuaM. 5 ka. puvvaM. 6 kha. vosaThTho. 7 ca. jiNehi sAvajjA.

Page #38
ajjhayaNa 5-1 dasaveAliyasuttaM. 'namokkAreNa pArettA karettA jiNasaMthavaM / sajjhAyaM paThavittANaM vIsamejja khaNaM muNI // 93 // vIsamaMto imaM ciMte hiyamaThaM laabhmtthio| jai me aNuggahaM kujjA sAhU, hojjAmi tArio // 94 // sAhavo to ciyatteNaM nimaMtejja jhkkm| jai tattha kei icchejA tehiM saddhiM tu bhuNje||95|| aha koi na icchejjA tao bhuMjejja 'ekko| Aloe bhAyaNe sAhU jayaM aparisADiyaM // 96 // 'tittagaM va kaDuyaM va kasAyaM aMbilaM va mahuraM lavaNaM vaa| "eya laddhamannaThapauttaM mahughayaM va bhuMjejja saMjae // 97 // arasaM virasaMvA vi sUiyaM vA asUiyaM / ulaM vA jai vA sukkaM maMthukummAsabhoyaNaM // 98 // uppannaM nAihIlejjA appaM vA bahu phaasuyN| muhAladdhaM muhAjIvI bhujijjA dosavajjiyaM // 99 // dullahA u muhAdAI muhAjIvI vi dullhaa| muhAdAI muhAjIvI do vi gacchanti soggaiM // 10 // ||ti bemi|| ||pNcmjjhynnss piMDesaNAe paDhamuddesao smtto|| // paMcamamajjhayaNaM-bIo uddesao // paDiggahaM saMlihitANaM levamAyAe sNje| "duggaMdhaM vA sugaMdhaM vA savvaM bhuMje na chaDDae // 1 // sejjA nisIhiyAe samAvanno ya goyre| "ayAvayaTThA bhoccANaM jai teNa na saMthare // 2 // "tao kAraNamuppanne bhattapANaM gavesae / vihiNA putvavutteNa imeNaM uttareNa ya // 3 // 1 ka. kha. gha. namukkAreNa pArittA karittA. 2 kha. tArao. 3 a. ka. koI. 4 a. kha. ga. gha. egao. 5 ka. apparisADiyaM. 6 ca. tittiyaM ca kaDuyaM ca; 7. a. ka. ga. eyaM laddha. 8 ca. hu. 9 ca. sogaI. 10 a. saMgahittANaM. 11 kha. levamAyAya. 12 a. ka. ga. dugaMdha. 13 kha chaMDae. 14 a ka. AyAvayaThThA; kha. AyAvayaTuM. 15 ca. tau.

Page #39
dasaveAliyasuttaM . ajjhayaNa 5-1 kAlaNa nikkhame bhikkhU kAleNa ya pddikkme| akAlaM ca vivajjittA kAle kAlaM samAyare // 4 // akAle carasI bhikkhU kAlaM na pddilehsi| appANaM ca kilAmasi sannivesaM ca 'garihasi // 5 // sai kAle care bhikkhU kujjA purisakAriyaM / alAbho tti na soejjA tavo tti ahiyAsae // 6 // tahevuccAvayA pANA bhattar3hAe smaagyaa| taujuyaM na gacchijjA jayameva parakkame // 7 // goyaraggapaviTho u na nisIejja katthai / kahaM ca na pabaMdhejjA ciThittANa va saMjae // 8 // aggalaM phalihaM dAraM kavADaM vA vi sNje| avalaMbiyA na ciTThajjA goyaraggagao muNI // 9 // samaNaM mAhaNaM vA vikiviNaM vA vnniimgN| uvasaMkamaMtaM bhattaThA pANaThAe va saMjae // 10 // taM 'aikvamittu na pavise na ciTrecakkhugoyare / egaMtamavakkamittA tattha ciThThajja saMjae // 11 // vaNImagarasa vA tassa dAyagassubhayasya vaa| appattiyaM siyA hojjA lahuttaM pazyaNassa vA // 12 / / paDisehie va dinne vA tao tammi niyattie / uvasaMkamejja bhattahA pANaThAe va saMjae // 13 // uppalaM paumaM vA vi kumuyaM vA magadaMtiyaM / annaM vA puppha saccitaM taM ca saMluMciyA dae // 14 // taM bhave attapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na se kappai tArisaM // 15 // uppalaM paumaM vA vi kusuyaM vA magadatiyaM / annaM vA puppha saccittaM taM ca saMmaddiyA dae // 16 // taM bhave bhattapANaM tu saMjayANa akappiyaM / ditiyaM paDiyAikkhe na me kappai tArisaM // 17 // 1 ka. ca. garahasi. 2 gha. ca. taujjuaM; kha. tau ujjuyaM; a. tauMjuaM. 3 kha. jayAmeva. 4 ca. kivaNaM. 5 kha. akamittu. 6 a. ca. cakkhuphAsao. 7 ka. lahuyattaM. 8 a. ca. tArisaM.

Page #40
ajjhayaNa 5-2 dasaveAliyasuttaM. sAlayaM vA virAliyaM 'kumuyaM uppalanAliyaM / muNAliyaM sAsavanAliyaM uccharakhaMDa anivvuDaM // 18 // taruNagaM vA pavAlaM rukkhassa taNagassa vaa| annassa vA vi hariyassa AmagaM privjje||19|| taruNiyaM vA chivADiM AmiyaM bhajjiyaM sii| ditiyaM paDiyAikkhe na me kappai tArisaM // 20 // tahA 'kolamaNassinnaM velayaM kAsavanAliyaM / tilapappaDagaM nImaM AmagaM parivajjae // 21 // taheva'cAulaM pirTI viyarDa vA tttnivvuddN| tilapiTTha pUipiNNAgaM AmagaM privjje|| 22 // kaviThaM "mAuluMgaM ca mUlagaM mUlagattiyaM / AmaM asatthapariNayaM maNasA vi na patthara // 23 // taheva phalamaMthUNi bIyamaMthUANa jaanniyaa| 'bihelagaM piyAlaM ca AmagaM parivajjae // 24 // samuyANaM care bhikrava kulaM uccAvayaM syaa| nIyaM kulamaikkamma UsaDhaM 'nAbhidhArae // 25 // adINo vittimesejjA na visIejja pNddie| amucchio bhoyaNammi mAyanne esaNArae // 26 // bahuM paraghare asthi vivihaM khaaimsaaimN| na tattha paMDio "kuppe icchA dejja paro na vA // 27 // sayaNAsaNavatthaM vA bhattapANaM va sNje| aditassa na kuppajjA paccakkhe vi ya dIsao // 28 // itthiyaM purisaMvA vi" DaharaM vA mhllgN| vaMdamANaM na jAejjA no ya NaM pharusaM vae // 29 // je na vaMde na se kuppe vaMdio na smukkse| evamannesamANassa sAmaNNamaNuciThi // 30 // siyA egaio laddhaM lobheNa "viNigUhai / mA meyaM dAiyaM saMtaM dachaNaM sayamAyae // 31 // - 1 ca. kumuyappalanAliyaM. 2 ga. gha. chevADiM. 3 ka. sayaM; kha. siyaM. aM. kolamaNusinnaM veNuyaM kAsanAliyaM. 5 a. cAliyaM peTuM. 6 ka. pUipannAgaM; 7 ka. mAuliMgaM. 8 a. bahelagaM. 9 kha. nAbhidhAvae. 10 ca. kappe. 11 kha. DaharagaM vI. 12 a. sa. viNigRhae.

Page #41
dasaveAliyasuttaM. ajjhayaNa 5-2 attaThAguruo luddho bahuM pAvaM pakuvvai / duttosao ya se hoi nivvANaM ca na gacchai // 32 // siyA egaio laddhaM vivihaM pANabhoyaNaM / 'bhaddagaM bhaddagaM bhoccA vivaNNaM virasamAhare // 33 // jANaMtu tA ime samaNA AyayaThI ayaM munnii| saMtuTho sevaI paMtaM lUhavittI sutoso||34|| pUyaNaThA jasokAmI mANasaMmANakAmae / bahuM pasavaI pAvaM mAyAsallaM ca kuvvA // 35 // suraM vA meragaM vA vi annaM vA majjagaM rasaM / sasakkhaM na pibe bhikkhU jasaM sArakkhamappaNo // 36 // 'piyA egaio teNo na me koi viyANai / tassa passaha dosAiM niyaDiM ca suNeha me // 37 // . vaDDai soDiyA tassa mAyAmosaM ca bhikkhunnaa| ayaso ya anivvANaM sayayaM ca asAhuyA // 38 // niccaviggo jahA teNo attakammahi dummaI / tAriso maraNaMte vi nArAhei saMvaraM // 39 // "Ayarie nArAhei samaNe yAvi taariso| gihatthA vi NaM garahati "jeNa jANaMti taarisN||40|| evaM tu aguNappehI guNANaM ca vivjjo| tAriso maraNaMte vi nArAhei saMvaraM // 41 // 'tavaM kuvvai mehAvI paNIyaM vajjae rsN| majjappamAyavirao tavassI aiukkso||42|| tassa passaha kallANaM aNegasAhupUiyaM / viulaM atthasaMjuttaM kittaissaM suNeha me // 43 // evaM tu guNappahI 'aguNANaM vivjjo| tAriso maraNaMte vi ArAhei saMvaraM // 44 // 1 a. udagaM. 2 ca. AyataThThI. 3 kha. sevae. a. sa. gha. sasaraksaM. 5 kha.. piyAI egao. 6 kha. Ayario nArAhei. 7 kha. teNa. 8 a. pustake imau zloko vyutkrameNa. paThyete. 9 a. ka. kha. ga. gha. aguNANaM ca vivajjao.

Page #42
ajjhayaNa 5-2 . dasaveAliyasuttaM. Ayarie ArAhei samaNe yAvi taariso| , gihatthA viNaM pUyanti jeNaM jANaMti taarisN||45|| tavateNe 'vaiteNe rUvateNe ya je nre| AyArabhAvateNe ya kubvai devakibbisaM // 46 // labhrUNa vi devattaM uvavanno devkibbise| . tatthAvi se na yANAi kiM me kiccA imaM phalaM // 47 // tatto vi se caittANaM lmbhihiielmygN| narayaM tirikkhajoNiM vA bohI jattha sudullahA // 48 // eyaM ca dosaM daLUNaM nAyaputteNa bhAsiyaM / aNumAyaM pi mehAvI mAyAmosaM vivajjae // 49 // sikkhiUNa bhikkhesaNasohiM saMjayANa buddhANa sagAse / tattha 'bhikkhu suppaNihiiMdie tivvalajjaguNavaM viharejjAsi // 50 // tti bemi // ||pNcmjjhynnss piMDesaNAe bIo uddesao smtto|| // chaThamajjhayaNaM // nANadaMsaNasaMpannaM saMjame ya tave rayaM / gaNimAgamasaMpannaM ujjANammi samosaDhaM // 1 // rAyANo rAyamaccA ya mAhaNA aduva khttiyaa| pucchanti nihuyappANo kahaM bhe AyAragoyare // 2 // tesiM so nihuo daMto svvbhuuysuhaavho| sikkhAe susamAutto Aikkhai viyakkhaNo // 3 // haMdi dhammatthakAmANaM "niggaMthANaM suNeha me| AyAragoyaraM bhImaM sayalaM durahichiyaM // 4 // nannattha erisaMvuttaM jaM loe paramaduccaraM / viulaThANabhAissa na bhUyaM na bhavissai // 5 // 1 kha. ga. gha. ca. vayateNe. 2 ca lajjhahI; a. lapsai. 3. kha. eDamayagaM; gha. elamaagaM. 4 a. ka. ga. bhikkha. 5 a. ga. suppaNihidie. 6 gha. AyAragoyaro; ca. AyAragoyaraM. 7 ca. niggaMdhANa. 8 kha. vottuM.

Page #43
24 dasaveAliyasuttaM. sakhuDDugaviyattANaM vAhiyANaM ca je guNA 'akhaMDaphuDiyA kAyavvA taM suNeha jahA tahA // 6 // dasa a ya ThANAI jAI bAlo'varajjhai' / tattha aNNayare ThANe nigganthattAo bhassai // 7 // "vayachakaM kAyachakkaM akappo gihibhAyaNaM / paliyaGka 'nisejjA ya siNANaM 'sobhavajjaNaM // 8 // tatthimaM paDhamaM ThANaM mahAvIreNa desiyaM / ahiMsA niuNA diThThA savvabhUesa saMjamo // 9 // jAvaMti lopa pANA tasA aduva thAvarA / te jANamajANaM vA na haNe 'no va ghAyae // 10 // " savvajIvA vi icchaMti jIviuM na marijjiuM / tamhA 'pANavahaM ghoraM niggaMthA vajjayaMti NaM // 11 // appA paraThThA vA kohA vA jai vA bhayA / hiMsagaM na mursa bUyA no vi annaM vayAvae // 12 // musAvAo ya logaMmi savvasAhUhiM garahio / avissAso ya bhUyANaM tamhA mosaM vivajjae // 13 // cittamaMtamacittaM vA appaM vA jai vA bahuM / daMtasohaNamettaM" pi " oggahaMsi ajAiyA // 14 // taM appaNA na gehaMti no vi giNhAvae paraM / annaM vA "giNhamANaM pi nANujANaMti saMjayA // 15 // abaMbhacariyaM ghoraM pamAyaM durahidviyaM / nAyaraMti muNI loe "bheyAyayaNavajjiNo // 16 // mUlameya mahammassa mahAdosasamussayaM / tamhA mehuNasaMsaggaM niggaMthA vajjayaMti NaM // 17 // viDamubbheimaM loNaM tellaM sappi ca phANiyaM / na te sannihimicchaMti nAyaputtavaorayA // 18 // 11 12 ajjhayaNa 6 1 a. gha. akkhaMDa. 2 kha. gha. virajjhaI. 3 ca. chakka. ka. ca. nisijjA siNANaM. 5 a. soha. 6 ca. no vi ghAyae. 7 a. kha. savve jIvA vi. 8. a. kha. pANivahaM. 9 kha. biyAyae. 10 ka. kha. gha. mittaMpi 11 ca. uggahaM se. 12 ga. ca. geNhamANaM. 13 a. ka. kha. bheyAyaNavivajjiNo.

Page #44
25 ajjhayaNa 6 dasaveAliyasuttaM. 'lobhassesa aNupphAso manne annyraamvi| je siyA sannihIkAme gihI pavvaie na se // 19 // jaM pi vatthaM va pAyaM vA kaMbalaM paaypuNchnnN| taM pi saMjamalajjaThA dhAreMti parihiMti ya // 20 // na so pariggaho vutto nAyaputteNa taainnaa|| mucchA pariggaho vutto ii vuttaM mahesiNA // 21 // samvatthuvahiNA buddhA sNrkssnnprigghe| avi appaNo vi dehami nAyaraMti mamAiyaM // 22 // aho niccaM tavokammaM savvabuddhehiM vaNiyaM / jA ya lajjAsamA vittI egabhattaM ca bhoyaNaM // 23 // saMtime suhumA pANA tasA aduva thaavraa| jAI rAo apAsaMto kahamesaNiyaM care // 24 // udaulaM bIyasaMsattaM pANA nivvaDiyA maahiN| diyA tAI vivajjejjA rAo tattha kahaM care // 25 // eyaM ca dosaM daNaM nAyaputteNa bhAsiyaM / savvAhAraM na bhuMjati niggaMthA rAibhoyaNaM // 26 // puDhavikAyaM na hiMsaMti maNasA vayasa kaaysaa| tiviheNa karaNajoeNa saMjayA susamAhiyA // 27 // 'puDhavikAyaM vihiMsaMto hiMsai u tayassie / tase ya vivihe pANe cakkhuse ya acakhuse // 28 // tamhA eyaM viyANittA dosaM duggaivaDhaNaM / puDhavikAyasamAraMbhaM jAvajjIvAe vjje||29|| AukAyaM na hiMsaMti maNasA vayasa kaaysaa| tiviheNa karaNajoeNa saMjayA susamAhiyA // 30 // AukAyaM vihiMsaMto hiMsai u tyssie| tase ya vivihe pANe cakkhuse ya acakkhuse // 31 // tamhA eyaM viyANittA dosaM duggaivaDhaNaM / / AukAyasamAraMbhaM jAvajjIvAe vajjae // 32 // - 1 a. gha. lobhassesaNupphAso; ka. lobhassesa aNupphAse; ca. lobhassesaNuphAso. 2 a. ka. kha. ga. gha. pariharaMti ya. 3 ka. nAiputteNa. 4 a. suhamA. 5 a. nivaDiyA; gha. nivvuDiyA. 6 a. puDhavIkAyaM hiMsaMto.

Page #45
dasaveAliyasuttaM. ajjhayaNa 6 'jAyateyaM na icchaMti pAvagaM jlitte| tikkhamannayaraM satthaM savvao vi durAsayaM // 33 // pAINaM paDiNaM vA vi uDUDhaM annudisaamvi| ahe dAhiNao vA vi dahe uttarao vi ya // 34 // 'bhUyANamesamAdhAo havyavAho na sNso| taM paIvapayAvaThThA saMjayA kiMci nArabhe // 35 // tamhA eyaM viyANittA dosaM duggaivaDhaNaM / teukAyasamAraMbhaM jAvajjIvAe vajjae // 36 // "anilassa samAraMbha buddhA mannaMti taarisN| sAvajjabahulaM ceyaM neyaM tAIhiM seviyaM // 37 // tAliyaMTeNa patteNa sAhAvihuyaNeNa vA / na te vIiumicchati vIyAveUNa vA paraM // 38 // jaM pi vatthaM va pAyaM vA kaMbalaM pAyapuMchaNaM / na te 'vAyamuIraMti, jayaM pariharaMti ya // 39 // tamhA eyaM viyANittA dosaM duggivnnN| vAukAyasamAraMbhaM jAvajjIvAe vajjae // 40 // vaNassaI na hiMsaMti maNasA vayasa kaaysaa| tiviheNa karaNajoeNa saMjayA susamAhiyA // 41 // vaNassaI vihiMsaMto hiMsai u tayassie / tase ya vivihe pANe cakkhuse ya acakkhuse // 42 // tamhA eyaM viyANittA dosaM duggaivaDDhaNaM / vaNassaisamAraMbhaM jAvajjIvAe vajjae // 43 // tasakAyaM na hiMsaMti maNasA vayasa kaaysaa| tiviheNa karaNajoeNa saMjayA susamAhiyA // 44 // tasakAyaM vihiMsaMto hiMsai u tayassie / tase ya vivihe pANe cakkhuse ya acakkhuse // 45 // tamhA eyaM viyANittA dosaM duggivddhnnN| tasakAyasamAraMbhaM jAvajjIvAe vajjae // 46 // 1 a. teukAyaM. 2 ca. bhayANaM esa vAghAo. 3. a analakAyasamAraMbha, ka. sa. agaNikAya. 1 a. vAyamudIraMti; ka. gha. vAumuIraMti.

Page #46
ajjhayaNa 6 dasaveAliyasuttaM. jAiM 'cattAri'bhojjAI 'isiNAhAramAiNi / tAI tu vivajjato saMjamaM aNupAlae // 47 // piMDa sejjaM ca vatthaM ca cautthaM pAyameva ya / akappiyaM na icchejjA paDigAhejja kappiyaM // 48 // je niyAgaM mamAyaMti kIyamuddesiyAhaDaM / vahaM te samaNujANaMti ii vRttaM mahesiNA // 49 // tamhA asaNapANAi kIyamuddesiyAhaDaM / vajjayaMti ThiyappANo niggaMthA dhammajIviNo // 50 // kaMsesu kaMsapAesa kuMDamosu vA puNo / bhuMjato asaNapANAi AyArA paribhassai // 51 // sIodagasamAraMbhe mattadhoyaNachaDaNe / jAI "chati bhUyAI diTTho tattha asaMjamo // 52 // pacchAkammaM purekammaM siyA tattha 'na kappai / eyamahaM na bhuMjaMti niggaMthA gihibhAyaNe // 53 // AsaMdIpaliyaMkesu maMcamAsAlaesu vA / aNAyariyamajjANaM Asaittu saittu vA // 54 // nAsaMdIpaliyaMkesu na nisejjA na pIDhae / niggaMthA'paDilehAe buddhavuttamahigA // 55 // gaMbhIravijayA ee pANA duppaDilehagA / 'AsaMdIpaliyaMkA ya eyamahaM vivajjiyA // 56 // goyaraggapaviThThassa nisejjA jassa kappai imerisamaNAyAraM Avajjai abohiyaM // 57 // vivattI baMbhacerassa pANANaM ca vahe vaho / vaNImagapaDIghAo' paDikoho agAriNaM // 58 // aguttI baMbhacerassa itthIo vAvi saMkaNaM kusIlavaDDhaNaM ThANaM dUrao parivajjae // 59 // tiNhamannayarAgassa nisejjA jassa kappai / jarAe abhibhUyassa vAhiyassa tavassiNo // 60 // 27 1 ka. cattAribhuMjAi. dha. cattAribhuMjjAI. 2 a. ka. gha. ca. asaNAhAra kha. esaNAhAra. ca. vivajjittA 4 kha paribhassae 5 a. ca. chinnaMti. 6 kha. na kappae. 7. na sijjAe na pIDhae. 8 a. gha. paliyaMkoyaM. 9 kha paDigghAo.

Page #47
dasavaAliyasuttaM. ajjhayaNa 6 vAhio vA arogI vA siNANaM jo u patthae / 'vokaMto hoi AyAro, jaDho havai saMjamo // 61 // saMtime suhamA pANA ghasAsu bhilugAsu y| je u bhikkhU siNAyaMto viyaDeNuppalAvae // 62 // tamhA te na siNAyaMti sIeNa usiNeNa vaa| jAvajjIvaM vayaM ghoraM asiNANamahichagA // 63 // siNANaM aduvA kakkaM loddhaM paumagANi y| gAyassuvvaTTaNaThAe nAyarati kayAi vi // 64 // 'nagiNassa vA vi muMDassa diihromnhsinno| mehuNA uvasaMtassa ki vibhUsAe kAriyaM // 65 // vibhUsAvattiyaM bhikkhU kammaM baMdhai cikkaNaM / saMsArasAyare ghore jeNaM paDai duruttare // 66 // vibhUsAvattiyaM ceyaM buddhA mannati taarisN| "sAvajjabahulaM ceyaM neyaM tAIhiM seviyaM // 67 // khavata appANamamohadaMsiNo tave rayA saMjama ajjave guNe / dhuNaMti pAvAI "purekaDAI navAI pAvAiM na te karata // 68 // saovasaMtA amamA akiMcaNA "savijjavijjANugayA jsNsinno| 'uuppasanne vimale va caMdimA siddhiM vimANAi uveti tAiNo // 69 // tti bemi // // chaThaM mahilliyAyArakahajjhayaNaM samattaM // 1 a. kha. vukkaMto 2 a. ghAsAsu. 3 a. kha. gha. viyaDeNuppilAvara. 7 a. nigaNassa; kha. gha. nagaNassa; ca. nigiNassa. 5 kha. vibhasAi. 6 ka. gha. ca. sAvajjaM bahulaM. 7 ca. purAkaDAiM. 8 a. avajjavijjANugayA; ca. savejjavajjANugayA. 9 ca. uDuppasanne

Page #48
ajjhayaNa 7 dasaveAliyasuttaM. // sattamamajjhayaNaM // cauNhaM khalu bhAsANaM parisaMkhAya paNNavaM / doNhaM tu viNayaM sikhkhe do na bhAsejja svvso||1|| jA ya saccA avattavvA saccAmosA ya jA musaa| jA ya buddhehi'NAiNNA na taM bhAsejja pannavaM // 2 // asaccamosaM saccaM ca annvjjmkkksN| samuppehamasaMdiddhaM giraM bhAsejja pannavaM // 3 // eyaM ca aThThamannaM vA jaM tu nAmei sAsayaM / sa bhAsaM saccamosaM pitaM pi dhIro vivajjae // 4 // vitahaM pitahAmotiM jaM giraM bhAsae nro| tamhA so puTho pAveNaM kiM puNa jo musaM vae // 5 // tamhA gacchAmo vakkhAmo amugaM vA 'Ne bhavissai / ahaM vA NaM karissAmi eso vA NaM karissai // 6 // evamAI u jA bhAsA esakAlammi sNkiyaa| saMpayAIyayaThe vA taM pi dhIro vivajjae // 7 // aIyammi ya kAlammi pccuppnnmnnaage| jamaThaM tu na jANejjA evameyaM ti no vae // 8 // aIyammi ya kAlammi pccuppnnmnnaage| jattha saMkA bhave taM tu evameyaM ti no vae // 9 // aIyammi ya kAlammi pccuppnnmnnaage| nissaMkiyaM bhave jaM tu evameyaM ti niddise // 10 // taheva pharusA bhAsA gurubhuuovghaainnii| saccA vi sA na vattavvA jao pAvassa Agamo // 11 // taheva kANaM kANe tti paMDagaM paMDage tti vaa| vAhiyaM vA vi rogi tti teNaM core tti no vae // 12 // eeNanneNa agNa paro jeNuvahammai / AyArabhAvadosa na taM bhAsejja pannavaM // 13 // taheva hole gole tti sANe vA vasule tti ya / / damae dUhae vA vina taM bhAsejja pannavaM // 14 // . 1 a. mahAmottaM; kha. gha. ca. tahAmuttiM. 2 kha. me bhavissai. 3 kha. gha. kANitti paMDagaM paMDagi tti. 4 a. kha. ca. vasuli tti. 5 ka. ca. nevaM bhAsejja;. sa. gha. nevaM bhAsijja.

Page #49
30 dasaveAliyasuttaM. ajjhayaNa 7 ajjie pUjjie vA vi ammo mAusie tti ya / piusie 'bhAiNejja tti dhue 'nattuNie tti ya // 15 // hale hale tti anne tti bhaTTe sAmINa gomiNi / hole gole vasule tti itthiyaM nevamAlave // 16 // nAmadhejjeNa NaM bUyA itthIgotteNa vA punno| jahArihamabhigijjha Alavejja lavejja vA // 17 // ajjae pajjae vA vi bappo cullapiu tti ya / mAulA bhAiNejja tti putte nattuNiya tti ya // 18 // he ho hale tti anna tti bhaTTA sAmiya gomiya / hola gola vasula tti purisaM nevamAlave // 19 // nAmadhejjeNa NaM bUyA purisagotteNa vA punno| jahArihamAbhiAgajjha Alavejja lavejja vA // 20 // paMcindiyANaM pANANaM esa itthI ayaM pumN| jAva NaM na vijANejjA tAva jAi tti Alave // 21 // taheva maNusaM pasu pakkhi vA vi sarIsivaM / thUle pameile vajjhe pAime tti ya no vae // 22 // "parivuDhe tti NaM bUyA bUyA uvacie tti ya / saMjAe pINie vA vi mahAkAe tti Alave // 23 // taheva gAo dojjhAo dammA gorahaga tti y| vAhimA rahajogga tti nevaM bhAsejja pannavaM // 24 // juvaMgave tti NaM bUyA dheNuM rasadaya tti y| rahasse mahallae vA vi vae saMvahaNe tti y||25|| taheva gaMtumujjANaM pavvayANi vaNANi y| rukkhA mahalla pehAe neve bhAsejja pannavaM // 26 // alaM pAsAyakhaMbhANaM "toraNANaM gihANa y| phalihaggalanAvANaM alaM udagadoNiNaM // 27 // pIDhae caMgabere ya naMgale maiyaM siyaa| jantalaThThI va nAbhI vA gaMDiyA va alaM siyA // 28 // 1 ka. kha. bhAyANijja. 2 ka. kha. nattuNiya. 3 ka. gha. itthIgutteNa. 4 ka. ca. anne tti. 5 ka. purisagutteNa. 6 ka. kha. passuM. 7 kha. parivuDhi tti. 8 kha. paNie. 9 a. kha. gha. juvagavi tti. 10 kha. rasadiya tti; a. rasadae tti; gha. rasadai tti. 11 ka. kha. gha. toraNANi gihANa ya.

Page #50
ajjhayaNa 7 dasaveAliyasuttaM. AsaNaM sayaNaM jANaM hojjA vA 'kiMcuvassae / bhUovaghAiArNa bhAsaM nevaM bhAsejja pannavaM // 29 // taheva gaMtumujjANaM pavvayANa vaNANi y| rukkhA mahalla pehAe evaM bhAsejja pannavaM // 30 // jAimaMtA ime rukkhA dahivaTTA mhaalyaa| payAyasAlA viDimA vae dArasANa tti ya // 31 // tahA phalAiM pakkAiM pAyakhajjAI no vae / veloiyAI TAlAI vehimAI ti no vae // 32 // asaMghaDA ime aMbA bahunivvaTTimA phlaa| vaejja bahusaMbhUyA bhUyarUva tti vA puNo // 33 // tahosahIo pakkAo nIliyAo chavI iy| lAimA bhajjimAo tti pihukhajja tti no vae // 34 // 'rUDhA bahusaMbhUyA 'thirA UsaDhA viy| gabhiyAo pasUyAo sasArAo tti Alave // 35 // taheva saMkhaDi naccA kiccaM kajjaM ti no ve| teNagaM vA vi vajjhe tti sutitthe tti ya AvagA // 36 // saMkhArDa saMkhaDi bUyA paNiyaTha ti teNagaM / 'bahusamANi titthANi AvagANaM viyAgare // 37 // tahA naIo puNNAoM kAyatijja tti no ve| nAvAhi tArimAo tti pANijja tti no vae // 38 // bahuvAhaDA amAhA bhusliluppilodgaa| bahuvitthaDodagA yAvi evaM bhAsejja pannavaM // 39 // taheva sAvajjaM jogaM parassaThAe niThThiyaM / kIramANaM ti vA naccA sAvajjaM nAlave muNI // 40 // sukaDe tti supakke tti succhinne suhaDe mdd'e| suniThie sulache tti sAvaja vajjae muNI // 41 // 1 ka. kha. kiM tuvassae. 2 ka. bahunivvaDimA phalA. 3 a. ka. tahevosahIo. 4 a. rUDhA ca bahu. 5 a. thirA ca UsaDhA i ya; kha thirAo UsaDhA vi ya. 6 ka. kha. sutitthi tti. 7 kha. paNa tti ya teNagaM; ca.. paNiyaDhe tti. 8 ca. bahussamANi. 9 a. ka. kha. gha. Na lave. .

Page #51
dasaveAliyasuttaM. ajjhayaNa 7 payattapakka tti ya pakkamAlave payattachinna tti va chinnamAlave / payattalacha tti va kammaheuyaM pahAragADha tti va gADhamAlave // 42 // 'savakkasaM paragdhaM vA aulaM natthi prisN| acakkiyamavattavvaM AciyattaM ceva no ve||43|| sabvameyaM vaissAmi savvameyaM ti no ve| 'aNuvIi savvaM sabvattha evaM bhAsejja pannavaM // 44 // *sukkIyaM vA suvikkIyaM AkijjaM kijjameva vaa| imaM geNha imaM muzca paNiyaM no viyaagre||45|| appagdhe vA mahagghe vA kae vvA vikkae vi vaa| paNiyaThe samuppanne aNavajjaM viyaagre||46|| tahevAsaMjayaM dhIro Asa ehi karohi vaa| "saya, ciThTha, vayAhi tti nevaM bhAsejja pannavaM // 47 // bahave ime asAhU loe vuccaMti saahunno| na lave asAhu sAhu tti sAhu sAhu tti Alave // 48 // nANadaMsaNasaMpannaM saMjame ya tave ryN| evaMguNasamAuttaM saMjaya sAhumAlave // 49 // devANaM "maNuyANaM ca tiriyANaM ca vuggahe / 'amuyANaM jao hou mA vA hou tti no vae // 50 // vAo vuThaM va sIuNhaM khemaM dhAyaM sivaM ti vaa| kayA Nu hojjA eyANi mA vA hou tti no vae // 51 // taheva mehaM va NahaM va mANavaM na deva deva tti giraM vaejjA / saMmucchie unnae "yA paoe vaejja vA 'vuTha balAhaga tti // 52 // "antalikkha tti NaM bUyA gujjhANucariya tti ya / riddhimaMtaM naraM dissa riddhimaMtaM ti Alave // 53 // 1 gha. savvukkassaM. 2 a. aNuvia; ka. aNuvvIi. 3 ka. savvatthaM. 4 ga. gha. mukiyaM. 5 a. ga. kae va. 6 ca. sayaM. 7 kha. mANusANaM ca; gha. maNuANaM. 8 kha. -ca. amugANaM. 9 a. hojjA tti. 10 kha. gha. ca NahaM ca. 11 ka. kha. ca. vA. paoe. 12 ka. ga. gha. vuThe balAhaya tti. 13 a. kha. aMtalikkhe tti.

Page #52
ajjhayaNa 8 dasaveAliyasuttaM. taheva sAvajjaNumoyaNI girA ohAriNI jA ya 'provghaainnii| se 'koha loha bhayasA va mANavo na hAsamANo vi giraM vaejjA // 54 // savakkasuddhiM samupahiyA muNI giraM ca duTuM parivajjae syaa| miye aduThaM aNuvIi bhAsae sayANa majjhe lahaI pasaMsaNaM // 55 // "bhAsAe dAse ya guNe ya jANiyA tIse ya duThe parivajjae syaa| chasu saMjae sAmaNie sayA jae vaejja buddhe hiyamANulomiyaM // 56 // parikkhabhAsI susamAhiiMdie caukkasAyAvagae aNissie / sa niddhuNe dhuttamalaM purekaDaM ArAhae logamiNaM tahA paraM // 57 // ti bemi // . // sattamaM suvakkasuddhI ajjhayaNaM samattaM // ||atttthmmjjhynnN // AyArapaNihiM laddhaM jahA kAyavva bhikkhunnaa| taM bhe udAharissAmi ANupurtivaM suNaha me // 1 // puDhavi daga agaNi mAruya taNarukkha sbiiygaa| tasA ya pANA jIva tti ii vuttaM mahesiNA // 2 // tesiM acchaNajoeNa niccaM hoyabvayaM siyaa| maNasA kAya vakkeNa evaM 'bhavai sNje||3|| puDhAvaM bhittiM silaM lekheM neva bhinde na sNlihe| tiviheNa karaNajoeNa saMjae susamAhie // 4 // 1 ka. parovaghAyaNI. 2 a. gha. kohalohabhayahAsAvamANao; kha. kohalohA bhayahAsa. 3 ka. aNuvIya. 4 ka. bhAsAi. 5 kha. ca. dhuNNamalaM. 6 kha. AyArappaNihiM. 7 ca. vAU. 8 a. javiMti; kha. jIvatti. 9 kha. gha. havai. 10 a. saMjame.

Page #53
dasaveAliyasuttaM. 'suddhapuDhavIena nisIe sasarakkhammi ya AsaNe / pamajjita nisIejjA jAittA jassa uggahaM // 5 // sIodagaM na sevejjA silAvu himANi ya / usiNodgaM tattaphAsuyaM paDigAhejja saMjae // 6 // udaullaM appaNI kAyaM neva puMche na saMlihe / samuppeha tahAbhUyaM no NaM saMghaTTae muNI // 7 // * iMgAlaM agaNiM aciMca alAyaM vA sajoiyaM / na uMjejjA na ghaTTejjA no NaM nivvAvae muNI // 8 // tAliyaMTeNa patteNa sAhAvihuyaNeNa vA / na vIjjappaNa kArya bAhiraM vA vi poggalaM // 9 // taNarukkhaM na chiMdejjA phalaM mUlaM va kassai / AmagaM vivihaM bIyaM maNasA vi na patthae // 10 // gahaNesu na ciThThejjA bIesa hariesa vA / udgAMmi tahA niccaM uttiMgapaNagesu vA // 11 // tase pANe na hiMsejjA vAyA aduva kammuNA / uvarao savvabhUesa pAsejja vivihaM jagaM // 12 // aTTha suhumAI pehAe jAI jANitta saMjae / dayAhigArI bhUesa Asa ciThTha sahi vA // 13 // "kayarAI aThTha suhumAI jAIM pucchejja saMjae / imAI tAIM mehAvI Aikkhejja viyakkhaNe // 14 // sihaM pupphasuhumaM ca pANuttiGgaM taheva ya / paNagaM bIya hariyaM ca aMDasahumaM ca ahama // evameyANi jANittA savvabhAveNa saMjae / " appamatte jae niccaM savviMdiyasamA hie // 16 // dhuvaM ca paDilehejjA jogasA pAyakambalaM / sejjamuccArabhUmiM ca saMthAraM aduvAsaNaM // 17 // uccAraM pAsavaNaM khelaM siMghANa jalliyaM / phAyaM paDilehittA paridvAvejja saMjaya // 18 // pavisita parAgAraM pANaThA bhoyaNassa vA / jayaM ciTThe miyaM bhAse na ya rUvesu maNaM kare // 19 // 15 // 34 ajjhayaNa 8 1 a. suddhapuDhaviM; ka. gha. sudvapuDhavI. 2 ka. kha. ga. gha. nisie. 3 a. gha. sasarakkhammi AsaNe; ka. sasarakkhe va. 4 kha. iMgAliM. 5 ka. kha. ga. gha. vIejja appaNI. 6 a. pustake ayaM zloko na dRzyate. 7 ka. ca. appamatto.

Page #54
35 ajjhayaNa 8 dasaveAliyasuttaM. bahuM suNei kaNNohiM bahuM acchIhiM 'pecchai / na ya dilaM suyaM savvaM bhikkhU akkhAumarihai // 20 // suyaM vA jai vA diThaM na lavejjovaghAiyaM / na ya keNa uvAeNaM gihijogaM samAyare // 21 // niThANaM rasanijjUDhaM bhaddagaM pAvagaM ti vaa| puTho vA vi apuTho vA lAbhAlAbhaM na niddise // 22 // na ya bhoyaNammi giddho care uMchaM ayapiro / aphAsuyaM na bhuMjejjA kIyamuddesiyAhaDaM // 23 // sannihiM ca na kubvejjA aNumAyaM pi sNje| muhAjIvI asaMbaddha havejjA jaganissie // 24 // lUhavittI susaMtuTTe Appicche suhare siyaa| AsurattaM na gacchejjA soccANaM jiNasAsaNaM // 25 // kaNNasokkhahiM saddehi pemaM naabhinivese| dAruNaM kakkasaM phAsaM kAeNa ahiyAsae // 26 // khuhaM pivAsaM dussejjaM sIuNhaM araI bhayaM / 'ahiyAse avvahio 'dehadukkhaM mahAphalaM // 27 // atthaMgayaMmi Aicce puratthA ya annugge| AhAramaiyaM savvaM maNasA vi na patthae // 28 // atiMtiNe acavale appabhAsI miyaasnne| havejja uyare dante thovaM laddhaM na khisae // 29 // "na bAhiraM paribhave attANaM na smukkse| suyalAbhe na majjejjA jaccA tavasiM buddhie // 30 // se jANaM ajANaM vA kaTTa AhammiyaM payaM / saMvare khippamappANaM bIyaM taM na samAyare // 31 // aNAyA parakkamma neva gUhe na ninnhve| suI sayA viyaDabhAve asaMsatte jiiMdie // 32 // amohaM vayaNaM kujjA Ayariyassa mhppnno| taM parigijjha vAyAe kammuNA uvavAyae // 33 // 1 ka. picchaI; kha. picchae. 2 kha. lavijjA uva0; gha. lavijjova0 3 sa. gha. keNa uvAeNa; a. ka. keNai uvAeNa. 4 kha. ayaMpire. 5 a. havijja joganistie; ka. kha. havijja jaga0 6 a. subhare. 7 ca. pemmaM. 8 ca. ahiyAsae. 9 a. kha. ga. dehe dukkhaM. 10 a. aMtimeNaM acavale appasamI miAsaNe. 11 a. na ya bAhiraM. 12 gha. parabhave; ca. parihave. 13 ka. tavassibuddhie.

Page #55
dasaveAliyasuttaM. ajjhayaNa 8 adhuvaM jIviyaM naccA siddhimaggaM viyaanniyaa| viNiyaTTejja bhogesu AuM parimiyamappaNo // 34 // balaM thAmaM ca pehAe sddhmaaroggmppnno| 'khettaM kAlaM ca vinAya tahappANaM na juMjae // 35 // jarA jAva na pIlei vAhI jAva na vddddi| jAvidivA na hAyaMti tAva dhammaM samAyare // 36 // kohaM mANaM ca mAyaM ca lobhaM ca pAvavaDaNaM / vame cattAridAse u icchaMto hiyamappaNo // 37 // koho pIiM paNAsei mANo vinnynaasnno| mAyA mittANi nAsei lobho savvaviNAsaNo // 38 // uvasameNa haNe kohaM mANaM maddavayA jinne| mAyaM cajjavabhAveNaM lobhaM saMtosao jiNe // 39 // koho ya mANo ya aNiggahIyA mAyA ya lobho ya pvdduumaannaa| cattAri ee kasiNA kasAyA siMcaMti mUlAI puNabbhavassa // 40 // rAiNiesu viNayaM pauMje dhuvasIlaM sayayaM na hAvaijjA / kummo vva allINapalINagutto parakkamejjA tavasaMjamammi // 41 // nidaM ca na bahu mannejjA sappahAsaM vivjje| mihokahAhi na rame sajjhAyammi rao sayA // 42 // jogaM ca samaNadhammammi juMje aNalaso dhuvaM / jutto ya samaNadhammammi aThaM lahai aNuttaraM // 43 // ihalogapArattahiyaM jeNaM gacchai soggiN| 'bahusuyaM pajjuvAsejjA pucchejjatthaviNicchayaM // 4 // hatha pAyaM ca kAyaM ca paNihAya jiiMdie / allINagutto nisie sagAse guruNo muNI // 45 // na pakkhao na purao neva kiccANa picho| na ya UruM saSAsejjA ciThThajjA guruNantie // 46 // apucchio na bhAsejjA bhAsamANassa antraa| piThimaMsaM na khAejjA mAyAmosaM vivjje||47|| 1 ka. kha. gha. ca. khittaM. 2 ca. taha appANaM. 3 a. ka. gha. ca. nijhuMjae; a. niogae. 4 kha. pIDei. 5 kha. dosAiM; gha. dose a. 6 a. ca. saMtuchie. 7 sa. ka. ca. dhuvasIlayaM. 8 ka. kummu vva; ca. kumme vva. 9 ca. bahussuyaM.

Page #56
ajjhayaNa 8 dasaveAliyasuttaM. appattiyaM jeNa siyA Asu kuppejja vA pro| savvaso taM na bhAsejja bhAsaM AhiyagAmiNi // 48 // diThaM miyaM asaMdiddhaM paDipuNNaM viyjiyN| ayaMpiramaNuviggaM bhAsaM nisira attavaM // 49 // AyArapannattidharaM ditthivaaymhijjgN| 'vaivikkhaliyaM naccA na taM uvahase muNI // 50 // nakkhattaM sumiNaM jogaM nimittaM mantabhesajaM / gihiNo taM na Aikkhe bhUyAhigaraNaM payaM // 51 // annaThaM pagaDaM 'layaNaM bhaejjA sayaNAsaNaM / uccArabhUmisaMpannaM itthIpasuvivajjiyaM // 52 // vivittA ya bhave sejjA nArINaM na lave kahaM / gihisaMthavaM na kujjA kujjA sAhUhiM saMthavaM // 53 // jahA kukkaDapoyassa niccaM kulalao bhyN|| evaM khubaMbhayArissa itthIviggahao bhayaM // 54 // cittabhittiM na nijjhAe nAri vA sualaMkiyaM / bhakkharaM piva daLUNaM dichi paDisamAhare // 55 // hatthapAyapaDicchinnaM kaNNanAsavikappiyaM / Avi vAsasaI nAriM baMbhayArI vivajjae // 56 // vibhUsA itthisaMsaggI "paNIyarasabhoyaNaM / narassattagavesissa visaM tAlauDaM jahA // 57 // aMgapaccaMgasaMThANaM cArullaviyapehiyaM / itthINaM taM na nijjhAe kAmarAgavivaTTaNaM // 58 // visaesu maNunnesu pemaM naabhinivese| ANiccaM tersi vinnAya pariNAmaM poggalANa y||59|| poggalANa parINAmaM tesiM naccA jahA thaa| viNIyataNho vihare sIIbhUeNa appaNA // 60 // jAe saddhAe nikkhaMto pariyAyaThANamuttamaM / tameva aNupAlejjA guNe Ayariyasammae // 61 // 1 ca. vayaviksaliyaM. 2 a. gha. ca. leNaM 3 kha. ca. hatthapAyapalicchinnaM. kha. gha. ca. vAsasayaM. 5 ka. gha. ca. paNIyaM. 6 ca. pemma. 7 ca. tesu. 8 ka. puggalANa ya. 9 ca. sIyabhAveNa.

Page #57
38 dasaveAliyasuttaM. tavaM cimaM saMjamajogayaM ca sajjhAyajogaM ca sayA ' ahie / sUre va seNAe samattamA uhe alamappaNo hoi alaM paresiM // 62 // sajjhAyasajjhANarayassa tAiNo apAvabhAvassa 'tave rayassa / visujjhaI jaM se malaM purekarDa samIriyaM ruppamalaM va joiNA // 63 // se tArise dukkhasahe jiiMdie suraNa jutte amame akiMcaNe / virAyaI kammaghaNammi avagae kasiNabhapuDAvagame va candime // 64 // tti bemi // // aThThamaM AyArappaNihI ajjhayaNaM samattaM // ajjhayaNa 9-1 // NavamamajjhayaNaM - paDhamo uddesao // thaMbhA va kohA va mayappamAyA "gurussagAe viNayaM na sikkhe | so ceva U tassa abhUibhAvo phalaM va kIyassa vahAya hoi // 1 // je yAvi "maMda tti guruM viittA Dahare ime appasue tti naccA / hIleMti micchaM paDivajjamANA kareMti AsAyaNa te gurUNaM // 2 // paIe maMdA vibhavaMti ege baharA viya je suyabuddhovaveyA / AyAramaMtA guNasuTTiyappA je hIliyA sihiriva bhAsa kujjA // 3 // 1 kha. gha. ahiTThie. 2 a. tavorayassa. 3 kha. gha. ca. jaM. si. 4 kha. gurUsagAse. 5 ka. kha. maMditti. 6 kha. havaMti.

Page #58
ajjhayaNa 9-1 dasaveAliyasuttaM. je yAvi nAgaM DaharaM ti naccA AsAyae se 'ahiyAya hoi / evAyariyaM pi hu hIlayaMto niyacchaI jAipahaM khu maMde // 4 // AsIviso yAvi paraM suruTho / kiM jIvanAsAo paraM nu kujjaa| AyariyapAyA puNa appasannA abohiAsAyaNa natthi mokkho // 5 // jo pAvarga jaliyamavakkamajjA AsIvisaM vA vi hu kovaejjA / jo vA visaM khAyai jIviyaThI __ esovamAsAyaNayA gurUNaM // 6 // siyA hu se pAvaya no DahejjA AsIviso vA kuvio na bhkkhe| siyA visaM hAlahalaM na mAre na yAvi mokkho guruhIlaNAe // 7 // jo pavvayaM sirasA bhettumicche suttaM va sIhaM pddibohejjaa| jo vA dae sattiagge pahAraM , esovamAsAyaNayA gurUNaM // 8 // siyA hu sIseNa giri pi bhiMde siyA hu sIho kuvio na bhakkhe / siyA na bhidejja va sattiaggaM na yAvi mokkho guruhIlaNAe // 9 // AyariyapAyA puNa appasannA "abohiAsAyaNa natthi mokkho| tamhA annaabaahsuhaabhikNkhii| guruppasAyAbhimuho ramejjA // 10 // 1ca. ahiyAi. 2 ka. Asiviso vAvi. 3 kha. ca. jIyanAsAu; ka. jIviyanAsA. a. jIvamaTuM. 5 ka. ca. pAvae no DahijjA . 6 kha. ca. bhittumicche. 7 a. ka. abohiAsAsaNa.

Page #59
40 dasaveoliyasuttaM. jahAhiyaggI jalaNaM namase nANA huImaMtapayAbhisittaM / vAyariyaM uvaciThThaejjA anaMtanANovagaoviM saMto // 11 // jassaMtie dhammapayAI sikkhe tassaMtie 'veNaiyaM pauMje / sakkArae sirasA paMjalIo kAyagrA bho maNasA ya niccaM // 12 // lajjA dayA saMjama baMbhaceraM kallANabhAgissa visohiThANaM / je me gurU sayayamaNusAsayaMti te haM gurU sayayaM pUyayAmi // 13 // jahA nisaMte tavaNaccimAlI prabhAsa kevalabhArahaM nu / evAyario suyasIlabuddhie virAyaI suramajjhe va iMdo // 14 // jahA sasI komuijo jutta nakkhattatArAgaNaparivuDappA | khe sohaI vimale abbhamukke evaM gaNI sohai bhikkhumajjhe // 15 // mahAgarA AyariyA mahesI samAhijoge suyasIlabuddhie / saMpAviukAme aNuttarAI ArAhae "tosa dhammakAmI // 16 // soccANa mehAvisubhAsiyAI sussUsae Ayariyappamatto / ArAhaittANa guNe aNege ajjhayaNa 9-1 so pAvaI siddhimaNuttaraM // 17 // ti boma // // NavamaajjhayaNassa viNayasamAhIe paDhamo uddesao samatto // 1 ka. ga. viNaiaM. 2 a. kha. sayamaNusAsayaMti. 3 a. ca. bhArahakevalaM nu. 4 ca. sohae. 5 ka. kha. gha. tosai.

Page #60
ajjhayaNa 9-2 dasaveAliyasutaM ||nnvmmjjhynnN-biio uddeso|| mUlAo khaMdhappabhavo dumassa khaMdhAu pacchA samuvati saahaa| sAhappasAhA viruhaMti pattA 'tao ya se puppha phalaM raso ya // 1 // evaM dhammassa viNao mUlaM paramo se mokkho| jeNa kittiM suyaM 'sigdhaM nissesaM cAbhigacchai // 2 // je ya caMDe mie thaddhe duvvAI niyaDI sddhe| vujjhai se aviNIyappA kaLaM soyagayaM jahA // 3 // viNayaM pi jo uvAeNa coio kuppaI nro| divvaM so sirimejjanti daMDeNa paDisehae // 4 // taheva AviNIyappA uvavajjhA hayA gyaa| dIsati duhamehatA abhiyogamuvaThThiyA // 5 // taheva suviNIyappA uvavajjhA hayA gyaa| dIsati suhamehatA 'iDDi pattA mahAyasA // 6 // taheva aviNIyappA logaMsi nrnaario| dIsaMti duhamehaMtA chAyA te vigaliMdiyA // 7 // daMDasatthaparijuNNA" asambhavayaNehiM ya / kaluNA vivannachaMdA khuppivAsAparIgayA // 8 // taheva suviNoyappA logasi nrnaario| . dIsaMti suhamehaMtA iDhei pattA mahAyasA // 9 // taheva aviNIyappA devA jakkhA ya gujjhgaa| dIsaMti duhamehaMtA AbhiyogamuvaThiyA // 10 // taheva suviNIyappA devA jakkhA ya gujjhgaa| dIsaMti suhamehaMtA iDhei pattA mahAyasA // 11 // je AyariyauvajjhAyANaM sussuusaavynnNkraa| tersi sikkhA pavaTuMti jalasittA iva pAyavA // 12 // 1 a. ga. ca. tao se puSpaM ca phalaM raso y| 2 kha. sagdhaM. 3 ka. niyaDe. 4 a. iDipattA. 5 ca. parijiNNA. 6 kha. ca. vivaNNachAyA. 7 kha. gha. ca. suppivAsAe parigayA. 8 ca. AyariuvajjhAyANaM.

Page #61
42 dasaveAliyasuttaM. ajjhayaNa 9-2 appaNaThThA parachA vA sippA neuNiyANi y| gihiNo uvabhogaThA ihalogassa kAraNA // 13 // jeNa baMdhaM vahaM ghoraM parivAyaM ca daarunnN| sikkhamANA niyacchati juttA te laliiMdiyA // 14 // te vi taM guruM pUyaMti tassa sippassa kaarnnaa| sakkAreMti NamaMsanti tuThA niddesavattiNo // 15 // 'kiM puNa je suyaggAhI annnthiykaame| AyariyA jaM vae bhikkhU tamhA taM nAivattae // 16 // nIyaM sejjaM gaI ThANaM 'nIyaM ca AsaNANi ya / nIyaM ca pAe vaMdejjA nIyaM kujjA ya aMjaliM // 17 // saMghadRittA kAraNaM tahA uvhinnaamvi|| khameha avarAhaM me vaejja na puNo tti ya // 18 // duggao vA paoeNaM coio vahaI rhN|| evaM dubuddhi kiccANaM vutto vutto pakuvvai // 19 // AlavaMte lavaMte vA 'na nisejjAe pddissunne| "mottUNaM AsaNaM dhIro sussUsAe paDissuNe // 20 // kAlaM chaMdovayAraM ca paDilehittANa heuhi / "tohaM tehiM uvAehiM taM taM saMpaDivAyae // 21 // vivattI aviNIyassa saMpattI viNiyassa y| jasseyaM duhao nAyaM sikkhaM se abhigacchai // 22 // je yAvi caNDe 'maiiDigArave pisuNe nare sAhasa hiinnpesnne| adidhamme viNae akovie __ asaMvibhAgI na hu tassa mokkho // 23 // NiddesavattI puNa je gurUNaM. suyatthadhammA viNayaMmi koviyaa| tarittu te ohamiNaM duruttaraM khavittu kammaM gaimuttamaM gaya // 24 // tti bemi|| NavamaajjhayaNassa viNayasamAhIe biio uddesago smtto| 1 ka. kiM puNo je; kha. gha. kiM puNaM je. 2 kha. nIyA va. 3 a. asaNANi7 a. paogeNaM. 5 a. na nissee; kha. na nisijjAe; ca. na nisajjAe. 6 khamotUNa; ca. mutUNa. 7 a. ka. teNaM teNaM uvAehiM kha. gha. teNa teNa uvAeNa. 8 a. sa. mayaiddhi.

Page #62
dasaveAliyasuttaM. // NavamamajjhayaNaM taio uddesao // ajjhayaNa 9-3 AyariyaggimivAhiyaggI sussUsamANo paDijAgarijjA / AloiyaM iMgiyameva naccA jo chandamArAhayaI sa pujjo // 1 // AyAramaThThA viNayaM pauMje sussusamANo parigijjha vakkaM / jahovaidvaM abhikakhamANo "guruM tu nAsAyayaI sa pujjo // 2 // rAiNiesa viNayaM pauMje DaharA viya je pariyAyajiThThA / *nIyattaNe vaTTai saccavAI ovAyavaM vakkakare sa pujjo // 3 // annAyauMchaM "caraI visuddhaM javaNaTTayA samuyANaM ca niccaM / aladvayaM no paridevapajjA vijjo // 4 // saMthArasejjAsaNabhattapANe appicchayA ailAbhe vi saMte / jo " evamappANabhitosaejjA saMtosapAhannarae sa pujjo // 5 // sakkA saheuM 'AsAi kaMTayA aomayA ucchahayA nareNaM / aNAsae jo u sahejja kaMTae vaImae kaNNasare sa pujjo // 6 // muhuttadukkhA 'u hUvaMti kaMTyA 10. oma vitao " suuddharA / 43 1 gurU tu nAsAyaI. 2 a. rAyaNNaesu; ka. kha. gha. rAvaNiesa. 3 a. gha. NiyaTTaNe; ka. ga. niyattaNe. 4 a. gha. saccavAi. 5 a. carae. 6 a. vikatthayaI; gha... ca. vikatthaI. 7 ca. appANamabhi. 8 ka. ca. AsAe, ga. AsAya. 9 ca. hu. 10. a. kha. sududdharA.

Page #63
44 dasaveAliyasuttaM. vAyAduruttANi duruddharANi verANubaMdhINi 'mahabhayANi // 7 // samAvayaMtA vayaNAbhighAyA kaNNaM gayA 'dummaNiyaM jaNaMti / dhammo ti kiccA paramaggasUre jidie jo sahaI sa pujjo // 8 // avaNNavAyaM ca paraMmuhassa paccakkhao paDiNIyaM ca bhAsaM / ohAriNi appiyakAriNi ca bhAsaM na bhAsejja sayA sa pujjo // 9 // alolupa 'akkuhae amAI apiNe yAvi adINavittI / no bhAvae no viya bhAviyappA ako uhale ya sayAsa pujjo // 10 // guNehi sAhU, "aguNehi'sAhU giNhAhi sAhUguNa muJca'sAhU / viyANiyA appagamappaeNaM jo rAgado se hiM samo sa pujjo // 11 // taheva DaharaM va mahaMllagaM vA itthI gi vasi gihiM vA / no hIlae no viya khiMsajjA thaMbhaM ca kohaM ca cae sa pujjo // 12 // je mANiyA sayayaM mANayaMti ' jatteNa kannaM va nivesarAMti / te mANa, mArihe tavassI jiidie saccarae sa pujjo // 13 // tesiM gurUNaM guNasAgarANaM soccANa mehAvi subhAsiyAIM / ajjhayaNa 9-3 1 kha. mahAbhayANi. 2 ca. dummaNayaM. 3 kha. sahae. 4 ka. kha. gha. ca. akuhue. 5 kha. aguNe asAhU. 6 kha. giNhAI. 7 ca. viyANaI. 8 a. yutteNa kaNNaM.

Page #64
ajjhayaNa 9-4 dasaveAliyasuttaM. care muNI paMcarae tigutto caukkasAyAvagae sa pujjo // 14 // gurumiha sayayaM paDiyariya muNI 'jiNavayaniuNe abhigamakusale / dhuNiya rayamalaM purekaDaM bhAsuramaulaM gaI gaya // 15 // tti bemi // ||nnvmajjhynnss viNayasamAhIe taio uddesao smtto|| ||nnvmmjjhynnN-cuttho uddesao // suyaM me AusaM teNaM bhagavayA evamakkhAyaM / iha khalu therehi bhagavaMtahiM cattAri viNayasamAhiThANA paNNattA // 1 // . kayare khalu te therehiM bhagavaMtahiM cattAri viNayusamAhiThANA paNNattA ? // 2 // ime khalu te therohiM bhagaktehiM cattAri viNayasamAhiThANA paNNattA / taM jahA / viNayasamAhI, suyasamAhI, tavasamAhI, AyArasamAhI // 3 // viNae sue tave ya AyAre Nicca pNddiyaa| abhirAmayaMti appANaM je bhavaMti jiiMdiyA // 4 // "caubvihA khalu viNayasamAhI bhavai / taM jhaa| aNusAsijjanto sussUsai, sammaM saMpaDivajjai, veyamArAhayai, na ya bhavai attasaMpaggahie cautthaM payaM bhavai / bhavai ya ettha silogo // 5 // pehei hiyANusAsaNaM sussUsai taM ca puNo ahie| na ya mANamaeNa majjai viNayasamAhI aayytthie||6|| cauvvihA khalu suyasamAhI bhavai / taM jhaa| suyaM me bhavissai tti "ajjhAiyavvaM bhavai, egaggacitto bhavissAmi tti ajjhAiyavaM bhavai, appANaM ThAvaissAmi tti "ajjhAiyavvaM bhavai, Thio paraM ThAvaissAmi tti "ajjhAiyavvaM bhavaI, cautthaM payaM bhavai / bhavai ya ettha silogo||7|| 1 ka. kha. jiNamayaniuNe. 2 a. ka. gha. ca. NiccaM. 3 a. havaMti. 4 kha. caubvihe khalu. 5 ka. kha. ca. veyamArAhai. 1 ka. kha. ittha. 7 kha. ajjhAiyavvayaM..

Page #65
dasaveAliyasuttaM. ajjhayaNa 9-4 nANamegaggacitto ya Thio ThAvayaI prN| suyANi ya ahijjittA rao suyasamAhie // 8 // caubvihA khalu tavasamAhI bhavai / taM jahA / no ihalogaLyAe tavamahichejjA, no paralogaThThayAe tavamahichejjA, no kittivaNNasaha'silogaLyAe tavamahichejjA, 'nannattha nijjarakRyAe tavamahichejjA cautthaM payaM bhavai / bhavai ya ettha silogo||9|| vivihaguNatavArae ya niccaM __ bhavai nirAsae nijjrhie| tavasA dhuNai purANapAvarga jutto sayA tavasamAhie // 10 // cauvvihA khalu AyArasamAhI bhavai, taM jahA / no ihalogaThThayAe AyAramAhiThThajjA, no paralogaLyAe AyAramahichejjA, no kittivaNNasahasilogaThayAe AyAramahichejjA, nannattha 'Arahantehi heUrhi AyAramAhajjA cautthaM payaM bhavai / bhavai ya ettha silogo||11|| jiNavayaNarae atitiNe pddipunnnnaayymaayyhie| AyArasamAhisaMvuDe bhavai ya daMte bhAvasaMdhae // 12 // 'abhigama cauro samAhio suvisuddho susmaahiyppo| viulahiyasuhAvahaM puNo kuvvai so payakhemamappaNo // 13 // jAImaraNAu muccaI / 'itthatthaM ca cayAi svvso| siddhe vA bhavai sAsae devo vA apparae mahiDie // 14 // tti bemi // // NavamaM viNayasamAhI ajjhayaNaM samattaM // 1 kha. nannattha NaM. 2 a. kha. gha. ittha. 3 a. ka. kha. jutto ya sayA. 4 a. ka. tavasamAhIe. 5 kha. ca. ArahaMtiehiM; gha. ArahiMtehiM. 6 a. kha. gha. atitaNe. '7 ca. AyayaThThae. 8 kha. abhigamma cauro susamAhio. 9 kha. itthatthaM cayai; a. ka. gha. itthatthaM ca cayai.

Page #66
ajjhayaNa 10 dasaveAliyasuttaM. // dasamaM ajjhayaNaM / 'nikkhammamANAya buddhavayaNe NiccaM cittasamAhio hvejjaa| itthINa vasaM na yAvi gacche vaMtaM no paDiyAyai je sa bhikkhU // 1 // puDhaviM na khaNe na khaNAvae sIudagaM na pie na piyAvae / agaNisatthaM jahA sunisiyaM / taM na jale na jalAvae je sa bhikkhU // 2 // anileNa na vie na viyAvae __hariyANi na chinde na chindaave| bIyANi sayA vivajjayanto . .saccittaM 'nAhArae je sa bhikkhU // 3 // vahaNaM tasathAvarANa hoi "puDhavItaNakaThanissiyANaM / tamhA uddesiyaM na bhuMje no vi pae na payAvae je sa bhikkhU // 4 // roiyanAyaputtavayaNe "appasame mannejja chappi kaae| pazca ya phAse mahabvayAI paJcAsavasaMvarae je sa bhikkhU // 5 // cattAri vame sayA kasAe dhuvajogI ya havejja buddhavayaNe / ahaNe nijjAyarUvarayae gihijogaM parivajjae je sa bhikkhU // 6 // . sammaddiThI sayA amuuddhe| asthi hu nANe tave saMjame y| tavasA dhuNai purANapAvagaM / maNavayakAyasusaMvuDe je sa bhikkhU // 7 // . 1 kha. gha. ca. nikkhamamANAi. 2 kha. ca. paDiyAviyai. 3 a. ka. ca. na vIe na vIyAvae. 4 kha. nAhArayai. 5 a. ka. gha. ca. puDhavitaNa. 6 kha. royai ya nAya0 gha. roianAya0 7 a. ka. gha. ca. attasame. 8 ca. parivajjae sa.

Page #67
dasaveAliyasuttaM. ajjhayaNa 10 taheva asaNaM pANagaM vA vivihaM khAima sAimaM lbhittaa| . 'hohI aTho sue pare vA taM na nihe na nihAvae je sa bhikkhU // 8 // taheva asaNaM pANagaM vA vivihaM khAimasAimaM lbhittaa| chaMdiya sAhammiyANa muMje bhoccA sajjhAyarae ya je sa bhikkhU // 9 // na ya vuggahiyaM kahaM kahijjA __ na ya kuppe nihuiMdie psNte| saMjamadhuvajomajutte __uvasaMte aviheDae je sa bhikravU // 10 // jo sahaihu gAmakaNTae __ akkosapahAratajjaNAo ya / bhayabharavasadda sappahAse __samasuhadukkhasahe ya je sa bhikravU // 11 // paDimaM paDivajjiyA masANe no bhAe bhayabheravAI diss| vivihaguNatavorae ya niccaM na sarIraM cAbhikaMkhai je sa bhikaravU // 12 // asaI vosaThThacattadehe akkuThe va hae va lUsie vaa| puDhavisame muNI havejjA ___ aniyANe akouhalle ya je sa bhikkhU // 13 // abhibhUya kAeNa parIsahAI samuddhare jAipahAu appyN| viitu jAImaraNaM mahabbhayaM tave rae sAmaNie je sa bhikravU // 14 // 1 kha. hohii aTTho sae pare vA. 2 ka. ha kAma. 3 a. ka. bhIe; kha. ca. mAyae. a. ka. akouhalle je. 5 kha. mahAbhayaM. 6 ca. sAmANie sa.

Page #68
ajjhayaNa 10 dasaveAliyasuttaM. hatthasaMjae pAyasaMjae vAyasaMjae saMjaidie / ajjhapparae susamAhiyappA suttatthaM ca viyANai je se bhikkhU // 15 // uvarhimmi amucchie agiddhe annAyauJchaM 'pula nippulAe 'kayavikkayasannihio virae / savvasaMgAvagae ya je sa bhikkhU // 16 // alole bhikkhU na rasesu giddhe chaM care jIviya nAbhikaGkSI / ici sakAraNa pUyaNaM ca ca ThiyappA aNihe je sa bhikkhU // 17 // na paraM vajjAsi ayaM kusIle "jeNanno kuppejja na taM vaejjA / jANiya patteya puNNapAvaM attANaM na samukkase je sa bhikkhU // 18 // na jAimantte na ya rUvamatte na lAbhamatte na sueNa matte / mayANi savvANi vivajjayaMto dhammajjhANarae ya je sa bhikkhU // 19 // .. paveyae 'ajjapayaM mahAmunI dhamme Thio ThAvayaI paraM pi / nikkhamma vajjejja kusIlaliGgaM na yAvi hAsaMkuhae je sa bhikkhU // 20 // taM dehavAsaM asuiM asAsayaM sayA cae niccahiyahiyappA | chiMditta 'jAImaraNassa baMdha uvei bhikkhU apuNAgamaM gaI // 21 // ti bemi // // sabhikkhU ajjhayaNaM dasamaM samattaM // 49 1 a. pulanippulAI, gha. pulanipphulAe. 2 ka. kha. gha. saMnihiovarae. 3 a. ka. alolo. 4 ca. aNihe sa. 5 ca. jeNanna kuppejja. 6 kha. ca. ajjavayaM. ca. hAsakuMhae - kha. maraNaM sabaMdhaNaM. 4

Page #69
dasaveAliyasuttaM. // raivakkA cUliyA paDhamA // iha khalu bho pavvaieNaM utpanna dukkheNaM saMjame araisamAvannaciteNaM ohANuppehiNA aNohAieNaM ceva hayarassigayaMkusapoyapaDAgArabhUyAI' imAI ahArasa ThANAI sammaM saMpaDilehiyavvAiM bhavanti / taM jahA / 50 haM bho dussamAe duppajIvI // 1 // lahussagA 'ittariyA gihINaM kAmabhogA // 2 // cUliyA - 1 bhujjo ya sAyabahulA maNussA // 3 // * imaM ca me dukkhaM na cirakAlovahAi bhavissai // 4 // omajaNapurakkAre // 5 // vaMtassa ya "paDiyAiyaNaM gihINaM // 6 // aharagaivAsovasaMpayA // 7 // dullabhe khalu bho gihINaM dhamme gihivAsamajjhe vasaMtANaM // 8 // "Aryake se vahAya hoi // 9 // saMka se vahAya hoi // 10 // soksa, gihivAse niruvakke se pariyAe // 11 // gihiMvA mokkhe pariyAe // 12 // sAvajje gihivAse 'agavajje pariyAe // 13 // bahusAhAraNA gihINaM kAmabhogA // 14 // patteyaM puNpApAcaM // 15 // ANicce khalu bho maNuyANa jI vie kusaggajalabiMducaMcale // 16 // bahu ca khala pArva kammaM pagaDaM // 17 // pAvA va khala bho kaDANaM kammANaM puvvi ducciNNANaM duppaDitAM veyaittA mokkho; natthi aveyaittA, tavasA vA jhossaa| aparasa payaM bhavai // 18 // bhavai ya 'ettha silogo / nayA yaca dhammaM aNajjo bhogakAraNA / -tasthamucchie bAle AyaiM nAvabujjhai // 1 // 1 gha. paDAgAbhyAiM . 2 kha. ittiriyA, gha. ittariA 3 ca. sAibahulA. 4 kha. ime ime dukkhe; gha. ca. ime a me. 5 kha. paDiAvayaNaM; gha. paDiAyaNaM; ca. pustake 'hiNiM' iti na dRzyate. 6 kha. gha. AyaMko. 7 kha. gha. gihavAse. 8 ca. niravajje. 9 ca. duSpaDikaMtANaM. 10 kha. gha. veittA. 11 kha. gha. ittha.

Page #70
cUliyA 1 dasaveAliyasuttaM. jayA ohAvio hoi iMdo vA paDio chamaM / savvadhammaparibbhaho sa pacchA paritappai // 2 // jayA ya vaMdimo hoi pacchA hoi avaMdimo / devayA va 'ccuyA ThANA sa pacchA paritappai // 3 // jayA ya pUimo hoi pacchA hoi apUimo / rAyA va rajjapabbhaTho sa pacchA paritappai // 4 // jayA ya mANimo hoi pacchA hoi amANimo / 'sehi vva kabbaDe bUDo sa pacchA paritappai // 5 // jayA ya therao hoi samaikkaMtajovvaNo / 3 maccho vva galaM gilittA sa pacchA paritappai // 6 // jayAya kukuDaM bassa kutattIhiM vihammai / hatthI va baMdhaNe baddho sa pacchA paritapyai // 7 // "puttadAraparikiNNo mohasaMtANasaMtao / paMkosanno jahA nAgo sa pacchA paritappai // 8 // ajja yAhaM gaNI hoto bhAviyappA bahussuo / jai haM ramaMto pariyAe sAmaNNe jiNadesie // 95 devalogasamANo u pariyAo mahesiNaM / rayANaM, arayANaM ca "mahAnarayasArisA // 10 // amarovamaM jANiya sokkhamuttamaM rayANa pariyAe tahArayANaM / nirayovamaM jANiya dukkhamuttamaM ramejja tamhA 'pariyAya paMDie // 16 // ghammAu bhavaM sirio aveyaM jannaggivijjhAyamivappateyaM / hIlaMti NaM duvvihiyaM kusIlA dAduDiyaM ghoravisaM va nAgaM // 12 // ihevadhammo ayaso akittI dunnAmadhejjaM ca pihujjaNagmi / 51 4 sa. 1 kha. ca. cuyA. 2 kha. siddhi vva, ca. seTThI va 3 gha. kukkuDuMbassa. kutitIhiM; gha. kutittIhiM. 5 gha. ca. vihammaI. 6 ca puttadAraparikinno. 7 gha. ca. - mahAnirayasAlio. 8 kha. gha. pariyAI; ca. pariAi 9 kha. gha. sirio vaveyaM..

Page #71
dasaveAliyasuttaM. cUliyA 1 cuyassa dhammAo ahammaseviNo saMbhinnavittassa ya hetuo gaI // 13 // bhuMjittu bhogAiM pasajjha ceyasA tahAvihaM kaThTha asaMjamaM bahu~ / gaI ca gacche aNabhijjhiyaM duhaM ___ bohI ya se no sulabhA puNopuNo // 14 // imassa vA neraiyassa jaMtuNo . duhovaNIyassa kilesavattiNo / paliovamaM jhijjai sAgarovamaM kimaMga puNa majjha imaM maNoduhaM // 15 // na me ciraM dukkhamiNaM bhavissai asAsayA bhogapivAsa jNtunno| 'na ce sarIreNa imeNavessai .. - avessaI jIviyapajjaveNa me // 16 // jassevamappA u haveja nicchio caejja dehaM na u dhammasAsaNaM / taM tArisaM no payalanti indiyA . uventavAyA va sudaMsaNaM giriM // 17 // icceva saMpassiya buddhimaM naro AyaM uvAyaM vivihaM viyaanniyaa| kAepA vAyA adu mANaseNaM tiguttigutto jiNavayaNamahichijjAsi ||18||tti bemi / / ||rivkkaa paDhamA cUliyA samattA // // bIyA cUliyA // cUliyaM tuM pravakkhAmi suyaM kevalibhAsiyaM / / jaM.suNittu saMpujjANaM dhamme uppajjae maI // 1 // aNusoyapachie bahujaNammi paDisoyabaddhalakkheNaM / paDisoyameva appA dAyabvo houkAmeNaM // 2 // aNusoyasuho logo, paDisoo Asavo suvihiyANaM / aNusoo saMsAro, paDisoo tassa uttAro // 3 // 1 kha. ca. na me sarIreNa imeNa vissaI avissaI. 2 gha. imaNavassaI avassaI. 3 kha. ca. jasseva appA u havijja nicchao.

Page #72
cUliyA 2 dasaveAliyasuttaM. tamhA AyAraparakkameNa saMvarasamAhibahuleNaM / cariyA guNA ya niyamA ya hoMti sAhUNa davA // 4 // ANieyavAso samuyANacariyA annAyauJchaM pairikkayA ya / appovahI kalahavivajjaNA ya _ vihAracariyA isiNaM pasatthA // 5 // AiNNaomANavivajjaNA ya osannadiThAhaDabhattapANe / saMsaThThakappeNa carejja bhikkhU tajjAyasaMsaThTha jaI jaejjA // 6 // amajjamaMsAsi amaccharIyA abhikkhaNaM nivigaIgayA ya / abhikkhaNaM kAussaggakArI sajjhAyajoge payao havejjA // 7 // na paDinnavejjA sayaNAsaNAI sejjaM nisejaM taha bhattapANaM / gAme kule vA nagare va dese ___ mamattabhAvaM na kahiMci kujjA // 8 // gihINo veyAvaDiyaM na kujjA abhivAyaNaM vaMdaNa pUyaNaM vA / asaMkilihiM samaM vasejjA muNI carittassa jao na hANI // 9 // 'na yA labhejjA niuNaM sahAyaM gaNAhiyaM vA guNao samaM vaa| ekko vi pAvAiM vivajjayaMto viharejja kAmesu asajjamANo // 10 // saMvaccharaM cAvi paraM pamANaM bIyaM ca vAsaM na tahi vsejjaa| suttassa maggeNa carejja bhikkhU suttassa attho jaha ANavei // 11 // jo puvvarattAvararattakAle saMpehaI appagamappaeNaM / 1 ca. nivigaiM gayA. 2 kha. gha. sijjaM nisijjaM. 3 kha. gha. na AlabhijjA.

Page #73
cUliyA 2 dasaveAliyasuttaM. kiM me kaDaM kiM ca me kiccasesaM ___ kiM saMkaNijjaM na samAyarAmi // 12 // kiM me paro pAsai kiM ca appA kiM 'cAhaM khaliyaM na vivjjyaami| icceva sammaM aNupAsamANo aNAgayaM no paDibaMdha kujjA // 13 // jatyeva pAse kai duppauttaM kAeNa vAyA adu mANaseNaM / tattheva dhIro paDisAharejjA __ AiNNo khippamiva kkhalINaM // 14 // jasserisA joga jiiMdiyassa dhiImao sappurisassa niccaM / tamAhu loe paDibuddhajIvI so jIvaI saMjamajIvieNa // 15 // appA hu khalu sayayaM rakkhiyatvo savviAdipahiM susamAhiehiM / arakkhio jAipaha uvei surakkhio savvaduhANa muccai // 16 // tti boma // bIyA cUliyA samattA / / sejjaMbhavaM gaNaharaM jiNapaDimAdasaNeNa paDibuddhaM / / maNagapiyaraM ca dasakAliyassa nijjUhagaM vaMde // 1 // . maNagaM paDucca sejjaMbhaveNa nijjUhiyA dsjjhynnaa| veyAliye ya ThaviyA tamhA dasakAliyaM nAma // 2 // chahi mAsehi ahIyaM ajjhayaNamiNaM tu ajjamaNageNa / chammAsA pariyAo aha kAlagao samAhIe // 3 // ANaMdaaMsuvAyaM kAhI sajjaMbhavA tahiM theraa| jasabhahassa ya pucchA kahaNA ya viyAlaNA saMghe // 4 // tumhArisA gaNapahU mohapisAehi jai chlijjti| tA bhaNasu tumaM ciya dhIra dhIrimA kaM smulliyu||5|| raiyAiM gaNaharohiM cudasapubvAiM baarsNgaaii| dasakAliyarayaNaM puNa samuddhayaM jeNa tassa namo // 6 // / 1 kha. kiM cAha. 2 kha. kaya. 3 kha. paDisaMharejjA. 4 kha. jIvaeNaM.

Page #74
A short note on the Vaitaliya metre. 1. Origin of the Vaitaliya and the Gatha metres. There is occasionally noticed in the Vedic Literature a composite metre with odd feet of Gayatri and even feet of Jagati to which there can be traced the origin of the general Gatha metres of the Jaina and the Buddhistic Sutras which were very suitable for purposes of singing as is implied by the term Gatha which was used in the Sutras and the Niryuktis in connection with them. These Gatha metres consisted of 14 matras in the odd feet and 16 to 18 in the even feet. Because they were mainly meant for singing, they were governed by the pure consideration of matras, the number : of letters being absolutely immaterial. The pair of iambs which generally formed the determinants at the end of the foot in the Gayatri, and the Jagati metres obtained here also in these Gatbas although its place was not always the same. The several positions which the pair of iambs forming the determinants occupied gave rise to the several varieties of these Gathas. 2. Relation of Vaitaliya to Guthu.-A variety which had no fixed rule about iambs or trochees or anapaests, but which simply required 12 matras for the odd feet and 18 and 15 for the even feet was termed Arya, a metre very easy to compose and very pleasant to sing. There was given the name Vaitallya to that kind of Gatha which was very akin to the Vedic combination of the Gayatri and the Jagati having the same number of matras per foot (viz. 14 and 16 ) as the composite Vedic metre ordinarily possessed, and having the same position for the pair of iambs namely, at the end of each foot. The names Vaitaliya and Gatha are also very old names belonging to that very period of time which gave them existence. This can be abviously seen from the name Vaitallys given to that chapter of the Sutrakstanga (Ch. II) which was composed in the Vaitam

Page #75
11 liya metre, and from the use of the term Gatha in connection with the verses written in that metre (see Suttanipata and Uttaradhyayang-niryukti.). To this Vaitallya a long letter was occasionally added at the end of the foot and another variety was obtained which is found in the Suttanipata ( Ch. 1, 2, 5, 44 ) as well as in the Uttaradhyayanasutra (Ch. 15 ) which in later Sanskrit literature became known as Aupacchandasika. 3. The peculiar metre of the Jain and the Buddhistic Sutras can be said to be a variety of the General Gatha Group made up of 14 and 16 matras respectively for the odd and the even feet and having the determinant in the iniddle of the foot instead of at the end, this last, feature alone differentiating it from the regular Vaitaliya. The metre, can also be named Vaitaliya (representing only another variety of the regular Vaitaliya), or, it can be designated as Gatha. A peculiar variety having the determinant iambs in the middle of the foot, forming the second or the middle part of six matras, can be safely said to be the metre of the Upadhanassuya ( Acaranga IX), the Itthiparinna ( Sutrakrtanga IV), the Kavilijja (Uttaradhyayana VIII) and Mettasutts and Tuvattakasutta (Suttanipata VIII and LII). Another form of this with a slight change is also noticed e. g. in the Dasavaikalika Sutra where each foot is breakable into three parts of four matras each followed by a long letter, the first part being made up of 4 matras, and the second and the third parts being made up of an anapaest consisting also of 4 matras. It can be said that here, too, there are found two iambs (serving the function of determinants) in the second and the third parts. No attention is paid by the writers of the Sutras to the number of letters in each foot which often is even 9 or 10 instead of the average 8 in odd lines, and 10 to 12 too, in even lines instead of the normal 9.

Page #76
NOTES CHAPTER I. The title of the book is dasaveAlia ( Sk. dazavakAlika ). The traditional view explaining the term THOBTIrast is put forth by the part in Gathas 12-14: 414-31U443it qous fareuil - sIe uM / nijjUDhaM kira sejjabhaveNa dasakAliyaM teNa // jeNa va jaM va paDuccA jatto jAvanti jaha ya te ThaviyA / so taM ca tao tANi ya tahA ya kamaso kaheyavvaM // sejjaMbhavaM gaNadharaM jiNapaDimAdasaNeNa paDibuddhaM / maNagapiyaraM dasakAliyassa nijjUhagaM gja 11 The story can be briefly given as follows:-Vardhamana, the last Tirthankara had his pupil gai in charge of the art or Church. He had & pupil by name Jambu; Jambu had a pupil by name Prabhava. Prabhava was unable to find out from among his pupils a Ganadhara suitable to hold charge of the Church. He began to search one from among the householders. He thought of a Brahman8 named sejjaMbhava (Sk. zayyaMbhava) as a suitable person to succeed him. He sent two of his pupils to ha, at Rajaglha where the latter was performing a sacrifice, with instruction that they should beg alms of siha and on being refused they should exclaim "alas ! Religious Truth is not known !" and walk away. The pupils did as they were instructed. Asha was set a-thinking and he approached his teacher and asked him about the Truth. The teacher said at first that the Vedas were the Truth. AiHT thereupon drew out the sword and repeated the question. The teacher then said that there was the idol of Jina below the sacrificial post which was imperishable and eternal, and the Jaina Religion was the Truth. He presented the plot of ground where the sacrifice was held to the teacher and went away in search of the two monks whom he found near

Page #77
2 ] DASAVEALIYA SUTTA [ Ch. I their Head, Prabhava. He questioned Prabhava about Religious Truth and Prabhava instructed him. Asha became a monk and came to possess the knowledge of the Fourteen Purvas. The relatives of Biha felt very much when the latter became a monk especially because he had no issue. They asked his wife whether she felt anything in the womb. She replied that she slightly ( HUTI) felt the presence of a foetus. She was pregnant at the time and duly gave birth to a son who was named Amp on account of the remark 39 Teh HMI (slightly I feel ) made by his mother. When the boy became eight years old, he made queries of his mother about his father. On learning that his father had become a monk, the boy left his house to see his father whomi he net in the city of Champa. The boy also became a monk. The father-monk by his spiritual vision came to know that the boy had only a life of six months in store, and hence, he extracted religious precepts from the Purva books hurriedly, irrespective of the instructions regarding the proper time of study obtaining in the case 'of monks. As a consequence, the composition of hiha came to be known as actrics. As the number of chapters--excluding the two appendix chapters-is ten, the name given to the Sutra is " Dasavealiya-sutta" (Sk. chaapT55-27). The Niryukti calls the book by the name g lisse also. The book has 10 chapters-designated by the word 31 pto (Sk. 3782277). The Niryukti cites the following regarding the extraction of the matter of the book from the Purva books:AyappavAyapuvvA nivvUDhA hoi dhammapaNNattI / kammappavAyapuvvA piMDassa u esaNA tivihA // saccappavAyapuvvA nivvUDhA hoi bakkasuddhI u / avasesA nivvUDhA navamassa u taiyavatthUo // biio viya Aeso gaNipiDagAo duvAlasaMgAo / evaM kira nibbUDhaM HUTTET STYRIESIS II Page 16-18. St. 1. The term 'dharma' is here defined and explained to be a collection of three things-abstinence from injury, self-restraint and austerities. The term BEAT ( abstinence

Page #78
Ch. I ] [ 3 from injury) refers to the general attitude of mercy to living beings, known technically as prANAtipAtavirati or prANidayA which forms the First Vow in Jainism. The term (self-restraint) refers to the withdrawal of senses from objects of sense adherence to which causes transmigration. The word saMyama is equivalent to AsravadvAroparama. The term tapa refers to the various bodily austerities which are mainly divided into 12 kinds, such as fasts and the like. The observance of this three-fold religion is the highest bliss. The term is derived from to support, and it refers to those bodily and mental activities which save the soul from falling into bad conditions. cf, durgatiprasRtAn jIvAnyasmAddhArayate ttH| dhatte caitAn zubhe sthAne tasmAd dharma iti smRtaH // NOTES "" St. 2 - 3 rasaM Aviyai ( Sk. rasaM Apibati ) sucks the flowerjuice. The word zramaNa is explained as zrAmyanti tapasyanti iti zramaNAH / It is defined as yaH samaH sarvabhUteSu traseSu sthAvareSu ca / tapazcarati zuddhAtmA zramaNosau The word H occurs in Panini (II-i-70) and means a monk' in general although it is specially found used in connection with the Buddhist and the Jain monks in the later classical literature. A Prakrit verse refers to monks of five different sects; cf : - " niggaMtha - sakka- tAvasa- geruya AjIva paMcahA samaNA.' The word muttA ( Sk. muktA: ) refers to such wandering monks as are absolutely free from parigraha or granthi which refers to the notion of possession-external as well as internal saMtisAhavo (Sk. santi sAdhavaH or zAnti sAdhavaH ) (1) those who are always monks (2) who are monks full of mental peace or perfection ( siddhi ). cf niryukti " saMti vijnaMti tti ya saMtiM siddhiM va sArheti " niryukti 121. dANa0 ( Sk. ( dAnabhaktaiSaNe ratAH ) Always given to accepting what is given (a). what is clean ( i. e. prAsuka) and what is free from faults of begging ( eSaNA ) in connection with searching (aq), receiving (q) and use (aq). The two stanzas signify that the monk is to go from house to house in high and low families and accept food, in no way prepared or meant for

Page #79
DASAVEALIYA SUTTA [Ch. I him just as bees move from flower to flower and suck the juice which is in no way meant for them. cf. tattha samaNA tavassI parakaDaparaniThiyaM vigayadhUmaM / AhAraM esaMti jogANaM sAhaNaDhAe ||nnvkoddiiprisuddhN uggamauppAyaNesaNAsuddhaM / chaThANarakkhaNaThA ahiMsaaNupAlaNaThAe // for chaThANa-vide veyaNa veyAvacce iriyaTTAe ya saMjamaTThAe / taha pANavattiyAe chaTuM puNa dhammaciMtAe // St. 4. vitti (Sk. vRtti) Alms, lit. maintenance, uvahammada (Sk. upahanyate). 'hamma' is the base of the passive of the root han. The.line means 'we shall get alms in such a way that none (i. e. no living organism, earth-body etc.) would be killed'. ahAgaDesu ( Sk. yathAkRteSu ) prepared for themselves and their people by the householders. rIyante (Sk. riyanti or riNanti) go, move to. The reading rIyaMti appears grammatically better, although era appears to be the generally accepted one. St. 5. ANissiyA (Sk. anizritAH) Unsettled or indefinite with respect to houses to be visited for begging, like the bees that have no settled gardens to visit. buddhA (Sk. buddhAH) Conversant with the religious truth. The stanza gives & general definition of the term -- monk' (sAhu or samaNa) in the real sense of the word; cf. kAyaM vAyaM ca maNaM ca iMdiyAiM ca paMca dmyNti| dhAreMti baMbhaceraM saMjamayaMti kasAe ya // jaM ca tave ujjuttA teNesiM sAhulakhkhaNaM puNNaM / to sAhuNo tti bhaNNai sAhUNo nigamaNaM ceyaM // niyukti 140, 141. CHAPTER II. * St. 1. visIyaMto [Sk. viSIdan ] lit. drooping, getting loos9%3B committing mistakes or faltering at every step. saMkappa [Sk. saMkalpa] ignoble thought. The particle nu is idiomatically used in the sense of censure. cf. kathaM nu sa vaiyAkaraNo yopazabda prayukta / or kathaM nu sa rAjA yo na rakSati /

Page #80
Ch. II] . NOTES [ 5 St. 2-3 The two stanzas define the term an [ Sk. arift] which means zramaNa or sAdhu. He is not a real tyAgI or zramaNa who does not enjoy splendid garments, ornaments, women, couches etc. only because they are not at his disposal ; but, one, who abandons these things even when he could enjoy them, is a real Tyagi. The story of yerel is quoted by the commentator to illustrate & ant or relinquisher in name. Try was a loyal minister of the Nanda dynasty who, after the downfall of the Nanda dynasty and the accession of Maurya Bindusara on the throne poisoned the ears of Bindusara against his minister Chanakya and fraudulently burnt him to death. Before his death, Chanakya left in a casket something like a will which stated that one, who would get the sinell of the scent placed along with the will, might enjoy the whole of the estate including horses, chariots etc. provided he remained strictly indifferent like & monk to the several objects; if he did not so remain, he was to die. Subandhu tried the truth of the statement, and the man, whom he placed in charge, died. Subandhu, however, who cared for his life, remained indifferent and lived enjoying. Monks behaving like Subandhu i. e. those who do not enjoy only because they cannot afford to do so are not real 'Tyagins'; but those only are " Tyagins' who behave like Bharata and do not enjoy the various things even though they be at their disposal. acchandA [Sk. acchandAH or 37FRIT:] not at 'one's disposal as opposed to ITU [Sk. FATET) at one's disposal. The form 3tegrat is Nom. pl. and qualifies (Area:). It is used in the literal sense TERIT: here, meaning 'who are not masters of themselves in the matter of the enjoyment of the various objects.' The Nom. pl. can be understood to be used for the Acc. pl. and the word 8728966 would then qualify the word 467stia taken as understood, meaning anAtmavazAn or avidyamAnAn. Stanza No 2

Page #81
6 ] DASAVEALIYA SUTTA [ Ch. II refers to such Sadhus in name as have taken the vow of monk for livelihood. Cf. " AjIvikAmAtranimittagRhItavratAH, bhoktukAma api asaMpattito nAsevante, na te tyAgina ucyante " dazavaikAlikavRtti. piDikuvvai [Sk. if put at the back, throw away. The commentator Haribhadrasuri reads far as one word, explaining as follows - vividhaiH anekaiH prakAraiH zubhabhAvanAdibhiH g: arifa Rafa can, however, be taken separately as api. St. 4. samAi pehAha [ samayA prekSayA ] lit. with the same eye or sight; looking alike at all objects. -The word is Nom. sing. of parivvayanta the pres. part. of vayU (brajU ) with pari. It appears to be used for the Gen. sing. as all the commentators explain it. siyA [ Sk. syAt ] is many times used in the sense off (possibly, it may be). The words ' 76 ... allude to an old story of a merchant boy who abandoned his young wife and became a monk. The young monk openly proclaimed as taught by his preceptor She is not mine, nor am I hers' but all along inwardly thought sA vi mahaM ahaM pi tIse. 'She is mine and I too, am hers,' and felt very much for having abandoned her. As a consequence, he returned to his village and asked at the public well a woman-who in fact was his wife but whom he did not recognise-about his wife putting a question whether the daughter of so and so was living or not. If the answer was in the affirmative, he wanted to become a house-holder again. The woman recognised him and thought that if she gave the correct reply, he would abandon monkhood. Hence, she replied that the girl, he inquired about, was given to another: Thereupon he appreciated the remark of his preceptor the truth of which was brought home to him. The stanza states that if a monk perchance were to think of love, he should contemplate upon the line "I" and at once withdraw his mind from the woman he thought of. 6

Page #82
Ch. II] [ 7 St. 5 AyAvayAhI [ Sk. AtApaya ] Mortify the flesh by bodily austerities caya soamallaM [ Sk. tyaja saukumArya ] Abandon delicateness of the body. Many manuscripts read . The word is frequently used in Prakrit and it is also explained in Prakrta-prakasa. In all, there are four alternative forms : - soumala, soamalla, sogamalla and sogumalla. kAme 0 Overcome desires and, at once misery is automatically overcome (kamiyaM = krAntaM ). saMparAa [ Sk. saMparAya ] ( 1 ) worldly life (2) fight with emotions. NOTES or St. 6-11. Stanzas 6 to 11 refer to the famous story of rAjaumatI who was offered in marriage to ariSTanemi, The marriage did not take place, as are was much disgusted at the sight of many animals intended to be slaughtered for the marriage feast, and forthwith became a monk. fii, too, became a nun and started for the mountain Girnar where was gone. On her way, being drenched with rain, she waited in a cave where af, her husband's brother, who too was a monk, began to court her. She baffled his attempt by offering him a drink in which she spat in his presence. rathanemi did not accept the drink saying that she had spat in it on which she retorted that she too was one who was spat by R. For a detailed account see a ch. XXII. The passage in the might be an earlier one. The account is given there in a masterly manner and curiously enough stanzas 6 to 11 of the Dasavaikalika are identical with stanzas 41 to 44, 46 and 49 respectively of the Uttaradhyayana. pakkhaMde appears to be used for pakkhaMdaiti or . The stanza means that serpents belonging to the Agandhana family would rather throw (4) themselves into the blazing terrible fire than suck the poison from the wound they themselves have inflicted. It was a belief that snake charmers could make serpents of

Page #83
8 ] DASAVEALIYA SUTTA [ Ch. JI Gandhana family suck the poison from the wound inflicted by them. vantayaM [ Sk. vAntaM ] vomited. St. 7. The wording dhiratthu te is used for the Sk. dhigastu te Fie upon you. jasokAmI [ yazaskAmin ] is used here in the Vocative case-"desirous of fame". The commentators read the word ajasokAmI also. AveDaM [ Sk. ApAtuM ] The root piba and pI are used in Prakrit for the Sk. root to drink. The reference in the stanza is to the settled match of rAjImatI with ariSTanemi. Although the match did not actually take place, it looked upon it as having taken place. She regarded herself as the wife of and hence she had become abandoned by . became a nun as soon as she learnt that a monk. Because, she as a wife, was Rg, looked upon by her as her husband on considerations stated above, she talks of her being vomited by vantaM [ Sk. vAntAM ] vomited. The writer of the vRtti takes vantaM equal to Sk. qr and understands a reference to the various enjoyments of domestic life which vomited abandoned when he became a monk. or Sk. 8. bhAgarAssa [ Sk. bhogarAjasya ] Jacobi has remarked in his note on uttarAdhyayana XXII. 43 that bhoga is a mistake for bhoja. There was a country as well as a tribe by name, and ugrasena, the father of rAjImatI, might have been connected with it. The word might have been written for as the former was a very famous Kshattriya clan mentioned in Jain Literature and Scriptures, as one much honoured by RSabhadeva. haribhadrasUri explains bhogarAja as ugrasena. The writer of the vRtti takes the word bhojarAja and explains it as ugrasena. andhagavahiNo [Sk andhakavRSNeH ]. The commentator Haribhadra explains andhakavRSNi as another name of samudravijaya, the father of rathanemi andhaka and vRSNi were brothers after whom the whole clan, formed of the descendents of both the brothers came to be known as andhakavRSNi ; and samudravijaya belonged to this clan. 1

Page #84
Ch. II] NOTES [ 9 It is interesting to note that in the Hindu mythology andhakavRSNi is the name of the Yadava clan to which balarAma and hout belonged, while 3999 was the name of the father of and aan. stics TiTu ETH [Sk. Al ( 37191 TaTTAISSS ) Treat (i. e. TFTFAHRT) HE] Let us not be trata snakes in our noble families. Cf. "TE U 995 ETHI HIURI s." Ms. a reads 4H, for AFA, throughout the passage. St. 9. The words are ara are to be understood after the word arts. The stanza means-" If you fall in love with every woman you see, you will be without hold like the Hada tree shaken by the wind." The word or g refers to an aquatic plant. The writer of the Vstti explains it as a kind of grass which leans before every breeze that comes from any direction. The word occurs in 1971 I, and 397deg II 3, where it occurs as the name of an aquatic plant among several other plants like moss, lotus etc. St. 10. teig [ Sk. YAPTI:] Of the self-restrained nun. The illustration of the elephant, brought to the proper path by the goad, is a common one, and there need not be understood any reference to a special story such as one related in the commentary by Haribhadrasuri. St. 11 RATIFIA (Sk. TETITH] The best of men, used with reference to TFIA who, although he had a temptation, did not fall a victim to it. CHAPTER III. St. 1. Stanzas 1 to 10 mention the various things which are prohibited in the case of great monks, who have fixed themselves well in self-restraint, who are free (facului)

Page #85
10 ] DASAVEALIYA SUTTA [Ch. IIF from worldly matter, who are the protectors of the six groups of living beings (afi), and who are free from external possessions and internal emotions (f). The word an has been explained by as protectors of their own selves such as the Ganadharas as also protectors of self and others such as the Tirthankaras. Sk. anAcarita Or anAcIrNa ] lit unpractised. For similar rules see AcArAMga ( II-1 ); sUtrakRtAMga ( I - 9 ) and uttarAdhyayana ( I-I. ) St. 2. uddesiyaM [Sk. uddezikaM ] Food prepared by a layman for a particular monk. Jf a monk accepts such food, he commits the second of the sixteen Udgama faults. The writer of the Vrtti remarks that uddezika includes AdhAkarmika also. kIyagaDaM [ Sk. krItakRtaM ] made by buying things for the monk. (This refers to the eighth of the Udgama faults). yAga [ Sk. nityaka ] given as regular alms to a monk_after inviting him. abhihaDa [ Sk. abhihRta ] brought from a distance for the monk. This is possibly the same as a the eleventh of the Udgama-dosas.] eating at night. This is a well-known fault and many times desisting from it is added as a sixth vow to the five famous vows. vIyaNa [ Sk. vIjana ] Fanning. St. 3 saMnihI [ Sk. saMnivi: ] Storing up things for future in cases of emergency for self or others. [Sk. use, * - the pot of the householder. The commentators translate gihimatta as gRhimAtra rAyapiNDe kimicchae [Sk. rAjapiNDaH kimicchaka: ] The word rAyapiMDa means 'royal food' i. e. rich food. kimicchaka means food prepared according to the desire of the monk after asking him what he desires.' It appears that rAyapiMDa and kimicchaa are separate things and the commentators explain accordingly, although the editor of the commentary of haribhadrasUri ( Agamodayasamiti edition) appears to take them together. This line appears to be a line of the Upajati metre. i means shampooing. The Sanskrit word is saMvAhana. haribhadrasUri, howevsr, has given the Sk..

Page #86
Ch. 111 ] NOTES [11 word saMbAdhana. dantapahovaNA [Sk. dantapradhAvana] the cleaning of teeth. Higaagui [ Sk. :] Query about a layman of a prohibited nature or query about self. palogaNA [ Sk. pralocanaM] looking. St. 4. aThThAvaya [Sk. aSTApada or arthapada ] gambling by playing with counters (AES), or making remarks about politics. nAlIe [ Sk. nAlikA] A special variety of playing with dice where the dice are cast on the ground through something like a tube. The line 3781qSTT STIFT T ETUSIV appears to be the line read generally by the Manuscripts, which sounds like a line of the Arya metre. TTUISIS [Sk. dhAraNArthAya]. The commentator haribhadra looks upon dhAraNavAe as archaic for TMTHATHT. He explains it as 'holding the umbrella for a sinful purpose' holding it when unrequired. The writer of the Vstti translates the word as TUTTET, and explains it as 'holding the umbrella for a purpose.' It is likely that there might have been the reading 'gaty Strooi 379319 ' making the line a line of Britila. diatas [ Sk. cikitsA ] Treatment of the disease. pANahA [ Sk. upAnahau ] shoes on . the feet-samAraMbhaM ca joiNo [Sk. samAraMmbhaJca jyotiSaH] Kindling of fire. St. 5 sejjAyara [Sk. zayyAtara] A lay man who gives residence to the monk. AsaMdI [Sk. AsandI] A raised seat. gihataranisejjA [El en) (1) Sitting at a place other than one's own residence ; (2) Sitting at a place between two houses. ubvaTTana [ Sk. udvartana ] Rubbing so as to remove the dirt. St. 6 arasi (Sk. Fi] Service. Doing any service, to the householder, just as begging food for him, is prohibited. The word agaiey occurs frequently and is explained by commentators as auch in Sanskrit. The word rather corresponds to Sk. 1954 or curgaat. 31111qqia [Sk. 3ATII FIAT ] Maintaining oneself by following the occupation of the caste or family. tattAni0 [Sk. taptAnitabhojitvam ]. Drinking that water which is heated (a) no doubt, but which is not finished or accomplished in purity. The

Page #87
12] DASAVEALIYA SUTTA [ Ch. III water, in order to be falsa or yua i. e. drinkable must be absolutely boiling which is ascertained by noticing the bubbles thrice on the surface. 3415TETTU (Sk. 31 RUT] Remembrance of previously eaten delicious things by & monk when oppressed ( 318 ) with hunger. The commentators explain the word as 3710TITUTA also, which means *giving shelter to distressed persons'. St. 7. This and the next two stanzas give a list of forbidden articles of food. 35 [Sk. 37:) a white root used for vegetable purposes known by almost the same word in the Vernaculars. siGgabera [ Sk. zRGgabera] wet ginger. ucchukhaMDe anivvuDe [Sk. ikSukhaNDaH anirvRtaH] A piece of sugarcane that is not nivRta or afura i. e. which is not kept for a sufficiently long time so as to become fit for eating. The word 3toals qualifies og and siGgabere also. saccitta [Sk. sacitta] possessed of living organisms. Amake [ Sk. AmakaM ] raw. St. 8. There are mentioned here the various kinds of Balt, prohibited for the use of monks. St. 9. There are described here the various treatments of the body prohibited for the monks. dhUvaNa [Sk. dhUpana] exposing one's garment to smoke so that it should dry up. The word is also explained to mean 'smoking.' Desti [Sk. affitto ] Application of oil for vacating the bowels, serving the purpose of the enema. The words 27 and falan refer to emittants and purgatives respectively by the use of madana fruit and myrobalan. ajana [ Sk. aJjana] refers to the use of collyrium and the like. gAyAbhaMga (Sk. gAtrAbhyaGga) anointing the limbs. St. 10. lahubhUyavihAriNaM [Sk. laghubhUtavihAriNAM] moving as lightly and freely as the wind. The word by a literally means 'become lightened or light,' and hence wind' * secondarily.

Page #88
Ch. III ] NOTES [ 13 St. 11. The behaviour of the monks is very briefly described here by a reference to its main features. 1914. (Sk. paJcAsravaparijJAtAH or jJAtapaJcAsravAH) Those that have known and abandoned consequently, the fivefold influx of Karman like ' injury to living beings,' 'telling a lie,' etc. The word, in short, refers to the Five Great Vows characterized by & complete abstinence from the five items-- EHI, 19 , 89 Garcia, #Yn and fine. faturit ( Sk, Bruar:) characterized by the Three Guptis. chasu saMjayA [Sk. SaTsu saMyatAH] Restrained towards the six groups of living organisms as described in the next chapter. paMcaniggahaNA [Sk. paJcanigrahaNAH] Restraining the five senses. Eit: courageous. The commentator explains the word as repeat traila Efter:. JULETANT ( Sk. Ficha:) Seeing the straight thing viz. Hi; i. e. striving for Release. St. 12. qiietur [Sk. shahsia ] Staying in their place of residence St. 13 RHERO Gal [ Sk, RUERET: or TYRONaa:) Who have checked down the enemies in the form of the twentytwo Parisahas or troubles. For a detailed list of these troubles, which the monk must cheerfully bear, see Uttaradhyayana Ch. II. St. 14 savvadukkhappahINaTThA [ Sk. sarvaduHkhaprahANArthAya ] All commenta. tors translate the word pahINaTThA as prakSayArtham. pahANa would be a better reading, although not found in the manuscripts. pakkamaMti. [ Sk. prakramanti ] Strive. CHPATER IV. There is given the description of sth or religion of the monks in the first chapter. Then follows in the second chapter the description of the monk's life or asceticism without which true religion cannot be followed. As the

Page #89
14] [ Ch. IV ascetic has to follow specific rules of conduct for being a true ascetic, the rules had to be stated and their description is given in the third chapter. The specific rules of conduct generally refer to injury or f of living beings which has to be avoided very carefully by the monk. As, in order to follow a strict course of a, a detailed knowledge of all living organisms is necessary, it is given in the present chapter which is named chajjIvaNiyA [ Sk. SaDjIvanikAya ]. The conception of life in matter, which we call dead matter to-day has been in fact found in India since very ancient time. The elements like earth, water etc. were stated to be possessed of a living presiding deity (a) in very ancient Sanskrit books. The question has been treated in a thoroughly penetrating manner in the Jain religious books where life principle is noticed in earth, water, air, fire and plants excepting such cases where it is done away with by the use of (weapon) such as some elements with respect to other elements. For details see AcArAMgasUtra. (Ch. I-1) and (Ch. 36). Whatever grows or whatever promotes the growth of other things is living' appears to be the principle to determine the presence of life or otherwise in a thing. The word far is found in all manuscripts as the heading of the chapter and it is explained as af by the commentators. Perhaps the original word might have been chajjIvaNiyAiyA ( Sk. SaDjjIvanikAyikA) or chajjIvaNiyAyA ( Sk. SaDjIvanikAyA ). 99 DASAVEALIYA SUTTA Section 1. archaic Voc. sing. of corresponding to Sk. Sometimes there is found the Nom. sing., or, the Voc. sing. ending in an Anuswara in the Agama literature especially in the case of such words as have got the corresponding Sk. word ending in . See fai (vidvAn ); jayaM ( yatan irregular for yatamAnaH ). The commentators suggest that the words 3 and a can be read together as one word, and they give various alternative explanations

Page #90
Ch. IV ] NOTES [ 15 of the combined words 3113Hdu such as (1) by the long-lived one, or' while living' ( Bychal) or, (2) by one staying (near the preceptor ) [ Sk. 3717477) or (3) by the considerate one ( 37179a1) in which case the word is to be read as Brah. Paraqvi ( Sk. grz410a] by one whose Gotra name is 71349. USTENT [ Sk. greital] well explained in the assembly of gods, men and asuras. The word 34RERT frequently occurs for AkhyAta in the Agamas. dhammapaNNattI [Sk, THIETA: ] because it leads to the knowledge of religion. The Nom. sing. Thisia: is used here for the Abl. sing. dharmaprajJapteH in the sense of hetu or reason. seyaM me ahijjiGa [Sk. zreyo me BEZS) it is beneficial for me to read. FeaHaHETTI (fagiani 3TEAT) is said to be possessed of mind or sensation. The word and in the neuter gender is archaic or the word might be fatiha only, with an additional nasal. The writer of the th notices the reading TIHTIFFETTI and explains that geaf ( the earth ) possesses a subtle slight sensation cf. Lahal, Filtratietet: I THAI [Sk. Chiar: ] with several distinct living organisms. The word occurs at several places in the 3195IFUZ. HESTER9737 ( Sk. TENTOTT) working of the destroyer. Fire, sunshine, wind, salt etc.are mentioned as Tas or destroyers of life in connection with the earth. cf faith- coa eta aziaceroUTHIESI II 3tutai [ Sk. 3770isT:] having seed at the end such as it and other plants. This and the subsequent words mention the variety of the vegetable kingdom. 37064 [ Sk. 30EGT:] oviparous. This and the following epithets mention eight groups of fully developed beings of five senses, as contrasted with four groups often mentioned in the Hindu books. The various movements or signs of life noticed in these beings are mentioned in the words abhikkaMtaM, paDikkaMtaM etc. which refer to the various kinds of movements. paramAhammiA [Sk. paramadharmikAH] desirous of happiness (927). The lengthening of the last

Page #91
16 ] DASAVEALIYA SUTTA [ Ch. IV vowel of parama is archaic. tasakAo [Sk. trasakAyaH] The group known by the name 'trasa'. The word 72 is derived from the root 7 to feel, to be nervous, and refers to such living organisms as have the capacity to feel. It appears that the term 7 is here used for the last group, as opposed to the term sthAvara used for the first five groups. The tatvArthAdhigamasUtra ( II. 13, 14) takes the earth and water organisms as well as vegetable kingdom as sthAvara and the rest viz. tejasU , vAyu and beings possessed of two to five senses as 77. 3 [Sk. qus] The word is to be understood in the general sense of smashing, beating or troubling. The order of the prophet is 'iccesiM...na samaNujANejjA' prohibiting a monk from giving any sort of trouble to any living being himself or through others or by consenting to others' giv. ing the trouble. Consequently, the monk is to make a solemn declaration before his preceptor in the words "Flautaig...alTTIE" undertaking not to cause trouble to living beings by mind, by word or by body in any of the three ways mentioned above, viz. by himself, by others or by consent to others. He further declares that in case he errs, he would do the short ceremony for it, would censure himself for it privately and publicly and would take himself away from it. This very thing is the First Great Vow, the solemn acceptance of which by the monk before his preceptor is described in the words that follow: JCH HE...Aui. Quari (Sk. IMGYd-gigellana) injury to any limbs or senses. The words aivAijjA, aivAyAvijjA and YHUGITU STI should rather have been 3759171h, 375911igh, and samaNujANAmi. The word samaNujANAmi, however, is found in many manuscripts at this place and the subsequent places, and consequently, it has been adopted in the text. The Five Great Vows mentioned here exactly correspond to the 'yamas' or self-restraints metioned in the Yoga Philosophy. cf. "BREHTECTED aniqraa THT: " (TASREET II-30 ).

Page #92
Ch. IV ] They are mentioned quite similarly in the Buddhistic Philosophy--the word veramaNI taking the place of veramaNa. NOTES [17 Section 6. Abstinence from taking food at night is here mentioned immediately after the Five Great Vows as of equal importance. It is called simple q ( Sk. vrataM ). Some manuscripts call it even mahavvaa [ mahAvrata ] just as the other five are called by that name. asaNaM vA 9 [ Sk. azanaM vA pAnaM vA khAdimaM vA svAdimaM vA ] This fourfold division of foodstuffs occurs frequently in the Sutra literature and refers, as the commentators explain it, to general eatables drinkables, chewables and relishables respectively such as boiled rica, grape juice, dates and betel preparation. attahiyA [Sk. AtmahitArthatAyai ] For the sake of his spiritual benefit. Section 7. This and the following sections describe in detail the way in which the monk is to avoid hurting the six groups of living organisms. g [Sk. g] a clod of earth. sasarakkha [ Sk. sarajaska ] dusty, soiled with dust. kiliMceNa by a small stick. Some manuscripts read also. The word is entirely Prakrit. Haribhadrasuri, however, gives the Sanskrit word kaliJja and explains it as kSudrakASTha salAmA [ Sk. zalAkA ] A small iron wire. hattha [ Sk. hasta ] Collection. AlihejjA * [ Sk. Alikhet, vilikhet ghaTTayet, bhindyAt ] Should scratch, carve, shake, or break. Section 8. osa [ Sk. avazyAya ] frost, white dew. hima Ice, snow. mahiyaM [ Sk. mahikAM] mist. karagaM hail-stone. harataNuga The word is explained by the commentators as water coming out of the earth and appearing on grass blades etc. The word occurs also in kalpasUtra. suddhodaga [ Sk. zuddhodaka ] refers to rain-water. ulla [ Sk. Ardra ] Wet. Na AmusejjA 0 [ Sk. naM AmRzet, na saMspRzet, na ApIDayet, na prapIDayet, na AsphoTayet, na prasphoTayet, na AtApayet, Should neither touch nor clasp, neither press, nor twist, neither strike nor smash, neither heat nor burn. 2

Page #93
18 ] DASAVEALIYA SUTTA . (Ch. IV The section refers to various forms of water and the possible injurious actions towards them. Section 9. The section refers to various fire bodies and the possible injurious actions in their case. iMgAla [ Sk. aMgAra] Burning embers. mummura [ Sk. murmura] hot ashes. alAya [Sk. alAta ] Fire-brand. J [Sk. Seti] Burning meteor. O 33151 [Sk. a Bicha, a oza, a Joveleta, a Faqiqal should neither sprinkle water over, nor stir, neither kindle nor extinguish. Section 10. The section refers to the wind bodies and possible injuries to them. sieNa [ Sk. sicayena] The word sia possibly stands here for sicaa or siaa meaning a garment or its end. Haribhadrasuri explains it as Chowrie. Peter and tAliyaMTa [Sk. vidhavana and tAlavRnta] both mean fan.' 05751[Sk. a forgogia, 7 aita.] Should neither blow nor fan. Section 11. The section refers to the plant and herb group and the possible injuries to them. The word 958 [Sk. liga) in the passage means placed upon,' and refers to things placed upon seeds, sprouts etc. fra is a Prakrit word for the Sanskrit word gu the wood-insect. He is & peculiar Prakrit root often occurring in the old Sutras which corresponds to [ Sk. carl + ) and means 'turn from one side to another.' Section 12. The section refers to living beings of two or more senses and the possible injurious actions to them. paDiggahasi [Sk. patadgrahe ] in the begging bowl. The word occurs in this sense very frequently in the Agama Literature. pAyapuMchaNa [Sk. pAdapuJchana] A sort of duster which the Jain monks take with them. That A piece of cloth to clean pots etc. SST The word is a purely Prakrit (at) word. The commentators explain it as FILE or altar. The passage, however, shows that it is one of the accompani

Page #94
Ch, IV ] NOTES [19 ments ( 590 ) of a monk, enha [deta ga or a ga] with self-restraint. The lengthening of the last vowel and the addition of the nasal are peouliar to the Agamas 'paDilehiya [Sk. pratilekhya ] having scrutinized or inspected. . St. 1 ajayaM [Sk.ayatan or ayataM] without striving i.e. without making an effort to avoid injury to living beings. The word grammatically appears to be the Nom. sing. like fasoi etc. and gives a fairly good sense ; it is however better to take it to be used as an adverb, modifying the actions mentioned in TRAMIT, Faza etc. q [Sk. 40 Jah). TOT [ Sk. ghu used for stra) refers to breathing beings possessed of two or more senses, while the word RT [Sk. a) refers to beings possesssed of one sense. hoi kaDuyaM phalaM [Sk. bhabati 154458) gives a bitter or bad fruit. St. 8. jayaM [ Sk. yatan or yatamAnaH] striving or careful. See note above on ajayaM. St. 9. The stanza appears to give a nice summary of the teaching given above in the chapter. The Genitive case * is used in the stanza for the Accusative case: Ja TRT [Sk. sarvabhUtAtmabhUtasya i. e. sarvabhUtAtmathUtaM] Looking upon all beings as upon his own Self. pihiAsavassa [Sk. pihitAsravasya] who has shut up all possible influx of Karman. St. 10. The stanza gives in a nutshell the course of action for the monk as based upon the teaching given above, (in stanzas 1 to 8) and summarized elegantly in Stanza 9. The metre of the Stanza appears to be Vaitaliya consisting of 14 and 16 Matras respectively for the odd and the even feet, having the determinant pair of short and long letters (--,--,) at the end of each foot. The only amendment necessary to be made for the sake of the metre is to insert a word like nu after kiM and read kAhI 8s kAhii and nAhI as nAhii. kAhii and nAhii [Sk. kariSyati and jJAsyati] are grammati

Page #95
20 ] DASAVEALIYA SUTTA [Ch. IV cally correct and the latter is in fact the reading of some manuscript copies. 37 [Sk. go] clever, i. e. beneficial. The reading 972 [ Sk. 974.] is accepted by some Gujarati and Sanskrit glosses. St. 11-25 These stanzas give in a beautiful manner the steps of the ladder of Spirtitual Progress without entering into the technicalities of the annihilation of Karman, which form a characteristic feature of the ENTRIOT. The steps are 14iqisiasina 2 siquia, 3 go291497THETF 169, 4 artnirveda, 5 saMyogatyAga, 6 anagAritva, 7 saMvaradharmasparza or cAritradharma, 8 karma sleef, 9 G465II Gai, 10 (c) Alltale, 1 d igia re, and 12 BTC Hepat which is in fact the Tale or Perfection. The word T aigi is not suitable for the metre although it is found in all manuscripts. Perhaps the original word was FB Pharained or washarani. The word refers to the internal and external affections. Cf. com. mee- route- THETI: 1 The word re may have been used for 195 or 1 ( Feria or Praha). Taliesit ( Sk, 3a1187248014) arisen out of the blot of false knowledge. The nasal after 7 is unnecessary. By go [ Sk. 55107 ) there are to be taken the three worlds at the top of which is the ATEST. The whole space outside these worlds is known as 3731" the endless void. [Sk. 37.501 ] The perfectly motionless condition of the body while one is meditating. St. 26-28. These stanzas are written in a different metre for the sake of variety at the end of the chapter. Stanzas 26 and 27 can be said to be varieties of Vaitaliya of 14 and 16 Matras for the odd and the even feet. They can be explained as Arya also with slight modifications. St. 28 is clearly in AryAgIti metre. suhasAyaga [ Sk. sukhAsvAdaka] enamoured of pleasures; who has a taste for pleasures. sAyAulaga [ Sk. sAtAkula ] with mind perturbed with thoughts of future pleasures. uccholanApahAvissa (Sk. utsolanApradhAvinaH) washing

Page #96
Ch. IV NOTES ['21 his limbs with water. gouttes (Sk. Euha:) The Nom. is used for the Genitive. The stanza nella a is not explained by haribhadrasUri and some vRttikAras in Sanskrit. Other vRttikAras (see manuscript e) have explained it. It might have been a later addition. The metre Pria which was of a later origin and the sense contained in the stanza which is in a way unnecessary, may go to prove the same. O virAhijjAsi [ Sk. na virAdhayet ] should not injure: The Adhyayana gives the detailed account of how living organisms are scattered everywhere and how very difficult it is for a monk to avoid injury to them. cf. F ar: Fy oftar: 317AT BICHIESTA I HICHistood to gej F t : II. This Adhyayana is also named AcAra or dharmaprajJapti or cAritradharma or caraNa or dharma cf. jIvAjaviAbhigamo AcAro ceva dhmmpnnnnttii| tatto carittadhammo KUT TT 34 goigt. ( faglith st. 297 ) CHAPTER V-1. St. 1. The several ways of guarding oneself against injury to living beings have been given in the previous chapter. One cannot guard oneself against injury to living beings unless one is able to preserve one's body. The preservation of body depends on food; consequently, the way in which clean and non-injurious food can be obtained and eaten has to be explained, which is done in the present chapter. Manuscript a reads Here for there which may be in a way a better reading, as the word en furnishes the subject in the sentence and the adjectives asaMbhanto etc. can be connected with it. amucchia [ Sk. amUcchita] Not greedy ; not covetous. ___St. 2 goaraggagao [ Sk. gocarAgragataH] Engaged in or moving for alms which is the best course. The word 379 is. taken as an adjective to tak by the commentators.

Page #97
[Ch. V-1 22 1 DASAVEALIYA SUTTA St. 3 jugamAyAe [ Sk. yugamAtrayA ] to the extent of the disor yoke of the cart. tance of one St. 4 ovAya [ Sk. avapAta ] pit, ditch visama [ Sk. viSama ] Uneven place. mud. The commentator explains the word as fa, a place at which water is slightly dried up. saMkama [Sk. saMkrama ] a bridge parakama [ Sk. parAkrama ] another way which is round about and distant. St. 6 sai aneNa maggeNa [ Sk. sati anyasminmArge ] when there is another road available. The Instrumental is used for the Locative. The words might have perhaps been anne NaM magge NaM originally jayaM [ Sk. yatan irregular for yatamAnaH or used as an adverb ] carefully, scrutinizingly. a St. 7 chAriyaM [ Sk. kSArikaM ] Salty, saline. St. 8 tiricchasaMpAimesu [ Sk. tiryaksaMpAdimeSu ] when there is an onrush of lower creatures like locusts etc. St. 9 vesasAmaMtaM [ Sk. vezasAmanta ] The locality of public women. baMbhaceravasANaa [ Sk. brahmacaryavazAnaka or brahmacaryAvasAnaka ]. Some manuscripts follow the reading age which is explained by the commentators in the same way as the reading baMbhaceravasANaa. haribhadrasUri explains the word in the first way-bringing celibacy under its clutches. The other explanation fqua (putting an end to celibacy) is proposed by the writer of one Vxtti. visuttiA [ Sk. visrotasikA ] opposite tendency of the mind by a remembrance of the past pleasures. saMsaggI [ Sk. saMsargI Fem* St. 10 [Sk. ] Bad locality. The regular Prakrit word is possibly ANAyayaNa or aNAaaNa which is read as aNAyaNa for the sake of metre here. form standing for the Masc. form thereof. vayANaM pIDA [ Sk. vratAnAM pIDA ]. RER gives the way in which movements in the precincts ] by the contact The commentator

Page #98
Ch. V-1] NOTES [ 23 of public women cause a disturbance to all the five Great Vows. St. 12 Both the readings Si tie and Fri tie are not in aceordance with the metre anuSTupa. The reading sANaM sUaM Tifa presents an appearance of a foot of the Arya metre. sUA and sUiA stand respectively for sUtA and sUtikA delivered recently. saMDiMbhaM [Sk. saMDimbhaM] A place where children meet for playing. St. 13 tuwung maug [ Sk. 3tgaat 7197a:] Neither high nor low ; neither elated nor depressed. The remark refers both to the body and to the mind. jahAbhAgaM [ Sk. yathAbhAgaM] with reference to the objects of sense. St. 14 davadavassa [ Sk. drutaM drutaM] quickly. kulaM uccAvayaM [Sk. goci 3=1193) high and low families. The remark refers to families living in houses of decent and ugly appearance as well as to those which belong to people of high and low extract. St. 15 Aloya (Sk. Aloka) Window; thiggala door in a window. The word is a Deshi one. HIET Hole cut in a window. viNijjhAe (Sk. vinidhyAyet ) should observe with eagerness. St, 16 TEFIRAM ( Sk. TERTIA 31 TETT) The word . TERIT is used for the accusative plural and is connected with the preceding two words and the following one. The whole line means 'secret places of kings, merchants, and constables.' St. 17 qisagens ( Sk. stragazzi ) Impure or censurable houses such as those where death has recently occurred and hence, which are temporarily rendered impure or those belonging to washermen etc. which are permanently so. #THOI (Sk. H1H) Where there exists the feeling of 'let pot', 'let not'

Page #99
241 [Ch. V-1 in the mind of the owner. The word refers to houses of persons who desire that no mendicant should enter their houses. Cf. the remark in the foot-note of a "CHI gacchatu iti yatra gRhapatirvakti tanmAmakam " ciyatta The word is a Deshi one occurring frequently in the Sutra Literature meaning' 'cheerful' ( prItikara ) ; Cf. aupapAtikasUtra. The monk is to avoid such families as are specially delighted at the arrival of monks as well as families which are annoyed at it. " St. 18 sANIpAvArapihiyaM ( Sk. zANIprAvArapihitaM ) screened by & curtain of hemp or camble etc. avapaMgure ( Sk. apAvRNuyAt ) avaMgura or avara appears to be a Deshi root in the sense of 'opening'. The words 3 and 4 are frequently seen in the sense of 'opened' Cf. avaMguyaduvAre ( rAjapraznIyasUtra, also aupapAttikasUtra ). paNollejjA ( Sk. praNodayet ) should open. The root praNulla or que is used in Parkrit in the sense of pushing or opening, corresponding to the Sanskrit root pra + nud. oggaha or uggaha (Sk. 3) Permitted shelter or residence. The word is frequently used in this sense in the old Jain Sutras. The word has, besides this, several other senses such as pot', sensual knowledge,' 'determinate knowledge', 'obtainment,' 'an acceptable thing'. ajAiA ( Sk. AyAcitvA ) without seeking. The regular gerund form is , which appears to be read as for the sake of metre and the .form is obtained from it by the omission of the consonant ; or can be taken as the gerund form and the lengthening of the vowel can be said to be archaic. " DASAVEALIYA SUTTA "6 St. 19. Cf. 'puvvameva sAhuNA saNNAkAi ovayogaM kAUNa goare pavisiavvaM .. * AyavirAhaNA" ( haribhadrasUri TIkA ) For details see oghaniyukti. sense. 1 St. 20. a Dark. The word is used in an adjectival a) room, apartment. (Sk.

Page #100
Ch. V-1] NOTES [ 25 St. 22. viuhittANa va ( Sk. vyUhya vA) after driving away or setting aside. St. 26. dagamaTTiyaAyANe (Sk. udakamRttikA''dAnAn ) The word AyANa is used here in the sense of 'road ' (mArga ). St. 27. kappia (Sk. kalpita). The words kappia and akappi are used in the sense of acceptable' and 'unacceptable' respectively. St. 28. TRANCH ( Sk. YRETIZIE) Would abandon, would throw on the ground. fafai (Sk. Gert) The lady who offers. The feminine form ferai is used, as, generally the person offering alms to the monk is a woman. St. 30 sAha (Sk. saMhRtya ) collecting together. ghaTTiyANi (Sk. ghaTTayitvA). After shaking. The forms sAhaTTa, nikkhivittA, EFETIT, iquan, STTTIESTII and fastill are all gerund forms. 'pis is a better reading grammatically St. 33-34. These two stanzas are written in the Arya metre. The Locative case in the words 5que etc. is used in the sense of aq@ ( with regard to or in connection with dripping things etc.) The same thing as given in stanza 32 should be done in connection with the hand when it is wet with water, or dusty, or muddy. ERAIS ( Sk. ara ), HUHT (Sk. Ha:RTST), FEU37 (Sk. fusta), ITE37 ( Sk. *776), qlour37 (Sk. aidat), HISI (Sk. araft) and soraTTiya ( Sk. saurASTrikA) are various kinds of earth. asaMsaThTha and HB refer respectively to hands which are clean and which are unclean, being besmeared with condiments and the like. The rules regarding the acceptance of food when the hands are clean are given in the next two stanzas. St. 40 FTOHTU advanced in pregnancy. Lit. one whose time of delivery is imminent kAlena prasavakAlena yukto mAsaH FFSHIF:, Edit. If such a woman takes the trouble of stand

Page #101
26] DASAVEALIYA SUTTA [Ch. V-1 ing up or sitting down for giving alms, the food becomes unacceptable. St. 42-43. The refusal of food from a woman who gets up to give alms putting aside her sucking child which begins to cry is quite consonant with the rules given above. The commentator refers to a practice traditionally obtaining among monks in this connection: A monk, moving in & group or 79, is less strict than one who moves alone. The former accepts the alms provided the child removed from the lap does not cry, while the latter does not accept the alms although the child does not cry. St. 45-46 The stanzas refer to food kept in a pot covered by a pitcher, or a slab of stone, or a plank, as also in a pot soldered with lac and the like. If the cover is removed for the purpose of giving food to the monk, the food becomes unacceptable. St. 47-54. The four kinds of edible articles given here are frequently mentioned in the Sutra Literture. 3TRTA refers to ordinary eatable articles like bread etc. 977747 refers to drinks. Ich refers to special delicious articles, while Faigh refers to articles of taste. Such articles are unacceptable if it be known that they are prepared for. gifting away, or for merit, or for mendicants or for monks St. 55 BEAST ( Sk. BiTETETT ) perpared purposely for the monk. 37T5 ( Sk. Alaea) purchased; prepared after pur. chasing (the article) for a monk. 5 FH (Sk. grata) polluted by falt of motor, quare etc. 37TES (Sk. 37 ) brought purposely from a distance by the householder. ajjhoyara (Sk. adhyavapUraka ) Supplemented for the sake of the monk by mixing water or milk, pAmicca ( Sk. prAmitya ) brought on credit for the monk. mIsajAya (Sk. mizrajAta) mixed with other impure articles. All such articles are unacceptable.

Page #102
Ch. V-1 ] NOTES [ 27 If there be doubt, the facts should be ascertained by mak.. ing inquiries as to who prepared the food etc. St. 63-64 These two stanzas refer to injury to the fire group or to the wind group of living organisms. BFINI (Sk. 396957 ) after putting in the fuel inside the hearth so as to keep up the fire while she is away for serving the alms. Tre ( Sk. 3taqon) after taking out the fuel. ujjAliA (Sk. ujjvAlya) after kindling the fire, pajAliyA (Sk. Toale) after making the fire ablaze. Pacquiaeri ( Sk. nirvApya ) after putting out the fire. ussiMciyA nissiMciyA (Sk. ratey faicea) Putting a spoon or ladle inside or sprinkling water into the boiling liquid in order to prevent it from flowing out. uvvattiyA or ovattiyA (Sk. apavartya ) after putting : aside the pot full of boiling liquid. oyAriyA (Sk. avatArtha) after taking down (the pot) from the hearth. Sk 65-69. #FHEIT ( Sk. HEDHT2TT) For the sake of crossing ( the particular watery or muddy tract.) The words FIRAT (Sk. la:PIN ), 40559T (Sk. 405557 ) and qiz (Sk. 4) refer respectively to a small ladder, a plank, and a footstool used for ascending a garret, or a floor. Als is to be connected with Beet. The reference is to getting upon a terrace or so (SIC), by stepping upon a loop or a book or a peg ( pics ). TI ( Sk. ) living organisms. All these actions are prohibited as there is the danger of the person falling down and injuring himself or earth organisms. St. 70-71 There is the prohibition here on eating bulbous and other roots as also of green vegetables. palaMba (Sk. pralamba) any fruit hanging from the stem. Alat Vegetable of leaves. gan (Sk. jala) A gourd-like fruit. The commentator explains the word differently citing the senses--(1) wet. Tulasi plant and (2) tendons inside the stalk of the tree.. siMgabera (Sk. zRGgigera) Wet ginger. sakkuli (Sk. zaSkuli) A preparation of fried sesamum and sugar. phANiya (Sk. phANita)

Page #103
28] DASAVEALIYA SUTTA [ Ch. V-1 "Treacle. Ce A Deshi word in the sense of sweet eatable balls. St. 73-74 It appears rather strange that in these verses there is prohibited for a monk the eating of flesh containing much bony matter as well as the eating of fish possessed of many scales or thorny things. Does the passage imply that the monks in the days of the Sutras did not have any objection to eating flesh and fish which were given to them by the householders? The commentator Haribha. drasuri notices the difficulty and remarks that the monks in times of famine etc. had to take flesh and fish, in order to live. He quotes the view of other writers who explain the words ges and 3TGIT as varieties of fruits, and not as flesh and fish. The reason for the prohibition of articles mentioned in the two stanzas is the presence of a large percentage of hard matter which is not edible. St. 75-81 These stanzas refer to prohibited drinks, uccAvaya (Sk. uccAvaca ) Very costly as well as very meagre. arcaiqui (ariaWater after washing the pot of brown sugar and the like. saMseima (Sk. saMsakima) Water after washing flour, or, water mixed with flour. The Sanskrit equivalent #tags given by the commentator is not satisfactory although the explanation piSTodakAdi is quite correct. dalAhi (Sk. a) The root zo is used in the sense of giving'in Prakrit. Fri Nom. singular; or used as an adverb. (see note above p. 31 ) St. 82-86 These stanzas describe the place where the monk should eat the alms. The monk should find out a clean spot, should gently put aside by hand, bones, thorns, grass or pebbles, and then begin eating the food. St. 87-96 These stanzas describe the way in which & monk should eat the alms when he chooses to do so at his residence (sijjA ). uNDua ( Sk. unduka) the spot. iriyAvahiyA ( Sk.

Page #104
Ch. V-1] NOTES ( 29 centarer) The ceremony of expiation for faults incurred during the monk's movement for begging characterized by the recital of Agama passages like " icchAmi paDikkamiGa iriyAvahiyAe" etc. AbhoettANa (Sk. Abhogya ) After recounting over the sins of omission and commission ( 3tiaart) in connection with movements and eating. Aloe (Sk. Alocayet ) Should relate before the preceptor. sAhU ( Sk. sAdhavaH) The word is a subject to kujjA. ciatteNa with an affectionate heart apparisADiyaM (Sk. aparizATitam ) without a violent act such as throwing the food away by hand or spitting it out. St. 97-100. Stanza 97 is put in a different metre possibly for the sake of change. These stanzas state that the monk should eat ungrudgingly food.of any taste thinking that he is eating honey or ghee as it were, not transferring it even from one jaw to another. The words tittaga (Sk. tiktaka) and 71534 (Sk. FEF) respectively moan 'bitter' and pungent.' In Gujarati and Marathi, the words have quite the opposite senses. In Hindi the senses are similar to those obtaining in Sanskrit and Prakrit. annattha pauttaM (Sk. anyAthai ST) Useful for i. e. conducive to Moksha. 753T (Sk. a) dressed with condiments. HYARTHIAU ( Sk. YECHICHTEN ) Food made up of jujube powder and ordinary beans. HET (Sk. TOT) Obtained without doing any service like storytelling or predicting the future. muhAjIvI ( Sk. mudhAjIvI) maintaining oneself without doing any service. EGTE ( Sk. agtf) Giving without getting anything in return. An interesting story is given here of a Vaispava householder who permitted an ascetic to stay with him on the understanding that the ascetic would not do any service to him. Once, the horse of the householder was stolen. The ascetic found it in the early morning near the river where he had been to bathe. On returning home, the ascetic said that he had left his garment on the bank of the river. The householder sent his servant to fetch it. The servant gave

Page #105
30 ] DASAVEALIYA'SUTTA [ Ch. V-2 the news about the horse. The householder at once saw that it was the ascetic who played a trick in saying that he had forgotten his garment on the bank and forthwith bade farewell to him, saying that he no longer wanted to give him anything as he had got the information of the horse from him. CHAPTER V--2. St. 1 qira [ Sk. gar] Utensil. FIFLETI [ Sk. Fisca] after cleaning. lebamAyAe [Sk. lepamAtrayA] upto the layer of food. The writer of the gloss explains levamAyAe as lepaM AdAya ( 3451102 ). The idea, although not clearly expressed, appears to be that the monk should eat everything of good or bad smell having cleaned the pot upto the last layer of the food. St. 2-13 3771Tz (Sk. Parif) not upto his hearts' * content. jai teNaM na saMthare (Sk. yadi tena na saMstarat) If he is not able to sustain thereby. kAraNamuppaNNe (kAraNe utpanne) When the occasion comes i. e. when he feels hungry. 371. a farqo This stanza enumerates the various remarks which are made by the people regarding a monk who begs at an improper time. sai kAle ( Sk. sati kAle or smRtikAle) When it is the proper time of begging; or when the monk is remembered by the householders. Tur3H (Sk. JEGA) Straight on in front of them. Braut ( Sk. 40 ) A miserable fellow. quilhot ( Sk. arlsh or 919 ) A beggar. 34RI ( Sk. 3stiladi) some unpleasurable thought e. g. this monk. does not know manners or ways of the people. St. 14-17 HIGIFFETT ( Sk. HTFT) the flower of Malati or Mogara. The word appears to be a Deshi word perhaps corresponding to Sanskrit C l. The creeper is named ITGB-ot possibly because its buds appear quite similar to the teeth of the deer. St. 18-24. These stanzas mention various roots, bulbs, stems, fruits etc. which are prohibited when they are raw,

Page #106
Ch. v-2] [31 or fresh. sAlua ( Sk. zAlUka ) the bulbous root of the lotus. fauf (Sk. faf) the bulbous root of Palasa (Mar. paLasa; Guj. khAkharo ). sAsavaNAliA ( Sk. sarSapanAlikA) the mustard blossoms. anivvuDa ( Sk. anirvRtta) Not quite ripe, hence possessed of living organisms. The Sanskrit word is frequently mentioned as an explanation of the word anirvRtta. fans The word is a Deshi one meaning a pod of ground nuts and the like. Such a pod is prohibited when it is fresh or fried only once. kola jujube anussinna ( Sk. anutsvinna unboiled. kAsavaNAlia, tilapappaDaga, and nIma are fruits of trees respe ctively known as kAsavaNAliA or zrIparNI ( the silk cotton tree sAvarI ), tilaparpaTI and nimba. viyaDa ( Sk. vikRta ) cold water which is not boiled. tattAnivvuDa ( Sk. taptAnirvRtta) boiled but not sufficiently done so, which requires bubbles to be seen at least thrice. tilapiDa ( Sk. tilapiSTa ) bread containing sesamum pUipiNNAga ( Sk. pUtipiNyAka) rough or ordinary oil cake. kavittha ( Sk. kapittha ) wood apple. mAuliMga ( Sk. mAtuliGga ) citron fruit. mUlaga and - mUlagattiya respectively mean the mUlaka vegetable leaves and the mUlaka vegetable root. phalamaMthUNi powder of jujube and other fruits. The word (derived from the Sk. root ) means powder. vihelaga (Sk. vibhItaka ) Mar, beheDA Guj. baheDA. piyAla (Sk. ) a kind of fruit. All these fruits are prohibited when they are raw. NOTES " * St. 25 - 31 samuyANa ( Sk. Literature in the sense of High, noble. food to be taken. esaNArae ( Sk. begging alms. The word g samudAna) is used in the Sutra alms or begging. UsaDha ( utsRta ) :) Knowing the quantity of eSaNArataH ) Taking care of is used in the sense of 6 pure alms', 'faultless begging of alms' as well as movement for alms.' icchA stands for the instrumental form icchAe with desire, at his free will, Na se kuppe ( Sk. na asya or tasya a) should not be angry with him. mAyaM dAiyaM * [ Sk. mA meidaM darzitaM sad dRSTvA svayaM ( AcArya :) AdadyAt ] Lest the preceptor would take it for himself if it were shown to him.

Page #107
32] DASAVEALIYA SUTTA [Ch. V-2 * St. 32-35. attaTThAguruo ( Sk. AtmArthagurukaH ) The word is taken as one word by the commentator in the sense 'one looking upon his preceptor as selfish' i. e. 'thinking the preceptor to be selfish.' AtmArtha : ( selfish ) guru : yasya. The word may also mean having great self-interest' or 'greatly selfish.' AyaTThI ( Sk. AyatAthA ) Seeking the lofty thing viz. Moksha. lahavittI ( Sk. rukSavRttiH ) Staying on coarse things or food. The commentator takes lUha ( Sk. rukSa ) ' hard' in the sense of saMyama .* self-restraint' which is hard to practise. (Sk. aref:) desiring to be worshipped or honoured. St. 36-41. (a) lit. when witnessed by others. The commentator remarks that omniscient sages are always witnesses to the actions of monks, and hence the word implies that intoxicating drinks are always prohibited. sArakhaM ( Sk. saMrakSan ) protecting. This is an instance of the Anusvara substitution for the final which is found in the Sutra Literature in the case of Sanskrit words ending in in the Nominative Singular Masculine. Does the prohibition of intoxicating drinks imply that such drinks were taken by the laymen without any objection and by the Sadhus in cases of emergency only ? piyae ( Sk. pibet ) The Sanskrit base fa of the root to drink is changed into piva, then pia, and then piya of which piyae is Potential 3rd . per. sing. The reading f may well correspond to Sanskrit. pIyAt. dosAIM ( Sk. doSAn ) faults, sins. The word is used in the neuter gender sometimes in Prakrit. niyaDi ( ( Sk. nikRti ) Deceit. (Sk.) extreme liking, addiction. mAyAmoi (Sk. mAyAmRSAvAdau) deception and falsehood, St. 42-44 qui (Sk. a) Rich, well prepared. The commentator Haribhadrasuri explains it by the Sanskrit word f oily, rich in oil. Ho free from drinking and carelessness. aiukkaso ( Sk. atyutkarSa: ) transcending or going byond egotism; free from the conceit that he is a great monk etc, The word goes against metre

Page #108
Ch. V-2 ) NOTES [33 and may be left out. BITTEE Fiqi This is metrically a defective foot and can only be defended by supposing that ArAhei stands for Sk. ArAdhayati ( Prak. ArAhaii primarily ). St. 46-49 gadu. The word hot ( Sk. Fata ) meaning 'thief' is used here in the sense of a hypocrite or dissimulator. devakibbisaM (Sk. devakilbiSam) a kind of karma or bhAvanA which becomes the cause of birth as a low er god. The usually used word is afbear , the word aan oor being frequently used in the sense of lower gods, Cf. 3a 997 Caracord in the next stanza. The verse means-One who affects to be an aseetic or a religious lecturer, or a handsome man, or one possessed of religious behaviour or mood without possessing the real attributes of any one of them contracts such as brings about his next birth among lower gods. 75TITUI (Sk. a) Dropping down to the lower world viz. earth. yogeni (Sk. Tsaari) Dumbness of a ram. The idea is-he is born as a man, but he becomes dumb like a ram. tarifa ( Sk. STUHITHIO ) Even slight. St. 50. The change of metre is a fitting one here as the stanza is the last one of the chapter. The metre is an archaic one of the darstet type found in the old Sutras. Every foot has here 4 parts--three parts of 5, 5, and 4 Matras each and the fourth part consisting of one long letter; each of the three parts has at its end & determinant made up of a short and a long letter (--). The scheme, in short, is (---, n-,---,-). For purposes of metre bhikkhe is to be read as bhikhae; buddhANa, similarly, is to be read as ga31M. PREPORUTAR (Sk. Peau316) Purity in begging the alms characterized by avoiding faults of AdhAkarma, udmadoSa etc. For the various faults of bhikSAvide STRTEA ( Ch. 1 and 24 ). loa costuva (Sk. ciaoyuar) Possessed of the merit viz. rigorous self-restraint. The word Jon has been found peculiarly used in the Jaina Sutras in the sense of it or self-restraint.

Page #109
34] DASAVEALIYA SUTTA. [ Ch. VI CHAPTER VI. St. 1-4 Tro ( Sk. Turi ) Standing at the head of a Gana or collection of monks; the head or the Acarya of the Jaina Church. TETTUTTO The references to king's ministers, Brahmanas ( HIEM), and Kshatriyas show that there were followers of the Jain Faith in all the Four Castes of India. nihua (Sk.nibhRta) Steady, unagitated. dhammatthakAmANaM (Sk.dharmArthakAmAnAM) Desirous of ( falh ) obtaining the fruit or purpose ( 372 ) of religious pursuits which is Absolution ; THPT 37et: 1977757: 187: TETHETH. Curiously enough the word apparently mentions the three aims and ends of life-dharma, artha and kAmaalthough the meaning here is quite different, referring, as it does, to Moksha alone which is the fourth end of life. durahiTThiya (Sk. duradhiSThita ) Difficult to be resorted to by ordinary persons. The word gerege is a peculiar word in the Jain Sutras in the sense of difficult to be practised'; cf. AcArAGgasUtra. (I.) dharma Religion is of two kinds in the first place---gRhasthadharma and anagAradharma ; the former is further characterized by 12 items, while the latter is characterized by 10 items ; see fagith, St. 246-248. St. 5. Juurest ( Sk. 9 377 ) Nowhere else. There is the reference to the other systems of religion and philosophy such as the Sankhya and others. The derivation ( 7 34a suggests a double negative in the word, while, in fact there is only one negative in sense. The word might have been perhaps taken from some Deshi dialect. The wording Tapy occurs very frequently in the Agama Literature, in the sense of 'except', 'without'. fas BIOTHEFT ( Sk. Tayt AHITT:) of the monk following Samyama or self-restraint (laystyna ) lit. the cause of the Most Extensive thing or the sublime thing viz. HT.' St. 6. CET ( Sk. 867 ) monks physically and mentally weak, faqat ( Sk. 34 ) monks who are strong physically

Page #110
Ch. VI ] NOTES ( 35 and mentally. vAhia (Sk. vyAdhita ) diseased. akhaMDaphuDiA (Sk. SPETSERFEST: ) Uninterrupted and unbroken. The stanza lays down that monks should observe in their entirely all the various Gunas (i. e. qualities or observances ) which are laid down in the case of the weak and the strong as well as in the case of the diseased and the healthy. These Gunas are 18 as mentioned in the next stanza. St. 7 alla (Sk. Ta ainsi ) lit, 'which a weak man breaks' or 'in connection with which the weak man commits mistakes.' St. 8 248. This stanza occurs in the Niryukti and is not commented upon by Haribhadraguri. It is hence likely to be spurious, and, in fact, in some manuscript copies the remark's faith i ' is put after the stanza. As, however, it is found in the body of the text in a large majority of manuscript copies, it is incorporated in the text here. The stanza mentions the 18 places or points which have to be taken care of by the monk. They are the six vows, the six living groups that are not to be harmed, nonacceptance of inappropriate alms etc ; avoidance of householders' pot, couch, or seat, and abstinence from bath and decorations." Out of these 18 items, non-violence is the foremost and most prominent, as mentioned in the next stanza. St. 10. ARPETS ( Sk. HD ) The form is rather obscure as there is no root like marijja. marija is the base for the passive; but the passive base is not of use in deriving the infinitive form. The regular infinitive forms are mariuM, mare (Sk. Hd to die ). AfTots may have been peculiarly used in Prakrit to convey the passive sence ' to be killed.' St. 13-16 GITTEET ( Sk. 3194) At the place of residence. ajAiyA probably stands for ajAiya (ayAcitvA) without begging, the lengthening of the vowel being due to its

Page #111
36 ] DASAVEALIYA SUTTA [ Ch. VI being at the end of the line. Ipirant ( Sk. #RICHA: ) Taking care not to violate the rules of good conduct. St. 18-22 These stanzas explain the complete abstinence from property or possession. ET ( Sk. Fir meaning kadAcit ) at some time. pariharaMti (Sk. paridhArayanti) use, put on. The Prakrit form greifat appears to be based upon the Sanskrit form paridharanti. mucchA (Sk. mUrchA) attachment, addiction. uvahiNA (Sk. upadhinA ) by garment or pot which is looked upon as instrument or ETG for yg. The word yt: or 3451&TAT: is to be understood to be connected with SYFTIT. itaquer (Sk. 578 ) Even though they have property which is only meant for the preservation of living beings. St. 23-24 lajjAsamA attended with saMyama; not inconsistent with . The word Svolt is very frequently found used in the sense of saMyama in the Sitra Literature. ekabhattaM (Sk. ekabhaktaM) (1) Single, (2) not producing any bondage; vide HEER'S remark-To-STA: T ENI, HATHTATE Bigciej 196 shah Il T7377 (Sk. 7) by night. This is one of the several instances where the Prakrit form is not derived from the Prakrit base, but it is derived directly from the Sanskrit form. Instances of this. Sanskritism' are found in large numbers in the earlier Sutras like the Acaranga and the Sutrakrtanga. St: 25 Gues a THT ( Sk. 3G at afHHH) Wet with water and mixed with seeds. These words qualify 1977 or food taken as understood according to Haribhadrasuri. It is possible to take these words as forms of Acc. Sing. fem. to qualify het which is used for the Loc. Sing. HET as the commentator says. vivajijjA (Sk. vivarjayet ) May aroid; may leave aside. St. 27-46 These stanzas refer to abstinence from injury to living organisms. faiaea Frutta (Sk. Alatta afureista )

Page #112
Ch. VI ] NOTES [ 37 in all three ways-injuring them oneself, causing injury through others or allowing injury to be done by others. cakkhusa (Sk, cAkSuSa ) visible. jAyateyaM (Sk. jAtatejasaM) lustrous. qiqi ( Sk. 4195 ) Fire. The commentator explains the word as 97427 Sinful; in this case the word ide may be suppos. ed to have originally been read as jAyaveyaM (Sk. jAtavedasaM ). The epithets in the next line-'a very sharp, unassailable weapon piercing from all sides 'can justify the use of the word pAvaka 'sinful,' as qualifying fire. annayaraM satthaM ( Sk. anyataracchastraM ) explained as sarvatodhArazastraM by haribhadrasUri a weapon assailing from all sides as seen from the stanza that follows. BUCH ( Sk. 37gles ) in the four sub-quarters, the Genitive stands here for the Locative; there can be taken the Accusative also, the vowel at the end of stufqai being lengthened for metrical purposes. 37TETTSTT (Sk. 37a:) stroke, destruction. paIvapayAvaThThA (Sk. pradIpapratApArtha) For purposes of light and heat. vIyAveU Na vA paraM (Sk. vIjajituM na vA paraM) Nor do they desire to ask others to fan. na te vAya0 (Sk. na te vAtamudIrayanti) by any of these permissible things viz. utensils etc., they do not set the air in motion. St. 47-53 There are given above twelve out of the eighteen items which refer to the suut (principal merits ) of the monk. There are given now the remaining six items which refer to the accu (subordinate merits). TUTTE ( Sk. THIS ) disallowed. The vowel 37 is omitted for purposes of metre. akapSi (Sk. akalpitaM ) Unfit for use. There are given by Haribhadrasuri two kinds of 864, (unfitness ) cf. a a 3164164: STOTT: 1 alle9t igiga: RTAFIT panAkalpaH akalpasthApanAkalpazca / tatra zikSakasthApanAkalpaH anadhItapiNDaniyuktyAdinA mAnItamAhArAdi na kalpate iti| uktaM ca:-aNahIA khalu jeNaM piMDasaNasejjavatthapAesA / teNANiyANi jatiNo kappaMti na piMDamAINi / uubaddhami na aNalA vAsAvAse u dovi No sehA / dikkhijjaMtI pAyaM ThavaNAkappo imo hoi / akalpasthApanAkalpamAhajAI cttaari0|| niyAga (Sk, nityaka) given regularly; reserved daily for a monk. cf. Com. FACHTABS fish. Hizia. like, love,

Page #113
38] DASAVEALIYA SUTTA [Ch. VI accept. Har is a Prakrit denominative root from the word 47. (Sk, gift ) a cup. $41919H ( Sk. Fikimag) in bronze pots. kuNDamoa (kuNDamoda) a pot probably of the form of the paw of the elephant. In such pots a monk is not to eat, because these pots are washed after the Sadhu is gone and often they are washed before the Sadhu dines and consequently they entail the use of cold water before and after (979977 and 423194 ) for the monk as stated in the following stanzas. matta (Sk. amatra) pot. chaNNanti (Sk. kSaNyante) are killed; the reading rescifa (Sk. faza) means are thrown' and consequently injured; suulin is explained as legend by the writer of the Dipika. St. 54-60. 347416337 ( Sk. 37711657 ) a kind of seat. statevijayAH the word is rendered as 'aprakAzAzrayA:' by the commentators. These seats are unlighted residences of germs and insects which are difficult to be seen there. FARHOIT ( Sk. face ) taking a seat, sitting. Paranat ( Sk. Fagier) Violation. gefias ( Sk. gaites ) breach of celibacy. FTFT 76045 ( Sk. TFF kalpate) for whom there is allowed. The words tasya na doSaH are to be understood after jassa kappai, St. 61-67 FE (Sk. ). The form is a peculiar one; it appears to be the past pass, part, of the Prakrit root te to abandon. The hollow ground. fa375 (Sk. faena) pure, boiled; lit. transformed; boiled water can be looked upon as transformed in a way, and hence the word fasts is frequently used in that sense. uppilAvae (Sk. utplAvayet ) would wash away. Blegt. (Sk. geta) Resorting to. The word appears to have at its basis the Sanskrit word adhiSThaka. kakka (Sk. kalka) plaster or paste of sandal etc. nagiNa (Sk. nagna) completely naked like a reala a monk; or wearing limited garments. nahaMsiNo (Sk. nakhavataH) possessed of long unclipped nails. The word het in Prakrit appears to be based upon the imaginary Sk. word helfea formed on the analogy of TRIBETE. fatalitri (Sk, fun or rather langua )

Page #114
Ch. IV ] NOTES [39 The caused by or depending upon fa ( decoration). Sanskrit word is frequently used in Pali and ArdhaMagadhi in the sense of cause or dependence. Cf. the word pratItyasamutpAda; so also cf. paDicca (Pali ), paDucca or paccaya (Ardha-Mag.)* cikkaNa terrible lit sticky, difficult to be undone. ceaM ( Sk. cetaH) mind, mental condition. In the second line of the stanza the word is taken as and get (Sk, ga). The general sense is: The enlightened monks saw that the mind is the cause of the inclination to decoration; and hence those saviours of the world never resorted to it, i. e. they never had a mind inclined to decoration. St. 68-69. There is the change of metre in these stanzas as they are at the end of the chapter. The metre is a variety of the old metre derived from the Vedic by 12 letters in a foot with two determinants characterized by one short and one long letter (~~~~) at the end of each foot khavaMti ( Sk. kSapayanti ) lit. reduce i. e. calm down the ordinarily perturbed soul by those practices of self-restraint. ( Sk. svavidyavidyAnugatAH ) possessed of the love which knows the soul (=). (Sk. z) In the proper season i. e. in the Sarad season. The Loc. case affix may be considered to have been omitted; or 3 may be understood as a compound word. siddhi Perfection, Liberation. vimANAI ( Sk. vimAnAni ) Heavens. The word vimAna generally refers to the different provinces in each of the 12 Heavens. Some of the monks who have completely destroyed their Karma go to the Siddhigati, or Perfection; while others, who have got some Karma remaining, go to some provinces in the twelve Heavens.

Page #115
401 [ Ch. VII DASAVEALIYA SUTTA CHAPTER VII St. 1. The Genitive case I can be taken in the sense of the object, construed with q (having known); or the word can be understood and i can be connected with it. fau [Sk. fa] Use, employment. The monk should make only two (i. e. the first and the fourth) out of the four assertions: (a) what is i. e. quite true and definite which is the first (d) what is 3. e. neither quite true nor quite false as found in the ordinary talks of daily routine affairs referring to invitation and the like-which is the fourth. The monk should carefully avoid the second, i. e. 3 untrue assertion as well as the third viz. satyAmRSA or mizra which is partly true and partly untrue as found in our daily talks where there is no mathematical accuracy, as for example when one saysthere were born ten babies to-day in the village' or 'twenty deaths occur in the city every day. Regarding the first and the fourth assertions also, he should make only those assertions which are not harmful in any way when made. St. 2. Four utterances are always to be avoided-(a) true (H) in cases when the assertion is improper to be made as causing harm like the assartion of Kausika here is the hamlet.'; (b) absolutely untrue (c), (c) partly true, and partly false () being indefinite such as 'ten births take place every day in this town.' and lastly (d) neither true nor untrue, i. e. indifferent as in cases where it is not admitted by the Prophet such as mandates or invitations. It is pointed out here that although (a) (true) and (d) (indifferent) asserations are ordinarily permissible, still they should not be made if they are likely to be harmful, unpalatable, etc. They should be made only when they are faultless, mild, considerate and definite. St. 4. This stanza simply wants to state that any assertion which comes in the way of for eternal good

Page #116
Ch. VII] [ 41 ( sAsaya Sk. zAzvata ), has to be carefully avoided although it may be permissible according to Stanzas 2 and 3. NOTES St. 5. (Sk. f) Apparent, or appearing to be such and such an one. The stanza implies that, when the monk becomes a sinner were he to use the feminine gender with reference to a male actor dressed as a female (which is apparently justified), much more would he be so if he gives actual lies, St. 6-10 esakAlaMmi ( Sk. eSyatkAle ) in future time. saMpayAiyama (Sk. aiarataref) regarding matters of the present and the past. The use of the nasal after a is archaic as found frequently in the Sutras. The commentator Haribhadrasuri notices the reading 'thoyathoyaM tu niddise' in the place of ' evameyaM tu niddise ' explaining it as 'parimitayA vAcA nirdizet The reading has not been, however, noticed in any of the manuscripts consulted for this edition. St. 11-20. pharusA ( Sk. paruSA ) Harsh, gurubhUo0 ( Sk. gurubhUtoqft) Doing harm to a person who is looked upon as great or nobly-born, although he might not be so as a matter of fact. kANa Squint. paMDaga ( Sk. paNDaka) Impotent. uvahammai (Sk. upahanyate ) is injured. The words hole, gole etc. were current terms of abuse and contempt in the days of the Sutras. dama (Sk. dramake ) miserable wench. duhae ( Sk. durbhage ) Unlucky girl. The terms af, etc. respectively meaninggrandmother, great grandmother, mother, aunt, paternal aunt, niece, daughter, and grand daughter-appear to be prohibited for a monk in addressing females, because, being mere terms of honour used only with reference to the age of the woman irrespectively of actual relationship, their use can hardly be justified. It is doubtful whether this verse prohibits a monk from addressing his own grandmother by the terms any etc. Perhaps, it does prohibit, as a monk can not be justified in having any worldly ties allowing him to

Page #117
42] DASAVEALIYA SUTTA [Ch. VII use expressions referring to worldly ties. itthIgotteNa (Sk. strIgotreNa ) by the family epithet of the woman like gArgI. jahArihamabhigijjha (Sk. yathArha abhigRhya) taking into consideration the merits and the age of the person addressed. 375515 95110 ( Sk. 37146: : etc.) These terms refer to the male relations which correspond to the female relations in stanza 15. St. 21-25 The prohibition here implies indefiniteness of knowledge or likelihood of injury with respect to the objects referred to. gr(Sk. Fila) generic name without reference to the gender. sarIsava (Sk. sarIsRpa) reptile. TAIES ( SHS ) fleshy, plump. PEA (Sk. 977H ) ripe. Thea (Sk. qRTE) grown up. Jafetit ( Sk. 341 ) developed. dujjha (Sk. dohya) it to be milked. gorahaka (Sk. TETA) A very young bullock; cf. the Marathi word ial THG ( Sk. 1) A milk-giving Cow. TERT (Sk. ) small It is to be noticed that the order of the consonants and 5 is reversed in Prakrit. ATET Fit to draw the chariot. St. 26-28. DETT (Sk. 921). Having seen. 37. Sufficient. fit to be used for. phalia (Sk. parigha ) the fastening bar of the city gate.nist ( Sk. 9157: ) foot-stool; the Nom. case here is used for the Dative. ac Probably & Desbi word in the sense of a wooden cup; the cirqatt appears to read the word as caMcabera. naMgala (Sk. lAGgala) ploughshare. maiya A Deshi word for a wooden cover for corn in the field. The writer of the Dipika appears to have read the word het here. That The goldsmith's box for keeping instruments. It also means the rest for the anvil.' St. 29-31 AsaNaM. The words ebhivRkSaiH are to be understood with this line which means by these trees there can be made a seat, or a couch or a cert fit for the hermit's residence. The fault of such utterances is the displeasure of the spirit of trees or the deity residing in the trees.

Page #118
Ch. VII] NOTES [ 43 payAyasAlA viDimA (sk. prajAtazAlA viDimA). Small. twigs with sprouts shooting off from them, ag ( Sk ) should say. St. 32. qrregutie (Sk. 91erena ) fit to be eaten after they become ripe ; which could be eaten after being placed in grass etc. for some time, as (Sk. astraalia ) fit to be plucked. Lit. having got the proper time for being plucked. TAlAiM very raw. vehimANi (Sk. vedhimAni) fit to be cut or broken. The commentator explains the word as Sratella or STTHIA. As far as possible the monk is not to speak about these things at all. When absolutely necessary, then only he should speak about them and that too, in the manner given above so as to avoid temptation to house-- holders to pluck the fruits or eat them. If, on hearing the words of the monk, the householder plucks them, the monk would incur the faults 3TTET" and the like. St. 33. TETET ( Sk. 3THFIAT:) not brooking delay or time; no longer able to bear the burden of fruits. 7737691 (Sk. 1647:) possessed of raw fruits. aflaai 1401 ( Sk. arnafalsacs :) with many ripe fruits. The lengthening of the vowel in 7 is archaic evidently for purposes of metre. 755 (Sk, aca) should describe. FirsS3T3TT Etats (Sk. Fifestt: 3724:) 'blue are pods of vAla, coLA etc.' lAima (Sk. lavanIya) ripe for cutting. pihukhajja (Sk. pRthukakhAdyAH) fit to be eaten like roasted rice or TTET. St. 34. 37H ( Sk. great: ) free from danger or damage. sasArAo (Sk. sasArAH) With ripe grains formed inside. St. 35-39. Powi fusi (Sk. gali Fejf) an action which ought to be performed. paNiaTha (Sk.. paNitArtha) who has put his life at stake. ' Frart A feast, A festival. Lit. & place where animals are put to death. viyAgare (Sk. vyAkuryAt ) should describe. pANipijja (Sk. prANipeyAH) With water possible to be drunk by animals. bahuvAhaDA (Sk. bahuvAhitAH) With ample water. The form vAhaDa is very obscurely used. uppilodagA:

Page #119
44] DASAVEALIYA SUTTA [ Ch. VII ( Sk. utplutodakAH ) With waters overflowing the banks. vitthaDa (Sk. fata) stretched. St. 41-46. suhaDa (Sk. suhRta ) Well-taken suniTThia ( Sk. suniSThita ) Well-accomplished. sAvajjaM vajjae ( Sk. sAvadyaM varjayet ) should avoid as being sinful. These words of praise' welldone, well-cooked' etc. may be used when they are not objectionable i. e. when no harm is produced, as for example in praising the merits of a monk and the like. If, at all, these words have to be used in connection with ordinary things where injury is likely to take place on the words sukaDa etc. being used, the words payattapakka etc. ( Sk. prayatnapakka etc.) may be used. avikkiyaM ( Sk. avikriyaM ) unpolished, unprepared (showing the ease with which it can be obtained). unpleasant. creating mental unrest. aNuvIs (Sk. anuvicintya) thoughtfully. Lit. after thinking well. The use of the word is an archaic one; the form is frequently found in the old Sutras like the Acaranga. 'kijja' ( Sk. kreya) fit to be purchased. paNiya ( Sk. paNita ) A marketable article. St. 47-53. saya (*Sk. zeSva ) sleep. vayAhi ( Sk. vraja ) Go. vuggaha (Sk.) Fight, battle. dhAya ( Sk. ghrAta ) Prosperity, affluence. The monk is never to express his dissatisfaction at these occurrences even when they are troublesome to some. 'deva deva' tti the term deva is commonly used by people in connection with cloud, sky or king. The use is unjustified for the monks, as it is not strictly a correct one. St. 54-57. sAvajjaNumoaNI ( Sk. sAvadyAnumodanI ) Language of approval regarding faulty actions. The Abl. case termination is omitted in the case of these words. There is a change of metre as the chapter is coming to its close. The metre is the old na metre of 12 letters with two determinants at the end. savakkasuddhi ( Sk. sadvAkya zuddhi: ) Purity of good expressions. (Sk. i) among the good. The word sata or saya is here used for Sk. sat. The usually used

Page #120
Ch. VIII] [ 45 word is in Prakrit when the consonant which follows is doubled. jANiyA ( Sk. jJAtvA ) having known. jANiya is the usual form of the gerund; here, however, the last vowel is lengthened. The word may also stand for the Sanskrit word jAnIyAt. cauksAyAvagae ( Sk. catuSkaSAyApagataH ) away from i. e, free from the four bad emotions-anger, pride, deceit and greed. The order of the words in the compound is the reverse of what it ought to have been. This is frequently found in Prakrit. anissie ( Sk. anizritaH ) Not adhering to anything. NOTES CHAPTER VIII. St. 1. AyArappaNihi [ Sk. AcArapraNidhi ] The store of the various modes of behaviour. The word also means concentration. kAyavva (Sk. kartavyaM ). The nasal at the end is omitted for purposes of metre. (Sk. :) to you. St. 2. The six divisions of living organisms are given here, which are called lives. The principle of life was noticed by the Jain Prophet very widely. Life existed at every place where growth was noticed. acchaNa ( Sk. akSaNa ) non-injury; non-violence. St. 4-12. fafuit The reference is to the ninefold character of action :-The action, in the first place can be in (1) mind (2) word and (3) deed, and further on, each again would be by self, through others or by permission to others. (Sk. ) Place of residence; (2) permission to stay. puMche (Sk. proJchet ) should clean, should rub. bAhira puggala refers to external things like hot food or hot water etc. The word puggala or poggala ( Sk. pudgala ) is often found used in Jain Literature in a very general sense like body, thing, article etc. e; the word is variously interpreted here by the

Page #121
46] DASAVEALIYA SUTTA (Ch. VIII commentators as the literal sense 'water' is not suitable here in the context of plants and vegetables. The word may mean a particular plant of the name 36 or it may mean water which contains moss and many aquatic plants. St. 15-19. The eight subtle things where life principle is very difficult to be noticed are mentioned here with a view that the monk should specially guard himself against any injury to them. FHEHEH refers to subtle life in water as in frost, mist etc genea refers to flowers of the Banian. the Udumbara and other trees. FUUTEGA refers to subtle living bodies like germs or bacteria. ffraen refers to small herbs growing in the monsoon called fasterat en in Gujarati or kutayAceM mUta in Marathi. panakasUkSma refers to moss as well as mould. alta refers to subtle seeds. fa refers to subtle vegetable growth on earth similar in colour to earth, grown in the monsoon. 31059&A refers to small eggs like those of lice and the like. jogasA (Sk. yogasAt or yogena) with exertion, carefully. The form appears to be archaic, similar to kAyasA both arrived at on the analogy of manasA. khela (Sk. J ) Mucus from the throat or cough (Too Guj.). siMghANa (Sk. ziMghANa) Mucus from the nose. jalliya ( Sk. jallita ) dirt on the body. St. 20-34. The monk is to relate, out of what he has seen, only such things as are good or harmless, such as his seeing a pupil giving religious instructions to a king etc. and not such things as his seeing the wife of so and so weeping etc. fogmut ( Sk. fagra ) Food possessed of an excellent taste, colour etc. Paula (Sk. Palag) Devoid of savour; coarse. mahAjIvI (Sk. mudhAjIvI) Living by no profession of any type (cf. note on Ch. V-1 St. 100 ) (Sk. :) Easily satisfied. ETTI (Sk. 3truch) Anger ; lit. demoniac disposition. farau The word is & Deshi one probably onomato poetic, meaning-'chattering or muttering in anger the words tiNa tiNa.' cf. Mar. taNataNaNArA. The commentators explain

Page #122
Ch. VIII] NOTES [ 47 it as stert aratatigi. Perang (Sk. Feria) should disdain. AhammiyaM padaM (Sk. adhArmikaM padaM) An irreligious step, explained by commentators as mUlottaraguNavirAdhanA. St. 35. qc Th To This stanza is not found in Haribhadrasuri's commentary. qiraalahore has however noticed it. St. 36-40 FTTT 5119deg The thought is very frequently found in Sanskrit Literature. cf. HER--" TIS P RO" or * zela ga tig regal ATELIT". JPM ( Sk. Erfit:, FTT AT) (1) All, ( i. e. in their entireness ); (2) black. St. 41-50. TIETOTE ( Sk. Alho) superior in religious merits. It would have been better had there been noticed a reading like TOTECH in any of the manuscript copies. gorica The simile of the tortoise is intended to imply that the monk should keep all his limbs like hand, feet etc. perfectly within limits. mihokahAhiM (Sk. mithaHkathAsu) in confidential talks. kiccANa. ( Sk. kRtyAnAM) Of the preceptors. jeNa (Sk. yena) by means of which. The neuter form is used irregularly for the feminine form og referring to HATU. Or, the neuter gender can be said to have been used here as there is conveyed only a general idea irrespective of gender, cf. HIHIRT agaf. fazi (Sk, olti ) distinct. for-The form stands for Nisire (Sk. nisRjet ) should utter. diThivAyamahijjagaM (Sk. dRSTivAdamadhIyAnaM) One who has studied the dRSTivAda the twelfth Anga of the Jain Canon, now extinct. The adjective a Barchepi implies the knowledge of the monk of the base, the affix, the augment, the substitute etc. of words which he is studying, making him almost incapable of committing mistakes. Even though such a clever monk accidentally commits mistakes he should not be laughed at; much less an ordinary monk who may commit mistakes frequently. St. 51. bhUyAhigaraNaM (Sk. bhUtAdhikaraNaM ) leading to the injury of living beings. itthIviggaha (Sk. strIvigraha ) the body of the

Page #123
48] DASAVEALIYA SUTTA (Ch. IX-1 women; the word shows the danger to Samyama from women even after their death from their dead bodies. arsus ( Sk. arsyE ) A very deadly poison causing death as instantaneously as the breaking of the palm-fruit. HATTHICE ( Sk. HRT: ) Furnished with all weapons. The insertion of H ( nasal ) is archaic. T F ( Sk. 77 31 ) which was. CHAPTER IX-1 St. 1-17. Hal-condition of adversity or wretchedness or ill-luck- a 13TFA. (Sk. Ha palact). It is a belief that the Bamboo tree just like the plantain tree perishes as soon as it bears fruit. The terms Sut and AsAyaNA (Sk. helanA and AzAtanA) mean disrespect and mental agony, in general. abohi AsAyaNa (Sk. abodhyA AzAtanayA ). For the sake of metre, the words are and HighT are used here without case terminations in an archaic. style. Disrespect or censure (hIlaNa or khiMsaNa ) of the preceptor leads to 3TFIICA (agonising the preceptor ) which further leads to Tala ( ignorance, mental delusion) in the pupils which frustrates every hope of Liberation of the pupil. HIFI (Sk. alth , may be an instrument similar to the lance or spear. -One at the head of the group, also known by the word 319r. PRACYHTIT ( Sk. 311913 TIHT:) The omission of the case termination is a peculiarity of the archaic style here. CHAPTER IX-2 St. 1-12. tao si ( Sk. tataH asya ) The word si is used for A which means 'BTRT' (of it). The religion is here compared with a tree. NiyaDI (Sk. nikRtimAn ) full of fraud. ehaMtA ( Sk. gefesi: ) increasing. The word may be explained as yogai: getting (lit. going to ). 3f The duty or character

Page #124
Ch. IX-2 ] NOTES [ 49 of a servant. Egal ( Sk. solat: ) with their bodies marked with scars of whips etc. The word also means deformed by means of the nose or ears being slit. FTAET YTTI ( TET: TEST:) Gods of those names known respectively by the words vyantara and bhavanavAsi also. sikkhA (Sk. zikSAH) Training, discipline. St. 12-21. Stanazas 13 to 16 are to be construed together where a student born in a very high family is compared with a monk-student and it has been pointed out emphatically that when a student of a bigh family, does not mind undergoing punishment, chastisement etc. for securing a worldly object, the monk should much less mind it whose object is far from worldly. The words FACT (Sk. zilpAni) and NeuNiyANi (naipuNikAni) may be taken respectively to mean 'useful arts' and 'fine arts.' Bama (Sk. 34TGLIO ) also with the garment or any article that he keeps. The nasal after sale is archaic and unnecessary. The word ate is found often used in the Sutra Literature in the sense of necessary adjuncts like pot, camble, broom etc. 345. This stanza is not noticed by the commentator Haribhadrasuri and hence it might have been a later addition. The author of the Dipika has noticed it. St. 22-24 jaanit ( Sk. farih:) Destruction, loss etc. of knowledge and other merits of an undisciplined monk, as a result of his insubordination. maiiDhigArave (Sk. RddhigauravamatiH) Bent upon securing his own worldly prosperity and greatness ; possessed of a foolish sense of his prosperity and greatness. The transposition of the word hia in the compound is a peculiarity of the Prakrit dialects. Da... TIT. Having annihilated their lietot by penance, and discipline, they secure a place in the Perfect Region hiema. The change in the metro is the characteristic of the conclusion of the chapter,

Page #125
50 ) DASAVEALIYA SUTTA [ Ch. IX-3 CHAPTER IX-3. St. 1-5. 31 It ( Sk. stealla:) One who keeps the Fire constantly in his house and worships that regularly. The frequent mention of the Fire worshipper as a standard of comparison for devotedness etc. in the Sutra-Literature shows the great hold which the Mimamsakas had over the Brahman community in those days. rAiNiesu (Sk. ratnAdhikeSu ) Superior in religious merit. pariyAyAjiTThA (Sk. paryAyajyeSThAH) Senior in the order of monks. The word en literally means a condition; here it refers to the condition of monkhood. gape (Sk. 377916917) Bowing down; obedient. cf. 3aqiqala grearis: fatica ai ai. Tart ( Sk. 31311a: ) Unknown; the case termination is omitted here. javaNaTyA (Sk. yApanArtha ) Merely to sustain his body by means of which he practises self-restraint. vikatthai (Sk. vikatthate) does not boast or brag that he is lucky or the district is a good one. The reading factors has got one letter wanting as far as the metre is concerned. The Sanskrit word facilita must have been present in the mind of the poet when the stanza was com - posed. appicchayA (Sk. alpamicchatA or alpecchayA ), With little desire i. e. without any hankering. St. 6-15 34TE ( Sk. 3721) with an expectation of future benefit. FH13i (Sk. Ghaffari) displeasure, mental pain. paramaggasUre (Sk. paramAnazUraH) Extremely brave ; superior in bravery to the greatest philanthropist or warrior. The word may stand for Chriz meaning 'brave in following the highest path i. e. the path of Liberation.' 375 (Sk akuhakaH ) Without any jugglery.' bhAvaya ( Sk. bhAvayet ) should think evil, rozti (Sk. "EM HEITIR; Ya STATT TMT). The omission of the case affixes is archaic. jatteNa ( Sk. yatnena ) with great effort.

Page #126
Ch. IX-4 ] NOTES [51 CHAPTER IX-4. Section-1. aTilUrTAHIESTUIT. (Sk. Taip laat ATTESTATA) The word V is used in the sense of h a i. e. the condition of the soul characterized by perfect contentment. The four kinds mentioned here- hai, xatiret, aq: TATTI and 3477ITUATE-show the four ways in which such a condition is secured. Section-2. The four constituent itmes of all are given here-(a) patience and attention, (b) sound and careful grasp of the subject, (c) respectful attitude to Scriptures observing whatever they enjoin and (d) absence of any self-conceit. These four things make a monk full of modesty, humility and obedience. The explanatory verses quoted at the end sum up in general terms the characteristics mentioned in the Sutra passages that precede. Section-3. TFZLE 3 Topi (Sk. 37 ) To study. It appears that 37517 and 3TIEF are the two bases in Prakrit of the Sk. root 371 +5 to study corresponding to the Sk. bases 377 (where the root & undergoes Guna change ) and staid. Section-4. kittivaNNa. The words kIrti, varNa, zabda and zloka are almost synonymous. The commentator Haribhadrasuri has however drawn nice distinctions; cf. qaragauti : kIrtiH, ekadigvyApI varNaH, ardhadigvyApI zabdaH, tatsthAna eva zlAghA zlokaH and has remarked that one should not practise penance like it for any benefit in this world; so also one should not praetise it like taga for any supramundane benefit; one should practise it simply to destroy Karma. The word TRY (Sk. arata) is often used in the Sutra Literature in the sense of 'except' cf. note on Ch. VI-St. 5. Section-4. Tala (Sk3fafaut:) Ungrumbling. The Toot TifaT appears to be onomatopoetio referring to the hot

Page #127
DASAVEALIYA SUTTA Ch. X grudging words one utters, when one is impatient of other's talks (see note above pp. 67-68). chfech...... (Sk. iaagi: AyataM AyatArthikaH) Full of scriptural knowledge ( pratipUrNa : ) and extremely (AyataM) desirous of Liberation ( AyatArthikaH ). bhAvasaMdhae (Sk. :) Joining himself to the perfect mental condition. The last two stanzas summarize the general effects of perfection in the four Samadhis. The word. abhigama is used for abhigamya ( abhigamia in Prakrit) for metrical: purposes. payakhemaM (Sk. padaM kSemaM ) Place of benefit. itthaMthaM ( itthaMsthaM in Sanskrit) The germinal cause for conditions or existences. in this world or in the lower worlds. 52] CHAPTER X. This chapter is named 'sabhikkhU' adhyayana on account of every stanza of the chapter ending with the word sa bhikkhu. A large variety of metres is noticed in the chapter. Some verses have got even different feet in different metres. The metres are old and irregular. On the whole, the metre appears to be the old a metre consisting of 14 or 16 syllabic instants in each foot with the pair of determinants(~,~) made up of one short and one long letter-at the regular end or near the end of each foot. For detailed observations on this metre (vide "Dissertation on an old and obscure metre in the Jain Sutras Gujarat College Magazine Serial No. 31, dated February 1931.) 31 St. 1-6. (Sk. ) according to the behest of the prophet paDiyAai ( Sk. pratyApibati) drinks back, The word paDiyAai stands possibly for pratyAdadAti vahaNaM ( Sk. vadhanaM or vadha: ) Injury or slaughter. attasame0 ( AtmasamAn manyeta SaT kAyAn ) should look upon the six groups of living organisms as upon his own self. This is, in general, the line of instructions and: advice followed in the Sutras for proving that injury or violence to living beings is a gross sin and abstinence from.

Page #128
Ch. X] 55 it is absolutely necessary for self-restraint.CRE (Sk. qaquar: ) Stopping the five-fold influx of Karma by means of the five senses. NOTES St. 7-12. ago The monk should have a strong conviction about the necessity of right knowledge, penance and self-control for a real spiritual progress. The word maNavayakAyasusaMvuDe (Sk. manovAkkAyasusaMvRtaH ) refers to the three Guptis. sue ( Sk. zvaH ) For to-morrow. nihe ( Sk. nidadhyAt ) should keep. buggahiaM (Sk. vyudgrahikAM ) pertaining to fight. The commentator gives the Sanskrit word vaigrahikIM. aviheDae (Sk. avihaThakaH) despising or disrespectful. The commentator offers another explanation also in the words krodhAdInAM vizleSaka ityanye. The Dipika notices the reading uvaheDage. St. 12-15. (Sk. iai) Motionless condition like that of a statue or of an idol. hae va lUsie vA ( Sk. hato vA lUSito vA ) struck or pierced puDhavisame ( Sk. pRthvIsamaH ) similar to the earth in bearing everything. cf. the epithet a for the earth. aniyANe ( Sk. anidAna :) Without any nidAna or desire for something to be obtained. St. 16-21 annAyauMchaM (Sk. ajJAtaH uJchaM ( carati ) iti ) Unknown to the householders, who collects alms in small quantities from different places. pulanippulAe ( Sk. pulAkaniSpulAkaH ) Living on food coarse or otherwise. The word y literally means coarse unsubstantial food and hence may secondarily mean a fault which leads one to suppose that selfrestraint is of no avail. If this sense be taken gofryer would mean free from mental delusion which leads one to suppose that saMyama is of no avail '; cf. com. saMyamApAdakadoSarahitaH The word pula means high', 'raised up ( samucchrita or unnata ) and the word pulanippulAya may also consequently mean 'spiritually exalted and free from unsubstantial thoughts. (Sk. :) Without any fraud. This is the explanation given by haribhadrasUri and dIpikAkAra both. mean unattached ( asnehaH ). jANiya patteya puNNapAvaM * * The word msy (Sk. jJAtvA pratyeka

Page #129
54] DASAVE ALIYA SUTTA [ AP. 1 go) Knowing that merit and sin belong individually to separate individuals. This is one of the golden philosophical thoughts which the monk is asked to entertain always cf. AcArAMgasUtra " jANittu dukkhaM patteyaM sAyaM " etc. hAsaMkuhae ( Sk. hAsyakuhakaH ) Doing something creating laughter or mirth ( kautukakartA.) the nasal after hAsa is archaic. APPENDIX No. 1. Para 1. This and the next chapter are known by the name (appendix) as they are intended to make the monk firm in monkhood after he has mastered the instructions given in the various chapters of the Sutra. The first appendix is aptly called as it enumerates the various adage-like sentences which would increase his liking for monkhood. ohANuppeohiNA aNohAieNa [ Sk. avadhAvanotprekSiNA ( apasaraNotprekSiNA ) anavadhAvitenaiva ( anutpravrajitenaiva )]. By a monk who is thinking of renouncing but who has not actually renounced. The word avadhAna for ohANa is given by Haribhadrasuri. It appears that ohANa stands for avahAna or avadhAvana. dussamAe ( Sk. duHSamAyAM ) in the spiritually descending era. The conception of the alternate cycles of the ascending and the descending eras ( suSamA and duHSamA ) is a peculiar one to the Jain Philosophy. sAibahulA ( Sk. sAtibahulA : ) Full of fraud Full of lies. ime ya me dukkhe ( Sk. idaM ca me duHkhaM) This grief of mine. The word is used here in the Masculine gender. paDiyAyaNaM ( Sk. pratyApAnaM ) Drinking back. The word should rather mean -- taking back' ( pratyAdAnaM ). gihavAsa ( Sk. gRhapAza or ). Traps or nooses of house; viz. wife, children etc. or residence in a house. AyaGka ( Sk. AtaGkaH) disease like cholera or any other one bringing quick death. saMkApe ( Sk. saMkalpa :) Thought of separation etc. which leads to cruel deeds. sovakkese ( Sk. sopaklezaH ) attended with domestic worries like husbandry, trade etc. eng (Sk. :) Condition. The word

Page #130
AP. 1] NOTES [ 55 R3111, used without any other word in the Genitive case, refers generally to the condition or stage of monks. 9772 puNNapAvaM (Sk. pratyekaM puNyapApaM) Individually separate is the merit and sin. (Compare above, pp. 78-79). The Commentator Haribhadrasuri remarks here that each of the three expressions beginning with HTA PETIEO is split up into two, and the eighteen expressions are over at the end of YTRI puNNapAvaM according to the older tradition. veittA (Sk. vedAyatvA ) After experiencing the fruits. St. 1-16 STEIGET (Sk. sala:) Run away from monkhood. h (Sk. 71 ) to the earth. A very vivid and forcible comparison is given here in this stanza between the condition of monkhood and the condition of the monk after he has renounced monkhood and retaken the house-holder's life to his great misery and remorse. The Comparison indirectly supports all the eighteen statements by fully bringing out the miseries of life, the transitoriness of pleasures and enjoyments, and the bad and undesirable results of the various actions. jannaggivijjhAya (Sk. vidhyAtaHETA ) Extinguished sacrificial fire. The transposition of words is erchaic. cf. also the word dADhaDhiaM (Sk. uddhRtadaMSTraM ), pihujjaNami (Sk. pRthagjane) Among common persons. pasajjhaceasA (Sk. area with a defiant mind,.i. e. with an attitude devoid of religiousness, ISTE (Sk, atra). passes on, rolls on. avissai (Sk. apayAsyati or apeSyati) will disappear. The Prakrit form is derived directly from the Sanskrit form ipfa. St. 17-18. These stanzas give the benefit which results from the monk's fixing himself in monkhood by meditating upon the various expressions quoted above. pailaMti (Sk. pracAlayanti) shake, disturb. Aya acquisition of right knowledge and the like. uvAya [ Sk. upAya] The means to get right knowledge etc. fanUSTT can be explained as a gerund form (vijJAya) or a potential form (vijAnIyAt ).

Page #131
56 ] DASAVEALIYA SUTTA [ AP. 2 APPENDIX 2. The appendix is called farasiquias intended for emphasizing upon the monk the necessity of and the advantages from moving alone St. 1. kevalibhAsi ( Sk. kevalibhASitAM ) Spoken by the omniscient sage, Simandhara Swami. The commentator states here the following traditional account regarding the origin of this appendix. Once a lady prevailed upon a weak monk to observe a long fast at the beginning of the monsoon. The monk, unable to observe it, died. The lady thereupon, felt that she was the cause of the monk's death and desired to approach the Tirthankara. A deity took her near Simandhara Swami who told her that she was innocent and gave her advice in the form of this appendix. Briefly stated, the advice is that a man should lead his soul in a direction which is against the current of worldly life, as the Fruit or Goal which he has in view for his spiritual benefit is in that direction. He should never follow the advice of ordinary persons which pins him down to worldly life, but follow what is stated in the Scriptures. cf. nimittamAsAdya yadeva kiMcana svadharmamArga visRjanti bAlizAH / tapaH zrutajJAnadhanAstu sAdhavo na yAnti kRcche paramapi vikriyAm // kapAlamAdAya vipannavAsasA varaM dviSadvezmasamRddhirIkSitA / vihAya lajjAM na tu dharmavaizase surendrasArthepi samAhitaM mnH||2|| pApaM samAcarati vItaghRNo jaghanyaH prApyApadaM saNa eva vimadhyabuddhiH / prANAtyayepi na tu sAdhujanaH svavRttaM velAM samudra iva lavayituM samarthaH // 3 // St. 3. GISHTBT 301771 (Sk. ardela: 37727a:) The commentator Haribhadrasuri explains the word 377979 as " activity of mind, body and speech leading to spiritual benefit, being characterised by a conquest of senses." He, however, sees that his explanation is exactly opposite to the usual sense of the word 319a which means influx of 'Karma' and proposes consequently another explanation (or reading perhaps like BTT ) viz." acceptance of vows" ( 317 ). The

Page #132
AP. 2] [ 57 word can be taken here to mean activity' which, connected with the word garai (of monks), would mean 'ascetic life.' NOTES 6 St. 4. AyAraparakkameNa ( Sk. AcAraparAkrameNa ) possessed of strength for observing the practices of the monks. cariA ( Sk. caryA ) movement from place to place. (Sk. :) merits such as the Mulagunas and the Uttaragunas. niyamA ( Sk. niyamAH ) rules and regulations regarding begging, its time and so on. The metre of stanzas 2, 3 and 4 is regular Arya. * St. 5-6. pairikkayA ( Sk. pratiriktatA ) Resorting to a solitary place. osannadiThThA haDabhattapANe ( Sk. utsannadRSTAhRtabhaktapAnaH ) Having food and drink brought () from a place which is generally (3) seen (), being not beyond two or three houses. The word has the sense of 'generally' ( in Sanskrit ). cf. devA osannaM sAyaM veyaNaM veti. St. 7. For reference to flesh and wine here, see note on Ch. V-1, St. 73. The commentator Haribhadrasuri rejects the explanation given by some commentators of the words and i as 'buttermilk' and 'boiled rice' which appear similar to wine and flesh, observing that if mere similiarity to a forbidden or prescribed article formed a criterion for the rejection or acceptance of a thing, urine could also be drunk because of its being a liquid like ordinary water which is prescribed for drinking. nivvigaIM gayA ( Sk, nirvikRrti :) often not taking even the purified things on account of their strong self-control. The acceptable things, too, are to be taken with moderation and only then when they are absolutely necessary. asaMkiliTThehi ( Sk. asaMkliSTaiH) With those who have not troubled them.

Page #133
TRANSLATION Religion is the highest bliss ! it is made up of noninjury (of living beings), self-restraint ( of seventeen kinds) and penance (of twelve kinds); even gods how down to him who has his mind always firm in religion. (1). Just as bees suck honey from the flowers of a tree and do not make the flowers fade although they satisfy themselves, similarly these monks in this world, who are free (from external attachments), are intent upon seeking faultless food given by householders like bees on flowers. (2-3). With the thought that they would get the alms required and yet nobody would be injured, the monks move receiving alms out of food prepared for others as bees do in flowers. (4). Those enlightened monks who, like bees, do not stick to any particular thing, are given to collect alms from different places, and are self-restrained, are designated Sadhus on that score. (5). Thus I say. CHAPTER II How can a person, who is unable to control his desires, who is nervous at every step and who is entirely subjugated by desires, observe monkhood ? (1). He cannot be said to have renounced ( the world ) who does not find pleasure in (excellent) garments, scents, ornaments, women and beds simply because they are not at his disposal (2). He alone can be said to have renounced (the world ) who casts away (lit. throws away at the back) desirable and welcom'e enjoyments, although they are at his disposal and renounces pleasures which are entirely his own. (3).

Page #134
Ch II ] TRANSLATION [ 59: A monk might be moving with an equanimity of mind and yet his mind may perchance rush outside ( the fold of self-control ); on such occasions he should control his passion regarding & woman or so, reflecting all the while that she is not his, nor he is hers ( everyone enjoying separately the fruits of his or her own actions). (4). Mortiiy yourself, abandon all idea of delicacy, overcome desires. and (you can at once know that ) grief is overcome ; cut off the feeling of hatred, control passion, and you will be. happy in this wordly life (5). Serpents born in the Agandhana family of serpents would rather throw themselves into the flame of fire, full of smoke and difficult to be borne, than desire to suck back their own vomited, poison (6). Oh you lover of fame, fie upon you inasmuch as you, for the sake of your life, wish to eat back what you have vomited ; death is in fact better (than this ) for: you. (7). I am the daughter of the king of Bhogas ( named. Ugrasena ); so also, you belong to the race of Andhakavrsnis ( being the son of Samudravijaya ); let us not be (like ) Gandhana serpents being born in noble families; be firm in self-restraint. (8). If you feel passion for whichever woman you see, you will be unsteady in mind like the Hada tree that can be uprooted by a gust of wind. (9). Having heard these good words of the self-controlled lady, Rathanemi was brought back to religion like a wild elephant ( who is brought back to his normal condition ) by the goad. (10). Thus act the enlightened learned persons who are very clever and who turn back from ( objects of ) enjoyments just as that excellent man ( Rathanemi). (11). Thus I say.

Page #135
60] DASAVEALIYA SUTTA [ Ch. III CHAPTER III. The following are the things improper to be practised by great sages who are free from the ties of the world, who have made themselves firm in self-restraint, who are free from possessions and who are the saviours of the people : (1) A thing done purposely for the monk, (2) a thing purchased for the monk, (3) a thing offered by a man who gave invitation, (4) a thing brought in for the monk from a distant place or so, (5) dinner at night, (6) bath, (7) scents and flowers, (8) fan, (9) things stored up (overnight or 80 ), (10) pot of householders, (11) food from the king's place, (12) food given in pursuit of the wish expressed by the mendicant, (13) shampooing, (14) tooth brush, (15) inquiry after health, (16) looking at one's body (in the mirror ), (17) playing at counters, (18) playing at dice, (19) bearing the umbrella when not required, (20) treatment, (21) wearing shoes on the feet, (22) kindling fire, (23) alms from a person from whom one has taken residence, (24) raised seat, (25) couch, (26) sitting in the intervening place of two houses, (27) cleaning the limbs, (28) service of householders, (29) maintenance by family professions, (30) taking water which is not thrice boiled, (31) remembrance of past pleasures when ill, (32) Mulaka vegetable, (33) ginger, (34) sugarcane which is not ripe, (35-36) bulbous roots and ordinary roots which are possessed of living organisms, (37-38) fruits and seeds which are raw, (39) Sauvarchala salt, (40) crystal salt, (41) ordinary salt, (42) Romaka salt, (43) sea-salt, (44) Pamsu salt, (45) black salt, (46) fuming of clothes, (47) vomiting, (48) use of enema etc., (49) purgatives, (50) collyrium, (51) painting the teeth, (52) anointment of the body, (53) decoration of the body. All these things are not to be practised by the great sages who are free from the ties of the world, who practise selfrestraint and who move as lightly as the wind. (10).

Page #136
Ch. III) TRANSLATION 101 Those monks are free from worldly ties who know well the five ways of the influx of Karma (such as injury to living beings eto. ), who are guarded in the three ( mind. word and body ), who are well-restrained in the six (groups of living beings ), who control the five (senses ), who are courageous and who look straight. (11), The self-restrained monks, who are full of contentment, heat themselves in hot seasons, are uncovered in cold seasons, and remain snug in their places of residence in the rainy season (12). Controlling the enemies in the form of the twenty-two troubles, shaking off delusion and conquering senses, these great sages strive earnestly only for the removal of all misery. (13). Having done the things difficult to be practised, and having borne sufferings difficult to be borne, some proceed from this world to regions of gods, while some become perfect, having become free from the dirt of action. (14). Those born as gods (after their fall from heaven come to this world and ) destroy their remain-.. ing past actions by self-restraint and penance; thus, following the road or Perfection (like right knowledge etc.). they protect the six groups of living beings and eventually go to the place of the Perfect. (15). Thus I say. CHPATER IV. Sudharma-swamin says to Jambu-swamin-I have heard, oh long lived one, the following, said by the Divine Prophet : Well, in the asgembly of the Ganadharas, there was well cognised, well explained and well practised by the monk Mahavire of the Kashyapa clan the lesson by name 'chajjivanja '(six groups of lives); it is beneficial to me to study, that chapter which explains religion.

Page #137
462] DASAVEALIYA SUTTA. [ Ch. IV Well, Sir, what is that lesson named 'six groups of lives' which was well cognised... of Kashyapa clan? Is it beneficial etc... religion? Well, the following is that lesson etc... ...clan. It, is beneficial for me ('for you' rather, with the reading # ) to study religion. The lesson runs as follows: The six groups are--the group of earth bodies, that of water bodies, that of fire bodies, that of wind bodies, that of vegetable bodies and that of moving bodies possessed of sensation and emotion. The earth is stated to be alive with innumerable lives, all existing (and suffering ) individually separate, except when it (i, e. the earth ) is made lifeless (lit. changed) by the use of weapon. Water is stated to be alive ... weapon; fire is stated to be alive ... weapon; wind is stated to be alive ... weapon; vegetables and plants are stated to be alive... weapon. The following are the divisions of the plant group :-top-seeded, root-seeded, knot-seeded, branch-seeded seed-growing, shooting out without visible seed, grass and creepers-these form the vegetable group; these are said to be alive when there is the seed present in them; they are full of individual lives all separate except when they are changed i. e, turned lifeless by the use of weapon. Now, the following are what are termed as moving lives of various kinds :-born from eggs; born as young ones, born from the womb, born of liquids, sweat-born, born collectively in large number (without any vivid source noticed, such as locusts etc. ), burst out from the ground, born suddenly (such as gods etc ). They are such living organisms as evince advancing, retreating, contraction, extension, crying, moving, fearing, running, coming and going ; they are, for example, insects and gnats, Kunthus and ants. All these living organisms, some of which are

Page #138
Ch. IV ] TRANSLATION [ 63 possessed of two senses, some of three senses, some of four senses and some of five senses, all lower animals (like birds and beasts) all hell-beings, all human beings, all gods, all breathing animals are all of them after extreme happiness. The group made up of these is the sixth group of living beings termed as 'trasa' group. Never I would do injury to these six groups of living organisms by myself, nor shall I cause injury to be done by others. Why! I would not like to consent to others doing injury. As long as I am alive, I would not in any of the three ways, by any of the three instruments-mind, word, or body-do the thing, nor cause it to be done, nor consent to another doing it. If I have done it sometime in the past, I recoil from it, Learned Sir, I blame myself for it, I censure myself for it, I abandon sueh inclination on the part of my soul. The first Great Vow, Revered Sir, is abstinence from injury to living beings. I shall abandon, Revered Sir, every kind of injury to living beings, let them be subtle or big, movable or immovable. Never I would do injury by myself etc......on the part of my soul. I have placed myself in the first Great Vow. It is abstinece from all kinds of injuries to living beings. (1). Now, another i. e. the second Great Vow. viz abstinence from false speech. I renounce all false speech, Divine Sir; hence, through anger, or avarice, or fear, or mirth, I shall myself never tell a lie nor make another tell a lie, nor shall I consent to another giving a lie. As long as I am alive I would not etc... in the second Great Vow; it is abstinence from all kinds of false utterances. (2). Now, another viz. the third Great Vow, abstinence from taking a thing not given. Truly, I shall renou nce taking what is not given. Hence, in & village or in a

Page #139
64] DASAVEALIYA SUTTA [Ch. IV wood, I shall not myself take anything which is not given, however little or much, small or big, animate or inanimate. Never shall I make another accept what is not given, nor shall I consent to another accepting what is not given. As long as I am alive, I would not etc......in the third Great Vow; it is abstinence from taking what is not given i. e. abstinence from theft. (3). Now another, viz. the fourth Great Vow, abstinence from sexual intercourse. I renounce all sexual intercourse, Divine sir; hence, let it be celestial or human or pertaining to lower animals, never shall I practise sexual intercourse, nor shall I make another practise it, nor shall I consent to another practising it. As long as I am alive, I would not etc.......in the fourth Great Vow; it is abstinence from sexual intercourse. (4). Now, Divine sir, another i. e. the fifth Great Vow, abstinence from property. I renounce, Divine sir, every possession. Hence, I would never keep any possession, whether little or much, small or great, animate or inanimate; I shall never make another keep any possession, nor shall I give consent to another keeping possession. As long as I am alive, I would not etc..........in the fifth Great Vow. It is abstinence from all possession. (5). Now Divine sir, the sixth Great Vow, abstinence from night-meal. I renounce, Divine sir, meal by night alt ogether; hence, whatever it might be, eatable, drinkable, ch ewable or tastable,-I shall never myself dine at night, nor make others dine at night, nor shall I consent to others. dining at night. As long as I am alive...I would not etc. in the sixth Great Vow; it is abstinence from all kinds of meals at night. Well, having undertaken these five Great Vows with abstinence from night-meal as the sixth. for the welfare of (my) soul, I shall move. (6).

Page #140
Ch. IV ) TRANSLATION ( 65 The monk or the nun, who is self-restrained, who is devoted to penance and who has renounced sinful acts, should never by day or by night, alone or in an assembly of monks, asleep or awake, scratch or dig, shake or break, by hand or by foot, by stick or by blade, by finger, by pencil or by a bundle of pencils, (any piece of ) earth or wall, stone or clod, dusty body or dusty garment; he should not make another scratch, dig, shake or break ( any of the above) nor should he consent to another when he is scratching, digging, shaking or breaking etc. (He should say :) as long as I am alive, I would not in any of the three ways etc,,...... ( as on page 6 )...... abandon such inclinaiion on the part my soul. (7). The monk or the nun......awake, touch or rub, muve or churn, shake once or frequently, warm or heat, water, or frost, snow or mist, hailstone or water drop on plants, rainwater or drenched body or garment, or wet body or garment; he should not cause another person to touch or rub etc.......; nor should he consent to another when he is touching or rubbing etc.......( He should say ); as long as etc.... ...on the part of my soul. (8). The monk or the nun...awake, ignite or stir, move or fan, blow or extinguish fire or ember or burning ember, flame or blaze fire-brand or ball of fire or burning meteor; he should not make another person ignite or stir etc....... nor should be consent to...of my soul. (9). The monk or the nun......awake, blow or fan by chowrie or by winnowing insrument or by fan, by leaf or piece of leaf, by branch or twig, by feather or plumage, by garment or skirt, by hand or mouth, his body or any external thing ; he should not make another person blow or fan the same; nor should he consent to another blowing or fanning it, he should say as long as I am alive etc.... .....inclination on the part of my soul. (10).

Page #141
66 ) DASAVEALIYA SUTTA [ Ch. IV The monk or the nun...awake, tread or stand, sit or Jie upon seeds or things placed on seeds, sprouted seeds or things placed on them, grown seeds or things covering grown seeds, green vegetables or things placed on them, cut up thing or things placed on then, living organisms or thing full of living organisms like wood-insects etc., he should not make another person tread etc.; nor should he consent to another doing the same. He should say-as long as I am alive etc....... abandon such inclination on the part of my soul. (11), Were the monk or the nun......awake, to find an insect or & gnat, Kunthu or an ant on his hand or foot, on arm or thigh, on head or garment, on begging-bowl or mantle, on Padapunchana or on duster, on Gochha or on pot, on rod or on footstool, on plank or on bed, on bedsheet or on any other article allowed for him, he should very carefully inspect it, take it and cast it away at a solitary corner; he should never put them together and hurt them. (12). Moving without carefulness, a monk causes injury to breathing animals and other living organisms; thereby he incurs sinful Karman which results into a bitter fruit for him (1). Standing without carefulness & monk causes etc. (2.) Sitting etc.......(3). Sleeping etc....... (4). Eating etc. (5). Speaking etc.......(6). Then how should a monk move? how should he stand ? how should he sit? how should he sleep? eating in what way or speaking in what way does he not incur sin ? (7). He should move with carefulness, stand with carefulness, he should sit with carefulness, sleep with carefulness : eating and speaking with carefulness, he does not incur a sinful Karman (8). : No sinful activity is incurred by one who sees all living beings as his own self, who carefully inspects all living

Page #142
Ch. IV ] TRANSLATION [ 67 organisms, who has stopped all influx of Karman and who is self-restrained. (9). Knowledge first, and then mercy; with this in view stands the whole group of monks; for, what will an ignorant person do? how can he discriminate between merit and sin and see one of them better than the other ? (10). It is after hearing, that one knows what is beneficial; so also, it is after hearing, that one knows what is sinful; both these one knows after hearing ; one should take that path which is better. (11). One, who does not know living beings, does not also know the non-living beings; how can one know self-restraint if one does not know what is living and what is non-living ? (12). One who knows living beings, knows also the non-living beings; one who knows living and non-living beings, knows verily the self-restraint. (13). When one knows both life and non-life, then one comes to know the variety of existences of all living beings. (14). When one knows the variety...... beings, then one knows merit as well as sin, bondage as well as realease. (15). When one knows merit... ...release, then one becomes disgusted with (or knows the unsubstantialness of) objects of enjoyment-divine as well human. (16). When one becomes disgusted.........human, then one relinquishes attachment externally as well as internally. (17). When one relinquishes.........internally, then one becomes a shaven-headed monk and quits the house. (18) When one becomes......the house, then one grasps the excellent selfrestraint, the unparallelled Religion (19). When one grasps... ...religion, then one shakes off the dust of Karman, brought about by the dirt of false Faith. (20). When one shakes off............ faith, then one comes to possess universal knowledge and faith. (21). When one comes to possess.........faith, then one becomes allconqueror and omniscient and comes to know the Loka

Page #143
68 ) DASAVEALIYA SUTTA (Ch. IV ( world) and the Aloka ( void ). (22). When one comes to know......... Aloka (void), then one curbs all activities and accepts the condition of absolute motionlessness. (23). When one curbs...... motionlessness, then one annilhilates Karma and goes to the place of Perfection being absolutely free from passion (or sin, or dust of Karma ). (24). When one annibilates......passion, then one occupies & seat at the top of the world and becomes an eternally Perfect Being. (25). Such a good condition, thus, is difficult to get fur & monk ( who is a monk in name only ) who has got & taste for pleasures, who is anxious for happiness, who untimely sleeps (over the instructions for a monk or who sleeps on improper occasions ) and who wasbes his hands and feet with water. (26). To such & monk, however, who is devoted to the merit of penance, who is straightforward in his pursuit, who is full of forgiveness and selfrestraint and who has conquered the twentytwo troubles, blessed condition is quite easy to obtain. (27). Such persons, as like penance, self-restraint, forgiveness and celibacy, proceed quickly to the residences of gods even though they start (on their journey by accepting monkhood) much later. (28). With a proper Faith and always striving, never should you, oh monk, do injustice to or spoil monkhood by action after having undertaken the monk's life wbich is so very difficult to obtain. (29). Thus I say. CHAPTER V-1. When the proper time for begging has arrived, the monk without any perplexity or hankering should seek eatables and drinkables by taking steps given below:-(1). The monk, moving out for alms in a village or a town should move slowly without any mental agitation, with his

Page #144
Ch. V-1) TRANSLATION [ 69 mind perfectly undisturbed. (2). He should move on earth looking in his front up to the distance of the yoke of a cart, avoiding carefully seeds and green grass ( verdure ), living beings, water and earth (3). He should avoid a pit, an uneven surface, & pillar, and a muddy spot: when there is a way about (i. e. round about way), he should not go by a bridge. (4). The self-restrained monk would cause injury to movable or immovable beings if he falls or stumbles there. (5). Therefore, the self restrained monk, who has been well-placed in the path laid down by the prophet should not go by that way; if there be anothor road he should use that with vigilance. (6). With his feet full of dust, he should not tread upon embers, or upon a heap of ashes, or upon a heap of chaff or upon cowdung. (7). He should not move when it is raining or when the mist is falling or when there is a gust of wind blowing or when there are moving swarms of gnats or insects. (8). He should not move in the vicinity of courtezan's nouses which is the destroyer of celibacy. There are likely to be cross currents there in the mind of the celebate and the selfrestrained. (9). If a monk moves in improper houses, then by the frequent bad contact, there may be disturbance caused to his vows and his monkhood may be in danger. (10). Therefore, knowing this ( i. e. what is said above) a monk seeking Absolution should avoid the locality of courtezans noticing this fault ( shown above) which results into bad future condition for him (11). Moving on his way, the monk should avoid a dog, & recently delivered cow, an intoxicated wild bull or horse or elephant, & playground, a quarrel, or & fight. (12). Neither looking up nor looking low, neither delighted

Page #145
70 ] DASAVEALIYA SUTTA (Ch. V-1 nor downcast, the monk should move for alms exercising full and due control over his senses. (13). Moving for alms in high and low families, he should not walk fast, nor engage himself in talking or laughing. (14). He should not closely look at windows, repaired portions of walls, doors, intervals of houses, and water-closets; in short, he should avoid the smallest ground for suspicion (15). He should avoid from a distance the private residences of kings, householders, and policemen, as also any place which would cause trouble. (16). He should not enter families that are attended with impurity; so also, he should avoid families which probibit the entrance of mendicants; he should avoid families which are not pleased at the sight of monks; he should enter those families where people are pleased at their sight. (17). In residences allowed for stay by the householdere, the monk should not himself cast aside curtains of canvas, camble and the like, nor, he should open a door without asking permission to do so. (18) While: moving for alms, the monk should, however, not check attendance to calls of nature ; he should attend them, when impatient, at a faultless place having secured the permission (of houreholders). (19). He should avoid a low door, or & dark place or a cellar where eyes cannot work properly and living beings cannot properly be seen. (20). He should avoid a room where there are scattered flowers or seeds; he should also avoid it if he finds it recently plastered and wet. (21). The self-restrained monk should not enter a place hy jumping over or driving aside a goat or a child or a dog or a calf. (22). Inside the house, he should not look with attachment, he should not see eagerly with dilated eyes (the members of the householder's family), but he should walk out silently (even though he might, have got no alms). (23). While moving for alms, he should

Page #146
Ch. V-1] TRANSLATION (71 not cross the limits set by the householders; he should move within a limited area, knowing the permissible area of the various houses or families. (24). He should stand within the permissible area looking at the ground; he should avoid the sight of bath-rooms or privies. (25). Controlling all his senses he should stand avoiding the path of fetching water or earth, as also seeds and green vegetables. (26). While he is standing there, (the lady in the house ) may bring to him drinks and eatables; the monk should not take what is improper to be taken; he should only take what is permissible. (27). Perhaps the lady may bring alms after upsetting the eatables or things (on the ground ); the monk should repudiate her, saying " such % food is not permissible to me." (28). Perhaps, she might bring alms by crushing under her feet living organisms or seeds or green vegetables; having seen that she has caused injury (in bringing alms for the monk ) he should avoid such alms. (29). Perhaps she may bring drinks and eatables by collecting them and putting them in another pot or after mixing things which are sachitta (possessed of living organisins) or she may bring the alms after shaking water for the monk or after bathing in water or taking out water from pots and pouring it in; the monk in that case should repudiate her etc...(30-31). If she gives with a hand, spoon or pot spoiled by Previous activity (injurious to life), he should repudiate her etc.,...(32). Similarly, he should reject if the hand etc. be drenched with water, or wet, or dusty or soiled with earth or salt or soiled with yellow pigment, or Hingulaka or Manass'ila or Anjana or Sea-salt or red chalk or yellow earth or chunam or alum or husk or flour or.with big fruit; the hand etc. being soiled or not. (33-34). He should not desire to accept food although offered with unsoiled hand or spoon or pot, if there be the possibility of some Posterior activity (injurious to living organisms ).

Page #147
721 DASAVEALIYA SUTTA [Ch. V-1 (35). He should accept food if it is offered with hand or spoon or pot spoiled ( with the very article that is offered ) if it be otherwise proper for acceptance. (36). When out of two persons dining together, one invites the monk for alms, the monk should not desire to accept it but he should find out the inclination of the other.(37). When out of two persons dining together, both invite, he should accept the offer provided the food is fit for acceptance. (38). If a pregnant woman has prepared various kinds of eatable and drinkable articles, the monk should avoid the food if it is offered before it is eaten ( by people for whom it is prepared ); he should, however, accept the remnant when their dinner is over. (39). If perchance, a pregnant woman who has far advanced in pregnancy stands up at the monk's sight to offer him alms or sits down to do so, the eatables and drinkables become unfit for the self-restrained monk ; he should repudiate her saying that the food is not fit for him to accept. (40-41). If a woman with a sucking child, leaves aside, the child, male or female, keeping it crying and brings the eatables and drinkables for the monk, those eatable and drinkable articles become unfit for...... to accept. (43). Whenever the eatable and drinkable articles create a doubt regarding their acceptance or otherwise, he should repudiate her......to accept. (44). If the food is covered by a pitcher or by a crushing stone, or by a grinding stone or by an iron lid or ( if it is in & pot closed ) by plaster or by lac or by any other soldering substance, and if the woman uncovers the thing for the monk and offers it or asks others to offer it, the monk should repudiate her......to accept (45-46). If the monk comes to know or hear of any article eatable or drinkable, chewable or tastable, that it is prepared with a view to be given away, such an article becomes unfit for self-restrain

Page #148
Ch. V-1] [ 73 ed monks; he should repudiate her......to accept. (47-48). If the monk comes to know...... with a view to secure merit, such an article......to accept. (49-50). If the monk comes to know...... with a view to be given to beggars, such an article......to accept. (51-52). If the monk comes to know...... with a view to be given to monks, such an article......to accept. (53-54). TRANSLATION The monk should avoid food meant for him, or purchased for him, or polluted by mixture of impure food or brought to him from a distance, or supplemented, or brought on credit, or mixed with unacceptable articles. (55). In such cases, he should inquire about the preparation-for whose sake or by whom the food was prepared; and on hearing that it is free from any suspicion and is quite pure, the self-restrained monk should accept it. (56). If the articleeatable or drinkable, chewable or tastable, be mixed with flowers or with green (i. e.) fresh seeds, it becomes unfit.........to accept. (57-58). If the article-eatable or drinkable, chewable or tastable-be placed in or above cold water, or on anthill etc., it becomes unfit.........to accept. (59-60). If the article...... be already placed on the hearth or fire, or be placed on the hearth at the sight of the monk and then offered, it becomes unfit.........to accept. (61-62). Similarly, if the food be offered after putting fuel in the hearth, or taking fuel out, or after kindling the fire, or making it ablaze, or after putting it out, or putting the ladle in the boiling food, or putting water in it, or putting aside the pot, or taking it down from the hearth, it becomes unfit......to accept. (63-64). -- If there is placed a plank or a slab, or a brick, for crossing over a muddy place, and if it be found shaking, the monk who is composed in his senses should not go by that way as there occurs the loss of self-restraint; so also, he should not step on a plank which is lying in the dark

Page #149
74] DASAVEALIYA SUTTA [ Ch. V-1 or which is hollow. (65-66). If, for giving alms, the woman puts up a ladder, or a plank or a stool, and stands on it, or ascends & cot or rests on a hook or ascends a garret, she, while climbing, may fall and hurt her hand or leg and hurt also living earth or living organisms on the plank etc. Great self-restrained sages, who know these gross faults, do not consequently accept alms brought down from such high places also. (67-69). The monk should avoid bulbs, roots, or palm fruits, wet and recently cut vegetables, and wet cucumber and ginger. (70). So also, he should avoid barley powder or jujube powder or sesamum-cake, treacle or any other similar article placed for sale in the market, as also, an article lying for a long time or soiled with dust; he should repudiate......to accept. (71-72). If a woman offers bim a lump of flesh with many bone-pieces, or fish with many scales (lit. thorns), or Astika fruit, or Tinduka fruit, or Bilva fruit, or piece of sugar-cane, or Simhali fruit, he should repudiate her saying such a thing is unfit for him, the reason being that in these things there is little to eat and much to abandon. (73-74). So also, he should reject drinks which are too costly, or too poor, or water of brown sugar pots washed, or water of flour or rice when the washing is only recently done. (75). If, by his own discretion cr sight, or by inquiry, or by hearing from others, he knows that a sufficiently long time has elapsed and there has been left no room for doubt, the selfrestrained monk should accept it seeing that it has been rendered free from living organisms. If, however, there is room for doubt, he should see (i. e. determine ) after tasting a sip. (76-77). He should say ;-"give a little bit in my hand to taste ; water which is very sour or impure (lit. stinking ) cannot quench my thirst." (78). If a woman were to give such water as is very sour or stinking,

Page #150
Cb. V-1] TRANSLATION (75 and hence not fit to quench his thirst, he should repudiate her...... to accept. (79). If, however, such water were already accepted inattentively without any desire for it, he should not himself drink it, nor give it to another. (80). Having gone to a solitary place and having found out a place free from living organisms he should pour it carefully there, after doing which, he should return and perform the Pratikramana rite. (81). If, perchance, while wandering for alms, he desires, to eat, then he should find out a desolate residence or the side of a wall, should sweep it clean ( with his Rajoharana ) and then having secured the permission of the householder, the Intelligent self-restrained monk should dine there at that well-covered place, being quite attentive and having made his hands quite clean (82-83). While he is eating there, if there is found in the food ( through carelessness of the householder of course ) a piece of bone or a thorn, or grass, or a stick or a pebble, or any other similar thing, he should not throw it away by raising his hand, nor spit it out by his mouth, but, taking it in hand, he should move to a corner and having ( gently ) placed the thing there, he should return and perform the Pratikramana rite.(84-86). If, perchance, a monk. desires to eat after returning to bis residence, he should go to his residence with the alms obtained by him and findi out a spot to take the food and clean it. (87). Then, having entered the place with humility and performing the Iryapathika rite, he should stand motionless near the preceptor. (88). During that condition of absolute motionlessness ( RATEHIT) he should remember all the transgres-- sions in due order in connection with his going out, coming in, and accepting alms, (89), Then, straightforward in wisdom, undejected and unperturbed in mind, he should) .. recount before the preceptor what he got and how he got.

Page #151
76] DASAVEALIYA SUTTA (Ch. V-1 (90). If he is not able to recollect properly the prior or the posterior faulty actions, he should do the Pratikramana rite for it again, and standing motionless he should think as follows:-Oh! Wonder! the Prophets have indeed ordained for monks a faultless kind of living for supporting their body which is the cause of Liberation. (91-92). Then, having abandoned the motionless condition (of the body) after salutations (with the words Namo Arihantanam etc), and having praised the prophets (with the words 'ITET Burt'etc.) one should resume lessons (i. e. study) and take rest till all others have arrived. (93). Then, while taking rest, the monk seeking his advantage ( viz. the destruction of his Karma nirjarArUpa lAbha), should think for his benefit: "if the other monks do favour to me (by sharing my alms ), I shall be saved indeed, (94). Then, with permission from his preceptor, he should invite other monks with a cheerful mind in the prescribed order and if some of them desire so, he should eat partaking his food with them. (95). If, however, none desires to partake, he should dine alone in a pot placed in light, very carefully, without throwing a grain (of food) away by hand or mouth. (96). Bitter or pungent, astringent or sour, sweet or salty, the self-restrained monk should eat the food obtained by him which is meant only for another (i. e.) for body alone or for Liberation), as if it were a mixture of honey and ghee. (97). Without taste or with spoiled taste, dressed or not-dressed, wet or dried. made up of jujube powder or black beans, he should eat it with the same feeling; he should not censure the food he has obtained whether it be little or much, provided it is pure or clean and faultless, the monk living without any means of livelihood, eats it which has been obtained by him without employing any means for its obtainment. (98-99). It is difficult to find persons giving without any motives, as also persons living without employing any

Page #152
Ch. V-2 ) TRANSLATION (77 means of livelihood; both of them-persons giving without motive as well as persons living without employing any means of livelihood-eventually secure good future existence-(100). Thus I say. CHAPTER V-2. The self-restrained monk should eat everything possessed of bad or good smell etc. and throw nothing away having cleaned the pot upto its surface. (1). In his residence, or in his study room or in his movement for begging, having eaten insufficient food, if the monk is not able to sustain, and if there arises the necessity of begging, by hunger or any other cause, he should beg food in the manner given above as also in the manner described below : (2-3). The monk should move out at a proper time, he should return at a proper time ; avoiding improper time he should do every timely action at its proper time. Other-- wise, he is likely to be blamed as follows:-(4) 'You move, oh monk, at an improper time'; 'you do not see the proper time'; 'you thereby, not only unncessarily tire out yourself, but go to the length sometimes of finding fault with the village'. (5). At the proper time the monk should move and should bodily exert himself; he should never be sorry if he does not get food, he should silently bear the fast, takiog it to be a kind of penance. (6), Similarly, if there are gathered for food, creatures of different kinds, he should not walk straight to them, but he should move carefully. (7). Moving out for alms, he should not anywhere sit, or begin to relate any religious story or so; he should only stand with full self-restraint. (8). The selfrestrained monk, moving out for alms, should not stand reclining upon the fastening bar, or against the panels of the door, or the door itself or the arch-gate, (9). If there be seen by him an ascetic, or & Brahman, or &

Page #153
78] DASAVEALIYA SUTTA [ Ch. V-2 poor man, or a beggar moving about for food or drink, the self-restrained monk should not overtake him and enter the house ; he should also not stand in the direct range of sight (of the householder ) but should recede to a corner and stand there self-composed. (10-11). (If he pushes himself on), perhaps there would be incurred the displeasure of the beggar, or of the donor, or of both, or there would be the slighting of the scriptural Injunction. (12). When, however, the beggar has returned from a place after getting the alms or without getting it, then only, the self-restrained monk should approach (the place) for food or drink. (13). If the woman (offering alms) plucks up a lily, or & lotus, or a night-lotus, or Mrgadantika (Mallika according to some ), or any other flower, and then offers alms, then the food or drink becomes unfit for self-restrained monks to accept, they should repudiate the donor saying 'such a thing is unacceptable to me.' (14-15). If the woman tramples or crushes a lily etc...to me. (16-17). He should avoid the lotus root, or the Palasa root, or lily-stalk, or lotus-stalk, or lotus-bulb, or mustard bunch, or sugar-cana, when it has not ripened and become fit for use. (18). So also, he should avoid, fresh sprout of trees or grass, and green vegetable when it is raw (and hence containing living organisms). (19). He should repudiate a woman giving raw pods, or fresh pods, or pods roasted only once, saying 'such a thing is not fit for my use.' (20). So also he should avoid unboiled jujubes, or bamboo sprouts or fruits of Sriparni, Tilaparpati and Nimba trees, when they are raw. (21). So also he should avoid rice-cake, cold water, or insufficiently boiled water, sesamum-cake or raw oil-cake. (22). He should not desire, even in mind, to have the wood-apple, or the citron fruit, or the Mulaka root and leaves when they are raw and not made fit by the use of Sastra. (23). The same should be noted with respect to jujube flour, or seed flour; he should also avoid raw Bibhitaka nut and Rayana fruit (24).

Page #154
Ch. V-2 ) TRANSLATION (7-9 The monk should move for alms among high and low families and should never go to a rich family leaving aside a poor one. (25). Undejected he should seek alms; the wise monk should never be depressed; he should not be overfond of food, he should know the measured quantity and should beg according to rules. (26). A wise monk should not be angry thinking, that he does not get anything although there is in another's house (where he is refused) a variety of eatables, drinkables, chewables and tastables; the man may give or not at his sweet will. (27). The self-restrained should not be angry if a householder does not offer bed, seat, garment, food or drink, although these things might be clearly seen to be present there. (28). The monk should not beg of a woman or of a man or of a young person or of an old person when he or she has saluted him; he should not reprimand them ( if they do not give ). (29). The monk should not be angry with one who does not salute; on being saluted, he should not be elated ; if he begs in the way given above, his monkhood remains intact. (30). Sometimes a monk, who has got ( a large quantity ) alone, may conceal ( good articles underneath bad ones) thinking lest the preceptor may for himself take the food if shown to him. (31). 'Such a greedy monk, who is very selfish, commits gross sin; ha becomes difficult to be satisfied and never gets Liberation. (32). Sometimes monk may alone get a variety of eatables and drinkables out of which he may eat good and sweet things ( on the way) and bring to the residence articles which have no colour and taste, with a desire that other monks should think of him that he is a monk who is after Liberation, and, who contented at heart, eats bad and coarse food, lives a hard life and is easily satisfied. Such a mank who is after his own worship who hankers after fame and loves honour and respect, incurs much sin and becomes possessed of deceitful mental attitude. (33-35).

Page #155
80 ) DASAVEALIYA SUTTA (Ch. V-2. A monk, protecting his fame should not drink wine or brandy or any intoxicating liquid, the Prophet being always present there to witness his action . ( 36 ) A monk may sometimes drink, when he is alone, thinking that nobody knows him ; he is verily a thief; look at his faults and hear from me about the deception he practises. (37). Such a monk has his addiction (to intoxicating liquids ) on the increase, so also his deceitfulness and falsehood, infamy and dissatisfaction, which always keep him away from monkhood. (38). Just as a thief, who is ill. inclined, is ever perturbed by means of his own actions, simi. larly a monk ( who is ill-inclined ) is not able to practise restraint even when death has approached. (39). Such a monk does not respect his preceptors nor other monks; even householders blame him because they know him to be so (i. e. improperly behaved ). (40). Thus, such a monk, pursuing demerits and avoiding merits is not able to practise self-restraint even when death has approached. (41). A wise monk practises penance, avoids rich oils and ghee, and desists from intoxicating liquors and does not commit errors; he is an ascetic without any pride of asceticism. (42). Look to his bliss which is respected by many monks, which is limitless, and which brings about the Desired End; I shall describe him; please listen to me. (43). Thus, such a monk pursuing merits and avoiding demerits paractises self-restraiot even when death has approached. (44). Such a monk respects his preceptors as well as other monks; even householders respect him because they know him to be so (i.e. properly behaved). (45). A monk who affects asceticism or religious preaching or appearance or behaviour or mental attitude ( of a monk ), does thereby that action as a consequence of which he gets the existence of low gods. (46). Even on getting the condition of gods, being born among low

Page #156
Ch. V-21 TRANSLATION ( 81 gods, he does not know there of what deed bis existence 88 a low god has been the result. (47). After falling down from that condition he will be as mute as a goat even though he be born as a human being, or he will obtain existence in hell, or he will be a lower animal where enlightenment is extremely difficult to obtain. (48). Having noticed these faults expounded by Mahavira, the son of Jnata, the wise monk should avoid even the slightest deceit or falsehood. (49). Having learnt ( rules about) purity of seeking alms at the hands of self-restrained and enlightened sages, he should observe them with his senses well directed towards the goal and possessed of the merit in the form of his feeling ashamed to practise an improper act. (50). Thus I say. CHAPTER VI Kings, royal ministers, Brahmanas and Kshatriyas with mind quite calm and steady asked the head of the monks, who was possessed of unlimited knowledge and faith, who was devoted to self-restraint and penance and who was proficient in scriptures when he came to stop in the garden :-'Learned sir, what is the range of the monk's course of action?' Then, the learned and self-restrained monk who was quite calm and composed, who conduced to the happiness of all beings and who was possessed of the proper course of actions, related to them as follows :-(1-3). * Well, hear from me in its entirety the terrible and difficult course of actions of the monks who are free from worldly ties and who are desirous of securing the goal of the observ ance of the monk's course of actions. (4). In no other Faith there has been prescribed a course of actions which is meant for one who is following self-restraint and which is

Page #157
82) DASAVEALIYA SUTTA [ Ch. VI extremely difficult to practise, being in fact such as has not been anywhere previously prescribed or will not be prescribed in future. (5). Hear from me in their real aspect those meritorious actions which are to be observed without any breach or violation by all monks whether they be weak or strong, diseased or healthy. (6). * Hear those eighteen topics in respect of which an ignorant monk commits errors; if error be committed in any of these topics, the monk falls down from monkhood. (7). They are :--the Six vows; the Six groups of living bodies, the faulty course of action, avoidance of the pot of the householder and avoidance of cot, of seat, of bath and of decoration. (8). The first item among them as proclaimed by Mahavira, is complete non-injury which is characterized by self-restraint with regard to all living organisms. (9). Whatever living organisms there are in the world, whether they be movable or immovable, the monk should never himself consciously or unconsciously injure them, nor cause injury to them through others. (10). For, all living beings without exception desire to live, never they desire to die; therefore, the monks, who are free from worldly ties, avoid injury to living beings which is terrible in its effects. (11). For one's own sake or for another's sake, out of anger or out of fear, never should a monk speak a lie which is (always ) injurious, nor make another speak it. (12). Giving a lie is always condemned in this world by all monks ; it is a thing which causes distrust in the heart of beings; one should therefore completely avoid lies. (13). Self-restrained monks do not accept anything-not even a tooth-brush without begging it of a householder, whether the thing be animate or inanimate, small or big; they never make another accept it, nor they approve of another accepting it. (15) Monks carefully avoiding any cause leading to

Page #158
Ch. VI] TRANSLATION [ 83 breach of Samyama, never indulge in sexual intercourse, which is terrible in consequences, which is a grave fault, and which is disastrous to resort to. (16). It is the root of irreligion attended with gross faults; hence it is, that monks, who are free from worldly ties, always avoid any thing connected with sexual intercourse. (17). The monks, devoted to the preaching of the Son of the Jnata clan (Mahavira), do not keep overnight in their possession heated purfied 'salt, ordinary salt, oil, ghee or brown sugar; the thought of possession is a result of avarice; methinks, one desirous of possessing these or any other thing is a householder and not a monk. (19). Whatever thing they possess such as a garment or a pot or a blanket or a duster they possess it for the preservation of self-restraint or out of a sense of shame; they keep it without any attachment. (20). "Simple possess ion is not called possession by the saviour Mahavira; it is attachment that is called possession " so says the great gage (21). Although at places and on occasions the wise monks possess a thing, it is kept by them for the preservation of self-restraint; they do not have any attachment to it; they do not have attachment even to their own body. (22). Oh wonder! Leading a life consistent with self-restraint, and dining only once,--these two-have been described as an obligatory penance by the enlightened prophet. (23). There are so many subtle living organisms movable as well as immovable ; how can a person move for alms in a faultless manner when he cannot see these subtle organisms? (24). A monk can avoid by day-time what is wet with water, or mixed with seeds, or the various insects that move on earth; but, how can he move, faultlessly at night? (25). Having observed these faults it has been said by Mahavira that the monks, who are free from worldly ties, do not take at night food of any of the four kinds. (26). The self-restrained and ever-satisfied monks

Page #159
841 [ Ch. VI never injure in any of the three ways viz. by self, by others or by consent given to others, the earth group of living organisms, by mind, or by word, or by body. (27). For, a monk injuring earth-body of living organisms also injures various visible as well as invisible movable creatures resting on the earth-body. (28). Therefore, knowing this fault which aggravates the bad future condition, a monk should avoid any undertaking regarding the earth-body upto the end of his life. (29). The self-restrained and ever-satisfied monks never injure......the water-body of living organisms etc......(as in stanzas 27-29, with the substitution of waterbody for earth-body )......(30-32). They do not wish to kindle the fire-body, which is sinful (as destroyer of many things), which is a peculiar sharp weapon (edged on all sides) difficult to be met with from any side. (33). Fire spreads burning to the east, to the west, high up, to subquarters, below, to the south, and to the north. (34). There is no doubt that this fire is a great destroyer of living beings; therefore, the self-restrained monks should not do any thing to ignite it. (35) Therefore, knowing this fault...... (as in stanza 29 with the substitution of fire-body for earth body) (36). The enlightened monks look upon undertaking regarding wind-bodies as exactly similar to that regarding fire-bodies; it is very blameable, the saviours had never any recourse to it. (37). They never fan or ask others to fan (nor allow others doing it ) by a palm-leaf fan or by a leaf, or, by the shaking of a branch. (38). By means of what they possess the garment or the pot or the blanket or the duster-they never set the air in motion; in fact, they carefully avoid it. (39). Therefore......(as in stanza 29 with wind-body' substituted for earth-body'). (40). They do not injure the vegetable body in any of the three ways......(as in stanzas 27-29 with vegetable body' substituted for earth-body'). (41-43). They do not injure...... (as in stanzas 27-29) with 'moving bodies' substituted for DASAVEALIYA SUTTA

Page #160
Ch. VI] TRANSLATION (35 earth-body? (44-46). The monk should observe selfrestraint avoiding the four things food and others which the sage has declared to be unfit for use. (These four things are :-) food, residence, garment and the pot as the fourth; one should not accept these four when they are unfit, he should accept them when they are fit. (47-48). Those, who like to accept food specifically meant for mendicants or food wbich is purchased for the monk or meant for him or brought from a distance for him, give in a way a sanction to injury; so the great sage has said. (49). Hence, monks, living a religious life and free from worldly ties, with their minds fixed in self-restraint avoid food and drink (meant for them ), as also things purchased, meant or brought from a distance for them. (50). A monk taking food and drink in bronze cups or bronze pots, or earthen jugs (belonging to householders ), falls from monkhood. (51). The loss of self-restraint is Been therein inasmuch as living organisms are injured when the pots are cleaned with cold water or when they are washed and water thrown away after the food is taken. (52). When a monk eats in such pots there occur the posterior and the previous activities which are not sanctioned; it is for this reason that monks free from worldly ties do not eat in householder's pots.(53).For noble monks it is disallowed to sleep or sit on chairs, cots, stools, and armchairs. (54). Following the instructions of the enlightened prophets, the monks never sit on chairs, cots, raised seats and foot-stools unless they have been inspected by them. (55). These things have dark recesses and corners where living beings are difficult to be seen; chairs and cots are to be avoided for this reason. (56). If a monk moving for alms prefers to sit (in the householder's place ), he thereby is susceptible to an improper behaviour as shown below, resulting in a bad fruit. (57). He thereby incurs the faults

Page #161
86 ] DASAVEALIYA SUTTA [ Ch. VI of (i) the loss of celibacy, (ii) destruction of life consequent on injury done to living organisms, (iii) obstruction in the way of other mendicants, and, lastly (iv) the anger of the householders. (58). ( As the monk has to avoid from & distance any ground for loss of chastity or any other suspicion in the mind of the householder), the monk should Carefully avoid this item which gives rise to bad behaviour, entailing breach of celibacy or danger from women. (59). In any of the following three cases, there is allowed sitting in the householder's house-in the case of a monk overpowered with old age, or in the case of a monk who is ill, or in the case of a monk practising penance. (60). If a monk were to take bath, whether he be ill or healthy, he falls down from the proper behaviour and his monkhood becomes abandoned. (61). There are many subtle living organisms in salt soil or cracks or clefts which a monk is likely to flood with water when he is taking bath even though it be with pure (i. e. heated) water. (62). The monks, therefore, never bathe in cold or heated water having undertaken the terrible Vow of abstinence from bath as long as they are alive. (63). They never have bath, or sandal ointment, or Lodhra flowers, or lotuses for the sake of anointing their limbs. (64). What is the use of decoration to a monk who is naked, shavenheaded, having long hair and nails, and free from sexual intercourse ? (65). A monk contracts very sticky ( or obstinate ) Karma resulting from bodily decoration by virtue of which he falls in this dreadful ocean of worldly life so difficult to be crossed. (66). The enlightened monks consider the mind also in the same way (i. e. full of fault ) when it is inclined to decoration; the saviours of the world had never such a mind as is full of fault in these ways. (67). With a vision free from delusion, devoted to penance, full

Page #162
Ch. VII] [ 87 of self-restraint and straight-forwardness, the monks purify their own soul; they shake off sins committed previously and do not contract fresh ones. (68). The saviours of the world, who are always calm, without affection, without possession, attended with wisdom leading to the higher world, attended with fame, and clean like the moon in the autumnal season, go straight to Liberation (if all Karma is destroyed) or to the different Heavens if there is a remnant of Karma. (69). Thus I say. TRANSLATION CHAPTER VII. The wise monk should carefully know the four kinds of speech out of which he should use two ( the first and the. fourth) in a correct and uninjurious manner, while the other two (i. e. the second and the third) he should never use. (1). He should not speak-(a) what is true but should not be spoken, (b) what is partly true and partly false, (c) what is false and (d) what is not practised by the enlightened monks (although it is found in everyday life). (2), He should utter a speech, which is the common one being neither true nor false, or, which is true, provided that it is faultless, soft, considerate and definite. (3). The wise monk should also avoid this speech (viz. the true or the ordinary) not only when it is harsh or harmful, but when it comes in the way of Liberation. (4). A man does commit sin if he gives out a false speech although it is apparently quite true; much more so then the one, who gives an actual lie. (5). One should therefore avoid utterances like 'we do go', 'we will speak', 'we will have such and such a thing', 'I will do this thing' or 'he shall do this thing'. (6). This or any other speech which is doubtful in the future time or in the present or in the past, the wise man should avoid. (7).

Page #163
88 ) DASAVEALIYA SUTTA [ Ch. VII Regarding the past, the present or the future time, & monk should not speak with definiteness & thing which he does not know. (8). Regarding the past...... not speak with definiteness that, about which there may be a doubt. (9) Regarding ......a monk should speak with definiteness ( viz. this is so and so ) that, about which there is no room for doubt. (10). So also, he should not utter & speech which is harsh or harmful to many beings although it were quite true, as there is the origin of sin from it .(11). So also, he should not call a squint '& squint', & eunuch '& eunuch', a diseased person as 'diseased', or a thief' a thief'. (12). A wise monk, who knows the merits and faults of behaviour should not speak this or any other thing by which another is harmed. (13). So also, & monk should not address a woman as fool, wench, bitch, whore, wretched, or un. lucky, or by the terms grandma, great grandma, or mama, or maternal aunt or paternal aunt or niece or daughter or grand daughter ; so also he should not call her by expres. sions like oh, oh you, oh thou girl, or servant, or mistress, or maid, or wench, or whore. He should address her by her name or family name; he should speak little or much to her, as occasion requires, in the proper way. (14-17). So also, he should not address & man as grandpa, or great grandpa, or papa, or uncle, or maternal uncle, or nephew, or son, or grandson; he should not call them out by expressions like oh, oh you, thou man, thou master, thou whoreson, thou wretch etc. He should address him by bis name or family name; he should speak much or little to him as occasion requires in the proper way. (18-20). In connection with animals possessed of five senses he should talk in general terms only, as long as he has not distinctly seen whether there is a female or male. (21). So also, regarding a man, beast, bird or reptile, he should not speak that he or she is stout, fat, slaughterable or

Page #164
Ch. VII] TRANSLATION [ 89 fit to be cooked. (22). He should verily say that he or she is strong, or well-formed, or developed, or healthy or possessed of a big body. (23). So also, the wise monk should not talk about cows as fit to be milked, about bullocks as fit to be tamed or about horses as fit to be yoked to a chariot. (24). He should only say-the bullock is young, or the cow gives milk, or the bullock is small, or big, or the horse is breakable to the reins (25). So also, when he visits a garden, or mountains or forests and sees big trees, he should not say that the trees are fit for palaces, pillars, arches, houses, planks, fastening bars, boats or water-tubs; he should not say that from the wood there can be made a foot-stool, or a vessel, or a plough-share or a cover or a spoke, or a nave, or a rest for the goldsmith's anvil. (26-28). Or, he should not utter the injurious speech that out of the wood there can be made a seat, or a cot, or a cart for the monk's residence. (29). So also, when he visits a garden......that the trees are of a good family, lofty, round or big; or they have many branches and twigs, or they are beautiful to look at. (30-31). So also, about fruits, he should not say that they are ripe, or fit to be ripened in grass etc., or they are fit to be plucked, or raw, or fit to be split-up. (32). He should rather say the mango trees are unable to bear the burden of fruits, or, there are many fruits with the seeds formed inside, or there are many ripe fruits or many fruits with seeds not formed.' (33). * So also, regarding corn plants, or creepers, he should not say they are ripe, or the colour of their bark is changed into blue, or they are fit to be cut, heated or Toasted. (34). He should rather say-the stalks are full-grown, they are rich with grain, they have the grains well-formed or burst out or lying inside, or they have the ears come out or possessed of substantial

Page #165
90 ] DASAVEALIYA SUTTA [Ch. VII seeds. (35). So also, having seen & funeral feast, or a nuptial feast, he should not say that it was a fit thing, or deserving to be done ; so also he should not speak of a thief that he deserves to be killed, or of rivers that they are easily fordable. (36). When he has to describe them, he should rather speak of a feast as a dinner, of a thief as one risking one's life for a selfish object, of rivers that the ford is very nearly level. (37). So also, he should not speak of rivers as flooded or possible to swim over, or possible to cross by boats, or having water drinkable from banks. (38). When he has to describe them, the wise monk should rather say that they have much water, or very deep water, or have waters stopping the currents of tributary streams or have waters spread far and wide. (39). Similarly, when he has known a faulty deed done or being done by one man for another, he should not say anything that is likely to be sinful. (40). The monk should avoid sinful utterances such as well-done, well-cooked, well-cut, well-taken, dead, well-perished, well-formed, etc. (41). In connection with a cooked article he should say 'cooked with effort; regarding what is cut, he should say 'cut with effort'; regarding & beautiful girl, he should say that she has to be specially taken care of if she becomes & nun; in connection with a thing well-done, he should say that the thing has caused a lot of Karma ; .so also in connection with a person that has been wounded he should say he is deeply wounded. (42). He should never speak unpleasant expressions like-best of all, highly precious, unparalleled, there is no similar, unpurified, or indescribable. (43). So also, he should not say' I shall tell all this ', or you tell all this '; after full consideration only, one should use expressions like 'all', 'everywhere'. (44). So also, he should not say with respect to marketable articles, this is well-purchased' or 'this is well-sold'

Page #166
Ch. VII) TRANSLATION [ 91 "this should not be purchased' or this should be purchas.. ed', 'purchase this' or ' leave up this.' (45). In connection with a thing placed in the market of a low or a high price, . to be sold or to be purchased, the monk should always speak what is faultless. (46). Similarly, a courageous and wise monk should not address & householder in any of the following ways-sit down, come, do, sleep, stand, go, etc. (47). Many ascetics, who are not monks, are called monks in this world ; a monk should not call as 'monk" one who is not a monk; he should call as 'monk' one who is really & monk. (48). One should call that person a monk who is endowed with right knowledge and conduct, who is devoted to self-restraint and penance, and who is possessed of the merits stated above. (49). Regarding a fight of gods, men or lower animals; the monk should not say that a particular side should win or that a particular side should lose. (50). The monk should not express regarding wind, rain, cold, heat, welfare, progperity or security 'when would these occur?'; so also he. should not express 'let these not occur.' (51). Similarly, he should not refer to a cloud, or sky, or a man by the word 'deva'; he should rather say-the cloud has got up or risen up; or he should say the cloud has showered. (52). He should speak of sky by using the word 'anta.riksa' or ' guhyanucarita" (region of the Guhyakas ); he should call a man prosperous on ascertaining that he is: prosperous. (53). So also, out of anger, or greed, or fear, or in joke, & monk should have no utterance which allows a sinful act, or which is of a definite nature, or which leads to any harm to others. (54). A monk should have the purity and goodness of speech; he sbould always avoid bad speech ; he speaks after seeing that what he means to speak is moderate and harmless; thus, he gets fame among the good. (55). Knowing the merits and faults

Page #167
92] DASAVEALIYA SUTTA (Ch. VIII of speech, he should avoid its faults ; restrained in his actions towards the six groups, following monkhood, and always alert, the wise monk should always speak what is conducive to benefit. (56). Speaking after discrimination, keeping the senses under full control, free from the four passions or bad emotions, and unsticking to anything, a monk shakes off the dirt of actions committed before, and secures this world as well as the next. (57). Thus I say. CHAPTER VIII I shall now explain in due order, oh monks, how a monk should behave after having mastered all the details of the 'monk's behaviour'; please, listen to me. (1). The Great Sage has stated that earth, water, fire, wind, plants and vegetables possessed of seeds, and lastly moving animals these six-constitute life. (2). One should always see that no action is done injurious to them by mind, by body or by word; by behaving thus, one becomes & self-restrained monk. (3). The self-restrained and fully contented monk should not therefore break or scratch earth, wall, stone or clod of earth in the three ways i. e. by himself, by others or by giving permission to others. (4). He should not sit on living earth or on & seat full of dust; hut, when necessary, he should sit on it after cleaning it, having previously obtained the permission of the owner. (5). He should not take cold water, hail stones, or ice ; the self-restrained monk should take heated water which is made life-less by fully boiling it (i. e. until the bubbles have been seen thrice ). (6). He should not rub or touch his body when it is wet with water ; having seen his body wet, he should not touch it even slightly. (7). The monk should neither kindle, nor stir, nor extinguish burning ember, fire, or burning fire-brand. (8). He should not fan his

Page #168
Ch. VIII ) TRANSLATION (93. own body or any other (hot) substance by a fan or a leaf, or a small twig. (9). Ho should not cut grass or plant or fruit or root; he should entertain in his mind not even a thought about any of the various raw seeds. (10). He should not stand in thiokets of trees ; so also, he should never place his foot on seeds, green herbs, water, fungus or moss. (11). He should not injure by word or deed the moving animals; desisting from harm to any living being, he should see the variety of life in the Universe. (12). He should note down the eight subtle things ; having known these, the self-restrained monk is in a position to be merciful to them whether he be sitting, or standing or lying down. (13). "Which are those eight subtle things ?"* the self-restrained monk may ask; the wise and learned monk should state them as follows;- subtle water-life, subtle flower-life, subtle germs, subtle insects, subtle mosslife, subtle seed-life, subtle plant-life, and subtle egg-life. (14-15). Knowing all these things as given above, the selfrestrained monk, vigilant and well-composed in all bis senses should exert himself with all his mental power (to protect the eight-fold subtle life). (16). He should always clean, as much as he can, the begging-bowl, the blanket, the place of residence, the spot for attending natural calls, his bed-sheet and his seat. (17). Having found & spot free from life, he should attend there his calls of nature or should cast there cough or pblegm, or bodily dirt. (18). On entering the house of a householder for begging drink or food, the monk should stand carefully, talk measured things and should not feel the slightest attachment for beautiful objects. (19). A monk may hear much by his ears, or see various things by his eyes; but he is not to relate what he has seen or heard. (20). Heard or seen,

Page #169
* 94 ] DASAVEALIYA SUTTA. : [ Ch. VII he should not speak what is injurious ; in no way should he practise the behaviour of a householder. (21). Questioned or otherwise, he should never speak anything about food that it is tasteful or tasteless, that it is rich or poor, or that the village is inclined to give or otherwise. (22). Without speaking, he should move in high and low families, never being in any way covetous of food ; he should not eat what is impure or purchased or meant or brought for him. (23). The self-restrained monk should not keep any stock, not even the slightest (of any article ); living without following any profession, not attached to anything, he should be devoted to look to the protection of living organisms. (24). Following a rigid life, easily satisfied, and with little desire he should live on a small quantity ; following the precept of the Prophet he should never get enraged. (25). He should not form a liking for words sweet to hear; he should bear by his body any harsh and unbearable contact. (26). Unafflicted, he should (calmly) bear hunger, thirst, bad bedding, cold, heat, displeasure, or fear, always thinking that pain to body (silently borne) results in Great Fruit viz. Liberation. (27). After the Sun has set (in the west, and before he has risen in the east, the monk should not desire for food etc. even in his mind. (28). Ungrumbling, unfickle, talking little, and eating measured food, he should be controlled in eating and should not find fault ( with the householder ) if he gets little. (29). He should not despise others; he -should not be puffed up; he should not feel proud of his learning, caste or asceticism. (30). . Having taken an irreligious step consciously or un. consciously, he should revoke himself at once, and should not repeat it a second time. (31). Having done an improper deed he should not keep it back, nor conceal it ; he should always be pure, open-minded, unattached and have

Page #170
Ch. VIII) TRANSLATION [95 his senses fully controlled. (32). He should obey the words of his high-souled preceptor; having said' yes' to his order, he should execute it. (33). Having known life to be impermanent and having seen the way to Liberation, he should desist from enjoyments; life after all is limited. (34). Having seen one's own strength and endurance, faith and health, place and time, one should employ oneself (for. doing good to one's soul ). (35). While old age has not begun to ail, or disease has not grown, or senses have not failed, one should practise religion. (36). Desiring one's own benefit, one should throw away the four Big Faults anger, conceit, deceit and avarice, which all aggravate sin. (37). Anger puts an end to love ; conceit destroys humility; deceit removes friends, while avarice destroys everything. (38). One should destroy anger by calmness, should conquer conceit by softness, deceit by straightforwardness and avarice by contentment. (39). Unchecked anger and conceit, so also, increased deceit and avarice, these four are the dark emotions which sprinkle ( as if with water ) the roots of the Tree of Transmigration. (40). A monk should behave modestly before other monks of superior religious merit; never should he give up his sterling character; having well guarded his limbs by contracting and withdrawing them ( from activities ) like a tortoise, the monk should exert himself in penance and self-restraint. (41). He should not show fondness for sleep; should avoid mirthful talks; should not take delight in secret talks; but he should always be devoted to his studies. (42). Without indolence, be should always devote his activities to the observance and practice of monkhood; devoted to monkhood, he obtains. the unparalleled object viz. Omniscience. (43). He should serve his learned preceptor who is beneficial to him in his career, here and beyond ; by following him he secures a good future condition ; he should ask him the

Page #171
96] DASAVEALIYA SUTTA [Ch. VIII true meaning in places of doubt. (44). He should sit near his preceptor by keeping well in a proper position his hands, feet and body, with senses fully under control and with limbs well guarded and withdrawn from activities. (45). Neither by the side, nor quite in front, nor quite at the back of his preceptor should the monk sit ; he should not sit placing his leg upon his thigh. (46). He should not speak unasked, nor he should interrupt (the teacher) when he is speaking ; he should not have any backbiting and he should safely avoid deception and false-hood. (47). He should in no way use that unbeneficial language by which distrust will be created or another person would easily get provoked. (48). A self-controlled monk should speak what is seen, in a language which is moderate, unambiguous, perfect, distinct, and familiar without garrulousness or excitement. (49). A monk should not laugh at a sage who is possessed of the practice and knowledge of monkhood and who is conversant with heretic doctrines on noticing any faltering or slip in his tongue. (50). A monk should not talk to a householder about astrology, dream-significance, or hypnotism, or science of omens, incantations, or medicine-all these being places where the life and safety of living beings are ( vitally) concerned. (51). He should have a residence, bedding and seat prepared for another, which (residence) is possessed of proper spots for attending calls of nature and which is devoid of women and beasts. (52). If the place of residence is solitary, a monk should not narrate any story to women there; he should not form any intimacy with the householder; he should have intimacy only with the monks. (53). Just as a chicken has always a danger from a cat, so a celibate monk has always a danger from the figure of a woman. (54). He should not gaze at a wall with paintings (of women etc.) nor should he gaze at a woman who is well-decorated.

Page #172
Ch. VIII] TRANSLATION [.97 If he by accident happens to see ( them ), he should withdraw his gaze from them as from the Sun. (55). A celibate monk should avoid a woman although ( disfigured having her hands and feet amputated or ears and nose slit, and (even though she be) full one hundred years old. (56). To a monk, seeking the benefit of his soul, decoration, contact with women and meal with dripping ghee or oil, are all like a deadly poison. (57). He should never ponder over the bodily stature, or the sweet talk or the glance of women, which only increase passion and desire. (58). He should not feel attachment for lovely things knowing well the transitory transformation of those various objects. (59). Having properly realised the transitory transformation of the various objeots, he should remain without desires with a calm disposition. (60). He should keep or preserve regarding religious merit: expounded by preceptors, that mental attitude with which he quitted his home and accepted the excellent position of: monkhood. (61). Following always the life of penance, selfrestraint and religious study, the monk becomes powerful enough for self-protection and defeat of others, just like a warrior at the head of the army furnished with all missiles. (62). In the case of a monk who is devoted to religious study and good meditation, who is a protector of self and others, who is not sinful, and who is engaged in penance, there disappears all the dirt (sin) that has been committed in the previous births, just as dirt on silver is blown off by the application of the heat. (63). In short, such a sage, as is described above, who silently bears pain, who has conquered senses, who is possessed of learning, who is without any affection, and who has no possession, shines, after the cloud of Karma is removed, like the moon on the disappearance of the cover of the dark clouds. (64). Thus I say.

Page #173
98.1 DASAVEALIYA SUTTA CHAPTER IX-1 1 When a monk does not show respectful attitude towards his preceptor out of family pride, or anger, or intoxication (deception acc. to Haribhadrasuri), or mistake, that (feeling which prevents him from being respectful) is verily an indication of his spiritual poverty which leads. him to his own ruin like the fruit of the Bamboo tree. (1). Those, who think that their preceptor is dull or raw in age, or possessed of little knowledge, and (hence) speak sarcastically (of him), follow the wrong path and do great dishonour to the preceptor. (2), There are some, who, by nature, are dull (although grown up in age); there are others, who, although raw in age, are endowed with learning and enlightenment; they are conversant with the monk's rules of behaviour and have got their mind wellfixed in the monk's merits; if despised, they would burn to ashes (the despiser) just like the flame of fire. (3). Just as a cobra is for the harm of a man who injures it thinking it to be small, similarly an ignorant monk, who despises his preceptor, remains moving in this worldly path of existences. (4). Can a cobra, although much infuriated do anything beyond taking life of the man who injures him? The displeasure of the learned preceptor, on the other hand, leads to the mental delusion of the pupil leaving him absolutely no hope of release. (5). A man despising his preceptor can be compared with one who would pass through the blazing fire, or, with one, who would infuriate a cobra, or, with one, who, desiring to live, would yet eat poison. (6). May it be that the fire would not burn, or the cobra, although infuriated, would not bite, or deadly poison would not kill (by virtue of the mysterious power of some gems and incantations ); release, however, would never be obtained when the preceptor is despised. (7). Again, a man despising his [ Ch. IX-1

Page #174
[ 99 Ch. IX-1 ] preceptor can be compared with one who would like to break the mountain by his head, or, with one who would rouse the lion from his slumbers, or, with one who would give a stroke against a missile. (8). Who knows, perhaps a man (like Vasudeva) would even break a mountain by his head, or the infuriated lion would not devour, or the edge of the missile may not cut; never, of course, is there release obtainable after despising the preceptor. (9). When, however, the revered preceptor is displeased, by virtue of mental delusion resulting from insult, there is no hope of Release. Hence, a monk, who desires for unobstructed happiness, should find pleasure in being anxious to propitiate his preceptor. (10). Just as a Fire-worshipper would bow down to Fire served with various oblations and Vedic hymns, similarly, a monk, although possessed of infinite knowledge, should, nevertheless, wait upon his preceptor. (11). A monk should be respectful before one from whom he has learnt religious precepts; he should always honour him with folded hands by his head, body, speech, as well as mind. (12). TRANSLATION Sense of shame, compassion, self-restraint and celibacy-these are the causes leading to the purification of the soul (from Karma-dirt). A good pupil, bearing this in mind, consequently thinks" I shall ever worship those preceptors of mine who always instruct me for my good." (13). Just as the hot-rayed god viz. the Sun, in the morning illuminates the whole of the Bharata continent, similarly, the preceptor, by his intellect characterized by learning and character, shines like Indra among the gods. (14). Just as the moon, attended with moonlight and surrounded by constellations and stars, shines in the clear cloudless sky, similarly the head of the church shines among the monks. (15). The preceptors are the great reservoirs (of learning), pursuing Liberation, possessed of equanimity

Page #175
100] DASAVEALIYA SUTTA [Ch. 1X-2 of mind, learning, character and intellect. A religiously minded monk, wishing to achieve extraordinary good, should serve and propitiate them. (16). Having heard the beneficial religious precepts, a wise monk should serve attentively his preceptors ; having therby obtained excellent merit, the monk goes to the Highest condition. (17). Thus, I say. CHAPTER IX-2 From the root, grows up the trunk of the tree, from the trunk shoot up the branches; out of them grow thetwigs and the leaves; and, then, there are produced flowers, fruits and the juice. (1). Similarly, obedience is the root of the tree of Religion, and Liberation is the highest resultant (viz the juice); it is by the obedience that one gets, quickly and completely, renown and learning. (2). The ignorant fellow (lit. beast), who is furious, proud, foul-- tongueed, deceitful, roguish, and destitute of self-control, is driven down the current of worldly life like a log of wood in a stream. (3). A monk, who becomes cross even when instructed in obedience with smooth words, repudiates with stick the Celestial Prosperity that is approaching him. (4). For example, there are seen horses and elephants in the royal stables, coming to grief, if disobedient, being made the carriers of burden. (5). There are also seen for example, horses and elephants in the royal stable rolling in pleasures, if responsive, being decorated and well-reputed. (6). So also, there are seen men and women in the world coming to grief if disobedient, being attended with wounds, scars. and deformed limbs, or maimed with punishments and weapons and rebuked with abuses, or reduced to pitiable and helpless condition and suffering from hunger; thirst and the like. (8). So also, there are seen men and women

Page #176
Ch. IX-2] TRANSLATION ( 101 - rolling in pleasures if obedient, being attended with prosperity and fame. (9). So also, there are seen gods and semi-divine beings like Yakshas and Guhyakas coming to grief if disobedient, being made servants and slaves. (10). So also, there are seen gods and semi-divine beings like Yakshas and Guhyakas rolling in pleasures, if obedient, being attended with prosperity and renown. (11). Those, that serve their preceptors and teachers and obey their words, have their instruction growing (and bearing fruit ) just like plants sprinkled with water. (12). There are householders, who, for their sake or for the sake of others, or for the sake of their own enjoyment, or for some worldly motive, learn some useful or fine art, and, in doing so they do receive even terrible punishment like whips or fetters although they be attentive and possessed of delicate bodies. Still, they, for the sake of that art, respect their preceptors and bow down to them remaining always contented and obedient. Much more then, one, who learns precepts and desires for eternal good, should respect or adore his own preceptors; hence, & monk should not disdain what the learned preceptors would say. (13-16). He should have lower beds, slower gait, lower place, and lowlier seats; he should adore the feet of the preceptor with humility, and bow down with folded hands in & lowly position of the body. (17). Touching the preceptor's body or garment etc. he should say--' forgive me for my fault, I would not commit it again'. (18). Just as a bad bull drags the car when pricked with a pointed naif. similarly, a bad pupil obeys the orders of the preceptor when repeatedly told. (19). A wise monk should not be sitting when he hears his preceptor speaking or conversing; he should hear him, getting up from his seat. (20). Having paid proper regard to the season, the preceptor's desire and the forms of courtesy, the pupil should bring about those various things by those various means having known the

Page #177
102 ] DASAVEALIYA SUTTA [Ch. IX-2 necessary things by means of the various causes. (21). That pupil gets the proper training who knows both these things--that an uncontrolled man suffers, and secondly, that an obedient man prospers. (22). A monk, who is furious, keen on prosperity and fame, backbiting, adventurous, obedient to mean fellows, irreligious, undisciplined and ignorant, is only a monk in name; never indeed can he get Release. (23). On the other hand, those monks, who obeyed the orders of their preceptors, and who were conversant with the meaning of scripture and religious practices, were able to cross this current of worldly life difficult to be crossed and went to the Highest condition, having annihilated all their Karma. (24). So I say. CHAPTER IX-3 Just as a Fire-worshipper would do in the case of fire, so, a monk, waiting upon his preceptor, should be wakeful to everything the preceptor requires ; having marked his look and gesture, the pupil who does as the preceptor wills, is a worthy one. (1). A monk should bebave with humility for learning proper practices; when waiting upon his preceptor, he should listen to his word and should show perfect obedience while executing the word; a pupil who never despises his preceptor is a worthy one. (2). One should be full of humility before monks superior in religious merit although they be young or old in age ; & pupil who remains in a lowly position, speaks the truth, bows down and obeys the order, is really & worthy one. (3). A monk, who always moves in high and low families and collects pure and proper food merely, for the sake of bare maintenance of the body, who does not lament if he does not get, nor is elated if he does get, is really a worthy one. (4). Although a monk be in a position to get much of bedding, residence, seats, food and.

Page #178
Ch. IX-3] : TRANSLATION [ 103 drink, if he desires little and keeps himself contented; looking upon contentment as the principal thing, he is, really a worthy one. (5). It is possible for a man of ambition to bear iron darts with hopes about the future but the monk, who, without any hope bears thorns of words piercing the ears, is really a worthy one. (6). Iron darts pain only for a while, and they can be easily extracted; but, injurious words are hard to be extracted ; they result in enmities and are very terrible in consequences. (7). Strokes of bad words confronting us, produce & feeling of enmity in the mind when they enter the ears ; but a monk, who, with controlled senses being really brave, tolerates them thinking it to be his religious duty (to tolerate ), is really a worthy one. (8). A monk should not use words of censure behind the back of another; he should not use painful language in the presence of another; so also, he should not use determinative expression as well as unpalatable expression & monk who behaves thus, is really a worthy one. (9). A monk, who is neither covetous, nor tricky, nor deceitful nor back-biting, nor miserable, nor eulogizing others, nor eulogizing himself, and is destitute of any curiosity ( to witness dramas etc.,), is really a worthy one. (10). He is a monk who possesses the above mentioned virtues ; he is not a monk who is destitute of those virtues ; therefore, accept virtues, and abandon vice ; having known his own self by his own self, a monk, who remains undisturbed by passion or hatred, is really a worthy one. (11). Similarly a monk, who neither blames nor disdains a young or an old person, woman or man, monk or householder, and abandons selfconceit and anger is really a worthy one. (12). A monk should always respect' his worthy preceptors who, when respected, respect the pupil in return, and place him with great effort in a position of honour just as the father does his daughter; the monk, who does so, being controlled in

Page #179
104 ) DASAVEALIYA SUTTA [Ch. IX-3 senses and devoted to truth, is really a worthy one. (13). A wise-monk, , on hearing the excellent precepts of the worthy preceptors, who are indeed reservoirs of virtues should move devoted to the Five ( vows), guarded in the Three (protections) and free from the Four passions (anger, pride deceit and avarice); the monk, who does so, is really & worthy one. (14). After serving constantly his preceptor, a monk becomes clever in the doctrines of the Jina, and expert in treating monks who come as guests ; having shaken off the dirt of Karma contracted in the past, such a monk eventually secures the lustrous and unparalleled goal. (15). Thus I say, CHAPTER IX-4 I have heard, oh long-lived one, the Divine Sage has said the following :-By the old divine monks there have been stated four items of spiritual ecstasy (Happy Condition of Soul) resulting from modesty. (1). Well, Sir,' which are those four items of etc.......... modesty, stated by the old divine monk ? (2). The following are the four items of etc.......modesty, stated by the old divine monk-spiritual ecstasy from modesty, spiritual ecstasy from scripture-study, spiritual ecstasy froni penance, and spiritual ecstasy from conduct. (3). Those who are self-controlled and who perfectly know modesty, scriptures, penance and conduct, are able to find delight for their soul. (4). Four are the items of the spiritual ecstasy from modesty, explained as follows :-listening to instructions attentively; understanding the instructions thoroughly ; conforming to scriptural learning, and not being selfconceited in any way which is the fourth item. There is the following verse containing this idea :-(5). .

Page #180
Ch. IX-4 ] TRANSLATION . ( 105 A monk, desirous to secure Liberation by spiritual ecstasy of modesty, seeks beneficial instructions, understands them and then follows them, and does not become elated in any way by conceit or pride. (6). Four are the items of spiritual ecstasy from scriptures explained as follows:undertaking the study with a view to become proficient in scriptures ; undertaking the study with a view to become fully concentrated, undertaking the study with a view to fix oneself in religion, and lastly, undertaking the study with a view to fix others in religion after one is oneself fixed, which is the fourth item. There is the following verse containing this idea :-(7). The monk, who studies scriptures, becomes concentrated, becomes fixed and fixes others ; studying scriptures in this way, one becomes possessed of spiritual ecstasy resulting from scriptures. (8). Four are the items of spiritual ecstasy from penance explained as follows :-one should not practise penance for securing any interest in this world; one should not practise penance for securing any interest in the world beyond, one should not practise penance for fame, renown, reputation or glory; one should practise penance only for the annihilation of Karma, which is the fourth item. To explain this, there is the following verse. (9). The monk who is devoted to spiritual ecstasy from penance performs austerities of various kinds and merits, has no desire, seeks only the annihilation of Karma and shakes off old sins by penance. (10). Four are the items of ecstasy from conduct explained as follows:--A monk should not observe the monk's conduct rules for any worldly interest ; he should not do so for any interest in the world beyond ; he should not do it for fame, renown, reputation or glory; he should observe the monk's conduct rules for puposes mentioned

Page #181
106 ] DASAVEALIYA SUTTA [Ch. IX-4 by prophets such as stopping the influx of Karma etc. which is the fourth item. To explain this there is the following verse. (11). The monk who experiences spiritual ecstasy from right conduct, becomes devoted to the words of Jina, free from complaint, replete with learning, directed towards Liberation, self-restrained and proximate to perfected mental condition. (12). Having obtained the four spiritual ecstasies, being clean and contented in the mind, the monk secures for himself the auspicious place which is extremely beneficial and full of happiness. (13). He becomes free from birth and death and abandons everything mundane; he becomes eternally liberated or a god of little impurity and much prosperity. (14). CHAPTER X Having left the house in accordance with the order (of the Prophet) that monk, who always fixes his mind in the precepts of the enlightened, who does not go into the clutches of women and who does not retake what is abandoned, is the real monk. (1). One, who does not himself dig, nor make others dig the earth, who does not himself drink nor make others drink cold water, and who does not himself kindle nor make others kindle the sharp weapon viz. fire, is the real monk. (2). One who does not himself fan nor make others fan to get cool air, who does not himself cut nor make others cut green vegetation, who always avoids seeds and does not eat anything containing living organism, is the real monk. (3). One, who does not himself cook nor make others cook nor eat anything meant for him, as thereby there occurs the destruction of movable and immovable lives residing in grass and fuel, is the real monk. (4). Having liked the words of Mahavira, he should look upon all the six groups of living beings as upon himself; he should observe

Page #182
Ch. x] TRANSLATION [ 107 all the Five Vows; one, who stops influx of all the five kinds (of Karma), is the real monk. (5). One, who would always abandon the four passions, and would be always devoted to the words of the En-- lightened, who would remain without property, gold and silver, and would avoid every activity of the householder, is the real monk. (6). One, who has the Right Faith, who is never oblivious to the fact that there is the right knowledge, penance and control, who shakes off old sin by penance and remains well-guarded in mind, word and body, is the real monk, (7). So also, having obtained various eatables, drinkables, chewables and tastables, one,. who does not keep them nor make others keep them overnight thinking that they would be of use next day or still next, is the real monk. (8). So also, having obtained various eatables, drinkables, chewables and tastables, one who calls one's co-religionist monks and eats, and after eating becomes devoted to study, is the real monk. (9).. One, who does not relate any story of fight, does not get. angry, always keeps the senses controlled, is calm and is ever devoted to self-control, and remains undisturbed and. respectful, is the real monk. (10). One, who bears the thorns ( i. e. villains ) of the village, blows, threats and: terrific sounds attended with fantastic laughter, remaining alike to both the sensations-pleasurable as well 35 - painful-is the real monk. (11). Having taken a motionless position in the cremation ground, one, who is not afraid of the sight of the dreadful and the terrific, remaining devoted to the various merits and penance, and who is absolutely regardless of the body, is the real monk. (12). That sage, who has become ever regardless of his body, who remains unaffected like the earth whether he be abused, or beaten or injured, and who is free from any (future) desire, or curiosity, is the real: monk. (13). Having borne the (twenty two ) troubles by

Page #183
108 ] DASAVEALIYA SUTTA [ Ch. x his body, the monk, who withdraws himself from the path of transmigration and who, knowing birth and death to be great dangers, becomes fixed in penance and monkhood, is the real monk. (14). Exercising control over hands, feet, tongue and senses, one, who becomes fixed in introspection, keeps himself contented and knows the sense of Scriptural Texts, is the real monk. (15). Not loving the appendages (like garments and the like), uncovetous, one, who begs in several places all unknown to him and, remains free from faults, who is free from sale, purchase and storing and is devoid of all attachments, is the real monk. (16). The monk, who begs in unknown families, remains without greed and has no fondness for tastes, who does not care for life, who brushes aside prosperity, respect or worship, and who remains steady and undeceitful, is the real monk. (17). Do not say with respect to another monk that he has no character; do not say any. thing by which another would be angry; one, who observes this and, knowing that merit and demerit pertain separately to individuals, does not become proud of himself is the real monk. (18). Not proud of caste nor of form, not proud of gain nor of learning, one, who avoids every kind of pride and becomes devoted to religious meditation, is the real monk. (19). The great sage should know the precepts of the true religion; stationed in religion, he places others also there; having quitted the house he should avoid any practice of bad monks; he should not laugh or joke; one who does this is a real monk. (20). The monk, who has made himself firm in his eternal benefit, abandons forever any desire for embodied life which is impure and temporary. Having snapped asunder the cause of life and death, the monk goes to a place from which there is no return. (21).

Page #184
Ap. 1 ] TRANSLATION [ 109. APPENDIX 1 Well, learned monks, the following eighteen things, which are like the reins for the horse or the goad for the elephant or the sails for the ship, deserve to be carefully borne in mind by a monk who has got much suffering after he has been initiated, who hence bas become apathetic to monkhood, and who is thinking of reaccepting the worldly life of a householder but has not actually reverted to it ( so far ):-(1) Well, Sir, miserable is life in this Descending Era ( Avasarpini ). ( 2 ) Enjoy. ments of desires of the householders are unsubstantial and temporary. ( 3 ) Again, men are full of fraud. ( + ) This misery of mine will not be lasting for a long time. ( s ) A layman has to show respect to inferior persons even. ( 6 ) Reversion to householder's life is drinking back the vomited contents. (?) Reversion to householder's life is a preparation for residence in hell. ( * ) Difficult to obtain is the true religious life for such householders as stay in the house. (. ) A fatal disease may bring about death any time when there is no real friend viz, religion. (10) Thought about good or bad leads to self-destruction. (11) Householder's life is attended with much trouble; the condition of the monk is destitute of any worries. ( 12 ) Householder's life is bondage; monk's condition is Liberation. ( 13 ) Householder's life is attended with sins; monk's life is sinless. ( 14 ) The desires and enjoyments of householders are quite common (i. e. liable to be removed by tbieves and others ). ( 15 ) Merit and sin are individually separate. (16) Man's life is but temporary, as transitory as even the drop on the tip of the grass. ( 17 ) I have already committed many a sin; (why should I then commit more?) ( 18 ) Liberation results from experiencing fruits of bad actions done in the past, never without experiencing them; or, it results by annihilating the Karma by penance;

Page #185
110 ) DASAVEALIYA SUTTA [ Ap. 1 this is the eighteenth thing:-There is a group of stanzas referring to these eighteen things: When an ignoble man abandons religion for the sake of enjoyments, that ignorant fool becomes attached to them and does not know his future benefit. (1). When he has fallen back (to the householder's life), he becomes deprived of all religious practices and comes afterwards to repentance like Indra fallen down upon the earth. (2). When the monk, who is first adorable, becomes afterwards unadorable ( when he has reverted), he then repents like .& deity fallen from her seat. (3). When the monk, who is first fit to be worshipped, becomes afterwards unfit for it, he then repents like a king who is dethroned. (4). When the monk, who is first respectful becomes afterwards unfit . for respect, he then repents like a merchant interned in a hamlet. (5). When such a monk, fallen from monkhood, passes his youth and becomes an old man, he then comes to repentance like a fish that has swallowed the bait. (6). When such a fallen monk is smitten down by the various anxieties of his bad family, he then repents like an elephant tied down to a post. (7). When he is surrounded by wife and children and is full of a series of Mohaniya Karma, he then repents like an elephant sunk in mud. (8). (He may well think:-) Had I kept myself in monkhood prescribed by the Jina, I would have, to-day, become the Head of the group with spiritually developed mind and full of religious learning. (9). The condition of Great sages is indeed like that of denizens of heaven provided they find pleasure in that condition; if, however, they do not, the condition is similar to that in Great Hell. (10). Having known that monks delighted in monk hood have excellent happiness, parallel to that of gods, so also having known that monks not delighted in monkhood have worst misery like that in hell; a wise monk should find delight in monkhood. (11). People certainly despise the monk

Page #186
Ap. 1] TRANSLATION ( 111 fallen from religion, and destitute of religious glory like sacrificial fire devoid of lustre at the end of the rite; they despise him as they would do a cobra of fierce venom whose fangs have been uprooted. (12). For a man fallen from monkhood, following irreligious practices and possessed of breach of character, there is in store here in this world irreligion, infamy, ill-repute and bad name among common persons and eventually a fall into hells. (13). Having enjoyed the various enjoyments with & licentious mind and having led a life of want of self-control, the monk goes after death to a condition which cannot be contemplated; enlightenment is not at all easy for him even after he has revolved in many existences. (14). In the case of this hell-insect, full of pain and living in misery, there is to roll a very long period like Palyopama or Sagaropama ( before he will become free from pain ); why should I then think of my pain here (which is practically little ) when compared with that of the insect? (15). This my misery will not remain long; temporary is the desire of enjoyment of a being; if it does not vanish with this body, ( during lifetime), it will vanish when the life would terminate, (16). When & monk has got a determined thought that he would rather abandon his body rather than Religious Law, senses cannot move him as he is settled in self-restraint just as tempestuous winds do not move the Mountain Meru. (17). Having seen this, & wise monk should know his ( spiritual) gain and the various means: guarded in three, & monk should follow the precepts of Jina in body, word and mind. (18). Thus I say. APPENDIX 2. I would like now to state the conclusion which is a part of the Sacred Learning stated by the Omniscient; having heard this, virtuous persons have their mind,

Page #187
112] DASAVEALIYA SUTTA [ Ap. 2 turned to religion. (1). When the large majority of people are going along the current, a man, who wants to become free and has his goal to the opposite side, has to turn himself against the current. (2). People feel ease in going along the current; to observe the practices of the well-behaved, viz. the monks, is going against the current. In short, following worldly life is going along the current; while crossing the worldly life is going against the current. (3). Hence, by one who has got strength of mind in observing the practices of the monk and who possesses self-restraint and contentment, there have to be observed rules and regulations about movement, mental virtues, and vows. (4). No fixed residence at a place, begging at several places, receiving alms in very small quantities from people who do not know him, staying at a solitary place, having as few as possible of the necessary articles, avoidance of quarrels-these constitute the best regulations regarding movement for the monk. (5). A monk should try to avoid crowded places and places where he is likely to be insulted; he should try to have food and drink that is brought from a near place which is generally visible; so also he should try to have food offered by hand or spoon which may have a small quantity sticking to it, provided always that the article sticking to the hand is the same as the article served. (6). Not taking wine and flesh, without any jealousy, and desisting even from pure food from time to time, frequently keeping the body in a motionless condition, the monk should be always exerting for study. (7). He should not get promises (in advance) about beddings, seats, dwellings, or study rooms, or food, or drink; he should not show fondness for any object either in the town or in the family, in the city or in the country. (8). He should not do service to householders, nor greeting, saluting or worshipping them; the sage should stay with

Page #188
Ap. 2] TRANSLATION ( 113 monks who are not troubled for serving householders ; thus, his monkhood would not suffer. (9). . If, perchance, he fails to get & monk-companion who is clever ( in the monk's observances ) and who is superior to him in merits or equal, he should move alone avoiding sins, and not sticking to objects of enjoyment. (10). The maximum time limit for stay at one place is one Samvatsara i. e. the four months of the monsoon (lit. year); he should not stay there again next year ( for one year or four months) where he has once stayed. The monk should walk by the path of the Sacred Texts, that is, he should behave in accordance with what scriptures have laid down. (11). A monk should, in the first and the last watch of the night, think by himself about himself, regarding-what he has done, what has remained to be done, what he is not doing although possible to be done, whether somebody sees him (committing fault) or he himself sees him doing it, so also, what fault he is not able to avoid ; & monk looking to these things carefully would not commit in future the breach of Samayama. (12-13). Wherever, a brave monk sees some fault of his indeed, word or mind, he should check himself (from going by wrong path ) and go by the right one like a horse of noble breed who follows the direction of the bridle. (14). The good monk, who practises the things laid down above, who has conquered his senses and who is courageous, is in fact the monk whom people call possessed of enlightened life; it is he who lives a life of self-restraint. (15). Self is always to be protected with all the senses kept well-within bounds; if unprotected, the soul goes to the circle of transmigration ; if well-protected, the soul becomes free from all misery. (16). Thus I say.

Page #189

Page #190
_