Dasveyaliya Sutta

Author(s): Ernst Leumann, Walther Schubrin
Publisher: Anandji Kalyanji Pedhi
Catalog link: https://jainqq.org/explore/002354/1

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| दसवेयालिय सुत ||
3re
DASAVEYALIYA SUTTA

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!! G#aatfesa gan
THE DASAVEYĀLIYA SUTTA
EDITED BY DR. ERNST LEUMANN
PROFESSOR
AND TRANSLATED, WITH INTRODUCTION AND NOTES,
BY DR. WALTHER SCHUBRING PROFESSOR AT THE UNIVERSITY OF HAMBURG
AHMEDABAD THE MANAGERS OF SHETH ANANDJI KALIANJI
1932

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Printed by J. J. Augustin, Glückstadt and Hamburg (Germany)

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Introduction.
The Dasaveyāliya Sutta forms part of the Āgama or Siddhānta, the Canon of the Holy Scriptures of the Jains. Together with the Uttarajjhāyā (commonly called Uttarajjhayana Sutta), the Āvassaganijjutti and the Piņqanijjutti it forms a small group of texts named Mülasutta. This designation seems to mean that these four works are intended to serve the Jain monks and nuns in the beginning (a) of their career. Similarly, another group of texts which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression, is called Cheyasutta after the gu (c), a punishment which consists in "shortening" the seniority of the culprit, thus degrading him in rank.
At an early stage the monk has to become acquainted with the principal tenets and rules of the Order. To the latter belong the Avassaga (91919) formulas and the rules regarding the acquisition of alms (form) from which two of the Mūlasuttas derive their name. In the titles of the other two, such concrete items do not appear, the names having a general meaning which, however, cannot be made out with absolute certainty. This contrast in the titles has its parallel in the diversity of the contents of the works. For in them, the special disciplinary topics, to a great extent raised to a higher level by a metrical adaptation, are intermingled with contemplations of a more general nature and descriptions of the monk's life, with systematical treatises, and with legends and parables of an educational character. From this mixture of contents it can easily be understood why tradition, as represented in Hemacandra's Parisista parvan 5, 81 ff. in accordance with earlier models (among them Dasaveyāliyanijjutti 14 foll.“), should ascribe the origin of the Dasaveyā
1) For both passages compare Jacobi's edition of the "Sthavirâvali Charita or Paribishtaparvan", Calcutta 1891.

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IV
Introduction
liya Sutta to an intention to condense the essence of the sacred lore into an anthology. It is reported there that Sejjambhava (Sayyambhava1) composed the text for his son Managa (Manaka) whose destined span of life was, as he knew, too short to master the whole of the Canon. As even a man of such high a spiritual standing as Sejjambhava was, could not, even in the opinion of old times, have extemporised a work of such dimensions, the Dasaveyaliya was rightly considered not to be wholly his own work, but as a selection made by him from texts already in existence.
The Nijjutti (16 foll.) sees its way to report accurately the different sources from which the respective chapters were taken (an act which of course does not exclude their having been re-cast by Sejjambhava). These sources are said to be some of the 14 Purvas which, as is well known, preceded, according to tradition, the Angas. I am not in a position to subscribe this without hesitation. It is evident that Dasav. 4 I-V, 5 and 7 show a very close connection with passages in the Culão of the Ayaranga, the existence of which, together with that of the Viyahapannatti and the Ditṭhivaya, is presupposed by Dasav. 8, 49. It might be said that, as the Diṭṭhivaya is reported to have contained the Purvas, it may well have been the source of our text. But on the one hand we have no certain knowledge of the wording of the Purvas and what we do know about it, does nothing to confirm that assertion, and on the other hand the Ayāranga shows just those prescriptions which, in a versified form, appear in the Dasaveyaliya. The natural conclusion is that the author of the latter took his materials from the former and from similar texts. Tradition further says that Sejjambhava succeeded in completing his work in ten lectures, composed in the course of ten evenings (fat), whence the title is derived2). Be this at it may for वेयालिय is the Prakrit
1) This is the traditional Sanskrit form, but I cannot suppress my conjecture that this is a derivation from Svayambhu, the name being otherwise unintelligible.
2) It is a curious incongruency that the Nijjutti, with the exception of v. 6, speaks throughout of the "Dasakaliya" instead of the Dasaveyaliya.

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Introduction
substitute for more than one Sanskrit wordl) –, it is clear that the title establishes a connection between the number ten and the extent of our text. Indeed it seems that the original extent of the work was not more than ten lectures. On the one hand the twelfth chapter calls itself (12, 1) an appendix (ra ) and it is clearly a later addition on account of the Āryā metre, which, in its common form, is not used in works of the early perioda), to which the language of our text belongs, on the other hand, the eleventh chapter cannot have formed the conclusion of the whole, as an AS is entirely absent, while it is found in 10, 21 and while the author laid stress upon having an W5H5 in 1,1. These chapters 11 and 12 are, of course, secondary only in so far as they are later additions, their age being about the same as that of the main work. For their text, with the exception of the Aryā introduction, shows no other language than do the parts preceding them. I therefore am not in a position to agree with those editors who leave them out. - The Dasaveyaliya Sutta needs no words of recommendation... Even to-day it fully accomplishes its object, viz. to serve as an anthology of sacred lore. The present writer wishes to say that he knows no text more suitable for the purpose of introducing his students to Jain law and language, although more archaisms in the form of words than in our text are to be found in the Āyāranga, Sūyagaďanga and Uttarajjhāyā and although, from time to time, uninflected nouns and verbs are to be found in it, a sign of some carelessness on the side of the author or compilator. In the fourth Chapter, the student is presented with the fundamental principles of Jainism: the doctrine of the extent of life in the universe and with the Great Vows, in addition to which instructions are given how to act in conformity with them. It may be pointed out that a special form of non-violence, viz. abstention from food in,
1) Besides a afera "connected with the evening times it may be वैचारिक, वैतारिक and वैतालिक. In the canonical Jain work तन्दुलवयालिय it is the first of these three words.
9) The Aryā chapters of the Uttarajjhayana Sutta are evidently later than the bulk of that work. The same can be said of the Aryās in Ayāranga II 15.

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VI
Introduction
the dark, is not to be found in the corresponding text in Āyār. II, 151). A general survey of the practical and ethical demands of the monkish life is to be found in the Sixth, Eighth, Tenth and Twelfth Chapters. It is in the nature of the subject that a number of terms and expressions are used again and again in these chapters, but as an original author would have avoided such repetitions, this may serve as another proof that those expositions were taken from different sources. It may not be out of place to point out the similarity between Dasav. 10 with Utt. 15 with regard to metre. In both these chapters we have a curious mixture of Indravajrā, Aupacchandasaka and Vaitālīga pādas, to say nothing of prose and (perhapsa) fragments of Aryā, a mixture which shows that the author or the authors had, to a great extent, lost their feeling for the niceties of prosody. Special subjects are treated in the Third, Fifth, Seventh, Ninth, and Eleventh Chapters. Of these, the Fifth is the most elaborate, as it deals with a matter of highest importance and great scope of variety, viz. how food and drink should be obtained by the monk (or nun) on the begging-tour. The reader should compare Āyör. II, 1, Piņdesaņā, as many prescriptions codified there appear in our text. In a higher degree this is the case with Dasav. 7, a treatise on Right Speech, which is clearly derived from Ayār. II, 4, Bhāsājāyā, though the Sloka fragments occurring in both texts3) may go back to a common source. Chapter Nine deals with the willingness of the pupil to learn sacred lore and good conduct from the teacher and to obey him with reverence. The Eleventh Chapter considers a possibility (which often will have occurred) viz. that a monk's outward and inward troubles come to a head in his resolve to leave the hard life as a houseless lonely beggar and to return to the companionship of family and village.
I do not hesitate to attribute the greatest value to those expositions of special subjects. In these much more than in
1) Jacobi's edition (1882) p. 131 foll.
2) 10, 1lb 1-ET-COO is the second half of a Gāhā line. But without y it is an even Aupacchandasaka pāda.
3) Cp. w 40 Ayār. p. 93 1. 2 foll. and p. 94, § 11 and 12 (Jacobi's edition).

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Introduction
VII
the general chapters, how ever instructive, we meet not only with details of Jain life which it is most desirable to know, but we obtain, thanks to, as it were, a series of miniature portraits, a splendid insight into the strength and weakness of human nature. The man responsible for selecting and arranging these documents must have been as keen an observer as his predecessors who composed them. Besides this, he shows his good taste in the arrangement of his materials. For the reader of the preceding lines will soon have noticed that the chapters with even numbers, beginning with the fourth, are devoted to general subjects, while those with odd numbers, beginning with the fifth, serve some special purpose. Thus we have a chain with alternating links, a chain which, following the model of the old works, is introduced by the solemn phrase: "O Long-Lived One, I have heard that the Lord spoke thus”.1) The beginning link of this chain is formed by the Chapters One to Three. Of these, the third is a kind of preliminary survey of discipline, while the two other ones deserve their honourable place by their symbolical and legendary contents. Without doubt, it has been the model of the Uttarajjhāyā that led the author to place the charming parable%) in the beginning, and from the same work he must have taken the quotation which adorns the second chapter.
The Dasaveyaliya Sutta has repeatedly been printed in India, after it was first edited by Professor Dr. Ernst Leumann in the "Zeitschrift der Deutschen Morgenländischen Gesellschaft” (Journal of the German Oriental Society) Vol. 46 (1892), pp. 613–643. It is followed there by the Nijjutti on pp. 643-663 and preceded by a highly valuable introduction formed by an investigation of the stories alluded to in the commentaries. The text, as critically constituted by the first editor, is, in this book, intended to serve the need of Prakrit students. It could be taken nearly unchanged from
1) In our text these words indeed serve as a solemn introduction of the principal part of the whole which looks as if the fourth chapter had two introductory passages: # etc. and F C etc. Their original meaning, however, is that one member of an assembly of monks announced his contribution to a restitution of texts (cp. the present writer's "Worte Mahāviras" p. 8f.).
a) It is also to be found Dhammapada v. 49.

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VIII
Introduction
the Nāgari transcription supervised by the present writer in the charge of the late Dr. Jivraj Ghelabhai Doshi, L. M. S. (Bombay), a book of which the third edition came out in 1924. When the Managing Representatives of Sheth Anandji Kalianji, Ahmedabad, decided to have it printed once more for the purpose mentioned, it appeared desirable to add an English translation and notes. Having been charged with this translation, it has been my endeavour to make it not only exact but legible. The different character of both languages made it unavoidable to add many words which cannot well be left out in good English. Other additions were necessary for the sake of clearness in the face of the concise and often abrupt style of the original. Again, many an addition is intended as a kind of commentary in order that there might not be too many notes. Of course it was necessary to render account of these insertions. From this scientific responsibility and for the benefit of the reader all words added by the translator are enclosed in square brackets, while words substituted for repetitions which might have been awkward in English, have been put in round brackets. I thankfully acknowledge to have made use of Professor Jacobi's English translation of parallel passages in the Sacred Books of the East, Vols. XXII and XLV, and of Professor Leumann's German metrical version of Chapters 1-3 in the study I mentioned. But on the whole way my companion and guide was Haribhadra, who lived about the middle of the 8th century A. D.1), and whose Țikā can easily be consulted in the reliable edition of the Devchand Lalbhai Fund (Gr. 47, 1918). I hardly need to say that I was not in a position to follow this guide everywhere, though he is a chief representative of ancient Jain scholarship. In some cases I thought the notes to be the right place shortly to point out his different view. In general, the notes concern matters of language. But their number could well be limited, as the elements of grammar and some important features of Ardhamāgadhi of course must
1) The merit of having ascertained this date belongs to Munirāj Shri Jinavijaya, see Jacobi in his introduction to the Samarāicca Kahā (Bibliotheca Indica, 1926).

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Introduction
IX
be presupposed. The student is requested to consult Professor Bechardas' well-deserving Ardha - Magadhi Reader before he approaches Pischel's monumental Prakrit Grammar (Grammatik der Prakrit-Sprachen, 1900).
In concluding these preliminary remarks, I heartily wish to thank my friend and former pupil Dr. Alexander Zieseniss for his revision of my English style, on which occasion he made some valuable suggestions.

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The Manuscripts of the Dasaveyāliya Sutta used by • Professor Leumann were the following:
B = Avacūri in the Prussian Library, Berlin. H = Haribhadra Suri. j= Ms. belonging to Prof. Jacobi of Haribhadra's Laghu
Vrtti. The author is Sumati Suri: s = Strassburg Ms. of Haribhadra's Laghu-Vștti. S = Strassburg Ms. of the Niryukti.

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॥ दशवैकालिकसूत्रम् ॥
(दुमपुफिया.)
॥ प्रथममध्ययनम्॥ धम्मो मङ्गलमुक्कट्रं अहिंसा संजमो तवो। देवा वि तं नमंसन्ति जस्स धम्मे सया मणो ॥१॥ जहा दुमस्म पुप्फेसु भमरो आवियइ रसं। न य पुप्फ किलामेइ सो य पीणेड अप्पयं ॥२॥ एमए समणा मुत्ता जे लोए सन्ति साहणो। विहंगमा व पुप्फेसु दाण-भत्तेसणे रया ॥३॥ वयं च वितिं लभामो न य कोइ उवहम्मई। अहागडेसु रीयन्ते पुप्फेसु भमरा जहा ॥४॥ . महुकार-समा बुद्धा जे भवन्ति अणिस्सिया।। नाणा-पिण्ड-रयादन्ता,तेण वुचन्तिसाहुणोपात्ति बेमिा
(सामणपुव्वगं.)
॥ द्वितीयमध्ययनम्॥ कहं नुकुज्जा सामणं जो कामे न निवारए। पए पर विसीयन्तो संकप्पस वसं गओ?॥१॥ १ १B रोयन्ति.
२ तु.

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दशवकालिकसूत्रम्
[अ०२ वत्थ-गन्धमलंकारं इत्थीओ सयणाणि य । अच्छन्दा जे न भुञ्जन्ति न से चाइ“ ति वुच्चई ॥२॥ जे य कन्ते पिए भोए लवे विप्पिट्रि-कुबई । साहीणे चयई भोए से हु ,चाइ“ ति वुचई ॥३॥ समाए पेहाए परिवयन्तो।
सिया मणों निस्सरई बहिडा,॥ न सा महं नो वि अहं पि तीसे“ । ___ इच्चेव ताओ विणएज्ज रागं ॥४॥ आयावयाही ! चय सोगुमल्लं !।
कामे कमाही! कमियं खु दुक्खं ॥ .. -छिन्दाहि दोस ! विणएज्ज रागं!
एवं सुही होहिसि संपराए ॥५॥ पक्खन्दे जलियं जोइं धूम-केउं दुरासयं । नेछन्ति वन्तयं भोतं कुले जाया अगन्धणे ॥६॥ धिरत्थु ते जसो-कामी जो तं जीविय-कारणा। वन्तं इच्छसि आवेउ ! सेयं ते मरणं भवे ॥७॥ अहं च भोग-रायस्स, तं च सि अन्धवण्हिणो। मा कुले गन्धणा होमो, संजमं निहओ चर ॥८॥ जइ तं काहिसि भावं जा जा दछिसि नारिओ।
१ B इस्थित्रो. ३ B चए.
२ वि पि०. ४ B दिच्छसि, s दच्छ्रसि.
,

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अ०३]
दशवकालिकसूत्रम् वायाइदो व हढो अट्रियप्पा भविस्मसि ॥९॥ . तीसे सो वयणं सोचा संजयाए सुभासियं । अङ्कसेण जहा नागो धम्मे संपडिवाइओ ॥१०॥ एवं करेन्ति संबुद्धा पण्डिया पवियक्खणा। विणियट्टन्ति भोगेसु जहा से पुरिसुत्तमो॥११॥निबेमि॥
(खुडियायारो.)
॥ तृतीयमध्ययनम् ॥ - संजमे सुट्टियप्पाणं विप्पमुक्काण ताइणं ।
तेसिमेयमणाइणं निग्गन्थाण महेसिणं ॥१॥ उद्देसियं १ कीयगडं २ नियागं ३ अभिहडाणि ४ य। राई-भत्ते ५ सिणाणे ६ य गन्ध ७ मल्ले य वीयणे ॥२॥ सविहीं गिहि-मते य रायपिण्डे किमिच्छए। संबाहणं दन्त-पहोयणा य संपुछण देह-पलोयणाय॥३॥ अदावए य नाली में छत्तस्म य धारणदाए । तेगिछं पाणहा पाए समारम्भं च जोइणो ॥४॥ सेज्जायर-पिण्डं च सन्दी पलियङ्कए ।
१७ किय. ३ Bs बी०. . ५ B नालोए छ.. B omits य.
२ Bs राय8 Bहणा.

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[अ०३
दशवकालिकसूत्रम् गिहन्नर-निसेज्जा य गायस्सुब्बट्टणाणि य॥५॥ गिहिणो वेयावडियं जा य आजीव-वत्तिया । तत्तानिबुड-भोइत्तं आउर-स्मरणाणि य ॥६॥ मूलए सिङ्गाबेरे य उच्छु-खण्डे अनिबुडे । कन्दे मूले य सच्चित्ते फले बीए य आमए ॥७॥ सोवच्चले सिन्धवे लोणे रोमा-लोणे य आमए। सामुहे पंसु-खारे य काला-लोणे य आमए ॥६॥ धूवणे ति वमणे ये वधी-कम्म विरेयणे । अञ्जणे दन्तवणे य गायाभङ्ग-विभूसणे ॥९॥ सबमेयमणाइसं निग्गन्याण महेसिणं । संजमम्मि य जुत्ताणं लहभूय-विहारिणं ॥१०॥ पञ्चासव-परिचाया ति-गुत्ता छसु संजया। पञ्च-निग्गहणा धीरा निग्गन्था उज्जु-दंसिणो ॥११॥ आयावयन्ति गिम्हेसु, हेमन्तेसु अवाउडा । वासासु पडिसंलीणा संजया सु-समाहिया ॥१२॥ परीसह-रिऊ दन्ता धुर्य-मोहा जिइन्दिया । सब-दुक्ख-प्पहीणदा पक्कमन्ति महेसिणो ॥१३॥ दुक्कराई करेताणं दुस्सहाई सहेतु य । के एत्य देवलोगेसु कई सिन्झन्ति नीरया ॥ ॥१४॥ १ -वित्तया.
२ B omits य. ३ Bs बस्थी.
४ B धूय५ B केहऽस्य. .
B के य सि.

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अ० ४]
दशवेकालिकसूत्रम्.
खविता पुत्र कम्माई संजमेण तवेण य ।
सिद्धि - मग्गमणुप्पत्ता ताइणो परिनिवुड ॥१५॥ त्ति बेमि
( इज्जीवणिया . )
॥ चतुर्थमध्ययनस् ॥
सुयं मे आउसं तेणं भगवया एवमक्वायं । इह खलु छज्जीवणिया नामज्कयणं समणेणं भगवया महावीरेण कासवेणं पवेडया सुयक्वाया सुपचत्ता । सेयम्मे अहिज्जिरं ॥ अयणं धम्मपन्नती ॥ कयरा खलु सा छज्जीवणिया नामयणं समणेणं भगवया महावीरेणं कासवेणं पवेडया सुयक्वाया सुपचत्ता?
इमा खलु सा छज्जीवणिया नामयणं, तं जहा | पुढवि-काइया आउ-काइया तेउ-काइया वाउ - काइया वणस्सइ-काइया तस काइया ॥
पुढवि चित्तमन्तं क्वाया अणेग-जीवा पुढो सत्ता अन्नत्थ सत्य- परिणएणं, आउ चित्त्रमन्तक्खाया अग- जीवा पुढो सत्ता अन्नत्थ सत्य - परिणएणं,
"
१ H in S. चित्तमत्त मत्त° and °मत्तम°, pathantaras in H, s j°मन्तम..

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4
दशवैकालिकसूत्रम्
[अ० ४
तेउ चित्त्रमन्तक्वाया अरोग जीवा पुढो सत्ता अन्नत्थ सत्थ- परिणएणं, वाउ चित्तमन्तक्वाया अग-जीवा पुढो सत्ता अन्रत्य सत्य - परिणएणं, वणस्सइ चित्तमन्तक्वाया अणेग- जीवा पुढो सत्ता अन्नत्य सत्य-परिणएणं, तं जहा । अग्ग-बीया मूल- बीया पोर-बीया खन्ध- बीया बीय-रुहा सम्मुच्छिमा, तण-लया वणस्मइकाइया स बीया चितमन्तक्वाया अरोग जीवा पुढोसत्ता अन्नत्थ सत्य- परिणरणं ॥
से जे पुण इमे अणेगे बहवे तसा पाणा, तं जहा । अण्डया पोयया जराउया रसया संसेइमा सम्मुच्छिमा उब्भिया ओववाइया जेसिं केसिंचि पागाणं अभिक्कन्तं पडिक्कन्तं संकुचियं पसारियं रुयं भन्तं तसियं पलाइयं आगइ-गइ-वित्राया ॥
जे य कीड पयङ्गा जा य कुन्थु-पिपीलिया सङ्के बेन्दिया सबै तेइन्दिया सबै चउरिन्दिया सबै पञ्चिन्दिया सवे तिरिक्ख - जोणिया सवे नेरइया सवे मण्या सवे देवास पाणा परमाहम्मिया,
एसो खलु छट्टो जीव-निकाओ तस-काओ त्रि पवुच्चई,
इच्चेसिं छण्हं जीव- निकायाणं नेव सयं दण्डं समारम्भेज्जा, नेवनेहिं दण्डं समारम्भावेज्जा, दण्डं

Page #18

अ०४]]
१
।
.
दशवकालिकसूत्रम् समारम्भन्ते वि अन्ने न समजाणेज्जा ॥
जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥
पढमे भन्ते महबए पाणाइवायाओ वेरमणं । सवं भन्ते पाणाइवायं पञ्चक्खामि, से सुहुम वा बायर वा तसं वा थावरं वा । नेव सयं पाणे अइवाएज्जा, नेवन्नेहिं पाणे अइवायावेज्जा, पाणे अइवायन्ते वि अने न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, पढमे भन्ते महाबए उवट्रिओ मि। सबाओ पाणाइवायाओ वेरमणं ॥१॥
अहावरे दोचे भन्ने महत्वए मुसावायाओ वेरमणं । सवं भन्ने मुसावायं पञ्चक्खामि, से कोहा वा लोहा वा भया वा हासा वा। नेव सयं मुसं वएज्जा, नेवनेहिं मुसं वायावेज्जा, मुसं वयन्ते वि अन्ने न समणजाणा, जावज्जीवाए तिविहं तिविहेणं मणेणं
१ Bs समणुजाणामि.

Page #19

-
दशवकालिकसूत्रम्.
[१०४ वायाए कारणं न करेमि न कारवेमि करेन्तं पि अचं न समणुजाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, दोचे भन्ने महब्बए उवदिओ मि । सबाओ मुसावायाओ वेरमणं ॥२॥ ___ अहावरे तच्चे भन्ने महबए अदिवादाणाओ वेरमणं । सवं भन्ते अदिबादाणं पञ्चक्खामि, से गामे वा नगरेवारत्ने वा अप्पं वा बहुं वा अणं वा थूलं वा चितमन्त वा अचित्तमन्तं वा।नेव सयं अदिन्नं गेण्हेज्जा, नेवहिं अदिन्नं गेण्हावेज्जा, अदिवं गेण्हन्ते वि अने न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अब न समजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, तच्चे भन्ते महाबए उवदिओ मि। सबाओ अदिनादाण
ओ. वेरमणं ॥३॥ ____अहावरे चउत्थे भन्ते महाबए मेहुणाओ वेरमणं। सई भन्ते मेहुणं पञ्चक्खामि, से दिवं वा माणुस वा तिरिक्खजोणियं वा । नेव सयं मेहुणं सेवेज्जा, नेवबेहिं मेहुणं सेवावेज्जा, मेहुणं सेवन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणे
१ B समणुजाणामि (nothing in s).

Page #20

प०४]
- दशवकालिकसूत्रम् रणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अब न समणुजाणामि, तस्स भन्ने पडिक्कमामि निदामि गरिहामि अप्पाणं वोसिरामि, चउत्थे भन्ने महबए उवदिओ मि । सबाओ मेहुणाओ वेरमणं ॥४॥ ___अहावरे पञ्चमे भन्ते महाबए परिग्गहाओ वे- . रमणं । सई भन्ने परिग्गहं पच्चक्खामि, से अप्पं वा बहुं वा अणं वा थूलं वा चित्तमन्तं वा अचितमन्न वा । नेव सयं परिग्गहं परिगेण्हेज्जा, नेवनेहि परिग्गहं परिगेण्हावेज्जा, परिगह परिगण्हन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविह तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्म भन्ते पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, पञ्चमे भन्ने महत्वए उवट्रिओ मि । सबाओ परिग्गहाओ वेरमणं ॥५॥ . अहावरे छटे भन्ते वर्ष राईभोयणाओ वेरमणं । सबै भन्ते राईभोयणं पञ्चक्खामि, से असणं वा पाणं वा खाइम वा साइमं वा नेव सयं राई भुञ्जज्जा, नेवबेहि राई भुञ्जावेज्जा, राई भुञ्जन्ते वि अन्ने न सम
१B महब्बए.

Page #21

दशवेकालिकसूत्रम्.
[अ०४
जाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेम करेन्तं पि अनं न समणुजाणामि, तस्स भन्ते पडिक मामि निन्दामि गरिहामि अप्पार्ण वोसिरामि, छट्टे भन्ते वर उबट्टओ मि । साओ राईभोयणाओ वेरमणं ॥
इच्याई पञ्च महवयाई राईभोयणवेरमणछट्ठाई अन्त-हियट्टयाए उवसंपज्जित्ताणं विहरामि ॥६॥ ... भिक्ख वा भिक्खणी वा संजय - विरय- पडिहयपञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा - गओ वा सुते वा जागरमाणे वा, से पुढवि वा भित्तिं वा सिल वा लेलुं वा ससरक्वं वा कार्य ससररकं वा वत्थं हत्थेण वा पाएण वा कट्टेण वा कलिवेण वा अङ्गुलियाए वा सलागाए वा सलाग़हत्थेण वा नालिहेज्जा न विलिहेज्जा न घट्टेज्जा न भिन्देज्जा, अनं नालिहावेज्जा न विलिहावेज्जा न घट्टा वेज्जा न भिन्दावेज्जा, अन्नं आलिहन्तं वा विलिहन्तं वा घट्टन्तं वा भिन्दन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए काए
१ B समणुजाणामि ( nothing in s ). २ s समणुजाणणमि.
१०
ܘ

Page #22

अ० ४]
दशवकालिकसूत्रम् णं न करेमि न कारवेमि करेन्त पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ ७॥
से भिक्ख वा भिक्खणी वा संजय-विरय-पडिहयपञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से उदगं वा ओसं वा हिम वा महियं वा करगं वा हरतणुगं वा सुद्धोदगं वा उदओल्लं वा कायं उदओल्लं वा वत्यं ससिणिद्धं वा कार्य ससिणिवं वा वत्थं नामसेज्जा न संफुसेज्जा न आवीलेज्जा न पवीलेज्जा न अक्खोडेजा न पक्खोडेजा न आयावेज्जा न पयावेज्जा, अन्नं नामुसावेज्जा न संफुसावेज्जा न आवीलावेज्जा न पवीलावेज्जा न अक्खोडावेज्जा न पक्खोडावेज्जा न आयावेज्जा न पयावेज्जा, अन्न आमुसन्तं वा संफसन्तं वा आवीलन्तं वा पवीलन्नं वा अक्खोडन्न वा पक्खोडन वा आयावेनं वा पयावेत वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ ॥
१ समणुजाणामि.

Page #23

१२ दशवकालिकसूत्रम्
[प०४ ___ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहयपञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा-गओ वा सुत्ते वा जागरमाणे वा, से अगणि वा इङ्गालं वा मुम्मुरं वा अन्चिं वा जालं वा अलायं वा सुद्धागणिं वा उक्त वा न उञ्जेज्जा न घटेना न उज्जालेज्जा न निघावेज्जा, अन्नं न उञ्जावेज्जा न घट्टावेज्जा न उज्जालावेज्जा न निवावेज्जा, अर्च उञ्जनं वा घट्टननं वा उज्जालन्नं वा निबावन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेरणं वायाए कारणं न करेमि न कारवेमि करेन्नं पि अन्न न समजाणामि, तस्म भन्ते पडिनमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥९॥
से भिक्ख वा भिक्खुणी वा संजय-विरय-पडिहयपञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से सिरण वा विहुयणेण वा तालियण्टेण वा पत्तेण वा पत्त-भङ्गेण वा साहाए वा साहा-भङ्गेण वा पिहुणेण वा पिहुण
१ मुर्मुरं.
२ 8 समणुजाणमि.

Page #24

. १३
प०४]
दशवैकालिकसूत्रम् हत्येण वा चेलेण वा चेल-कणेण वा हत्येण वा मुहेण वा अप्पणो वा कार्य बाहिर वा वि पोग्गलं न फुमेज्जा न वीएज्जा, अनं न फुमावेज्जा न वीयावेज्जा, अचं फुमन्तं वा वीयन्तं वा न समजाणेज्जा, जावज्जीवाएं तिविहं तिविहेणं मणेणं वायाए काएणं न करेमि न कारवेमि करेन पि अन्न न समणुजाणामि, तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥१०॥ - से भिक्ख वा भिक्खणी वा संजय-विरय-पडिहयपच्चक्खाय-पावकम्मे दिया वा राओ वा एगो वा परिसा-गओ वा सुत्ते वा जागरमाणे वा, से बीएसुवा बीय-पट्टेसु वा रूढेसु वा रूढ-पइडेसु वा जाएसु वा जाय-पइट्रेसु वा हरिएसु. वा हरिय-पइट्टेसु वा छिन्चेसु वा छिन्न-पइट्रेसु वा सञ्चित्तेसु वा सञ्चित्त-कोलपडि निस्सिएसु वा न गच्छेज्जा न चिट्रेज्जा न निसीएज्जा न तुय?ज्जा, अन्नं न गछावेज्जा न चिद्रावेज्जान निसीयावेज्जा न तुयट्टावेज्जा, अन्नं गच्छन्नं वा चिटुन्तं वा निसीयन्नं वा तुयट्टन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए
.
१ समणुजाणामि.
२ निसि.

Page #25

१४
दशवकालिकसूत्रम्. [अ०४ कारणं न करेमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ ११॥
से भिक्ख वा भिक्खणी वा संजय-विरय-पडिहयपच्चक्खाय-पावकम्मे दिया वाराओवाएगओवा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से कीडं वा पयङ्ग वा कुन्यं वा पिपीलियं वा हत्यसि वा पायसि वा बाहुंसि वा जरुंसि वा उदरसि वा सीससि वा वन्यसि वा (पडिग्गेहंसि वा कम्बलंसि वा पायपञ्छणसि वा) रयहरणंसि वा गोछगसि वा उण्डेयसि वा दैण्डगंसि वा पीढगंसि वा फलगंसि वा सेज्जंसि वा संथारगंसि वा अनयरंसि वा तह-प्पगारे उवगरणजाए तओ संजयामेव पडिलेहिय पडिलेहिय पमज्जिय पमज्जियएगन्नमवणेज्जा,नो[संघायमावज्जेज्जा॥१२॥ अजय चरमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्म, तं से होड कड़यं फलं ॥१॥
१ The words ( ) not in H.. २ पत्तंसि. ३ क° वा पा वा after दण्डगंसि वा. ४s गोच्छसि. ५७ उडु,, B. उण्डगंसि, F in s उण्डके, 8 उण्ड के. & B and S omit दण्ड० वा.. ७s पीढंसि.

Page #26

अ० ४]
दशवेकालिकसूत्रम्
अजय चिट्टमाणो उ पाण- भूयाड हिंसई ।
बन्धई पावयं कम्मं, तं से होइ कडुयं फलं ॥२॥ अजयं आसमाणो उ पाण-भूयाइ हिंमई । बन्धई पावयं कम्मं, तं से होइ कडुयं फलं ॥३॥ अजयं सयमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्मं, तं से होइ कडुयं फलं ॥४॥ अजयं भुञ्जमाणो उ पाण- भयाइ हिंसई । बन्धई पावयं कम्मं तं से होइ कडुयं फलं ॥ ५॥ अजयं भासमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्मं तं से होइ कडुयं फलं ॥ ६ ॥ कहं चरे ? कह चिट्टे ? कह आसे ? कह सए ? | कहं भुञ्जन्तो भासन्तो पावं कम्मं न बन्धई ? ॥७॥ ज़यं चरे, जयं चिट्टे, जयं आसे, जयं सए । जयं भुञ्जन्तो भासन्तो पावं कम्मं न बन्धई ॥ ॥ सङ्घ-भूयप्प - भूयस्स सम्मं भूयाइ पास । पिहियासवस्त दन्तस्स पावं कम्मं न बन्धई ॥९॥ पढमं नाणं तओ दया, एवं चिट्ठइ सव- संजए, । अन्नाणी किं काही किं वा नाहिइ छेय पावगं ? ॥१०॥ सोच्चा जाणइ कल्लाणं सोच्चा जाणइ पावगं । उभयं पि जाणई सोच्चा जं छेयं तं समायरे ॥११॥
।
.
B नाही, नाही.
8
१५

Page #27

१६ दशवकालिकसूत्रम्
[अ०४ जो जीवे वि न याणाइ अजीवे वि न याणई। जीवाजीवे अयाणन्ती कह सो नाही उ संजमं? ॥१२॥ जो जीवे वि विर्याणाइ अजीवे वि वियोणई। जीवाजीवे वियाणन्तो सो हु नाही उ संजमं ॥१३॥ जया जीवमजीवे य दो वि एए वियाणई । तया गई बहुविहं सब-जीवाण जाणई ॥१४॥ जया गई बहुविहं सब-जीवाण जाणई । तया पुखं च पावं च बन्धं मोक्वं च जाणई ॥१५॥ जया पुणं च पावं च बन्ध मोक्खं च जाणई। . तया निविन्दए भोए जे दिवे जे य माणुसे ॥१६॥ जया निन्दिए भोए जे दिवे जे य माणसे । तया चयइ संभोगं सब्भिन्तर-बाहिरं ॥१७॥ जया चयइ संभोगं सब्भिन्तर-बाहिरं। तया मुण्डे भविताणं पहइए अणगारियं ॥१॥ जया मुण्डे भविताणं पवइए अणगारियं । तया संवरमुक्कट्रं धम्मं फासे अणुतरं ॥१९॥ जया संवरमुक्क, धम्म फासे अणुतरं। तया धुणइ कम्म-रयं अबोहि-कलसं कडं ॥२०॥ जया धुणइ कम्म-रयं अबोहि-कलसं कडं । तया सबत्तगं नाणं दंसणं चाभिगछई ॥२१॥
१णइ.
२ Bs य for उ.

Page #28

अ० ४]
दशवेकालिकसूत्रम्
जया सर्व्वत्त-गं नाणं दंसणं चाभिगच्छई । तया लोगमलोगं च जिणो जाणइ केवली ॥ २२ ॥ जया लोगमलोगं च जिणो जाणइ केवली । तया जोगे निरुम्भित्ता सेलेसिं पडिवज्जई ॥ २३ ॥ जया जोगे निरुम्भिता सेलेसिं पडिवज्जई । तया कम्मं खवित्ताणं सिद्धिं गच्छइ नीरओ ॥ २४ ॥ जया कम्मं खवित्ताणं सिद्धिं गच्छइ नीरओ । तया लोग-मत्थय-त्थो सिद्धो भवइ सासओ ॥ २५ ॥ सुह- सायगस्स समणस्स सायाउलगस्स निगामसाइम्स । उच्छीणा-पहोइस्स दुलहा सोग्गइ तारिसगस्स ॥ २६ ॥ वी-गुण- पहाणस्स उज्ज - मइ खन्ति-संजम - रयस्म । परीसहे जिणन्तस्स सुलहा सोग्गइ तारिसगस्म ॥ २७ ॥ ' (पच्छा वि ते पयाया खिप्पं गच्छन्ति अमर-भवणाई । जेसिं पी उ तवो संजमो य खन्ती य बम्भचेरं च ॥) इच्चेयं छज्जीवणियं सम्महिठ्ठी सया जए । दुलहं लभित्तु सामसं कम्मुखा न विराहेज्जासि ॥ २८॥
॥ त्ति बेमि ॥
१ B. तव.
This sloka only in B and in the Avachuri.
२
2

Page #29

१८
दशवकालिकसूत्रम्. [अ०५-१
(पिण्डेसणा) ॥ पञ्चममध्ययनम् ॥ प्रथम उद्देशकः ॥
संपत्ते भिक्ख-काल म्मि असंभन्तो अमुछिओ। इमेण कम-जोगेण भन्न-पाणं गवेसए ॥१॥ से गामे वा नगरे वा गोयरग्ग-गओ मुणी। . चरे मन्दमणुब्बिग्गो अबक्खितेण चेयसा ॥२॥ पुरओ जुग-मायाए पेहमाणो महिं चरे। वज्जन्ती बीय-हरियाई पाणे य दग-मट्टियं ॥३॥ ओवायं विसमं खाणं विज्जलं परिवज्जए। संकमेण न गच्छज्जा विज्जमाणे परक्कमे ॥४॥ पवडन्ते व से तत्थ पक्खलन्ते व संजए। हिंसेज पाण-भूयाई तसे अदुव थावरे ॥५॥ तम्हा तेण न गच्छेज्जा संजए सु-समाहिए। सइ अनेण मग्गेण जयमेव परक्कमे ॥६॥ इङ्गालं छारियं रासिं तुस-रासिं च गोमयं । ससरक्वेहि पाएहिं संजओ तं नइक्कमे ॥७॥ न चरेज्ज वासे वासन्ते महियाए व पडन्तिए । महा-वाए व वायन्ते तिरिच्छ-संपाइमेसु वा ॥८॥ न चरेन वेस-सामन्ते बम्भचेर-वसाणएं। बम्भयारिस्म दन्तस्स होज्जा तत्थ विसोतिया ॥९॥
१ H and the Avachuri वशानयने ( for वशानुग: ).

Page #30

-
-
अ०५-१] दशवकालिकसूत्रम्. अणायणे चरन्तस्स संसग्गीए अभिक्खणं । होज्न वयाणं पीला सामणम्मि य संसओ ॥१०॥ तम्हा एयं वियाणिता दोसं दुग्गइ-वड्डणं । वज्जए वेस-सामन्तं मुणी एगन्तमस्सिए ॥११॥ साणं सूर्य गाविं दित्तं गोणं हयं गयं । संडिब्भं कलहं जुद्धं दूरओ परिवज्जए ॥१२॥ अणुनए नावणए अप्पहिढे अणाउले। इन्दियाई जहा भागं दमइत्ता मुणी चरे ॥१३॥ . दवदवस न गछज्जा भासमाणो ये गोयरे। हसन्तो नाभिगछज्जा कुलं उच्चावयं सया ॥१४॥ आलोयं थिग्गलं दारं संधिं दग-भवणाणि य । चरन्तो न विणिकाए सङ्क-ट्राणं विवज्जए ॥५॥ रनो गहवईणं च रहसारक्खियाणि य। संकिलेस-करं ठाणं दूरओ परिवज्जए ॥१६॥ पडिकुटु-कुलं न पविसे, मामगं परिवज्जए । अचियत्त-कुलं न पविसे, चियत्तं पविसे कुलं ॥१७॥ साणी-पावर-पिहियं अप्पणा नावपङ्गुरे । कवाडं नो पणोल्लेज्जा ओग्गहंसि अजाइया ॥१८॥ गोयरग्ग-पविट्रो उ वच्च-मुत्तं न धारए। मोगासं फासुयं नच्चा अणुनविय वोसिरे ॥१९॥
... १ मव.
२ म क्खियाण.

Page #31

दशवैकालिकसूत्रम् [अ०५-१ नीय-दुवारं तमसं कोट्रगं परिवज्जए। अचक्ख-विसओ जत्थ पाणा दुप्पडिलेहगा ॥२०॥ जन्य पुप्फाइ बीयाई विप्पइमाइ कोदए । अहुणोवलितं ओल्लं दृढणं परिवज्जए ॥२१॥ एलगं दारगं साणं वच्छगं चावि कोदए । उल्लविया न पविसे विउहिताण व संजए ॥२२॥ असंसतं पलोएज्जा, नाइदूरावलोयए। उप्फुल्लं न विणिकाए नियट्टेन अयम्पिरो ॥२३॥ अइभूमि न गछज्जा गोयररग-गओ मुणी। । कलम भूमिं जाणिता मियं भूमि परक्कमे ॥२४॥ तत्थेव पडिलेहेजा भूमि-भागं वियक्खणो। सिणाणस्म य वच्चस्म संलोगं परिवज्जए ॥२५॥ दग-मट्टी-आयाणे बीयाणि हरियाणि य। परिवज्जन्तो चिट्रेज्जा सबिन्दिय-समाहिए ॥२६॥ तत्थ से चिद्रमाणस आहरे पाण-भोयणं । अकप्पियं न गेण्हेज्जा, पडिगाहेज्न कप्पियं ॥२७॥ आहरन्ती सिया तत्थ परिसाडेज भोयणं । देन्नियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥२॥ सम्महमाणी पाणाणि बीयाणि हरियाणि य । असंजम-करिं नच्चा तारिसं परिवज्जए ॥२९॥
१ Bs दन्तियं.

Page #32

अ०५-१] दशवकालिकसूत्रम्. साहट्ट निक्खिविताणं सच्चितं घट्टियाणि य, । तहेव समणट्टाए उदगं संपणोलिया ॥३०॥ आगाहइता चलइत्ता आहरे पाण-भोयणं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥३१॥ परेकम्मेण हत्येण देवीए भायणेण वा। देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥३२॥ एवं उदओल्ले ससिणि ससरक्खे मट्टिया उसे । हरियाले हिङ्गलुए मणोसिला अञ्जणे लोणे ॥३३॥ गेरुय वणिय सेडिय सोरट्टिय पिट्ठ कुकुस कए य । उक्तटमसंसट्टे संसट्टे चेव बोध ॥३४॥ असंसट्रेण हत्येण दबीए भायणेण वा । दिज्जमाणं न इच्छेज्जा पच्छाकम्मं जहिं भवे ॥३५॥ ससंद्रेण हत्थेण दवीएं भायणेण वा दिज्जमाणं पडिच्छेज्जा जं तत्थेसणियं भवे ॥३६॥ दोण्हं तु भुञ्जमाणाणं एगो तत्थ निमन्तए,। दिज्जमाणं न इच्छेज्जा, छन्दं से पडिलेहए ॥३७॥ दोण्हं तु भुञ्जमाणाणं दो वि तत्थ निमन्तए । दिनमाणं पडिछेज्जा जं तत्थेसणियं भवे ॥३॥
१H "ट्टियाण. ३8 उक्कुट्ट B उक्किठ्ठ.
२ दबिए. ५s पडिसे.
४ B oव्वा.

Page #33

२२ .
दशवकालिकसूत्रम्. [अ०५-१ गुबिणीए उवन्नत्यं विविहं पाण-भोयणं । भज्जमाणं विवज्जेज्जा, भुत-सेसं पडिच्छए ॥३९॥ सिया य समणदाए गुडिणी कालमासिणी । उट्रिया वा निसीएज्जा निसन्ना वा पुणुट्टए ॥ ४०॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥४१॥ थणगं पज्जेमाणी दारगं वा कुमारियं । तं निक्खिवित रोयन्तं आहरे पाण-भोयणं ॥४२॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्वे ,न मे कप्पड़ तारिसं“ ॥४३॥ जं भवे भतपाणं तु कप्पाकप्पम्मि सङ्कियं । देन्तियं पडियाइक्खे ,न मे कप्पड़ तारिसं“ ॥४४॥ दग-वारएण पिहियं नीसाए पीढएण वा। लोढेण वा वि लेवेण सिलेसेण व केणई ॥४५॥ तं च उभिन्दिउं देज्जा समणद्वाए व दावए। देन्तियं पडियाइक्खे ,न मे कप्पड़ तारिसं“ ॥४६॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा दाणा पगडं इमं ॥४७॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥४॥
१ Bs भुञ्ज.
२ तारिस भत्त.

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अ०५-१] दशव कालिकसूत्रम्
२३ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा ,पुषट्रा पगडं इम" ॥४९॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥५०॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज सुणेज्जा वा ,वणिमदा पगडं इमं ॥५१॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिस“ ॥५२॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा ,समणदा पगडं इम" ॥५३॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्ति यं पडियाइक्खे ,न मे कप्पइ तारिसं" ॥५४॥ उद्देसियं कीयगडं पई-कम्मं च आहडं । अकोयर पामिच्चं मीस-जायं च वज्जए ॥५॥ उग्गमं से पुच्छेज्जा कस्सट्रा केण वा कडं। सोचा निस्सङ्कियं सुद्धं पडिगाहेज्ज संजए ॥५६॥ असणं पाणगं वा वि खाइमं साइमं तहा। पुप्फेसु होज्ज उम्मीसं बीएसु हरिएसु वा ॥७॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥५॥
pH, s and Avach. alfrei HTT°.

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...२४
दशवकालिकसूत्रम्
[अ०५-१. असणं पाणगं वा वि खाइमं साइमं तहा। उदगम्मि होज निक्खितं उतिङ्ग-पणगेसु वा ॥ ५९॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिस “ ॥६॥ असणं पाणगं वा वि खाइमं साइमं तहा। अगणिम्मि होज्ज निक्खितं तं च संघट्टिया दए ॥६१॥ तं भवे भतपाणं तु संजयाण अकप्पियं। देन्तियं पडियाइक्खे ,न मे कप्पड तारिस“ ॥६॥ एवं उस्सक्किया ओस किया उज्जालिया पज्जालिया
निवाविया। - उस्मिचिया निस्सिञ्चिया उबतियाओयारियादए॥६॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिस" ॥६४॥ होज्न कद्र सिले वा वि इट्टालं वा वि एगया। ठवियं संकमाए तं च होज्ज चलाचलं ॥६५॥ न तेण भिक्ख गछज्जा, दिट्रो तत्थ असंजमो। गम्भीरं सिरं चेव सविन्दिय-समाहिए ॥६६॥
१ तारिस भत्त° and तं भवे. २ म ओयत्तिया (s jोवत्तिया) Avach. also अपवर्त्यः ३ सिलं, H and Avach. शिला.

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अ०५-१] दशवकालिकसूत्रम् निस्सेणि फलग पीढं उसविताणमारुहे। मन कील चे पासायं समणद्राए व दावए ॥६७॥ दुरुहमाणी पवडेज्जा हत्थं पायं व लसए,। पढवि-जीवे वि हिंसेज्जा जे य तं-निस्सिया जगा॥६॥ एयारिसे महा-दोसे जाणिऊण महेसिणो । तम्हा मालोहडं भिक्खं न पडिगेण्हन्ति संजया ॥६९॥ कन्दं मूलं पलम्च वा आमं छिन्नं व सचिरं । तुबाग सिङ्गबरं च आमगं परिवज्जए ॥ ७० ॥ तहेव सतु-चुणाई कोल-चुसाइ आवणे। सङ्कलि फाणियं पूर्व अन्न वा वि तहाविह ॥ ७१॥ विकायमाणं पसंढ रएण परिफासियं । देनियं पडियाइक्खे ,न मे कप्पइ तारिस" ॥७२॥ बहु-अद्रियं पोग्गलं अणिमिस वा बहु-कण्टयं । अत्थियं तिन्दुयं बिल्लं उछु-खण्डं च सम्बलिं ॥७३॥ अप्पे सिया भोयण-ज्जाए बहु-उझिय-धम्मिए। देन्तियं पडियाइक्खे ,न मे कप्पड़ तारिसं“ ॥७४॥ तहेवुचावयं पाणं अदुवा वार-धोयणं । संसेइमं चाउलोगदं अहुणा-धोयं विवज्जए ॥ ७॥
४ म हन्दि.
१ जस B जस्म (!). २B वा. ३ च. .५ पडिगाहज्ज संजए.
and Avach. प्रसय. ७ B अणामि०, Jacobi's Mss. अणमि० ८ सिम्बलिं०.

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२६
दशवेकालिकसूत्रम्
जं जाणेज्ज चिराधोयं मईए दंसणेणं वा । पडिपुच्छिऊण सोचा वा जं च निस्तङ्कियं भवे ॥ ७६ ॥ अजीवं परिणयं नच्चा पडिगाहेज्ज संजए । अह सङ्कियं भवेज्जा आसाइत्ताण रोयए ॥ ७७ ॥ "थोवमासायणट्टाए हत्थगम्मि दलाहि मे ।
66
मा मे अच्चम्बिलं पूई, नालं तरहं विणेत्तए " ॥ ७८ ॥ तं च अचम्लिं पूई नालं तरहं वित्तए ।
देन्तियं पडिया इक्वे, न मे कप्पइ तारिसं“ ॥ ७९ ॥ तं च होज्ज अकामेणं विमखेण पडिच्छियं । तं अपणा न पिबे, नो वि अन्नस्स दावए ॥ ८० ॥ एगन्तमवक्कमित्ता अचित्तं पडिलेहिया ।
जयं परिवेज्जा, परितृप्प पडिक्कमे ॥ ८१ ॥ सिया य गोयरग्ग-गओ इच्छेज्जा परिभोत्तुयं । कोदृगं भित्ति मूलं वा पडिलेहिताण फासूयं ॥ ८२ ॥ अरणुन्नवेत्तु मेहावी पडिच्छन्नम्म संवुडे ।
[अ० ५–१
हत्थगं संपमज्जित्ता तत्थ भुञ्जेज्ज संजय ॥ ८३ ॥ तत्थ से भुञ्जमाणस्स अट्टियं कण्टओसिया ।
तण कटु सक्करं वा वि अन्नं वा वि तहाविहं ॥ ४ ॥ तण-कटु-
२ B तिरहं, s तरह.
१ B दरिस ०. ३ s अञ्चि

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अ० ५–१ ]
दशवेकालिकसूत्रम्
तं क्खि वित्तु न निक्विवे, आसएण न छड्डए । हत्थेण तं गहेऊणं एगन्तमवक्कमे ॥ ८५ ॥ एगन्तमवक्कमित्ता अचित्तं पडिलेहिया । जयं परिवेज्जा, परिदृष्प पडिक्कमे ॥ ८६ ॥ सिया य भिक्खु इच्छेज्जा सेज्जमागम्म भोतुयं । स- पिण्डपायमागम्म उडुयं पडिलेहिया ॥ ८७ ॥ विणएण पविसित्ता सगासे गुरुणी मुखी । इरियावहियमायाय आगओ य पडिक्कमे ॥ tt ॥ आभोएत्ताण नीसेसं अइयारं जह- क्कमं । गमणागमणे चेव भत्तपाणे व संजए ॥ ८९ ॥ उज्जुप्पनो अणुविग्गो अवक्खित्त्रेण चेयसा । आलोय गुरु-सगासे जं जहा गहियं भवे ॥ ९० ॥ न सम्ममालोइयं होज्जा पुब्विं पच्छा व जं कडं । पुणो पक्किमे तस्स, वोसिट्टो चिन्तए इमं ॥ ९१ ॥ अहो जिणेहिं असावज्जा वित्ती साहूण देसिया । मोक्ख-साहणहेउस्स साहु-देहस्स धारणा ॥ ९२ ॥ नमोक्कारेण पारेता करेत्ता जिण-संथवं । सकार्य पट्टवेज्ञाणं वीसमेज्ज खणं मुणी ॥ ९३ ॥ बीसमन्तो इमं चिन्ते हियम लाभमट्टि । जह मे अणुग्गहं कुज्जा साहूं, होज्जामि तारिओ ॥९४॥
१ s of o
२ B व्हा, व्ह.
२७

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२८ . दशवकालिकसूत्रम् [अ०५-१-२ साहवो तो चियत्तेणं निमन्तेज्न जहक्कम, । जइ तत्थ केइ इछज्जा तेहिं सद्धिं तु भुञ्जए ॥५॥ अह कोई न इछज्जा तओ भुञ्जेज्ज एगओ। आलोए भायणे साहू जयं अपेरिसाडियं ॥ ९६ ॥ तित्तगं व कडुयं व कसायं अम्बिलं व महुरं लवणं वा। एयं लबमबटू-पउत्तं महु-घयं व भुञ्जेज्ज संजए ॥७॥ अरसं विरसं वा वि सूइयं वा असूइयं । । । ओल्लं वा जइ वा सुक्कं मन्थु-कुम्मास-भोयणं ॥ ९ ॥ उप्पन नाइहीलेज्जा अप्पं वा बहु फासुयं, मुहा-लई मुहा-जीवी भुञ्जेज्जा दोस-वज्जियं ॥ ९ ॥ दुल्लहा उ मुहा-दाई, मुहा-जीवी वि दुल्लहा, ॥ मुहा-दाई मुहा-जीवी दो वि गच्छन्ति सोग्गई ॥१०॥
॥ ति बेमि ॥
॥ पञ्चममध्ययनम् ॥ द्वितीय उद्देशकः॥
पडिग्गहं संलिहिताणं लेव-मायोए संजए। दुगन्ध वा सुगन्धं वा सबं भुञ्ज, न छड्डए ॥१॥ सेज्जा निसी हियाए समावनी य गोयरे। आयावयद्रा भोचाणं जइ तेण न संथरे॥२॥
१ B अप्परि०, F and Avach. ड्य. . २ हु. ३ 8 मायाय.
8 H and Avach. a

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अ० ५–२] दशवकालिकसूत्रम् तओ कारणमुप्पने भन्नपाणं गवेसए । विहिणा पुर्व-वुत्तेण इमेणं उत्तरेण य ॥३॥ कालेण निक्खमे भिक्ख, कालेण य पडिक्कमे । अकालं च विवज्जेता काले कालं समायरे ॥४॥ ,अकाले चरसि भिक्ख, कालं न पडिलेहसि । अप्पाणं च किलामेसि, सनिवेसं च गरिहसि ॥५॥ सइ काले चरे भिक्ख, कुज्जा पुरिसकारियं । "अलाभो“ति न सोएज्जा, तवो“ति अहियासए॥६॥ तहेवुच्चावया पाण भन्तद्वाएं समागया। त-उजयं न गछज्जा, जयमेव परक्कमे ॥७॥ गोयरग्ग-पविट्ठो उ न निसीएज्ज कत्थई । कहं च न पबन्धेज्जा चिट्रिताण व संजए ॥॥ अग्गलं फलिहं दारं कवाडं वा वि संजए। अवलचिया न चिटेजा गोयग्ग-गओ मुणी ॥९॥ समणं माहणं वा वि किविणं वा वणीमगं। उवसंकमन्तं भतदा पाणदाए व संजए ॥१०॥ तं अइकमित्तु न पविसे, न चिट्टे चक्खु-गोयरे। एगन्तमवक्कमित्ता तत्थ चिट्रेज संजए ॥११॥ वणीमगरस वा तस्स दायगस्नुभयस्म वा। अप्पत्तियं सिया होज्जा लहुतं पवयणस्म वा ॥१२॥
.
१B पुब्ब-उ०.
२s 'टाय.
३ B लहुयत्तं.

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दशवकालिकसूत्रम् [अ०५-२ पडिसेहिए व दिन्ने वा तओ तम्मि नियत्तिए । उवसंकमेज्ज भनदा पाणटाए व संजए ॥ १३ ॥ उप्पलं पउमं वा वि कुमयं वा मगदन्तियं । अन्नं वा पुप्फ संञ्चित्तं तं च संलुचिया दए ॥१४॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥१५॥ उप्पलं पउमं वा वि कुमुयं वा मगदन्तियं । अन्नं वा पुप्फ सच्चित्तं तं च सम्महिया दए ॥ १६ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्वे ,,न मे कप्पइ तारिसं“ ॥ १७ ॥ सालुयं वा बिरालियं कुमुयं उप्पल-नालियं । मुणालियं सासव-नालियं उछु-क्खण्डं अनिव्वुडं ॥१॥ तरुणगं वा पवालं रुक्खस्स तणगस्स वा । अन्नस वा वि हरियस्स आमगं परिवज्जए ॥१९॥ तरुणियं वा छेवाडि आमियं भज्जियं सई। देन्तियं पडियाइक्खे ,न मे कप्पड तारिसं“ ॥२०॥ तहा कोलमणेस्मिन्नं वेलयं कासव-नालियं । तिल-पप्पडगं नीमं आमगं परिवज्जए ॥२१॥
१७ सचि०, B संचि०. २ B हिवा. ३ B अणुस्मि.

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अ०५-२] दशवैकालिकसूत्रम् तहेव चाउलं पिर्टी वियर्ड वा तत्त-निबुडं । तिल-पिट्र पूइ-पिन्नागं आमगं परिवज्जए ॥२२॥ कविटुं माउलङ्ग च मूलगं मूलगत्तियं । आमं अ-सत्थ-परिणयं मणसा वि न पत्थए ॥२३॥ तहेव फल-मन्थूणि बीय-मन्थूणि जाणिया । बिहेलगं पियालं च आमगं परिवज्जए ॥२४॥ समयाणं चरे भिक्ख कुलं उच्चावयं सया। नीयं कुलमइक्कम्म जसढं नाभिधारए ॥२५॥ अदीणो वित्तिमेसेज्जा न विसीएज्ज पण्डिए। अमुछिओ भोयणम्मि माय-ने एसणा-रए ॥२६॥ ,,बहुं पर-घरे अस्थि विविहं खाइम-साइमं । न तत्थ पण्डिओ कुप्पे, इछा देज्न परो न वा ॥२७॥ सयणासण-वत्थं वा भतंपाणं व संजए। अदेन्तस्स न कुप्पेज्जा पञ्चक्खे वि य दीसओ ॥२॥ इत्थियं पुरिस वा वि डहरं वा महल्लगं । वन्दमाणं न जाएज्जा, नो य णं फरुसं वए ॥ २९॥ जे न वन्दे न से कुप्पे, वन्दिओ न समुक्कसे, । एवमनेसमाणस्म सामणमणुचिटुई ॥३०॥
१ B and Avach. माउलिङ्ग. २BH and Avach. खाइमं.

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३२
दश वैकालिकसूत्रम्. अ०५-२ सिया एगईओ लड्डु लोभेण विणिगृहई ।
मा मेयं दाइयं सन्तं दृट्टणं सयमायए“ ॥३१॥ अत्तट्टा-गुरुओ लुद्धो बहुं पावं पकुबई । दुनोसओ य से होइ, निवाणं च न गछई ॥३२॥ सिया एगईओ लड्डु विविहं पाण-भोयणं । भहर्ग भहगं भोच्चा विवखं विरसमाहरे ॥ ३३॥ .. जाणन्तु ता इमे समणा , आययट्टी अयं मुणी । संतुदो सेवई पन्तं लूह-वित्ती सुतोसओ“ ॥३४॥ पूयणटा जसो-कामी माण-सम्माण-कामए। बहुं पसवई पावं, माया-सल्लं च कुबई ॥ ३५॥ सुरं वा मेरगं वा वि अचं वा मज्जगं रसं । स-सक्वं न पिबे भिक्ख जसं सारक्खमप्पणो ॥३६॥ पिया एगईओ तेणो न मे कोइ वियाणई । तस्स पस्सह दोसाई, नियडिं च सुणेह मे ॥३७॥ वडई सोण्डिया तस्स माया-मोसं च भिक्खणो। अयसो य अनिबाणं सययं च असाहुया ॥३॥ निविग्गो जहा तेणो अत-कम्मेहि दुम्मई । तारिसो मरणन्ते वि नाराहेइ संवरं ॥३९॥
आयरिए नाराहेइ समणे यावि तारिसो। गिहत्था वि णं गरहन्ति जेण जाणन्ति तारिसं ॥४॥
१ B सुतोसुनो
२ B माय

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अ० ५—२]
दशवेकालिकसूत्रम्
एवं तु गुणप्पेही गुणाणं च विवज्जओ । तारिसी मरणन्ते वि नाराहेइ संवरं ॥ ४१ ॥ तवं कुवइ मेहावी, पणीयं वज्जए रसं । मज्ज - प्पमाय - विरओ तवस्ती अइउक्क्सो ॥ ४२ ॥ तस्स पह कल्लाणं अणेग साहु-पइयं । विउलं अत्य-संजुत्तं कित्तइस्सं, सुह मे ॥ ४३ ॥ एवं तु गुण-ध्पेही अगुणाणं च विवज्जओ । तारिसी मरणन्ते वि आराहेइ संवरं ॥ ४४ । आयरिए आराहेइ समणे यावि तारिसी । गिहत्था विणं पूयन्ति जेण जाणन्ति तारिसं ॥ ४५ ॥ तव तेणे वड- तेणे रूव- तेणे य जे नरे । आयार-भाव-तेणे य कुबई देव - किब्बिसं ॥ ४६ ॥ लङ्कण वि देवतं उववत्री देव - किब्बिसे । तत्थावि से न याणाइ 'किं मे किच्चा इमं फलं ?” ॥४७॥ तत्तो वि से चइताणं लब्भिही एल-मूंयगं । नरयं तिरिक्व - जोगि वा बोही जत्थ सु-दुल्लहा ॥४॥ एयं च दोसं ददृणं नायपुत्त्रेण भासियं ।
३३
अणु-मार्यपि मेहावी माया - मोसं विवज्जए ॥ ४९ ॥ सिक्खिऊण भिक्खेसण-सोहिं संजयाण बुद्धाण सगासे । तत्थ भिक्खु सुप्पणिहिइन्दिए तिब्व-लज्ज गुणवं विहरेज्जासि ॥ ५० ॥ त्रि बेमि ॥
१
B पास°. २ B लब्भइ. ३ H - मूकतां and Avach ( found - मूंगयं ?).
3

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[अ०६
दशवैकालिकसूत्रम् (धम्मटुकहा.) ॥ षष्ठममध्ययनम् ॥
नाण-दंसण-संपन्नं संजमे य तवे रयं । गणिमागम-संपनं उज्जाणम्मि समोसढं ॥१॥ रायाणो रायमचा य माहणा अदुव खतिया। पुच्छन्ति निहुयप्पाणो कह भे आयार-गोयरो? ॥२॥ तेसिं सो निहुओ दन्तो सव-भय-सुहावहो। सिक्खाए सु-समाउतो आइक्खइ वियक्वणो ॥३॥ हन्दि धम्मत्थ-कामाणं निग्गन्थाणं सुणेह मे। आयार-गोयर भीम सयलं दुरहिद्रियं ॥४॥ ननत्थ एरिसं वुत्तं जे लोए परम-दुच्चरं । विउल-टाण-भाइस्म न भयं न भविस्मई ॥५॥ स-खुड्डग-वियत्ताणं वाहियाणं च जे गुणा । अखण्ड-कुडिया कायबा तं सुणेह जहा तहा ॥६॥ दस अटू य ठाणाई जाई बालो ऽवराई । तत्थ अन्नयरे ठाणे निग्गन्यताओ भस्सई ॥७॥ वय-छक्क काय-छक्कं अकप्पो गिहि-भायणं । पलियङ्क निसेज्जा य सिणाणं सोभ-वज्जणं ॥॥ तथिमं पढमं ठाणं महावीरेण देसियं । अहिंसा निउणा दिदा सबभएसु संजमो॥९॥

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अ०६]
दशवैकालिकसूत्रम्.. .३५ जावन्ति लोए पाणा तसा अदुव थावरा । ते जाणमजाणं वा न हणे नी व घायए ॥१०॥ सब-जीवा वि इच्छन्ति जीविउ न मरिजिउं । तम्हा पाण-वहं घोरं निग्गन्था वज्जयन्ति णं ॥११॥ अप्पणदा परदा वा कोहा वा जइ वा भया। हिंसगं न मुसं बूया नो वि अचं वयावए ॥१२॥ मसा-वाओ ये लोगम्मि सब-साहूहि गरहिओ। अविस्मासो य भूयाणं, तम्हा मोस विवज्जए ॥१३॥ चित्तमन्तमचितं वा अप्पं वा जइ वा बहुं।। दन्त-सोहण-मेतं पि ओग्गहंसि अजाइया ॥१४॥ त अप्पणा न गेण्हन्ति नो वि गेण्हावए परं। अचं वा गेण्हमाणं पि नाणुजाणन्ति संजया ॥१५॥ अबम्भचरियं घोरं पमायं दुरहिदियं । नायरन्ति मुणी लोए भेयाययण-वज्जिणो ॥१६॥ मूलमेयमहम्मस्स महादोस-समुस्मयं । तम्हा मेहुण-संसंग्गं निग्गन्था वज्जयन्ति णं ॥१७॥ विडमभेइमं लोणं तेल्लं सप्पि च फाणियं । न ते सनिहिमिच्छन्ति नायपत्त-वो-रया ॥१॥
१ H and Avach. नो विघा (नापि घा०). . २ महि. ३ व.
8 s 'यं. ५ B भेयायण-विव.
B °सम्गि७B, 8, and Avach. बि०.

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दशवेकालिकसूत्रम्
लोभस्सेसणुफासे मन्त्रे अन्नयरामवि ।
जे सिया सन्निही कामे गिही पवइए न से ॥ १९ ॥ जं पि वत्थं व पायं वा कम्बलं पायपुञ्छणं । तं पि संजम - लज्जा धारेन्ति परिहरन्ति य ॥ २० ॥ न सो परिग्गही वृत्ती नायपुत्रेण ताइणा ॥ ,, मुच्छा परिग्गहो वुत्तो" इइ वुत्तं महेसिणा ॥ २१ ॥ सङ्घत्युवहिणा बुद्धा संरक्खण-परिग्गहे ।
अवि अप्पणो वि देहम्मि नायरन्ति ममाइयं ॥ २२ ॥ अहो निचं तवो-कम्मं सङ्घ-बुद्धेहि वणियं । जय लज्जा-समा वित्ती एग भत्तं च भोयणं ॥ २३ ॥ सन्तिमे सुहुमा पारणा तसा अदुव थावरा । जाई राओ अमासन्ती कहमेसणियं चरे ? ॥ २४ ॥ उदओल्लं बीय-संसत्तं माणा निर्बंडिया महिं । दिया ताई विवज्जेज्जा, राओ तत्थ कहं चरे ? ॥ २५ ॥ एयं च दोसं ददृणं नायपुत्त्रेण भासियं ।
३६
सवाहारं न भुञ्जन्ति निग्गन्था राई भोयां ॥ २६ ॥ पुढविकायं न हिंसन्ति मणसा वयस कायसा । तिविहेण करण- जोएण संजया सु-समाहिया ॥ २७ ॥ पुढविकायं विहिंसन्तो हिंसई उ तयस्सिए । तसे य विविहे पाणे चक्खसे य अचक्खसे ॥ २८ ॥
१ B फासो.
Hand Avach. निवडि° (निपतिता:).
[अ० ६
२ जाव ल° H.
४ s रायभो°.

Page #48

अ० ६]
दशवेकालिकसूत्रम्.
तम्हा एवं वियाणिता दोसं दुग्गड - वड्डणं । पुढविकाय- समारम्भं जावज्जीवाएं वज्जए ॥ २९ ॥ आउकार्य न हिंसन्ति मणसा वयस कायसा । तिविहेण करण- जोएण संजया सु-समाहिया ॥ ३० ॥ आउकायं विहिंसन्तो हिंसई उ तयस्मि । तसे य विविहे पाणे चक्खसे य अचक्खसे ॥ ३१ ॥ तम्हा एवं वियाणिता दोसं दुग्गड - वढणं । आउकाय-समारम्भं जावज्जीवाए वज्जए ॥ ३२ ॥ जायतेयं न इच्छन्ति पावगं जलईत्तए । तिक्वमन्त्रयरं सत्थं सबओ वि दुरासयं ॥ ३३ ॥ पाईणं पडिणं वा वि उङ्कं अणुदिसामवि ।
हे दाहिणओ व विं दहे उत्तरओ वि य ॥ ३४ ॥ भूयाणमेसमाघाओ हववाहो, न संसओ । तं पईव-पयावट्टा संजया किंचि नारभे ॥ ३५ तम्हा एवं वियाणिता दोसं दुग्गइ-वडणं । तेउकाय-समारम्भं जावज्जीवाए वज्जए ॥ ३६ ॥ अनिलस्स समारम्भ बुद्धा मचन्ति तारिसं । सावज्ज-बहुलं चेयं, नेयं ताईहि सेवियं ॥ ३७ ॥
१
B जा.
३
H चापि and Avach. (not वापि ).
किंच.
y s
२ B अहो.
४ B °याण.
३७

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दशवकालिकसूत्रम्
[अ०६ तालियण्टेण पत्तेण साहा-विहुयणेण वा। न ते वीईउमिच्छन्ति वीयावेऊण वा परं ॥३॥ जं पि वत्थं व पायं वा कम्बलं पायपुञ्छणं । न ते वायमुईरन्ति जयं परिहरन्ति य ॥३९॥ तम्हा एयं वियाणिता दोसं दुग्गइ-वड्डणं । वाउकाय-समारम्भ जावज्जीवाए वजए ॥४०॥ .. वणमई न हिंसन्ति मणमा वयस कायसा । तिविहेण करण-जोएण संजया सु-समाहिया ॥४१॥ वणस्सई विहिंसन्तो हिंसई उ तयस्सिए। . तसे य विविहे पाणे चक्खसे य अचक्खसे ॥ ४२ ॥ तम्हा एयं वियाणिना दोसं दुग्गइ-वडणं । वणसइ-समारम्भ जावज्जीवाए वज्जए ॥४३॥ तसकायं न हिंसन्ति मणमा वयस कायसा। तिविहेण करण-जोएण संजया सु-समाहिया ॥४४॥ तसकायं विहिंसन्तो हिंसई उ तयस्सिए । तसे य विविहे पाणे चक्खसे य अचक्खसे ॥४५॥ तम्हा एयं वियाणिना दोसं दुग्गइ-वडणं । तसकाय-समारम्भ जावज्जीवाए वज्जए ॥४६॥ जाई चत्तारि ऽभोज्जाई इसिणाहार-माईणि । ताई तु विवज्जनो संजमं अणुपालए ॥४७॥
१ B वाउमु.

Page #50

अ०६] दशवकालिकसूत्रम् पिण्ड सेज्नं च वयं च चउत्थं पायमेव य। अकप्पियं न इछज्जा, पडिगाहेज कप्पियं ॥४॥ जे नियागं ममायन्ति कीयमुहेसियाहडं। .. वह ते समणजाणन्ति इई वृत्तं महेसिणा ॥४९॥ तम्हा असण-पाणाई कीयमुद्देसियाहडं । वज्जयन्ति ठियप्पाणो निग्गन्था धम्म-जीविणो॥५०॥ कंसेसु कंस-पाएसु कुण्ड-मोएसु वा पुणो। भुञ्जन्तो असण-पाणाई आयारा परिभसई ॥५१॥ : सीओदग-समारम्भे मन-धोयणे-छडणे। जाई छरपन्ति भूयाई दिट्टो तत्थ असंजमो ॥५२॥ पछाकम्मं पुरेकम्म सिया तत्थ न कप्पई। एयमद्रं न भुञ्जन्ति निग्गन्था गिहि-भायणे ॥ ५३॥ आसन्दी-पलियङ्केसु मञ्च-मासालएसु वा । अणायरियमज्जाणं आसइत्तु सइत्तु वा ॥५४॥ नासन्दी-पलियङ्कसु न निसेन्जो न पीढए। निग्गन्था ऽपडिलेहाए बुद्ध-वुत्तमहिटगा ॥५॥ गम्भीर-विजया एए पाणा दुप्पडिलेहगा,। आसन्दी-पलियङ्का य एयम, विवज्जिया ॥५६॥ गोयग-पविद्स्स निसेज्जा जस्म कप्पई । इमेरिसमणायारं आवज्जइ अबोहियं ॥५७॥
१ B इय. , ४H and Avach.
२ B धोवण. च.
३ B सेनाए.

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४०
दशवैकालिकसूत्रम्
विवती बम्भचेरस्स पाणाणं च वहे वहो । वणीमग-पंडीघाओ पडिकोहो यगारिणं ॥ ५८ ॥ अगुती बम्भचेरस्स इत्थीओ यावि सं । कुसील - वडणं ठाणं दूरओ परिवज्जए ॥ ५९ ॥ freeमत्रयरागस्स निसेज्जा जस्स कम्पई । जराए अभिभूयस्स वाहियस्स तवस्मिणो ॥ ६० ॥ वाहिओ वा अरोगी वा सिणाणं जो उ पत्थए । वोक्कन्तो होइ आयारो, जढो हवइ संजमो ॥ ६१ ॥ सन्तिमे सुहुमा पाणा घसासु भिलंगासु य । जे उ भिक्खु सिणायन्तो वियडेणुप्पैलाव ॥ ६२ ॥ तम्हा ते न सिणायन्ति सीएण उसिणेण वा । जावज्जीवं वयं घोरं असिणाणमहिदूंगा ॥ ६३ ॥ सिणाणं अदुवा कक्क लोडं पउमगाणि य । गायस्वट्टणट्टाए नायरन्ति कयाइ वि ॥ ६४ ॥ नगिणस्स वा वि मुण्डस्स दीह - रोम - नहंसिणो । मेहुणा उवसन्तस्स किं विभूसाए कारियं ! ॥ ६५ ॥ विभूसा वत्त्रियं भिक्खु कम्मं बन्धइ चिक्कणं । संसार-सायरे घोरं जेणं पडंइ दुरुत्तरे ॥ ६६ ॥
१
B पडि, s पडिग्वाश्रो.
३ H in S and Avach. भिलु..
५ Bsj निग°, s निगि, Avach. नग०.
[अ० ६
२ संकुलं.
8
४ B उपि

Page #52

अ०६-७] दशवकालिकसूत्रम्
४१विभूसा-वत्तियं चेयं बुद्धा मनन्ति तारिसं। सावज्जा-बहुलं चेयं, नेयं ताईहि सेवियं ॥६७॥ खवेन्ति अप्पाणममोह-दंसिणो
तवे रया संजम अज्जवे गणे। धुणन्ति पावाइ पुरे-कडाई,
नवाइ पावाइ न ते करेन्ति ॥६॥ सओवसन्ता अममा अकिंचणा
स-विज्ज-विज्जाणुगया जसंसिणो । उउ-प्पसने विमले व चन्दिमा सिद्धिं विमाणाइ उवेन्ति ताइणो ॥६९॥
॥ति बेमि ॥
(वक्कसुद्धी.)
॥ सप्तममध्ययनम् ॥ चउण्हं खलु भासाणं परिसंखाय पनवं । दोण्हं तु विणयं सिक्खे, दो न भासेज्ज सबसो ॥१॥ जा य सच्चा अवतबा सच्चामोसा य जा मुसा। जा य बुद्धेहि ऽणाईमा न तं भासेज्ज पनवं ॥२॥ असच्चमोसं सच्चं च अर्णवज्जमकक्कसं। समुप्पेहमसंदिदं गिरं भासेज्ज पनवं ॥३॥
१ नाइमा.
२ H and Avach. असावनं.

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-४२
दशवेकालिकसू चम्
एयं च अट्टमन्नं वा जं तु नामेइ सासयं । सभासं सचमोसं पि तं पि धीरो विवज्जए ॥ ४ ॥ वितहं पि तहामोत्रिं जं गिरं भासए नरो । तम्हा सो पुट्ठो पावेणं, किं पुण जो मुसं वए ॥ ५ ॥ तम्हा 'गच्छामो, वक्खामो, अमुगं वा णे भविस्मई । अहं वा णं करिस्मामि, एसो वा णं करिस्सई' ॥ ६ ॥ एवमाई उ जा भासा एस- कालम्मि सङ्किया । संपयाईय-मट्टे वा तं पि धीरो विवज्जए ॥ ७ ॥ अईयम्मिय कालम्मी पचुप्पन्न - मणा गए । जमट्टं तु न जाणेज्जा 'एवमेयं' ति नो वए ॥ ८ ॥ अईयम्मिय कालम्मी पच्चुध्पन्न - मणा गए । जत्थ सङ्का भवे तंत 'एवमेयं' ति नो वए ॥ ९ ॥ अईयम्मि य कालम्मी पचुप्पन्न - मणागए | निस्सङ्कियं भवे जं तु 'एर्वमेयं' ति निद्दिसे ॥ १० ॥ तहेव फरुसा भासा गुरु- भूवघाइणी । सच्चा विसा न वनवा जओ पावस्स आगमो ॥११॥ तहेव काणं 'काणे' त्ति पण्डगं 'पण्डगे' हि वा । वाहियं वा वि 'रोग' हि तेणं 'चोरे' हि नो वए ॥१२॥ एएणन्त्रेण अद्वेण परो जेणुवहम्मई । आयार-भाव-दोस-नू न तं भासेज्ज पत्रवं ॥ १३ ॥
१
[श्र० ७
H थोव-थोवं.

Page #54

अ०७]
दशवैकालिकसूत्रम्. तहेव होले' 'गोले' ति 'साणे' वा 'वसले' ति य । 'दमए' "दूहए' वा वि ने भासेज पनवं ॥१४॥
अज्जिए पज्जिए वा वि अम्मो माउसिउ ति य। पिउँस्सिए भाईणेज्ज नि धूए नतुणिए ति य ॥१५॥ हले हले ति अन्ने ति भट्टे सामिणि गोमिणि । होले गोले वसुले ति इत्थियं नेवमालवे ॥१६॥ नामधेज्जेण णं बूया इत्थी-गोतेण वा पुणो। जहारिहमभिगिन आलवेज्ज लवेज्ज वा ॥१७॥ अज्जए पज्जए वा वि बप्पो चुल्ल-पिउ ति य । माउला भाईणेज्ज ति पुत्ते नतणिय ति य ॥१॥ हे हो हले ति अन ति भट्टा सामिय गोमिय। होल गोल वसुल ति पुरिस नेवमालवे ॥१९॥ नामधेज्जेण णं बूया पुरिस-गोतेण वा पुणो। जहारिहमभिगिजा आलवेज्ज लवेज्न वा ॥२०॥ पञ्चिन्दियाण पाणाणं "एस इत्थी, अयं पुमं'। जाव णं न विजाणेज्जा ताव जाइ ति आलवे ॥१॥ तहेव मणुसं पसुं पक्खि वा वि सरीसिवं। . 'घले पमेइले वझे पाइमें ति य नो वए ॥२२॥
१ B नेयं, म नैवं. २ B पियसिए. ३ Bs भाय.
४ B "णिय. ५ भाय.. __E BH है हो ऽले त्ति. ७ अनि, B अने. ८ Bs मुलि.

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४४
दशवैकालिकसूत्रम् परिवुड्ढे नि णं बूया, बूया उवचिए ति य । संजाए पीणिए वा वि महाकाए ति आलवे ॥२३॥ तहेव गाओ दुकाओ, दम्मा गो-रहग ति य । वाहिमा रह-जोग्ग ति, नेवं भासेज्ज पन्नवं ॥२४॥ जुवं-गवे ति णं बया, घेणुं रसदय ति य । रहस्से महल्लए वा वि वए संवहणे ति य ॥२५॥ तहेव गन्तुमुज्जाणं पव्वयाणि वणाणि य । रुक्खा महल्ल पेहाए नेवं भासेज पनवं ॥२६॥ अलं पासाय-खम्भाणं तोरणाणं गिहाण य । फलिहग्गल-नावाणं अलं उदग-दोणिणं ॥२७॥ . पीढए चङ्गाबेरे य नङ्गले मइये सिया । जन्त-लट्री व नाभी वा गण्डिया व अलं सिया ॥२८॥ आसणं सयणं जाणं होज्जा वा किंचुवस्सए । भओवधाइणिं भासं नेवं भासेज्ज पनवं ॥२९॥ तहेव गन्नुमुज्जाणं पव्वयाणि वणाणि य । रुक्खा महल्ल पेहाए एवं भासेज्ज पनवं ॥३०॥ जाइमन्ता इमे रुक्खा दीह-वट्टा महालया। पयाय-साला विडिमा वए दरिसणि ति य ॥३१॥ तहा फलाइ पक्काई पाय-खज्जाइ नो वए। वेलोइयाइ टालाई वेहिमाई ति नो वए ॥३२॥
१ Bs °णाणि गिहाणि य. २७ दण्डि. ३ 8 B किंतु
४ s बेहिमं च त्ति.

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४५
अ०७]
दशवैकालिकसूत्रम्. असंघडा इमे अम्बा बहु-निवटिमा फला । वएज्ज बहु-संभूया भूय-रूव ति वा पुणो ॥३३॥ तहोसहीओ पक्काओ नीलियाओ छवी इ य । लाइमा भज्जिमाओ ति पिहु-खज्ज ति नो वए ॥३४॥ रूढा बहु-संभूया थिरा जसढा वि य । गभियाओ पसूयाओ ससाराओ ति आलवे ॥३५॥ तहेव संखडिं नच्चा किच्चं कनं ति नो वए। तेणगं वा वि वझे ति, सु-तित्थे 'ति य आवगा ॥३६॥ संखडिं संखडि बूया, पणियटुं ति तेणगं, । 'बहु-समाणि तित्थाणि आवगाणं' वियागरे ॥३७॥ तहा नईओ पुण्णाओ काय-तिज ति नो वए। नावाहि तारिमाओ ति पाणि-पेज्ज ति नो वए ॥३॥ बहु-वाहडा अगाहा बहु-सलिलुप्पिलोदगा। बहु-वित्थडोदगा यावि, एवं भासेज्ज पनवं ॥३९॥ तहेव सावज्जं जोगं परस्मद्वाए निद्रियं । कीरमाणं ति वा नच्चा सावज्जं नालवे मुणी ॥४०॥ सुकडे ति सुपक्के नि सुछिन्ने सुहडे मडे । सुनिट्टिए सुलटे ति सावज्ज वज्जए मुणी ॥४१॥
१ F in S असंख', to write असंथ ? (असमर्थाः). २ । निर्वतित-फ. ३ Bs and Avach. तहेवोस०. ४ छवय इति वा. ५ Bs सुत्तित्थे. ६ Bs न लवे.

Page #57

ম্বি ৩
दशवकालिकसूत्रम् पयन-पक्के ति व पक्कमालवे,
पयत-छिन्न ति व छिन्नमाल वे,। पयन-लटू ति व कम्म-हेउयं,
पहार-गाढ ति व गाढमालवे ॥४२॥ सवर्कर्स परघं वा अउल नत्थि एरिसं । अचक्कियमवतवं अचियतं चेव नो वए ॥४३॥ ‘सबमेयं वइस्लामि, सबमेयं' ति नो वए। अणवीई सवं सवत्थ एवं भासेज्ज पनवं ॥४४॥ सु-क्कियं वा सु-वितीयं अकिज्जं किजमेव वा। 'इमं गेण्ह, इमं मुञ्च पणियं नो वियागरे ॥४५॥ अप्पग्घे वा महग्घे वा कए 4 विक्कए वि वा। पणियट्रे समुप्पन्ने अणवज्ज वियागरे ॥४६॥ तहेवासंजय धीरो 'आस, एहि करेहि वा संय, चिद्र, वयाहि ति नेव भासेज्ज पनवं ॥४॥ बहवे इमे असाहू लोए वुच्चन्ति साहुणो। ने लवे असाहुं साहु ति, साहुं साहु ति आलवे॥४॥ नाण-दसण-संपन्न संजमे य तवे रयं । एवं-गुण-समाउतं संजय साहुमालवे ॥४९॥ pH in So.
२ B °वीय. ३ F in S सु-कोयं.
४ सु-विक्कियं. ५ H एलोयात्, Avach. रहाण. ६ B वा.
__८ H and Avach. नालवे.
or rज १
७ Bs सयं.

Page #58

अ०७] . दशवकालिकसूत्रम् देवाणं मणयाणं च तिरियाणं च वर्गहे। अमुयाणं जओ होउ मा वा होउ ति नो वए ॥५०॥ वाओ वुद्रं व सीउण्हं खेमं धायं सिवं ति वा। कया णु होज्ज एयाणि मा वा होउ ति नो वए ॥५१॥ तहेव मेहं व नहं व माणवं
न देव देव ति गिरं वएज्जा। “सम्मच्छिए उनए वा पओए' ___ वएज्ज वा ‘टे बलाहए' ति ॥५२॥ अन्तलिक्ख ति णं बूया गुकाणुचरिय ति य । रिद्धिमन्तं नरं दिस्म 'रिद्धिमन्न' ति आलवे ॥५३॥ तहेव सावज्जणुमोयणी गिरा
ओहारिणी जा य परोवघाइणी । से कोह लोह भयसा व माणवो
न हासमाणो विगिरं वएज्जा ॥५४॥ संवक्क-सुद्धिं समुपेहियाँ मुणी,
गिरं च दुई परिवज्जए सया। मियं अदुई अणुवीई भासए
सयाण मके लहई पसंसणं ॥५॥
१ and Avach. विग्रह. २ Bs समु. ३ B वुट्ट. ४ H and Avach. सवक and सव्वक्क. ५ F and Avach. संप्रेक्ष्य instead of optative. & B °वीय.

Page #59

[अ०७-८
४८
दशवकालिकसूत्रम्. भासाए दोसे य गुणे य जाणिया
तीसे य दुटे परिवज्जए सया। छसु संजए सामणिए सया जए
वएज्ज बुद्धे हियमाणुलोमियं ॥५६॥ परिक्ख-भासी सुसमाहिइन्दिए
चउक्कसायावगए अणिस्सिए । स निडुणे धुत्त-मलं पुरे-कडं, ____ आराहए लोगमिणं तहा परं ॥५७॥ ति बेमि ॥
-
( आयारपणिही.)
॥ अष्टममध्ययनम् ॥ आयार-पणिहिं लहूं जहा कायव भिक्खणा । तं भे उदाहरिस्सामि आणुपुष्विं, सुणेह मे ॥१॥ पुढवि दग अगणि मारुय तण रुक्ख स-बीयगा। तसा य पाणा जीव ति इइ वुत्तं महेसिणा ॥२॥ तेसिं अच्छण-जोरण निच्चं होयवयं सिया। मणसा काय वक्केण, एवं भवइ संजए ॥३॥ पुढवि भित्ति सिलं लेखें नेव भिन्दे न संलिहे। तिविहेण करण-जोएण संजए सु-समाहिए ॥४॥
१ भासाय.

Page #60

अ०८]
दशवकालिकसूत्रम् सुद्ध-पुढवीए न निसिए ससरक्खम्मि य आसणे । पमज्जितु निसीएज्जा जाइता जस्स ओग्गहं ॥५॥ सीओदगं न सेवेज्जा सिला-वुद्धं हिमाणि य । उसिणोदगं तत्त-फासुयं पडिगाहेन्ज संजए ॥६॥ उदओल्लं अप्पणो कायं नेव पुञ्छे न संलिहे । समुप्पेह तहाभूयं नो णं संघट्टए मुणी ॥७॥ इङ्गालं अगणिं अचि अलायं वा स-जोइयं । न उरोज्जा न घटेजा नो णं निघावए मुणी ॥४॥ तालियण्टेण पक्षण साहा-विहुयणेण वा । न वीएज्ज अप्पणो कायं बाहिरं वा वि पोग्गलं ॥९॥ तण-रुक्खं न छिन्देज्जा फलं मलं व कस्सई । आमगं विविहं बीयं मणसा वि न पत्थए ॥१०॥ गहणेसु न चिटेजा बीएसु हरिएसु वा। उदगम्मि तहा निच्चं उतिङ्ग-पणगेसु वा ॥११॥ तसे पाणे न हिंसेज्जा वाया अदुव कम्मणा । उवरओ सबभूएसु पासेज विविहं जगं ॥१२॥ भट्ट सुहुमाइ पेहाएं जाई जाणितु संजए। दया हिगारी भूएसु आस चिटु सएहि वा ॥१३॥ कयराइ अटू सुहुमाइं जाई पुच्छेज्ज संजए?। इमाइ ताइ मेहावी आइक्वेज वियक्खणे ॥१४॥
I and Avach. प्रेच्य.

Page #61

दशवकालिकसूत्रम्
[अ०८ सिणेहं पुप्फ-सुहुमं च पाणुतिङ्गं तहेव य । पणगं बीय हरियं च अण्ड-सुहुमं च अटुमं ॥१५॥ एवमेयाणि जाणिता सव-भावेण संजए। अप्पमते जए निच्चं सब्विन्दिय-समाहिए ॥१६॥ धुवं च पडिलेहेज्जा जोगसा पाय-कम्बलं । सेन्जमुच्चारभूमि च संथारं अदुवासणं ॥१७॥ उच्चारं पासवणं खेलं सिङ्घाण जल्लियं । फासुर्य पडिलेहिता परिट्रावेज संजए ॥१॥ पविसित्तु परागारं पाणट्रा भोयणस्स वा। जयं चिद्रे, मियं भासे, न य रूवेसु मणं करे ॥१९॥ बहुं सुणेइ कणे हिं, वहुं अच्छीहि पेच्छई। न य दिटुं सुयं सवं भिक्खू अक्खाउमरिहई ॥ २० ॥ सुयं वा जइ वा दिदं ने लवेजोवघाइयं । न य केणइ उवाएणं गिहि-जोगं समायरे ॥२१॥ निद्राणं रस-निज्जढं भद्दगं पावगं ति वा। पुट्टो वा वि अपुट्टो वा लाभालाभं न निदिसे ॥२२॥ न य भोयणम्मि गिद्धो चरे उञ्छ अयम्पिरो। अफासुयं न भुञ्जेज्जा कीयमद्देसियाहडं ॥२३॥ सनिहिं च न कुवेज्जा अणु-मायं पि संजए। मुहा-जीवी असंबुद्धे हवेज्ज जग-निस्सिए ॥२४॥
१ 8 °मत्तो. २ य not in H. ३ H in S and Avach. नालवे०. ४ असंबद्ध H.

Page #62

अ०८]
दशवैकालिकसूत्रम् लूह-वित्ती सु-संतुटे अप्पिछे सुहरे सिया।। आसुरतं न गछज्जा सोचाणं जिण-सासणं ॥२५॥ करण-सोक्खेहि सद्देहिं पेमं नाभिनिवेसए । दारुणं कक्कसं फासं कारण अहियासए ॥२६॥ खुह पिवास दुस्सेज्ज सीउण्हं अरई भयं । अहियासे अबहिओ, देहे दुक्खं महा-फलं ॥२७॥ अत्थंगयम्मि आइच्चे पुरन्था य अणुग्गए। आहारमइयं सवं मणमा वि न पत्थए ॥२६॥ अति न्तिणे अचवले अप्प-भासी मियासणे । हवेज्ज उयरे दन्ते, थोवं लडुं न खिसए ॥२९॥ न बाहिरं परिभवे, अताणं न समुक्कसे, । सुय-लाभे न मज्जेज्जा जच्चा तवसि बुद्धिए ॥३०॥ से जाणं अजाणं वा कट्ट आहम्मियं पर्य। संवरे खिप्पमप्पाणं, बीयं तं न समायरे ॥३१॥ अणायारं परक्कम्म नेव गूहे, न निण्हवे । सुई सया वियड-भावे असंसते जिइन्दिए ॥३२॥ अमोहं वयणं कुज्जा आयरियस्म महप्पणो, । तं परिगिक वायाए कम्मणा उववायए ॥३३॥ अधुवं जीवियं नच्चा सिद्धि-मग्गं वियाणिया। विणियटेज भोगेसु आउ परिमियमप्पणो ॥३४॥
१B सुभरे.

Page #63

५२.
[अ०८
दशवकालिकसूत्रम्. (बलं थामं च पहाए सद्धामारोगमप्पणो। खेतं कालं च विनाय तहप्पाणं न जुञ्जए ॥) जरा जाव न पीलेइ वाही जाव न वड्डई। जोविन्दिया न हायन्ति ताव धर्म समायरे ॥ ३५॥ कोहं माणं च मायं च लोभं च पाव-वडणं । वमे चत्तारि दोसे उ इछन्तो हियमप्पणी ॥३६॥ कोहो पीई पणासेइ, माणो विणय-नासणी। माया मित्राणि नासेइ, लोभी सव-विणासणो॥३७॥ उवसमेण हणे कोह, माणं मद्दवया जिणे। मायं चज्जव-भावेण, लोभ संतोसओ जिणे ॥३॥ कोहो य माणो य अणिग्गहीया
माया य लोभी य पवड्डमाणा। चतारि एए कसिणा कसाया
सिञ्चन्ति मूलाइ पुणब्भवस्म ॥३९॥ राइणिएसु विणयं पउने,
धुव-सीलयं सययं हावएज्जा। कुम्मो व अल्लीण-पलीण-गुतो ____परक्कमेज्जा तव-संजमम्मि ॥४०॥
| This sloka is found only in B and the Avach. (and interpolated in s j).
२j तहत्ताणं न जोजए. ३ जाव इ. ४H in S कोहे.
५ Bs राय.

Page #64

अ०८]
दशवकालिकसूत्रम् निदं च न बहु-मन्चेज्ना, स-प्पहासं विवज्जए। मिहो-कहाहिं न रमे सन्कायम्मि रओ सया ॥४१॥ जोगं च समण-धम्मम्मि जुळे अणलसो धुवं। -- जतो य समण-धम्मम्मि अद्रं लहइ अणुतरं ॥४२॥ इहलोग-पारत-हियं जेणं गच्छइ सोग्गई। बहु-सुयं पज्जुवासेज्जा, पुच्छेज्जत्थ-विणिच्छयं ॥४३॥ हत्यं पायं च कायं च पणिहाय जिइन्दिए । अल्लीण-गुतो निसिए सगासे गुरुणो मुणी ॥४४॥ न पक्खओ न पुरओ नेव किच्चाण पिटुओ। न य ऊरूं समासेज्जा चिट्रेजा गुरुणन्तिए ॥४५॥ अपुच्छिओ न भासेज्जा भासमाणस्म अन्तरा। .. पिद्रि-मंस न खाएज्जा, माया-मोसं विवज्जए ॥४६॥ अप्पत्तियं जेण सिया आसु कुप्पेज्ज वा परो। सबसो तं न भासेज्जा भासं अहिय-गामिणिं ॥४७॥ दि, मियं असंदिद्धं पडिपुखं वियर्जियं। अयम्पिरमणु विग्गं भासं निसिर अत्तवं ॥४॥
१ B बहु-स्सु०. २ B तो वि नि०. ३ H and Avach. समाश्रित्य (instead of श्रयेत्). ४H °माणस्म य०. ५ B पिट्ठ. & H and Avach. वियं जियं (व्यक्तां जितां).
c
m.

Page #65

५४
[अ०८
दशवैकालिकसूत्रम् आयार-पन्नति-धरं दिद्रिवायमहिज्जगं। वई-विक्खलियं नचा न तं उवहसे मुणी ॥४॥ नक्खतं सुमिणं जोगें निमितं मन्त-भेसज । गिहिणो तं न आइक्खे भूयाहिगरणं पयं ॥५०॥ अन्नद्रं पगडं लयणं भएज्ज सयणासणं । उच्चारभूमि-संपन्नं इत्थी-पसु-विवज्जियं ॥५१॥ विविता य भवे सेना, नारीणं न लवे कह। गिहि-संथवं न कुज्जा, कुज्जा साहूहि संथवं ॥५२॥ जहा कुक्कुड-पोयम निच्चं कुललओ भयं । एवं खु बम्भयारिस्स इत्थी-विग्गहओ भयं ॥५३॥ चित्त-भितिं न निकाए नारिं वा सु-अलंकिय, । भक्खर पिव टुणं दिढेि पडिसमाहरे॥५४॥ हत्थ-पाय-पर्दिछिन्नं कण-नास-विगप्पियं । अवि वाससई नारिं बम्भयारी विवन्नए ॥५५॥ विभूसा इत्थि-संसग्गी पणीय-रस-भोयणं । नरस्मत-गवेसिस्म विसं तालउड जहा ॥५६॥ अङ्ग-पञ्चङ्ग-संठाणं चारुल्लविय-पेहियं । इत्थीणं तं न निकाए काम-राग-विवड्डणं ॥ ५७॥
१ वय. ३ F and Avach. गृहीणां. ५ 8 पलि. ७ F and Avach. चारु-लवि०.
२ B जोए. ४ सुवलं. ६ 8 वाससयं.

Page #66

अ० ८]
दशवेकालिकसूत्रम्
विससु मरणुत्रेसुं पेमं नाभिनिवेसए ।
अणि तेसि विनाय परिणामं पोग्गलाण उ ॥ ५८ ॥ पोग्गलाण परीणामं तेसिं नच्चा जहा तहा । विणीय-तरहो विहरे सीईभूएण अप्पणा ॥ ५९ ॥ जाए सडाए निक्खन्तो परियाय-द्वाणमुत्तमं । तमेव अणुपालेज्जा गुणे आयरिय सम्मए ॥ ६० ॥ तवं चिमं संजम - जोगयं च सज्काय-जोगं च सया अहिए ।
सूरे व सेणा समत्त माउहे अलमप्पणी होइ अलं परेसिं ॥ ६१ ॥
५५
सज्झाय-सज्झाण-रयस्स ताइणो
अपाव-भावस्म तवे रयस्स ।
विसुई जं से मलं पुरे कडं
समीरियं रूप्प - मलं व जोइणा ॥ ६२ ॥ . से तारिसे दुक्ख सहे जिइन्दिए सुरण जुत्ते अममे अकिंचणे ।
विरायई कम्म - घणम्मि अवगए
कसिणन्भ-पुडावगमे व चन्दिम ॥ ६३ ॥ त्ति बेमि
१ ० सि (जंसि ?).

Page #67

५६
दशवकालिकसूत्रम् [अ०८-१
(विणयसमाही.) ॥ नवममध्ययनम् ॥ प्रथम उद्देशकः॥ थम्भा व कोहा व मर्य-प्पमाया
गुरुस्सगासे विणयं न सिक्खे । सो चेव ओ तस्स अभूइ-भावो, ____फलं व कीयस्म वहाय होइ ॥१॥
जे यावि मन्द ति गुरुं विइत्ता - डहरे इमे अप्प-सुए ति नच्चा ।
हीलन्ति मिच्छं पडिवज्जमाणा __ करेन्ति आसायण ते गुरूणं ॥२॥ पगईए मन्दा वि भवन्ति एगे - डहरा वि य जे सुय-बुद्धोववेया। आयारमन्ता गुण सुट्टियप्पा | . जे हीलिया सिहिरिव भास कुज्जा ॥३॥ जे यावि नाग डहर ति नच्चा
आसायए से अहियाय होइ । एवायरियं पि हु हीलयन्तो
नियच्छई जाइ-पहं खु मन्दे ॥४॥ .. १ F and Avach. माय. २ 8 गुरु-स० H and Avach. गुरोः. १ म विणए न चिढ़े.

Page #68

अ.-१] दशवकालिकसूत्रम्. आसीविसो यावि परं सु-रुटो
किं जीव-नासाओ परं न कुज्जा?। आयरिय-पाया पुण अप्पसना,
अबोहि-आसायण नन्थि मोक्खो ॥५॥ ___जो पावगं जलियमवक्कमेज्जा - आसीविसं वा वि हु कोवएज्जा। जो वा विसं खायइ जीवियट्री
एसोवमासायणया गुरूणं ॥६॥ सिया हु से पावय नो डहेज्जा,
आसीविसो वा कुविओ न भक्खे । सिया विसं हालहलं न मारे,
न यावि मोक्खो गुरु-हीलणाए ॥७॥ जो पञ्चयं सिरसा भेतुमिच्छे ___ सुतं व सीहं पडिबोहएज्जा। जो वा दए सत्ति-अग्गे पहार
एसोवमासायणया गुरूणं ॥१॥ सिया हु सीसेण गिरि पि भिन्दे
सिया हु सीहो कुविओ न भक्खे । सिया न भिन्देज्ज व सति-अग्गं
न यावि मोक्खो गुरु-हीलणाए ॥९॥
१ B जौवि.

Page #69

५८
दशवकालिकसूत्रम् [अ०८-१ आयरिय पाया पुण अप्पसन्ना,
आबोहि-आसासण नत्थि मोक्खो। तम्हा अणाबाह-सुहाभिकही
गुरु-प्पसायाभिमुहो रमेज्जा ॥१०॥ जहाहियग्गी जलणं नमसे
नाणाहुई-मन्त-पयाभिसितं। . . एवायरियं उवचिदृएज्जा
अणन्त-नाणोवगओ वि सन्तो ॥११॥ जस्मन्तिए धम्म-पयाइ सिक्खे
तस्मन्तिए विणइयं पउछु । सक्कारए सिरसा पञ्जलीओ
काय-ग्गिरा ,भो“ मणसा य निच्चं ॥१२॥ लज्जा दया संजम बम्भचेरं
कल्लाण-भागिस्म विसोहि-ठाणं । जे मे गुरू सर्ययमणुसासयन्ति
ते हं गुरू सययं पूययामि ॥१३॥ जहा निसन्ते तवणच्चिमाली
पभासई केवल-भारहं तु । एवायरिओ सुय-सील-बुद्धिए विरायई सुर-मके व इन्दो ॥१४॥
१ B सयय अणु.
२ s भारह केवलं तु.

Page #70

अ० ८–२]
दशवेकालिकसूत्रम्.
जहा ससी कोमुइ-जोग-र्जुले नक्खस- तारा-गण-परिवुडप्पा | खे सोहई विमले अब्भ-मुक्के, एवं गणी सोहइ भिक्ख-मज्झे ॥१५॥ महागरा आयरिया महसी
समाहि-जोगे सुय- सील-बुद्धिए । संपाविउ-कामे अणुत्तराई
आराहए, तोसए धम्म - कामी ॥ १६ ॥
सोच्चाण मेहावि-सुभासियाई सुस्सूसर आयरियप्पमत्तो ।
आराहइत्ताण गुणे अणेगे
से पावई सिद्धिमणुत्तरं ति ॥ १७ ॥ बेमि ॥
॥ नवममध्ययनम् ॥ द्वितीय उद्देशकः ॥
मलाओ खन्ध-प्पभवो दुमस्स,
खन्धाओ पच्छा समुवेन्ति साहा ।
साह पसाहा विरुहन्ति पत्ता,
तओ से पुष्कं च फलं रसो य ॥१॥ १ B जुत्तो.
२ B आयरियमप्प ०.
५८

Page #71

दशवकालिकसूत्रम्. [अ०८-२ एवं धम्मस्स विणओ मलं, परमो से मोक्खो। जेण कित्तिं सुर्य संग्घं निस्सेसं चाभिगछई ॥२॥ जे य चण्डे मिए थद्धे दुबाई नियडी सढे । वुई से अविणीयप्पा कटुं सोय-गयं जहा ॥३॥ विणयं पि जो उवारण चोइओ कुप्पई नरो। दिवं सो सिरिमेन्जनि दण्डेण पडिसेहए ॥४॥ तहेव अविणीयप्पा उववका हया गया। दीसन्ति दुहमेहन्ता आभिओगमुवटिया ॥५॥ तहेव सुविणीयप्पा उववका हया गया। दीसन्ति सुहमेहनता इढेि पत्ता महायसा ॥६॥ तहेव अविणीयप्पा लोगंसि नर-नारिओ। दीसन्ति दुहमेहन्ता छाया ते विगलिन्दिया ॥७॥ दण्ड-सत्थ-परिजुणा असब्भ-वयणेहि य । कलुणा विवन्न-छन्दा खुप्पिवासाए परिगया ॥६॥ तहेव सुविणीयप्पा लोगंसि नर-नारिओ। दीसन्ति सुहमेहन्ता इढेिं पता महायसा ॥९॥ तहेव अविणीयप्पा देवा जक्खा य गुनगा। दीसन्ति दुहमेहन्ता आभिओगमुवटिया ॥१०॥ तहेव सुविणीयप्पा देवा जक्खा य गुमगा। दीसन्ति सुहमेहनता इढेि पत्ता महायसा ॥११॥
१ Bs सिग्धं. २ H and Avach. चाधि०. - ३ F and Avach. व्यापब-.

Page #72

अ०८-२]. दशवैकालिकसूत्रम् जे आयरिय-उवझायाणं सुस्सूसा-वयणं-करा। तेसिं सिक्खा पवड्डन्ति जल-सिता इव पायवा ॥१२॥ अप्पणट्रा परदा वा सिप्पा नेउणियाणि य । गिहिणो उवभोगट्टा इहलोगस्म कारंणा ॥१३॥ जेण बन्धं वहं घोरं परियावं च दारुणं । सिक्खमाणा नियच्छन्ति जुत्ता ते ललिइन्दिया ॥१४॥ ते वि तं गुरुं पूयन्ति तस्स सिप्पस कारण। सक्कारेन्ति नमसन्ति तद्रा निहेस-वत्तिणो ॥१५॥ किं पुण जे सुय-ग्गाही अणन्त-हिय-कामए!। आयरिया जं वए भिक्खू तम्हा तं नाइवत्तए ॥१६॥ नीयं सेनं गई ठाणं, नीयं च आसणाणि य, नीयं च पाए वन्देजो, नीयं कुज्जा य अञ्जलिं ॥१७॥ संघट्टइत्ता कारणं तहा उवहिणा-मवि।
खमेह अवराह मे" वएज्ज ,न पुणो“ ति य ॥१॥ दुग्गओ वा पओएणं चोइओ वहई रह, । एवं दुबुद्धि किच्चाणं वुतो वुतो पकुबई ॥१९॥ (आलवन्ते लवन्ते वा न निसेज्जाए पडिस्सुणे । मोतणं आसणं धीरो सुस्मसाए पडिस्सुणे ॥)
१ B कारण, F of. . . २ वन्दित्ता.
This sloka after 19 only in s and without comment."

Page #73

६२
___ दशवकालिकसूत्रम्. [अ०८-३ काल छन्दोवयारं च पडिलेहिताण हेउहिं । तेणं तेणं उवाएहिं तं तं संपडिवायए ॥ २० ॥ विवती अविणीयस्स, संपत्ती विणियस्स य । जस्मेयं दुहओ नायं सिक्खं से अभिगच्छई ॥ २१॥ जे यावि चण्डे मइ-इड्डि-गारवे
पिसुणे नरे साहस हीण-पेसणे । अदिद-धम्मे विणए अकोविए
असंविभागी न हु तस्स मोक्खो ॥२२॥ - निहेस-वती पुण जे गुरूणं
सुयत्थ-धम्मा विणयम्मि कोविया। तरित्तु ते ओहमिणं दुरुत्तरं खवितु कम्मं गइमुत्तमं गय ॥ २३॥ ति बेमि॥
॥ नवममध्ययनम् ॥ तृतीय उद्देशकः ॥ आयरियग्गिमिवाहियग्गी
सुस्मसमाणो पडिजागरेज्जा। आलोइयं इङ्गियमेव नन्चा . जो छन्दमाराहयई स पुज्जो ॥१॥ १ तेहिं तेहिं, H and Avach. तेन तेनोपायेन. २ H and Avach. अधि०.
३ Bs आलोइय.

Page #74

अ०८-३] दशवकालिकसूत्रम्
आयार-मदा विणयं पउञ्जे
सुस्मसमाणो परिगिज़ वक्त । जहोवइटै अभिकङ्खमाणो . गुरुं तु नासाययई, स पुज्जो ॥२॥ रोइणिएसु विणयं पउञ्जे - डहरा वि य जे परियाय-जेद्रा । नियंतणे वट्टइ सच्च-वाई
ओवायवं वक्क-करे, स पुज्जो ॥३॥ अन्नाय-उञ्छं चरई विसुद्ध
जवणया समुयाणं च निच्चं । अलड्डुयं नो परिदेवएज्जा,
लडुं न विकंथयई, स पुज्जो ॥४॥ संथार-सेज्जासण-भतपाणे
अप्पिच्छया अइलाभे वि सन्ते । जो एवमप्पाणभितोसएज्जा ___ संतोस-पाहन रए स पुज्जो ॥५॥ सक्का सहेउं आसाए कण्टया · अओमया उछहया नरेणं । अणासए जो उ सहेज्ज कण्टए
वईमए करण-सरे स पुज्जो ॥६॥ १ पडिगि०.
२ Bs नासायई. * Bs, H in S, and Avach. Trifono. ४ H and Avach. नीचत्वे.

Page #75

mr
I
.
दशवकालिकसूत्रम्
[अ०८-३ मुहुन-दुक्खा उ हवन्ति कण्टया
अओमया, ते वि तओ सु-उद्धरा । वाया-दुरुत्साणि दुरुतराणि
वेराणुबन्धीणि महब्भयाणि ॥७॥ समावयन्ता वयणाभिघाया - कणं-गया दुम्मणियं जणन्ति । धम्मो ति किच्चा परमग्ग-सूरे
जिइन्दिए जो सहई स पुज्जो ॥८॥ अवण-वायं च परम्मुहस्स
पञ्चक्खओ पडिणीयं च भासं । ओहारिणिं अप्पियकारिणिं च
भासं न भासेज्ज सया, स पुज्जो ॥९॥ अलोलुए अङ्घहए अमाई
अपिसुणे यावि अदीण-वित्ती। नो भावए नो वि य भावियप्पा
अकोउहल्ले य.सया स पुज्जो ॥१०॥ गुणेहि साहू, अगुणेहि ऽसाहू,
गेण्हाहि साहू-गुण, मुञ्चसाहू । वियाणिया अप्पगमप्पएणं
जो राग-दोसेहि समो स पुज्जो ॥११॥
-
२ B अकु०.

Page #76

अ०८-३] दशवैकालिकसूत्रम्
तहेव डहरं व महल्लगं वा __ इत्थी पुमं पवइयं गिर्हि वा। नो हीलए नो वि य खिसएज्जा,
थम्भ च कोहं च चए, स पुज्जो ॥१२॥ जे माणिया सययं माणयन्ति · जनण कचं व निवेसयन्ति । ते माणए माणरिहे तवस्सी
जिइन्दिए सच्च-रए, स पुज्जो ॥१३॥ तेसिं गुरूणं गुणसागराणं
सोचाण महावि सुभासियाई। चरे मुणी पञ्चरए तिगुतो . चउकसायावगए, म पुज्जो ॥१४॥ गुरुमिह सययं पडियरिय मुणी
जिर्ण-वय-निउणे अभिगम-कुसले । धुणिय रय-मलं पुरे-कडं भासुरमउलं गई गय ॥१५॥ ति बेमि ॥
१ म जिन-मत.

Page #77

दशवकालिकसूत्रम्. [अ०८-४ ॥ नवममध्ययनम् ॥ चतुर्थ उद्देशकः ॥
सुयं मे आउस तेणं भगवया एवमक्खायं । इह खलु थेरेहिं भगवन्तेहिं चत्तारि विणय-समाहिद्राणा पन्नता ॥ कयरे खलु ते थेरेहिं भगवन्तेहिं चत्तारि विणय-समाहिदाणा पन्नता? इमे खलु ते थेरेहिं भगवन्तेहिं चत्तारि विणय-समाहिदाणा पन्नता, तं जहा। विणय-समाही सुय-समाही तव-समाही आयार-समाही ॥१॥ विणए सुए तवे य आयारे निचं पण्डिया। अभिरामयन्ति अप्पाणं जे भवन्ति जिइन्दिया ॥२॥ चउबिहा खलु विणय-समाही भवइ, तं जहा । अणुसासिज्जन्तो सुस्सूसइ, सम्मं संपडिवज्जइ, वेयमाराहयइ, न य भवइ अत-संपग्गहिए चउत्थं पर्य भवइ ॥३॥ भवइ य एत्थ सिलोगो। पेहेइ हियाणुसासणं, सुस्ससई, तं च पुणो अहिए। नयमाण-मरण मज्जइ विणय-समाही आययदिए॥४॥
__चउबिहा खलु सुय-समाही भवइ, तं जहा । सुर्य मे भविस्सइ ति अन्साइयत्वं भवइ, एगग्गचित्तो भविस्सामि ति अकाइयत्वं भवइ, अप्पाणं ठावइस्मामि ति अकाइयत्वं भवइ, ठिओ परं

Page #78

प्र०८-४] दशवकालिकसूत्रम् ठावइस्मामि ति अकाइयत्वं भवइ चउत्थं पयं भवइ ॥ ५॥ भवइ य एत्थ सिलोगो।
नाणमेगग्ग-चित्रो य ठिओ ठावयई परं सुयाणि य अहिन्जिता रओ सुय-समाहिए ॥६॥
चउबिहा खलु तव-समाही भवइ, तं जहा।नो इहलोगट्टयाए तवमहिद्वेज्जा, नो परलोगट्टयाए तवमहिद्वेज्जा, नो कित्ति-वण-सह-सिलोगट्टयाए तवमहिटेजा, ननत्थ निज्जरट्टयाए तवमहिद्वेज्जा चउत्थं पयं भवइ ॥७॥ भवइ य एत्य सिलोगो। . विविह-गुण-तवी-रए ये निच्चं
भवइ निरासए निज्जरदिए। तवसा धुणइ पुराण-पावर्ग
जुतो सया तव-समाहिए ॥६॥
चउबिहा खलु आयार-समाही भवइ, तं जहा। नो इहलोगट्टयाए आयारमहिद्वेज्जा, ना परलोगढयाए आयारमहिनेजा, नो किति-वरण-सह-सिलोगट्रयाए आयारमहिउज्जा, ननत्थ आरहन्तेहिं हेजहिं आयारमहिद्वेज्जा चउत्थं पयं भवइ ॥ ९ ॥ भवइ य एत्थ सिलोगो। -
१ य not in B, H हि. .
२ B जुत्ते य सया.
5

Page #79

दशवकालिकसूत्रम्
[अ० १० जिर्ण-वयण-रए अतिन्तणे - पडिपुण्णाययमाययदिए। आयार-समाहि-संवुडे
भवइ य दन्ते भाव-संधए ॥१०॥ अभिगम चउरो समाहिओ
सुविसुद्धो सुसमाहियप्पओ। विउल-हिय-सुहावहं पुणो
कुबइ सो पय-खेममप्पणी ॥११॥ जाइ-मरणाओ मुच्चई __इत्थत्यं च चयइ सबसो। सिद्धे वा भवइ सासए
देवो वा अप्प-रए महिडिए ॥१२॥ ति बेमि॥
..... (स-भिक्ख-अन्य
णं.)
॥ दशममध्ययनम् ॥
निक्वम्म-माणाय बुद्ध-वयणे निच्चं चित्त-समाहिओ हवेज्जा।
२ B सिद्धो.
१F जिन-वचन, Avach. जिनप्रवचन. ३ B and Avach. निवखममाणाय. .

Page #80

दशवैकालिकसूत्रम्
इत्थीण वसं न यावि गच्छे
वन्तं नो पडियायई जे स भिक्ख ॥ १ ॥ पुढेविं न खणे न खणावए, सीओदगं न पिए न पियावए । अगणि सत्थं जहा सु-निसिय
तं न जले न जलावर जे स भिक्ख ॥ २ ॥ अनिलेश न वीए न वीयावर,
हरियाणि न छिन्दे न छिन्दावए । बीयाणि सया विवज्जयन्तो
अ० १०
सचितं नाहारए जे स भिक्ख ॥ ३ ॥ वहणं तस-थावराण होइ
ܘ
पुढवि-तण-कटु-निस्सियाणं ।
तम्हा उद्देसियं न भुञ्ज,
नो वि पर न पयावर जे स भिक्ख ॥ ४ ॥
रोईय-नायपुत्त-वयणे
अँप्प-समे मज्ज छप्पि काए ।
पञ्च य फासे महवयाई
पचासव संवरैए जे स भिक्ख ॥ ५॥
ܘ
१ B पडियाहियई, H and Avach प्रत्यापिबति ( instead of प्रत्यादीयते).
२ B पुढवि.
३ H and Avach. रोचयित्वा (for रोइत्ता ?). ५ B संवरे, H and Avach. संबुडे य (°वृतश्च).
४ B अन्त

Page #81

दशवैकालिकसूत्रम्.
[अ० १० चत्तारि वमे सया कसाए
धुव-जोगी ये हवेन बुद्ध-वयणे । अहणे निजाय-रूव-रयए
गिहि-जोगं परिवज्जए जे स भिक्ख ॥६॥ सम्मट्टिी सया अमूढे
अस्थि हु नाणे तवे संजमे य" । तवसा धुणइ पुराण-पावगं
मण-वय-काय-सुसंवुडे जे स भिक्ख ॥७॥ तहेव असणं पाणगं वा
विविहं खाइम-साइमं लभित्ता। होही अटो सुए परे वा"
तं न निहे न निहावर जे स भिक्ख ॥१॥ तहेव असणं पाणगं वा
विविहं खाइम-साइमं लभिता । छन्दिय साहम्मियाण भुञ्जे - भोच्चा सन्काय-रए य जे स भिक्ख ॥९॥ न य वुग्गहियं कहं कहेज्जा __ न य कुप्पे निहुइन्दिए पसन्ते । संजम-धुव-जोग-जुत्ते उवसन्ते अविहेडए जे स भिक्ख ॥१०॥
१ य not in B. २ F and Avach. तवे य सं० (तपश्च सं०). ३ B वइ. . ४ खाइमं सा° (also H?). ५H in S and Avach. अवहे.

Page #82

अ० १०]
दशवकालिकसूत्रम्
जो सहइ हु गाम-कण्टए
अक्कोस-पहार-तज्जणाओ य। भय-भेरव-सह स-प्पहासे
सम-सुह-दुक्ख-सहे य जे स भिक्ख ॥११॥ पडिमं पडिवज्जिया मसाणे ___ नो भाएं भय-भेरवाइ दिस। विविह-गुण-तवो-रए य निचं
न सरीरं चाभिकहई जे स भिक्ख ॥१२॥ असई वोसैट-चत्त देहे
अकुट्टे व हए व लूसिए वा। पुढवि-समे मणी हवेज्जा __ अनियाणे अकोहल्ले य जे स भिक्ख ॥१३॥ अभिभूय कारण परीसहाई
समुद्धरे जाइ-पहाओ अप्पयं । विइत्तु जाई-मरणं महत्भय
नवे रए सामणिए जे स भिक्ख ॥१४॥ . हत्थ-संजए पाय-संजए __वाय-संजए संजइन्दिए। अप्प-रए सुसमाहियप्पा
सुत्नत्यं च वियाणई जे स भिक्ख ॥१५॥
२ 8 वोसिठ्ठ.
१ Bs भायए. ३ Bs अकोउह, s हल्लए.

Page #83

७२
[अ०१०
दशवकालिकसूत्रम् उवहिम्मि अमुछिए अगिद्धे ___ अन्नाय-उञ्छ पुल-निप्पुलाए। कय-विक्रय-सबिहिआ विरए
सब-सङ्गावगए य जे स भिक्ख ॥१६॥ अलोलो भिक्ख न रसेसु गिद्धे ।
उञ्छ चरे जीविय-नाभिकही। इडिं च सकारण पूयणं च --- चए ठियप्पा अणिहे जे स भिक्ख ॥१७॥
न परं वएज्जासि ,अयं कुसीले. __ जेणत्री कुप्पेज न तं वएज्जा। जाणिय पत्तेयं पुस-पावं _अत्ताणं न समुझसे जे स भिक्ख ॥१६॥ न जाइ-मते न य रूव-मत्ते . न लाभ-मते न सुएण मत्ते। मयाणि सबाणि विवज्जयन्ती
धम्म-खाण-रएं य जे स भिक्ख ॥१९॥ । पवेयए अज्ज-पर्य महा-मुणी,
धम्मे ठिओ ठावई परं पि ।
१B अवे.
२ पत्तेयं. ३ F and Avach. विवयं (जइत्ता). 8 B रए जे, म रए हि जे.

Page #84

अ० ११] दशवैकालिकसूत्रम्.. निक्खम्म वज्जेज्न कुसील-लिङ्ग
न यावि हास कहए जे स भिक्खू ॥ २० ॥ तं देह-वासं असुई असासयं
सया चए निच-हिय-ट्रियप्पा। छिन्दितु जाई-मरणस्म बन्धणं
उवेइ भिक्ख अपुणागमं गई॥२१॥ति बेमि॥
(रइवक्क-चूलिया पढमा.)
___॥ एकादशमध्ययनम् ॥ ___ इह खलु भो पबइएणं उम्पन्न-दुक्खेणं संजमे अरइ-समावन-चित्तेणं ओहाणुप्पेहिणा अणोहाइएणं चेव हयरस्मि-गयङ्कस-पोयपडागा-भूयाई इमाई अट्ठारस ठाणाई सम्म संपडिलेहियबाई भवन्ति, तं जहा।
हं भी दुस्समाए दुप्पजीवी ॥१॥ लहुस्सगा इत्तरियां गिहीणं काम-भोगा ॥२॥ भुज्जो य साय-बहुला मणुस्मा ॥३॥ इमं च मे दुक्ख न चिरकालोवदाइ भविस्मइ ॥४॥ ओम-जण-पुरकारे ॥५॥
१ All mss. कुहए.
२ Bs इत्तिरि०.

Page #85

७४
दशवेकालिकसूत्रम्.
वन्तस्म य पडियाईयणं गिहीणं ॥ ६ ॥
अहरगइ- वासोवसंपया ॥ ७ ॥
दुल्लभे खलु भो गिहीणं धम्मे गिहि-वास मज्
वसन्ताणं ॥ ८ ॥
[अ० ११
आयङ्के से वहाय होइ ॥ ९ ॥ संकप्पे से वहाय होइ ॥ १० ॥
सोवक्के से गिहि वासे, निरुवक्केसे परियाए ॥ ११ ॥ बन्धे गिहि-वासे, मोक्वे परियार ॥ १२ ॥ सावज्जे गिहि-वासे, अणवज्जे परियार ॥ १३ ॥ बहु-साहारणा गिहीणं काम - भोगा ॥ १४ ॥ पत्तेयं पुण-पावं ॥ १५॥ अणिचे खलु भो मणुयाण जीविए कुसग्गजल -बिन्दु-चञ्चले ॥ १६ ॥
बहुं च खलु पावं कम्मं पगडं ॥ १७ ॥ पावाणं च खलु भो कडा कम्माणं पुि दुचिखाणं दुष्पेंडिक्कन्ताणं वेयता मोक्खो, नत्थि अवेयईता, तवसा वा झोसइत्ता । अट्टारसमं पर्य
भवइ ॥ १८ ॥ भवइ य एत्थ सिलोगो ।
जया य चयई धम्मं अणज्जो भोग- कारणा ।
ידי
२ गिo not in sH.
B पडियायणं. ३ s निरवज्जे. ४ B दुष्पडिक°, H and Avach. दुप्परक्क°. ५ B वेइत्ता and अवे..

Page #86

अ० ११]
दशवैकालिकसूत्रम् से तत्थ मुछिए बाले आयई नावबुकई ॥१॥ जया ओहाविओ होइ इन्दो वा पडिओ छमं । सज्ज-धम्म-परिभद्रो स पछा परितप्पई ॥२॥ जया य वन्दिमो होइ पछा होइ अवन्दिमो। देवया व चुर्या द्राणा स पच्छा परितप्पई ॥३॥ जया य पूइमो होइ पच्छा होइ अपूइमो। राया व रज्ज-पभद्रो स पच्छा परितप्पई ॥४॥ जया य माणिमो होइ पच्छा होइ अमाणिमो। सेट्टि व कब्बडे छूढो स पच्छा परितप्पई ॥५॥ जया य थेरओ होइ समइक्कन्न-जोवणो। मछो व गलि गिलिता स पच्छा परितप्पई ॥६॥ "(जया य कुकुडंबस्स कुततीहिं विहम्मई । हत्थी व बन्धणे बद्धो न पच्छा परितप्पई ॥) पुप्त-दार-परिकिणो मोह-संताण-संतओ। पड़ोसन्नी जहा नागो स पछा परितप्पई ॥७॥ अज्न याहं गणी होन्तो भावियप्पा बहुस्सओ। जइ हं रमन्तो परियाए सामणे जिण-देसिए“ ॥॥
•
१B चुया.
२s गलं. ३ B गलित्ता. ४ This sloka only in B and the
___Avach. (and interpolated in s j). ५H अद्य तावदहं (अज्ज ताह).

Page #87

७६
दशवकालिकसूत्रम् [अ० ११ देवलोग-समाणो उ परियाओ महेसिणं । रयाणं, अरयाणं च महानरय-सालिसो॥९॥ अमरोवमं जाणिय सोक्खमुत्तमं
रयाण परियाए, तहारयाणं । निरओवमं जाणिय दुक्खमुत्तम
रमेज तम्हा परियाय पण्डिए ॥१०॥ धम्माओ भद्रं सिरिओववेयं
जन्नाग्गि विकायमिवप्प-तेयं । हीलन्ति णं दुधिहियं कुसीला
दाढवियं घोर-विसं व नागं ॥११॥ इहेवधम्मो अयसो अकिंती .
दुन्नामधेनं च पिहुज्जणम्मि । चुयस्स धम्माओ अहम्म-सेविणो
संभिन्न-वित्तस्स य हेदुओ गई ॥१२॥ भुजित भोगाइ पसन्क चेयसा
तहाविहं कट्ट असंजमं बहुं । गई च गछे अणभिलियं दुहं, ..
बोही य से नो सुलभा पुणो पुणो ॥१३॥ इमस ता नेरड्यस्म जन्तुणो दुहोवणीयस्स किलेस-वत्तिणो।
१ Bs °भिज्जियं.

Page #88

अ० ११-१२] दशवकालिकसूत्रम् पलिओवमं झिज्जइ सागरोवमं,
किमङ्ग पुण मज्ज इमं मणो-दुहं! ॥१४॥ न मे चिरं दुक्खमिणं भविस्मई,
असासया भोग-पिवास जन्तुणो। न चे सरीरेण इमेणवेस्सई, • अवसई जीविय-पज्जवेण मे“ ॥१५॥ जस्मेवमप्पा उ हवेज निच्छिओ
चएज्ज देहं, न उ धम्म-सासणं । तं तारिस नो पयलेन्ति इन्दिया - उवन्त-वाया व सुदंसणं गिरिं ॥१६॥ इञ्चेव संपस्सिय बुद्धिम नरो
आयं उवाय विविहं वियाणिया । कारण वाया अदु माणसेणं तिगुत्ति-गुत्तो जिण-वयणमहिद्वेज्जासि ॥१७॥
॥ति बेमि ॥--- *E . .
( चूलिया.)
॥ हादशमध्ययनम् ॥ चूलियं तु पवक्खामि सुयं केवलिभासियं । जं सुणिन्तु सं-पुणाणं धम्मे उप्पज्जए मई ॥१॥ . १ B अवस्मई. २ Bs निच्छतो. ३ H सु.

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दशवेकालिकसूत्रम्
अणुसोय-पट्टिए बहु-जणम्मि पडिसोय-लड-लक्खेणं। पडिसोयमेव अप्पा दायवो होउ कामेणं ॥ २ ॥ अणुसोय-सुहो लोगो, पडिसोओ आसवो सुविहियाणं । अणुसोओ संसारी, पडिसोओ तस्स उत्तारो ॥ ३ ॥ तम्हा आयार-परक्कमेण संवर- समाहि-बहुलेणं । चरिया गुणा य नियमाय होन्ति साहूण ददृब्वा ॥४॥ अणिएय-वासो समुयाण- चरिया अन्नाय उञ्छं पइरिक्कया य ।
७८
अप्पोवही कलह - विवज्जणा य
विहार- चरिया इसिणं पसत्था ॥ ५ ॥
आइ ओमाण-विवज्जणा य
ओसन्न-दिट्टाहड-भत्त-पाणे ।
संसट्ट-कप्पेण चरेज्ज भिक्ख
ܘ
तज्जाय-संसदृ जई जएज्जा ॥ ६ ॥ - मज्ज - मंसासि अमच्छरीयां
अभिक्खणं निर्गिया य । अभिक्खणं काउस्सग्ग-कारी, सझाय-जोगे पयओ हवेज्जा ॥ ७ ॥
न पडिन वेज्जा सयणासणाई
[अ० १२
2 H and Avach. अमच्छरो य.
१
Bs पयरि०. ३ H and Avach. निर्विकृतिकश्च

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अ० १२]
दशवकालिकसूत्रम् सेज्नं निसेज्नं तह भन्न-पाणं । गामे कुले वा नगरे व देसे
ममत-भावं न कहिंर्चि कुज्जा ॥६॥ गिहिणो वेयावडियं न कुज्जा
अभिवायणं वन्दण पूयणं वा। असंकिलिटेहि समं वसेज्जा
मुणी चरितस्स जओ न हाणी ॥९॥ न या लभेज्जा निउणं सहायं __ गुणाहियं वा गुणो समं वा । एक्को वि पावाइ विवज्जयन्तो
विहरेज्ज कामेसु असज्जमाणो ॥१०॥ संवच्छरं चावि परं पमाणं,
बीयं च वासं न तहिं वसेज्जा। सुत्तस्स मग्गेण चरेज्ज भिक्ख
सुत्तस्म अत्यो जह आणवेइ ॥११॥ जो पुखरतावररत्न-काले
संपेहई अप्पगमप्पएणं । कि मे कंड? किं च मे किच्च-सेसं? किं सक्कणिज्नं न समायरामि? ॥१२॥
१ B कहंचि. ३ B पेक्खई.
२ B एगो. ४ Bs °डं किञ्च म.

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८०
दशवेकालिकस चम्.
किं मे परो पासइ ? किं च अप्पा ?
किं चाहं खलियं न विवज्जयामि ?" । इच्चेव सम्मं अणुपासमाणो
अणागयं नो पडिबन्ध कुज्जा ॥ १३ ॥
जत्थेव पासे कइ दुप्पउत्तं
काएण वाया अटु माणसेणं ।
तत्थेव धीरो पडिसाहरेज्जा
[अ० १२
आइबो खिप्पमिव क्खलीणं ॥ १४ ॥ जस्सेरिसा जोग जिइन्दियस्स
धिईम सप्पुरिसस्स निच्चं । तमाहु लोए, पडिबुद्ध जीवी", सो जीवई संजम - जीविएण ॥ १५ ॥ अप्पा हु खलु सययं रक्खियो सविन्दिएहिं सुसमाहिएहिं ।
अरक्खि जाइ पर्ह उवेड,
सुरक्खि सब-दुहाण मुञ्चइ ॥ १६ ॥ ति बेमि ॥

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1. The Chapter dealing with Blossoms on a Tree.
1. The best word to begin with, is Dharma. [Dharma consists] in non-violence, self-control, and asceticism. Even the gods revere him whose mind is always [concentrated] upon
Dharma.
2. As the bee sucks honey in the blossoms of a tree without hurting the blossom, and strengthens itself, 3. so those pious monks, who are without attachment in the world are content with searching their outfit and food like unto the flying [bees] in the blossoms. 4. [They say:] "We earn our living and no one [of the almsgivers] is hurt [by our doing so]." They go where they [may] meet with accidental alms, as the bees do at the blossoms. 5. Like the bees [are] the wise monks who are independent [of home and family], accustomed to food of any kind and content with it. Therefore they are called Pious Ones. Thus I say.
2. The Chapter that begins with Monkhood.
1. How can he practise monkhood who does not restrict his desires, stumbling at every step and subject to [his] wishes? 2. They who unwillingly abstain from [wearing fine] garments, [using] perfumes [and] ornaments, [having] women and couches [such a man] is not called one who abandons. 3. But he who turns his back to the desired and dear sensual pleasures which he came to enjoy and willingly leaves those pleasures, he is called one who abandons. 4. When [a monk] is wandering about, looking calmly [at things], it may happen that his mind passes outward [of the permitted circle of thought towards a woman. Then] he must turn his longing away from her, thinking: she is not mine nor am I hers, [I have nothing to do with her]. 5. Thou must practise austerities, give up weakness, overcome the desires, then thou wilt have
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3. The Small Description of Right Conduct
overcome evil; cut off hate and have done with love, then thou wilt be happy in all future. 6. Serpents that are born in a noble family would rather rush into a deadly fire that blazes and smokes than consent to swallow (the poison) they have sent forth. 7. "Fie upon you who are greedy of glory! In attachment to life you are going to swallow your own vomit! Death were better for you. 6. I am [the daughter) of King Bhoja, and you are the son] of Andhaga-Vanhi – let us not be, [as it were], base-born snakes in four noble] families. You must earnestly practice self-control. 9. If you produce this state of mind [in the presence of] all women you [should happen to] see, you will be waving like a reed moved by the wind.” 10. [Rahaņemi], having heard this good speech of the chaste Rāimai, was brought back to the Dharma as an elephant is brought back [to his duty] by the [driver's] goad. 11. Thus act awakened, wise and far-sighted [men]. They turn away from the [sensual] pleasures like that hero. Thus I say.
3. The Small Description of Right Conduct.
1. The Free Ones, Great sages, who stand fast in self-control, who are free [from worldly ties and] protect [themselves from temptations], might commit the following sins: 2. eating food or taking utensils especially prepared [or] bought [for them). [food) which they have brought themselves to a householder in order to eat it there], [or] which was fetched [for them by the layman); eating at night-time, having a bath, [using] perfumes, [wearing] a garland and [having) a fan; 3. [having] a stock of things, an outfit [like that] of a householder, staking] that which a king (or his people] may present him, taking [anything] with picking and choosing; [having] a massage [or] brushing the teeth, asking (idle) questions or looking into a looking-glass. 4. [Likewise it is forbidden] to have a draught-board, a dice-box, to carry a parasol without need (or to carry] medicine with them, [to wear) shoes on the feet, to kindle a fire; 5. [to take) alms from the harbourer, [to use) an easy chair or a sofa; to sit down between two houses, to rub the limbs, 6. [to allow] a householder to do him a service, to work for payment, to drink unboiled water, to

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remind a sick person [of desirable food]; 7. to eat black radishes, ginger, sugar-cane, onions, before life has departed from them, roots, fruits, and seeds in their natural living state, 8. [and] salt of seven different kinds, still containing life. 9. [It is forbidden to use] frankincense, [to apply] vomitives, purgatives, [or] digestives, unguents, a piece of wood for the teeth and [all other kinds of] ointments and ornaments of the body. 10. All this [would be] a sin of the Free Ones, the great sages, who possess self-control and follow a wandering life, having become lightened [of the burden of sins]. 11. Wise and honest, they have rejected the influence [pouring in through the] five [organs], they are watchful concerning [those] three, [viz. mind, speech, and body], they control themselves with respect to the six [forms of life], they subdue the five [senses]. 12. [Monks who are] controlled [and] eager endure the heat in summer-time, in the cold season they go about uncovered, during the rains they live secluded. 13. In order to remove all evil, the great sages lead an active life, opposed to troubles, content without delusion, with subdued senses. 14. Having done that which is difficult to do, having forborne what is difficult to forbear, some of them [pass] to the worlds of the gods, others attain perfection unburdened [by Karman]. 15. When, through self-control and ascetic practices, they have annihilated [their] former deeds, those who protect [themselves from temptations] reach the road to perfection and make an end of existence. Thus I say.
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4. Six Groups of Souls.
O Long-Lived One, I have heard that the Lord spoke thus: Here [follows] the chapter called "Concerning the Six Groups of Souls", propounded, well told and well proclaimed by the Monk [and] Lord Mahāvīra of the Kasyapa Gotra.
[A pupil says:] It is good for me to study [this text]. [For] studying [means] proclamation of Dharma. What then are these six Groups of Souls?
They are as follows: [souls] incorporated in earth-bodies, water-bodies, fire-bodies, wind-bodies, plant-bodies, and [spontaneously] moving bodies. Earth, (water, fire, wind,
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4. Six Groups of Souls
plants), provided that they were not treated by instruments, are said to be living, containing many souls, embracing single beings.
[Plants are of many kinds], viz.: the seeds have their place at the top, at the root, at the stalk, or on the branch, [the plants] come from seeds or they coagulate. Grass and creepers, bodies for plant [-souls), with seeds, are said to be.... (etc. as above)... embracing single beings.
There are many [spontaneously] moving beings: they come from an egg, they are born fully developed (or) with a chorion, they originate in moisture [or] in sweat, they coagulate
[spontaneously), they appear from the earth or from the void. • Beings that go forward [and] backward, bend [and] strech,
cry, roam about, tremble, [or] run away, knowing how to come and how to go: 'worms and insects, bugs and ants', all beings with two, three, four, and five senses, (the lastnamed group embracing) all Shigher) animals, all hell-beings, all men [and] all gods, (that is to say], all beings of highest and of lowest rank – this sixth group of souls is the group of [spontaneously] moving (souls).
Towards these six groups of souls he should not perform any act of violence himself, nor cause it to be performed by others, nor allow others who perform it, to do so.
As long as I live I [shall] not perform (an act of violence) in [one of the) three ways, viz. with mind, speech and body, nor [shall] I cause [another person] to perform [it], nor [shall] I allow another person who performs it, to do so. [On the contrary,] I [shall] confess (such an act, and] blame [and] censure smyself when I have performed it), and abandon myself [in repentance).
I. The first great vow, o my Master, [concerns] the abstention from injuring, any [living] being. O my master, I renounce all injury against any being, be it subtle or gross, [spontaneously] moving or immovable. I [shall myself] not injure any living being, nor cause it to be injured by others, nor allow others who injure it, to do so. As long as I live, I (shall] not perform an injury against á being... (etc. as before)... [in repentance). O my Master, I have taken the first great vow, [concerning) the abstention from injuring a living being.

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II. Now follows, o my Master, the second great vow, [concerning) the abstention from false speech. O my Master, I renounce all false speech, may it arise from anger, greed, fear, or mirth. I [shall myself] not speak falsely, nor cause false speech to be spoken by others, nor allow others who speak it, to do so. As long as I live, I [shall] not speak falsely... (etc. as before)... [in repentance). O my Master, I have taken the second great vow, [concerning] the abstention from false speech.
III. Now follows, o my Master, the third great vow, sconcerning] the abstention from taking that which is not given. O my Master, I renounce all taking that which is not given, whether in a village or in a town or apart from human dwellings, be the object little or much, small or big, living or lifeless. I [shall] not take myself] that which is not given, nor cause it to be taken by others, nor allow others who take it, to do so. As long as I live, I [shall] not take that which is not given... (etc. as before)... [in repentance). O my Master, I have taken the third great vow, [concerning]the abstention from taking that which is not given.
IV. Now follows, o my Master, the fourth great vow, [concerning the abstention from sexual acts. O my Master, I renounce every sexual act, be it connected with gods, human beings, or animals. I [shall myself] not perform a sexual act, nor cause it to be performed by others, nor allow those who perform it, to do so. As long as I live, I [shall] not perform a sexual act... (etc. as before)... [in repentance). O my Master, I have taken the fourth great vow,[concerning) the abstention from sexual acts.
V. Now follows, o my Master, the fifth greath vow [concerning] the abstention from property. Omy Master, I renounce all property, be it little or much, small or big, living or lifeless. I [shall myself] not acquire property... (etc. as before)... [in repentance). O my Master, I have taken the fifth great vow, (concerning) the abstention from property.
VI. Now follows, o my Master, the sixth vow, the abstention from eating at night. O my Master, I renounce all eating at night, be [the food] consistent, liquid, [food) spiced or sweetewed. I [shall myself] not eat at night nor cause [anything] to

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be eaten by others at night, nor allow others who eat at night, to do so. As long as I live, I [shall] not eat at night... (etc. as before)... [in repentance). O my Master, I have taken the sixth vow, [concerning) the abstention from eating at night.
These five great vows to which is appended the sixth, viz. [concerning) the abstention from eating at night, I have made my own for my own good.
VII. A monk or a nun, who is self-controlled and abstinent and has renounced bad actions, should not at day- or nighttime, alone or in company with others, sleeping or waking, dig into, scratch, graze or pierce the [level] ground or a slope, a stone or a clod, or his own dusty body or garment with his hand or foot, a wooden stick or a bamboo-stick, his finger, a needle or a handful of needles. He (she) should not cause another monk or nun (to do so), nor allow another monk or nun (to do so). "As long as I live... (etc. as before)... [in repentance]”.
VIII. A monk or a nun.. should not... touch, press, shake more or less violently, or warm or heat flowing water, hoarfrost, snow, fog-moisture, hail, dew or rain-water, or his own wet or damp body of garment. He (she) should not.... [in repentance).
IX. A monk or a nun... should not... kindle, stir up, feed or destroy a fire, a glowing piece of coal, a fire under ashes, a small fire made up from parts of a bigger one, a torch, a' fire-brand, fire burning without fuel or meteoric fire. He(she) should not ... [in repentance].
X. A monk or a nun... should not ... blow or fan his (her) body or any substance outside it with a whisk, a fan, a palmleaf, a leaf of another kind, a branch or a part of all these, a bird's tailor several of these tied together, a garment or its hem, with the hand or with the mouth. He (she) should not ..... [in repentance].
XI. A monk or a nun ... should not ... walk, stand, sit, or lie down on seed-grains, seed-buds, plants in process of development or fully developed, or on layers of these, if they should be living, or on their (wooden] supports, if they should be inhabited by worms. He (she) should not ... [in repentance)

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XII. A monk or a nun ... should ... carefully inspect and wipe hands, feet, arms, legs, belly, head, garment, bowl, cloth, hand-brush, broom, dust-brush, stick, bench, stool, bed, straw or any other utensil and softly remove any worm, insect, louse or ant [found on it]; it should not be brushed away rudely.
1.-6. He who walks, (stands, sits, and lies down, eats and speaks) carelessly, will hurt living beings. He binds evil Karman, that is his bitter reward. 7. How should he walk, stand, sit and lie down? In what manner shall he eat and speak in order that he may not bind evil Karman ? 8. He should walk, stand, sit, and lie down carefully; if he eats and speaks carefully, he does not bind evil Karman. 9. Evil Karman does not attach itself to a man who identifies himself with all beings [and by this] looks on the beings in the right manner, who has closed the doors of 'influence' and is content. 10. First knowledge, then charity: this is the stand-point of a fully controlled monk. What shall the ignorant monk do, or will he know what is wholesome and what is evil ? 11. When he has learnt, then he knows good and evil; when he has learnt, he knows both these, and he performs what is wholesome. 12. How shall he know self-control, who does not know the souls and the non-souls (and therefore] is ignorant of both ? 13. He will know self-control, who does know the souls and the non-souls (and therefore is acquainted with both. 14. If he knows good and evil, both these, then he knows the [cause of the) manifold ranks of all beings. 15. (Therefore), he knows merit and demerit, bondage and salvation. 16. (Therefore) he becomes disgusted with the pleasures of gods and men. 17. (Therefore) he gives up inward and outward connection. 18. (Therefore) he becomes tonsured and leaves [his] home. 19. (Therefore) he comes in contact with the highest safe-guard, the insuperable Dharma. 20. (Therefore, he puts off the dust of Karman, the [self-Jacquired dirt of ignorance. 21. (Then) he approaches to the all-pervading knowledge [and] intuition. 22. (Then), being a Jina [and] Kevalin, he knows the world and the "non-world”. 23. (Then) he stops the functions [of his body] and reaches the climax of a human being. 24. (Then) he destroys [the rest of his Karman and attains perfection.

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25. (Then), abiding at the top of the world, he is perfected [and] eternally existing. 26. A monk, who enjoys [worldly] happiness, whose mind is filled with pleasant thoughts, who rests whenever he likes, who washes his body such an one will hardly attain a happy state. 27. A monk, who cares for austerities and virtues, who is honest, who likes to practise patience and self-control, who vanquishes the [22] troubles - such an one will surely attain a happy state. 28. A [monk] with right faith should always strive after this [knowledge] of the six groups. When he has obtained the life of a monk, difficult [as it is], he should not sin by Karman. Thus I say.
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1
5. The Begging-Tour.
Part 1.
1. When the time for begging has come, a monk should look for food and drink in the following manner, free from troubles and delusions. 2. A monk, who [wishes] to do his very best on the begging-tour should, in a village or a town, walk along slowly, perseveringly [and] with untroubled mind. 3. He should walk looking in front with his eyes on the ground as far as one yuga, in order to avoid seeds, sprouts, animals, water and wet clay. 4. He should avoid a hollow, an elevation, a stump [of a tree or] mud, and when he comes upon them, not walk straight forward if he can pass by [another] way. 5. By falling or stumbling a [monk, how ever] self-controlled, would injure moving or immovable beings. 6. Therefore a self-controlled and careful [monk] should not go along that way, but should pass on attentively, if there should be another way. 7. He should not pass with wet feet over charcoal, a heap of salt [or] of husks, [or] dung. 8. He should not walk about, when rain or snow is falling, a strong wind is blowing or swarms of insects [are on the way]. 9. He should not go near a prostitute, for his is chastity, and a chaste and restrained [monk] might be led astray there. 10. He who walks in places unfit for him might, by the contact [with people], [once or] several times imperil [his] vows and thereby endanger his monkhood. 11. Therefore he should know this

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sin which brings forth a bad existence in the future, and avoid approaching a prostitute, preferring loneliness. 12. He should keep far away from a dog, a cow which has calved, a vicious bull, horse [or] elephant, a playground, a debate, a match. 13. The monk's gait should be neither pretentious nor servile, neither joyous nor angry, and he should restrain [his] senses within their boundary. 14. He should not, on his tour, go hastily or speaking, [and] should never approach houses, either noble or mean, with laughter. 15. When walking, he should not take any notice of a loophole, a freshly plastered spot, a door, a fissure or bathing-rooms, and should avoid a place offering temptations [of this kind). 16. He should keep far away from the private rooms of the king, and of (simple) householders, as he will have [nothing but] trouble there. 17. He should not enter a refusing, selfish, unkind household, but a kind one. 18. Without having asked for a room, he should from himself not open that which is closed by a cotton
curtain, and should not draw back a bolt. 19. If he wishes] - to do his very best on the begging-tour, he should not keep back his excrements [and] urine, but, knowing a place conforming to rules and having asked permission, he should get rid of them. 20. He should avoid a dark store-room with a low door, where one cannot see, [for] he would not [be able to] make out living beings there. 21. He should avoid a storeroom, where flowers [and] seeds are scattered about, [or] which he notices to be newly whitewashed and still wet. 22. He should not enter a store-room where he must climb over, or take out, a sheep, a child, a dog, [or] a calf. 23. He should regard [an object] without paying special attention [to it], he should not look from far off [or] with widely opened eyes, he should withdraw without a remark. 24. If he [wishes] to do his very best on the begging-tour, he should not go where he is not admitted; if he knows the place of the inhabitants, he should enter up to a certain distance. 25. There an experienced [monk] should inspect the part of the ground allowed to him and avoid the sight of bathing water [and] excrements. 26. He should avoid seeds and plants upon 'a
place with wet clay with all senses on the alert. 27. When he is * standing there, he should receive food and drink. He should

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refuse that which is not acceptable, and take that which is acceptable. 28. If a woman of the house wastes the food when distributing it, he should refuse [it, saying to] the [alms-] giver: "I may not accept such [alms]". 29. [When he notices that] she crushes living beings, seeds [and] plants with her foot, he should avoid such [a house], knowing that she performs that which is not suitable to [his] self-control. 30. [It may happen that] after having, for some reason or other, taken back the alms, [she brings it] after having thrown away that which was in the vessel, [or] she brings food and drink having stirred round animate substances that were inside, [or] she pours out water [to clean the vessel] for the monk, 31. [to resume:] she brings food and drink having put her hand into the vessel and poured out [that which was inside]. [In all these cases] he should refuse [the alms saying to] the giver: "I may not accept such [alms]." 32. If she gives with a hand, a spoon, or a vessel which she has purposely washed before, 33. if her hand is wet of [flowing] water [or] of a little bit of water, is dusty, [soiled with] clay, with salt from the desert, orpiment, vermilion, realgar, collyrium, salt from the sea, 34. red chalk, yellow clay, white chalk, alum, rice-flour, kukkusa, etc. as well as with ground drugs, [and] if [his own hand is] not soiled with any such matter, [he should refuse [the alms]... (etc. as in 31).... 35. He should not wish to have that which is given with an unsoiled hand, spoon [or] vessel, if there would be the pacchākamma sin. 36. But he may accept that which is given with a soiled hand, if [allowed] food is concerned. 37. If of two persons engaged in taking their meal the one should invite him, he should not accept that which is given, unless he has made out the kind disposition [of the other person]. 38. [But] if both should invite him, he should accept (it) because it is allowed food. 39. He should avoid food and drink of all kinds destined for a pregnant woman [and] being eaten by her, [but] he should eat that which she has left. 40. It may happen that a pregnant woman in her ninth month sits down for his sake, when standing, and rises when sitting; 41. [an alms thus given] is not allowed to monks, [and] he should refuse [it, saying]: "I may not accept such [alms]". 42. If she brings food and drink
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having put down her crying boy or girl to whom she is giving the breast, 43. that food and drink is not allowed... (etc. as 41).... 44. And if it is dubious whether or not food and drink are allowed, [the monk] should refuse [it]... (etc. as 28).... 45. If [food and drink] are covered by a lid, a mill-stone, a plank, a grindstone, clay or any cement, 46. and [the almsgiver) uncovers it expressly for the monk and gives him some of it or causes some of it to be given him, the monk should refuse [it]... (etc. as 28).... 47. When he knows or is informed that food (of any kind) was prepared for being distributed among [Jain] monks, 49. [or] for acquire merit, 51. [or] for the sake of beggars, 53. [or] for the sake of monks (of other sects], 48., 50., 52., 54, that food and drink would not be allowed... (etc. as 41).... 55. He should avoid [alms]. especially prepared for him personally, bought, mingled with food prepared for monks (in general], [alms] which has to be fetched, [alms) which is given after the original quantity has purposely been increased, [alms] which has been borrowed, [and alms which is destined partly for the household and partly for the monk. 56. He should inquire about the origin [of the alms, i. e.] for whom it was prepared and by whom, and when he has heard that it is indubitably pure, he may accept it. 57. Food of any kind might be mingled with blossoms, seeds, and plants, 59. it might be laid in water or where there is organic dust [as found in cracks] and mould; 61. or into fire, and [the lady] might give it, having destroyed, 63. increased, diminished, added to, poked, extinguished, damped, moistened, stirred up, [or] banked [the fire]. 58. 60. 62. 64. Such food and drink would not be allowed... (etc. as 41).... 65. It may happen that a piece of wood, a stone, or a brick, has been laid [on the ground] to tread on and is shaky, 66. will give way, and is full of holes; over this a monk who is attentive with all his senses, may not walk, (for) a lack of self-control is to be seen [thereon). 67. It might happen that [the lady), having raised [or put into position] a ladder, a bench [or] a stool, mounts [to the upper board of] a scaffold, [or having raised] a climbing pole climbs to a platform [and] sends down [food etc.] for the monk, 68. [and] in climbing down she falls and [hurts] her hand or foot, and injures souls in the earth or upon it:

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69. the wise ones, knowing such-like great faults, do not accept an alms that is taken from a loft. 70. The monk] should avoid a bulb, a root, [or] a [palm-] fruit, when cut off unripe, or salad, a gourd, ginger, when in their natural state, 71. 72. ground corn [or) pepper, spiced curd, dumplings, pastry or other similar (food), which was sold in a shop and,
having lain open, is covered by dust; he should refuse it... .. (etc. as 41).... 73. Meat or fish with many bones, asthika- and
tenduka-fruits, bilva, sugar-cane and eriodendron, 74. would be an alms small in quantity, but a great prostitution of the Dharma; the monk should refuse it... (etc. as 41).... 75. Likewise he should avoid [intoxicating) drink of good and inferior quality, or a drink wherein fruits have been washed, or a drink into which cold water was poured, [or] rice-water, if the rice has been freshly washed. 76. [But] if, from his own judgment or observation or from an answer to his question he knows the rice to have been washed a long time ago, and it [therefore] is beyond reproof, 77. [and] he knows it to be lifeless and changed by human treatment, the monk may accept it. If it is dubious, he should taste and decide. 78. [He should say]: "Give me a little upon my hand in order that I may taste it, you must not give me sour [and] mouldy (rice], it is not fit to quench the thirst." 79. If (this is the case), - he should refuse it... (etc. as 41).... 80. If he should have accepted (such a drink], not because he had a liking for it, but, inadvertedly, he should not drink it himself nor cause it to be given to another [monk.]. 81. [but] he should go to a lonely spot, examine it with regard to its freedom from living beings, carefully pour it away and then come back. 82. If he [will] do his very best on the begging-tour, he should, when he wants to have his meal, inspect a corner or the foot of a wall, whether it is unobjectionable, and, 83. having obtained the permission of his master and having thoroughly wiped his hand, eat there, provided that the place is covered in. 84.When he is eating, it might happen that he meets with a bone, a thorn, a bit of grass, a little piece of wood, a little stone, or some similar thing [in his food]; 85. having taken it out, he should not throw it away nor eject it from his mouth, [but] he should take it in his hand, go to a lonely spot 86. (and do as told in 81).

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:
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87. Supposing that the monk should wish to eat after having come back to his quarters, he should, having returned with the collected alms, duly inspect it, 88. come in respectfully to [the place) where [his] Guru is (seated], approach with the airyāpathiki-formula and, bowing down, 89. in due order, without concealing anything, confess any transgression which he might have been guilty of during his going or returning or his collecting food and drink. 90. As an honest [and] steadfast [monk] with undisturbed mind, he should report to his Guru all he has obtained and tell him] how he got it. 91. [If] he has not reported rightly or changed the succession (of alms] he should confess it at that time and while performing kāyôtsarga, think as follows: 92. Lo! The Jinas have shown [us] monks how to live without reproach and how to preserve [our] body as a means of obtaining salvation. 93. When he has finished the namaskāra-formula and the "Praise of the Jinas”, and has begun his study, the monk should rest a while, 94. (during which time), from the desire to obtain (dharma-] Tābha, he should think the following wholesome thought: if [the monks] were kind towards me [by accepting my invitation] I should be happy. 95. He then should in monks in due order, with kindness, and should eat there with those who like [to eat with him). 96. If no one likes [to do so), the monk should eat alone, [but] within their sight, carefully from his vessel without dropping (anything. 97. [Food the taste of which is] pungent, bitter, astringent, sour, sweet, or salt, if obtained, [though] destined for another [person], should be eaten by a monk, as if it were ghi with honey. 98. [Such mean] food that consists of] pounded jujube and beans and has no taste or a bad one, that is spiced or not, that is moist or dry, 99. be it obtained in small or big quantities, he should not find fault with, [provided that it is) pure. That which was given to him without regard [to his person], he should eat, if it is free from faults, as a [monk] who practises indifference. 100. People who give in this way) and [monks] who accept (in this way) are rarely to be found, [but] (both of them) [will] enjoy a happy life in the future existence]. Thus I say.

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Part 2 1. The monk should wipe [his] alms-bowl in order to remove [any] substances clinging to it and then should eat all [that is filled into it], be its smell good or bad; nothing is to be thrown away. 2. If, in his quarters, during study, or on the begging-tour, he does, on account of exertion, not manage to subsist on that which he has eaten, 3. then, because there is sufficient reason for it, he should [once more] go out for food and drink, in accordance with the rule given above and the one given here. 3. He should go out and return during the time [allowed for the tour] and avoiding its transgression keep within the time-limit. 5. [For people would say:] “You walk round at a time not permitted, o monk, you do not care about the prescribed time. You are injuring your own reputation and you injure the reputation of our village". 6. The monk should go round at the (prescribed] time and should act with energy: he should not be sorry when he receives nothing and endure the pangs of hunger, considering it as a fast. 7. Secondly: [if], in order to partake of the meal, big and small animals have come, he should not go straight through them, but proceed carefully. 8. If he wishes to do his best on the begging-tour, the monk should not sit down anywhere and, while standing, should not indulge in gossiping. 9. (Under the same supposition,) he should not stand leaning against a [big] bolt, a cross-beam, a door, or its leaf. 10. If a wandering monk of another sect, a poor man, or a professional] beggar has come [to a house] for food [and] drink, 11.a[Jain] monk should not enter [the house) by going in before the others nor stare at those people, but he should retire and stand there alone. 13. If he is not welcome to (such] a beggar or to the almsgiver or to both, or if his request has no weight, he should come for food and drink only when that [beggar) has retired after an alms has been refused or given to him.
14. If [the woman) gives him lotuses of various kind, mrgadantika or another living flower, having plucked it here and there [or] 16. having torn it, 15. 17. such an alms would not be allowed... (etc. as 5, 1, 41).... 18. [The monk] should avoid bulbous roots, growing in water or on dry ground, lotus-stalks of various kinds [and] pieces of sugar-cane, (all

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these as long as they are] not fully deprived of life, 19. [and] the young sprout of a tree, a grass or any other green plant, [as long as it is] in its natural condition. 20. If [the woman] gives him a fresh-grown bean roasted [only] once, he should refuse [it]... (etc. as 5, 1, 41)... . 21. (The same holds good of) unboiled jujubes, bilva, śrīparṇī, cales of sesamum, [and] nipa, 22. (of) ground rice or unsufficiently boiled water, of ground sesamum and a cake of mustard. 23. Wood-apples, citrons, radish, [and] a ball of [ground] roots, [all these as long as they are] raw [and] not treated by any instrument, should not be desired [by a monk] even in thought. 24. Likewise he should avoid ground fruits [and] seeds, and the vibhitaka and priyāla fruits in raw condition, [wherever he becomes] aware [of them].
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25. The monk should go house by house, be it noble or lowly; he should not pass by a lowly house and go only to a noble one. 26. He should beg his living in a good temper and, being wise, he should not be depressed. He should not be -greedy for food, should know his limit and be content to beg his alms. 27. [When he is told that] in the next house there are to be had manifold sweets or spiced food, a wise [monk] should not be excited, [but should wait and see], whether or not, after his liking, the other [householder] will give him of them. 28. He should not be angry with a [man] who does not give him quarters, a garment or food and drink, even if he sees him before his eyes. 29. He should not beg of a woman or a man, be they young or grown-up, who salute him, nor should he speak a harsh word to them. 30. He should not be angry with a person who does not salute him, and when he has been saluted, he should not be conceited - that is the true monkhood of him who seeks [his food]. 31. It may happen that a [monk who is] alone, having collected [food that pleases him] in his greediness, covers it [with mean alms] in order that [his Guru], when it is shown to him, might not take it [for himself]. 32. [Such a monk] has loaded [his soul] with selfishness, he is greedy and works much bad [Karman], he is hard to please and does not reach the state of perfection. 33. It may also happen that [a monk who is] alone, having collected food and drink of various kind, eats that which

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pleases him and shows his Guru) that which is mean-looking and tasteless. 34. [His object is that] his brethren shall know him to be a zealous monk who contentedly accepts raw food, lives most severely and is well-pleased [with his mode of life]. 35. For the sake of honour, longing after glory (and) respect from all sides, (such a monk] works much bad [Karman] and creates [within his soul] the sin of deceit. 36. The monk should not drink liquor, wine or any other intoxicating liquid in the presence of witnesses and thus keep his reputation. 37. [If] he drinks it being alone, like a thief, thinking that nobody knows him - behold [the consequences of] his sins and hear from me his unfair dealing: 38. With (such a) monk, his craving for drink, deceitful untruth, bad reputation, distance from the supreme goal and impiousness are steadily growing. 39. By his bad actions, [this] man of evil spirit is always afraid and restless like a thief. In this state of mind, he does not, even at the hour of death, adhere to watchfulness. 40. Such a man is not loyal towards [his] teachers nor the fothermonks and the laymen too blame him, because they know him as such [a bad character). 41. It is the same thing with a [monk] who gives way to his faults and avoids virtues. In this state of mind... (etc. as 39).... 42. A clever monk fasts [and] avoids spices offered [to him], he desists from being careless with liquors, he practices fasting [and] keeps a high standard. 43. Behold his virtue, which many [fellow-]monks revere! Far-reaching [and] substantial, [as it is,] I shall praise it, listen to me! 44. Just [like him) is [a monk] who cultivates virtues and avoids faults. In this state of mind, he adheres to watchfulness in the hour of death. 45. Such a man is loyal towards [his] teachers and the (other) monks, and the laymen too revere him, because they know him as such a [good character). 46. A man who, in the manner of a thief, claims the fasting, preaching, outward habit, conduct [and] mind [of a pious monk to be as his], works a future existence as a servant god. 47. And when he is to be born as a god and comes to existence as a servant god, he does not know which of his deeds results in this. 48. When his life there has come to an end, he will be born with impediment in his speech, then in one of the hells or as an animal, where it is very difficult

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to attain enlightenment. 49. Having [fore]seen these evil consequences, Nāyaputta has said: a wise [monk] should avoid even the slightest deceitful untruth. 50. Having learnt the pure search of alms at the [feet of the] Controlled [and] Enlightened Ones, the monk should live in accordance with it, with subdued senses, full of bitter shame [for his previous lack of knowledge and rich in virtue. Thus I say.
6. Exposition of Dharma.
1. A teacher who possesses knowledge and faith, who is devoted to self-control and ascetic practices and knows the tradition, when he is staying [in a garden in order to deliver his teaching], 2. will be asked by kings, their counsellors, brahmans and nobles who are eagerly searching (for truth]: which is your conduct? 3. To them, the eager, restrained, [and] clever [monk] who confers salvation to all living beings [and] is well trained through instruction, will explain [as follows]: 4. Lo, hear me, in all its details, [explain] the hard, difficult conduct of the Free Ones, the lovers of Dharma and Artha. 5. In no other [system] has been taught anything which, among worldly people, is [sc] hard to carry out; a man may adhere to a great many tenets, [but there has) never been (taught], nor will be [taught to him) anything like our principles. 6. That good behaviour that is to be adhered to by fully trained [monks] including quite young ones [as well as] - by sick [brethren] – hear it truly explained by me.
7. An unwise monk might be untrue to the Law in eighteen cases; in one or another (of them) he falls from true monkhood. 8. There are, [as objects of injury,] six vows [and] six groups of bodies [harbouring souls], [there is) non-observance of rules [in a number of items], [unallowed use of] a householder's vessel (or) of a couch, an (unsuitable] place of study, bathing [and non-avoidance of ornaments. 9. This is the first case as taught by Mahāvīra: self-control with regard to all living beings under the name of wise non-violence. 10. As many moving or immováble beings as there are in the world, [as many of them) a monk should not injure nor cause to be

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injured, neither consciously nor unconsciously. 11. All beings desire to live and not to be killed, therefore the Free Ones avoid the dreadful [act of] killing. 12. From anger or fear a monk should not speak falsely nor cause another [monk to do so, be it for his own sake or for another man's. 13. False speech is censured by all pious people in the world and (causes] mistrust with [all] living beings, therefore should he avoid (it). 14. Without having asked for it, the monks should not, in [their quarters, take living or lifeless matter, be it little or much, not even if it is not more than a little piece of wood to clean the teeth with. 15. [They should not take it] themselves nor ca use another to take it, nor allow another who is taking it, sto do so]. 16. The monks, avoiding [all] occasions of [moral] ruin in the world, do not practise unchastity, that dreadful, badly practised carelessness. 17. [Unchastity is the root of evil, a mighty accumulation of faults, therefore the Free Ones avoid sexual intercourse. 18. Those who adhere to the word of Nāyaputta, do not store vița- and sea-salt, oil, ghi, [and] dumplings. 19. [To store] even the one or other [of these things] would indeed approach to greed. He who desires to hoard [things) is a householder, not a monk. (But] with regard to garment, bowl, cloth and broom, [the monks] wear and carry them and make exclusive use of them from a sense of restraint and of shame. 21. These, Nāyaputta the Abandoner has not reckoned as property. [On the other hand] the Great Sage has said that property means delusion. 22. In no case the wise [monks), by [having] an outfit, tend to acquire property, though they keep it to sustain their body. 23. How wonderful are the unceasing austerities which have been described by all wise men, the style of life that is identical with shame [over previous injurious deeds), and meal taken once a day! 24. [For] how could [the monk] go on his beggingtour at night, when he cannot see those minute beings movable or immovable? 25. There fall beings upon the earth when it is wet with water (or) mixed with seeds. During daylight sa monk] is able to avoid them, [but] how can he go at such places during the night? 26. Having [fore]seen these evil consequences, Nāyaputta has said: the Free Ones do never eat food at night.

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27. 30. Controlled [and] eager [monks) do not injure the earth (the water) [either] in thought, word and deed [or] by [one of] the three kinds of action. 28. 31. [A man] who injures the earth (the water), injures [all beings) that live in it and manifold moving animals which one can see and which one can not see. 29. 32. Therefore he should know this sin which brings forth a bad existence in the future and, as long as he lives, avoid to have to do with the earth (water) 33. [The monks] do not wish to kindle a fire, [that is] a sharp weapon, not to be approached in any [of the ten directions]: 34. in the East, West, North, South, the intermediate points, beneath and above, everywhere it would burn living beings. 35. Without doubt this fire is a danger for living beings. Therefore the monks should not kindle it for the purpose of light [or] warmth. 36. Therefore... (etc. as 29)... avoid to have to do with fire. 37. Production of wind too is regarded as [a danger) of this kind by the wise [monks), and [indeed] it is much to be blamed [and] the abandoners do not approve of it. 38. They do not wish to fan, or to cause another [one] to fan, with a whisk or by waving a branch. 39. As to [their) garment, bowl, cloth, [and] broom, [the monks] do not produce wind with them, [but] they carefully avoid [to do so]. 40. Therefore... (etc. as 29)... avoid to have to do with wind. 41-46. Controlled... (etc. as 27-29, but in 41-43 plants, in 44-46 moving animals instead of earth and water). 47. By avoiding the four [things) which, [if not in the prescribed condition], a wise monk may not use, viz. food etc., [a monk] should continually practise self-control. 48. Alms, quarters, garment, and fourthly a bowl he should not accept, if they are not conform with the rules, but only if they are. 49. Those who accept food brought by themselves, in order to eat it at the householder's, food bought, prepared, or fetched for them, are privy to murder, thus it was said by the Great Sage. 50. Therefore the steadfast [and] true Free Ones avoid food and drink (of that kind). 51. [A monk] who takes food and drink from a brass vessel, a bowl or a pot, falls from good conduct. 52. Lack of self-control is to be perceived, when living beings are hurt by the use of cold water [and] by washing and cleaning a vessel. 53. Where

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cleaning [of the vessel] after [use or] before [use] is to be [foreseen], it is not allowed to accept [the alms]. For this reason, the Free Ones do not eat from a householder's vessel. 54. It is considered as a sin by the good [monks] to sit for a shorter or a longer time on an easy chair or on a sofa, a scaffold or an aśālaka. 55. The Free Ones, following the word of the wise [teachers], [should not be found] on easy chairs, sofas, a place of study, or a bench, without having inspected it. 56. Those beings are difficult to be seen, as they dwell in places not to be found. For this reason, easy chairs and sofas are to be avoided. 57. To [a monk] who wishes to do his very best on the begging-tour, a sin leading to lack of knowledge [and resulting in sins] of the following kind might occur, when he is allowed to sit down [for rest]: 58. Transgression of [the vow of] chastity, injury against living beings by killing them, wrong [inflicted] on beggars, anger [caused in the mind] of householders, 59. non-observation of chastity, trouble from a woman. From [every] case that would encourage bad conduct [a monk] should keep far away. 60. To sit down [for rest] on the begging-tour is allowed to a [monk] of the [following] three [kinds only]: one afflicted by old age, one afflicted by illness, [and] one who is fasting. 61. [A monk] who not being ill desires a bath [by him] good conduct is transgressed, [and his] self-control is incomplete. 62. There are those very small beings living in fissures and furrows [of the ground], and a monk would frighten them by [pouring out] pure water when bathing. 63. Therefore [the monks] do not bathe neither in cold water nor in warm one; as long as they live, they practise the hard vow [called] abstaining from bathing. 64. They never have a bath nor use paste, lodhra, or padmaka in order to rub their body. 65. What has a naked, or [at least] tonsured [monk] who is hairy and longnailed and is far from sensual pleasures, to do with adornment! 66. By adornment, a monk binds Karman which is [so] slippery [that] it makes him fall in the deadful ocean of Samsara, so difficult to be crossed. 67. Adornment is regarded... (etc. as 37).... 68. [But] those who look upon that which is opposed to delusion, who are content with fasting and with the virtue of self-control and simplicity,
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subdue themselves; they shake off [the effect of their] former evil deeds and abstain from working new ones. 69. Calm in themselves, free from egotism, without property, endowed, thanks to their own knowledge, with knowledge, of best reputation, the abandoners will go to perfection or to the heavenly regions, bright like the bright moon in the clearness of autumn.
7. Purity in Speech. 1. Of the four kinds of speech, the thoughtful [monk] should, after consideration, learn the training in two, [but] should not use the other two ones at any occasion. 2. That [form of speech] which is true, [but] not to be uttered, that which is half-true, that which is [quite] untrue and which is not practised by the Jinas, the thoughtful [monk] should not use. 3. [But] he should, after deliberation, use a speech not exposed to doubt, [a speech] which is neither true nor untrue and [a speech) which is true, provided that it is not to be blamed [and] rough. 4. But this or that topic which confines the Eternal within limits - this half-true speech the wise [monk] should avoid. 5. By a speech which is untrue, though its appearance is that of a true one, a man is touched by sin, how much more a man who speaks plain untruth! 6. Such speech therefore, as e g. "we [shall] go", "we shall say”, "we shall have to do that”, or: "I shall do that", or "he shall do that”, 7. uncertain in the future or with regard to a matter of the present [or] of the past, a wise [monk] should avoid. 8. 9. If [a monk] does not know, [or] has some doubt about, a matter which concerns past, present, and future, he should not say: "it is thus"; 10. (this he should do only) when there is no room for doubt.
11. Furthermore: rough speech which might hurt respectable persons, how ever true it may be, must not be said, because evil will result from it. 12. Therefore a monk should not call a one-eyed man, a castrate, a sick person, a thief, (by these names). 13. Because the person concerned would be hurt by this or a similar statement, a thoughtful [monk] should not utter such speech, when he knows [that] faults of conduct

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and of feeling (would result from it]. 14. Therefore, a thoughtful [monk] should not call a man: "you loon", "you lout", "you dog", "you sūdra”, “beggar”, “miserable one". 15. [A woman should be called] "revered one”, “most revered one”, "[my] mother”, “sister of [my] mother”, “sister of [my] father”, “[my] sister", "[my] daughter", or "[my] granddaughter", 16."my friend”, “annā”, “[my] mistress”, "mylady", "your honour”; [a monk] should not call her: "you loon", "you lout", "you sūdrā”. 17. He may call [her] by her name or by (that of] her gotra [and] speak unto her in either a few or many words, paying [her] his respect according to her deserts. 18. (A man should be called] "revered one", "most revered" one, "[my] father”, “[my] uncle", "[my] nephew", "[my] grandson”, 19. “my dear”, "dear friend”, "annā", "Sir", "mylord", "your honour”; [a monk] should not call him: "you loon", "you lout", "you sūdra”. 20 he may call [him)... (etc. as 17, but him instead of her)....
21. As long as a monk does not know whether a higher animal is a male or a female, he should [simply] speak of it as a creature.
22. Further, [a monk] should not say of a man, a quadruped, a bird, or a snake: "He (it) is big [and] fat [and] fit to be killed [and] cooked”. 23. He should say: "he (it) is of increased bulk, [his (its) body) is well grown, he (it) has attained a sizable shape”. 24. In this manner, a thoughtful [monk] should not say: "[these] cows should be milked, tamed, [or] covered, they are fit to draw a waggon [or] a car". 25. He should say: -"this is a young bull”, “this is a milk cow”, [or] he should say that he (she) is small or large, and that he (she) is a draught-animal. 26. Likewise, a thoughtful [monk], when having gone into a garden, on hills, or in woods, and having seen there big trees, should not speak as follows: 27. "[These trees) are fit for pillars in palaces, for gates, houses, bars, bolts, boats, buckets, 28. stools, trays, ploughs, coverings (of seeds in the ground), poles sin machines), naves [of wheels], [or] tool-chests. 29. [Out of this tree) might be [made) a seat, a bed, a car, or any [other] thing in a house”: such speech which does harm to living beings, a thoughtful [monk] should not utter. 30. A thoughtful [monk].... (etc. as

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103 26) ... should speak as follows. 31. “Those trees are a noble sight to the eye, of high growth [or] round shape and covering much ground, they have [many] branches [or] big branches." 32. Furthermore, he should not say that [their] fruits are ripe and might be cooked and eaten, (nor) that it is time to collect them, [or] that they can be cut into pieces. 33. He should say that [e. g.) these mango-trees cannot stand [any longer] to bear their many fruits, or that their fruits are fully developed, [or] that they are fully grown, or that they have developed their proper shape. 34. Furthermore, he should not say that vegetables are ripe, their skin has become dark, they are fit to be fried, roasted, or eaten half-ripe. 35. [But] he should say that they are grown up, fully grown, strong, have overcome [all dangers], are run to seed, have thrown out their seeds, [or] are full of sap. 36. Furthermore, when he knows that there is [or, will be]. a festive entertainment, he should not say that a religious ceremony is to be performed, (nor should he call) a thief guilty [of the theft], (nor should be mention) that there are famous places of pilgrimage at facertain] river. 37. He should call a festive entertainment by just this name and a thief, a man who is in want of a certain object] to be had for money, and he should say [not more than] that the places of pilgrimage are [of] equal [sanctity] at all rivers. 38. Of rivers which are full of water, he should not say that they can be crossed by wading through [or] in a boat, [or - contemptously-] that their water might be drunk up by any [small] animal. 39. A thoughtful [monk] should say that [a river) is very full, very deep, has a big head of water, [and] that its waters have spread widely. 40. When [a monk] observes any bad act done or being done in the interest of another person, he should not call it (by that name), 41. [but] should avoid a bad act [on his side and not call it] well done, (or the result] well cooked, well cut, well taken, (well] killed, well performed, [or] pleasant. 42. That which has been cooked or cut, he should design as cooked or cut with [much] labour, that which owes its condition to ornaments he should design as made pleasing [to the eye) with much labour, or that which has been done with vigour he should design as having been .executed with strong blows. 43. He should not say that [a -

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thing] is the best of all, exceedingly valuable, incomparable, unique, impossible, indescribable, [and] never done [before]. 44. He should not say that he will explain all, really all; a thoughtful [monk] should in all cases make a precise [and] complete report. 45. He should not say that an article is well bought or sold, [nor] that it must be or must not be bought [at all], [or] that it ought or ought not to be taken. 46. In every question of an object of commerce, be it valuable or on sale or not, he should speak in an irreproachable manner. 47. Furthermore, a wise [monk should not say] without self-control "sit down", "come [here]", "do [this]", "lie down", "stand [up]", [or] "tell"; a thoughtful [monk] should not say thus. 48. Many people in this world are called Pious Ones (who do not deserve this name). (Such an one) he should not call (so), [but] him who is, he should call (so). 49. [A man who] possesses knowledge [and] faith, who is devoted to self-control and austerities - [a man who] has these qualities [and is] self-controlled, [him] he should call a Pious One. 50. During a struggle between gods [or] men [or] animals he should not wish victory or defeat to one party. 51. He should not (ask): "when shall we have wind ?", or "rain", or "cold [weather]", "warm [weather]", "peace", "good living", "welfare", nor (hope for the contrary). 52. Just so, he should not say that a cloud, the sky, or a man is a god, [but] he should [simply] state [the fact] that a cloud has formed itself [or has risen] high, or that a thunder-cloud has sent down rain; 53. [the sky] he should call the sky, [and] when he sees a rich man whom people believe to be served by Guhyakas, he should [simply] call him rich. 54. A speech [is forbidden] which approves of a bad action, or which, by endorsing [an opinion], will offend [another person]; a man should not speak from anger, greed, or fear, nor while in a state of [undue] pleasure. 55. A monk should always avoid bad speech, caring for purity in all his words. He should speak precisely, in well-measured tones and without ill-will, [then] he [will] obtain a good reputation among pious people. 56. He should know the faults and merits of speech, and he should always avoid those who make bad use of it. Controlled [in his conduct] towards the six [groups of souls], [and] always restrained in monkhood the wise one shall speak good [and]

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kind (words]. 57. [He who] speaks after consideration, controls his senses well, has overthrown the four passions, [and] is without [worldly] support, purges [his soul] of the dirt resulting from previous evil deeds [and] is sanctified in this world and the next. Thus I say.
..8. Restriction of Conduct. 1. That which a monk must do after having become capable of the restriction of conduct, I shall explain to you in due order, listen to me. 2. The Great Sage has proclaimed earth, water, fire, wind, trees, and seeds, and the moving animals as [having) souls. 3. One must always, with mind, body, and word, perform non-violence towards these, in this way one becomes self-controlled. 4. A self-controlled [and] careful [monk) should not dig into [or] scratch the [level] ground, a slope, a stone, [or] a clod by the threefold kind of action. 5. He should not sit on the bare ground [and] on a dusty seat, - (but) only after he has wiped it, having asked the permission of him who [is concerned). 6. He should not use unboiled water, nor hail nor snow; he may accept warm water which is pure, because it has been boiled. 7. When his body is wet, he should neither wipe nor rub it; having become aware that it is wet, he should not touch it. 8. A monk should not kindle, stir up, or extinguish [the fire) in a glowing (piece of] coal, a [burning] fire, a (small] fire made up of separate parts, or a burning torch. 9. He should not fan his own body or any substance outside it, with a whisk or by waving a branch. 10. He should not cut off a [blade of] grass [or] a tree, nor the fruit or root of any living plant; he should not even think of obtaining unprepared seeds of any kind. 11. He should never stay in thickets.or among seeds or green plants, nor in the water or among (organic] dust [as found in cracks] and mould. 12. He sho'ıld not injure moving beings by word or deed. Non-violent towards all living beings, he should consider the world [in its] manifold [appearance]. 13. There are eight subtle things with which having become acquainted by consideration you, a monk, should sit, stand, or lay down as

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a merciful (man) towards living beings. 14. Which are these eight subtle things which [etc.] ? thus a monk will inquire. The wise [and] prudent (teacher) should proclaim them as follows: 15. moisture, minute blossoms, animalcules, [organic) dust [as found in cracks), mould, seeds, [indistinguishable] plants, and eightly eggs [of insects). 16. Having become acquainted with these, a careful monk should strive earnestly [and] constantly, restrained in all his senses. 17. He should duly [and] with exertion inspect [his] alms-bowl and cloth, his bed, the place of excretions, straw or seat. 18. Excrements, urine, mucus, phlegm, [and] filth, he should put away, having, by inspection, found out a pure place.
19. When he has entered another man's house for the sake of food and drink, he should stand there with care, speak in well-measured tones, and pay no attention to [any) pleasant sight. 20. A monk hears many things with his ears, he sees many things with his eyes, but he must not tell all he has heard or seen. 21. He should not say anything of that which he has heard or seen that might hurt (another person), and by no means act as if he were a householder. 22. He should not call a meal good or bad which is without spices [and,] being asked or not, should not indicate [at which house] he has got something and where not. 23. Not greedy after food he should glean that which has been left [by other mendicants), and should not eat impure [food], [e. g. food] that was bought, prepared, [or] fetched for him. 24. A monk who collects his alms with indifference should not store even the least quantity. [In doing thus), he would not be enlightened and clinging to the world. 25. He should live from rough [food), be well-content, without desires, and well likable; having heard the commandment of the Jinas, he should not be angry about anything whatever. 26. He should not give room to affection under [the influence of] words pleasant to the ears, [and on the other hand, he should endure with his body [any, rough [and] hard touch. 27. Untroubled should he bear hunger, thirst, bad quarters, cold and heat, discontentment, [and] danger, [thinking that such] hardships of the body [will bear] great fruit [in another existence]. 28. After sunset and before sunrise, he should not even think of anything like food. 29. He should

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not be a babbler or a thoughtless [man], he should speak in few words [and] eat not more than he has granted himself, he should not be noble [and] restrained, [and] when he has got little [food only], he should not rebuke the giver. 30. He should not belittle a man of another creed nor boast about himself, nor be proud of his obtaining [knowledge of] the sacred lore or of belonging to a noble family, of his ascetic practice and of his discernment.
31. When, consciously or (not), he has done something inconsistent with Dharma, he should quickly shut up his [mind against such 'influence'] and not commit the fault any more. 32. When he has performed something opposed to good conduct, he should neither conceal nor deny it, [being] of pure mind [and] open heart, not clinging to worldly affairs), with subdued senses. 33. He should comply with the order of his teacher, the noble-minded one. [Wholly] embracing its meaning he should effect it by word and deed. 34. Knowing that life is transient and the span of life allotted to him is limited, and having realised the path to perfection, he should turn away -- from worldly enjoyments. 34a. Considering [the transitoriness of] vigour and strength, [the perishable nature of] his own spiritual force and [bodily] health, and [the rapid change of] place and time, he should not cling to them. 35. As long as [the burden of] old age does not press upon him, sickness is not increasing and his senses are not diminishing, he should attend to Dharma. 36. When he wishes [to promote] that which is good for him, he should get rid of the four faults anger, pride, deceit, and greed which increase the evil. 37. Anger destroys kindness, pride respect, deceit drives away the friends, fbut] greed destroys all. 38. He should subdue anger by calmness, pride by humility, deceit by simplicity, and greed by contentment. 39. Anger and pride, when not suppressed, deceit and greed, when increasing: all these four passions water the roots of [that tree called] reincarnation. 40. He should pay respect to the elder monks, he should never diminish [his] care for good conduct. Like the tortoise which protects itself on all sides [from attack], he should persevere in fasting and self-control, [protecting himself from temptation). 41. He should not greatly desire sleep, he should avoid laughing

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[people), he should not be delighted with gossip[ing], [but] he should always be content to study. 42. With zeal he should give his labour to the law of the monks, (then) he will reach the highest goal. 43. In order to obtain a good existence in this world or the next one, he should serve a learned [monk] and ask him for his decisions on [various] subjects. 44. [For this purpose), he should sit down near his Guru, his hands, feet, and body motionless, with subdued senses, and entirely protected [from temptation). 45. He should not stand by the side of, nor before, nor behind his Guru, nor lay one leg upon the other. 46. He should not speak without being asked, [nor) interrupt another one who is speaking, nor [indulge in] backbiting and should avoid deceitful untruth. 47. In no case he should utter a speech which might cause indignation or raise the anger of the man spoken to, [for such speech] would lead to evil [consequences]. 48. Taking good care of himself, he should utter (such] speech [only] as is based on [things he has] seen [himself), measured, straightforward, well-finished, clear, not prolix, [and] not ill-humoured. 49. When he notices that sa monk] who has mastered the Ayāra and the [Viyāha-1 Pannatti [and] who is studying the Diţthivāya, makes a mistake in speaking, he should not mock him. 50. To a householder he should not explain the meaning of] a Nakshatra, a dream, a [sidereal] conjunction, an omen, a spell, [and] a medicine, [for such speech) is likely to offend another being.
51. He should use a place of rest, a bed or a seat which are prepared for others, not far from a place of excretion, and not frequented by women and animals. 52. The bed should stand alone, he should not chat with women nor become acquainted with the lord of the house, but with [Other] monks (of his creed]. 53. As a chicken will always be in danger from a cat, 80 a chaste monk is in danger from the bodi[ly contact) with a woman. 54. He should not meditate on the paintings on a wall nor on a woman wearing ornaments, and should turn away the eyes as if he had looked into the sun. 55. He should avoid the contact with a man whose hand or foot have been cut off [in punishment] or whose ear or nose have undergone a [pathological] change [and] with a woman, even of hundred years' age. 56. Ornaments, contact with a woman, spiced food

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[are] like deadly poison for a man who is striving after self[realisation]. 57. He should not think over the formation of any part of the body [and] of the gait, speech, and eye of women, as they promote desire and love. 58. He should not give room to an inclination for pleasant objects of the senses, having recognised the perpetual change of these corpuscular atoms. 59. [And] when he has recognised (this), he should live without any thirst (for experience] and with a cool heart. 60. The creed, which [once] made him leave his home for the very last change, that [creed] he should keep, [persevering] in the virtue approved of by the teachers. 61. He should always carry on the well-known fasting, the function of self-control and of study. Like a chief with bent bow at the head of his army he is master of himself and of other (people). 62. Of a [monk] who is devoted to study and to pious meditation, who protects [himself] from temptations, has a good heart, [and] is devoted to fasting, (any) previously caused stain (on the soul] will disappear, like a stain on silver (will be] brought -away by fire. 63. Such a [monk] who bears (all] pains, has subdued his senses, possesses knowledge of tradition, is without egotism and property, shines forth, when the cloud of - Karman has disappeared, like the moon at the definitive removal of the cloudy veil. Thus I say.
9. Devotion to Discipline.
First Part. 1. From conceit, anger, pride, [or] carelessness [a monk] will not learn good conduct towards the Guru. On those [faults] his low [spiritual] state is based and they shall make him perish, as the fruit of the reed [makes perish the very plant which has produced it). 2. And those who, knowing the guru to be of a limited intellect, young for] not very learned, mock him - [these] do wrong and offend the Guru. 3. There are some who, though by nature of a limited intellect [or] young, (still] are endowed with knowledge and intelligence, [and] who, practising good conduct [and] standing firm in [their] good qualities would, when mocked, burn [to ashes the imprudent one like a flame. 4. He who annoys a snake seeing that it is

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[still] young, will come to grief. Just so an unwise [monk] who mocks [his] teacher brings about [for himself] the path of existences. 5. Would a snake, being very angry, do anything else than destroy the life [of its enemy]? [This effect is relatively tolerable, but when] the teacher is unkind, [this results from] an offence [that leads to] non-obtainment of knowlege, [and] Salvation is not [possible]. 6. [A man] who leaps into burning fire or who annoys a snake or eats poison [and still] wishes to live - to his [conduct] an offence against the Guru is comparable [in result]. 7. Perhaps the fire does not burn [him], the angry snake will not strike [at him], the deadly poison will not kill [him]: after an offence against the Guru there is no Salvation. 8. (The same will happen) when [a man tries to) split a mountain with his head or rouses a sleeping lion or strikes against the point of a lance. 9. Perhaps he will [succeed in] split[ting] the mountain, the angry lion will not devour him, or the point of the lance will not hurt him: after an offence against the Guru there is no Salvation. 10. When... (etc. as in 5)... [possible]. Therefore, if he desires [to obtain] unlimited happiness, he should feel happy in the Guru's kindness. 11. As a Brahmin worships the Fire fed with manifold libations and mantra-words, so [a monk] should stand by the side of the teacher, even when in possession of unlimited knowledge. 12. At that [teacher's feet] from whom he learns the words of religion, he should show respect; he should always honour [him] with bowed head [and hands raised for] anjali, [i. e. with his body], and [besides] with the words "bho" and in [his] mind. 13. [For his thought ought to be:] that Guru who [will] always teach me shame [for futile injury done to living beings], compassion [with them], selfcontrol, [and] chastity, these means of purification for him who has the rare chance to hear the Dharma, [to that Guru] I [shall] always do honour. 14. As at day-break the glorious sun lights up all Bharata, so a teacher by learning, character and intelligence shines forth [amongst men] like Indra among the Gods. 15. As the moon in the night of the fullmoon, surrounded by nakshatras and stars shines forth from the clear, cloudless sky, so a Gani shines forth among the monks. 16. In their exertion of devotion, the most wise teachers are
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mines of learning, character and intelligence. A pious [monk] who wishes to reach the highest [abode] should be true [to them] and satisfy [them]. 17. Having learnt [from the teacher] the sayings of the Wise Ones, the monk should carefully obey him. If he practises the various good qualities [taught by the teacher], he [will] reach matchless perfection. Thus I say.
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Second Part.
1. From the root comes the trunk of the tree, from the trunk shoot up the branches, from the branches and boughs spring up the leaves, from them the blossom, the fruit and [its] sap. 2. In the same manner discipline is the root of Dharma; by it [the monk will] obtain a glorious reputation [and] complete [knowledge of] tradition. [Dharma's] final [fruit is] Salvation. 3. But [a monk] without discipline, [who is] rough, [of a] limited [intellect], full of conceit, harsh in his words, vulgar, and uncouth, [will] be carried away [in the Samsara] like a piece of wood in the stream. 4. A man who is angry when [the teacher] with good methods calls him back to discipline, would, with a stick in his hand, drive away even the goddess Śrī, if she should come to him. 5. Saddle-horses and ridingelephants, when undisciplined, are clearly sources of misfortune, when put to work, 6. [but] well-disciplined (ones) are sources of well-being, having obtained vigour and celebrity. 7. Men and women, when undisciplined, are weak, lacking in energy, 8. ill-treated with sticks and sharp instruments and with harsh words, miserable, irresolute, hungry and thirsty, when put to work, 9. [but] ... (etc. as 6).... 10. 11. Gods, Yakshas, and Guhyakas, when undisciplined, (etc. as 5.6.)
work [by superior divine beings]. 12. The learning of those monks who show obedience to their spiritual guides or instructors, [will] grow like trees sprinkled with water, 13. just as the handicraft and skill [of a craftsman], when applied in his own or in another person's interest, for the use of a householder, [i. e.] for secular purposes [will increase, if he is docile]. 14. The Guru, through whose instruction able and mighty men learn [the dangers of,] and put a limit to, all cruel treatment 15. to him they do honour on account of his ability, they pay respect to him with a glad heart [and]

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live in harmony with his directions. 16. How much more so [a monk] who [through his Guru] obtains [knowledge of] the sacred texts and longs for endless bliss! Therefore a monk should not neglect him whom he calls his teacher. 17. Modestly [he should beg for) a bed, [should ask to be allowed] to go away [or] to remain, [to take) a seat, modestly he should salute [the teacher's] feet, modestly raise his hands in anjali. 18. When he has touched him with his [own] body or with one of his utensils, he should say: "I crave your pardon” and: “[I shall] not [do it] again.” 19. As an ill-tempered bullock [does not] draw the cart (otherwise than] incited by the goad, so [a bad pupil,] by stubbornness fulfils (his duty only] after having been told to do so again and again. (19a. He should not listen to people who talk to him in a few or many words, [sitting] on [his] seat for study, [but], being a wise [monk], he should tisten [to them] with deference, having left [his] seat.) 20. [For,] considering the time and whether he is inclined to do the work or not] with reasons for and against, he [finally) performs this and that by these or other means. 21. An undisciplined [monk] will reap failure, a disciplined one success – he who knows these two [results will be] willing to learn. 22. A man who is cruel, proud of his intellect and wealth, a slanderer, violent, an intriguer, unfamiliar with Dharma, unexperienced in discipline, [and] selfish, will not reach salvation. 23. But they who are obedient to the directions of the Guru, (who] know the Dharma and its meaning, are experienced in discipline, cross that dangerous flood [of Samsāra,] annihilate (their) Karman and reach the highest abode. Thus I say.
Third Part. 1. [The monk] should obediently take care of the teacher, as the Brahmin does of the [holy) fire. He who, observing (the teacher's] look and gesture, voluntarily [and] truly serves him, is deserving of honour. 2. For the sake of good conduct he should adhere to discipline, obediently accepting his teacher's] words. He who identifies his will with that of the Guru, does not offend him and is deserving of honour. 3. He should adhere to discipline with regard to the older monks, [i. e.]

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towards those who became monks before him, even if they are young. He [who] is humble, truthful, [and] devoutly performs that which is ordered, is deserving of honour. 4. (A monk when in search of alms) gleans that which was left disregarded, provided that it is pure, [and] strictly keeps to his round, [collecting only) in order to sustain his life. If he has received nothing, he should not lament, if he has received something, he should not boast of it, [then] he is deserving of honour. 5. With regard to straw, bed, seat, food and drink [he should be] moderate even if there is more to be had or a better quality. He who is thus satisfied and utterly content, is deserving of honour. 6. A man can, with training, endure iron nails because he hopes to gain profit by this exhibition], but he who, without such hope, endures offensive words which are like arrows in his ears, is deserving of honour. 7. Iron nails cause but a fleeting pain, and afterwards they can easily be removed. (Not so) offensive words, they cause hostility [and] are very dangerous. 8. Offences through words which reach [their goal], penetrate into the ear and produce aversion. He who endures [them] like a champion (in the battle), thinking this [endurance] to be [a demand of] Dharma and having subdued his senses, is deserving of honour. 10. [A monk] who never shows himself greedy, a rogue, an intriguer, a slanderer, or a mean character, who neither obtrudes himself nor lets himself be used as a puppit, [and] who is not inquisitive, is deserving of honour. 11. By virtues, [one becomes] a pious monk, (not so) through faults. Thou shalt acquire the virtues of a pious monk and give up [the faults of] an impious one. He who knows himself through himself and is indifferent towards love and hate, is deserving of honour. 12. Therefore [a monk] should not mock or abuse a woman or a man, be they young or grown up, members of the order or not, and he should give up pride and anger. [Then] he is deserving of honour. 13. To those who must be respected and who [themselves] always respect [Dharma and] with greatest care impart it [to their pupils], a [monk] devoted to fasting, with subdued senses and truthful, should pay respect [as to persons) worthy of it. [Such a monk] is deserving of honour. 14. Having learnt the sayings of the Wise Ones through [the mouth of] the teacher, this mine

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of virtues, the monk should live, being content [to keep] the five (vows), careful in the threefold [sense), and knowing [the danger of] the four passions. [Such a monk] is deserving of honour. 15. A monk who serves [his] Guru perseveringly, [is] well versed in the teaching of the Jinas and accustomed to attend [his instruction], will go to the bright and incomparable abode, having purged his soul of the dirt resulting from previous evil deeds. Thus I say.
Fourth Part. 1. O Long-Lived One, I have heard that the Lord spoke thus: On this occasion the revered Elders (of the order] have laid down four cases of devotion to discipline. Which are (these) ? They are the following: devotion to discipline, to the sacred texts, to fasting, to good conduct. 2. The clever ones who have subdued their senses always take their delight in discipline, the holy texts, fasting, [and] good conduct.
3. Devotion to discipline is fourfold, viz.: a) [a monk] listens attentively, when he is ordered [to do something], b) he is fully prepared [to execute the order], c) he is true to that which he knows, d) [therefore he is not self-complacent. This is the fourth case, and with regard to this [topic], this śloka is recited, viz. :) 4. He who is thoroughly devoted to discipline a) pays attention to the order, given for [his own] best, b) is willing to listen, c) sets about executing it [instantly], d) and does not boast [of this action].
5. Devotion to the sacred texts is fourfold, viz.: [a monk] must devote himself to study a) because he wishes to learn, b) with the resolve [to listen] attentively [to the teacher), c) with the resolve to fix his mind [on the texts and] d)to induce another [person] to do the same. This ... (etc. as in 4)...: 6. [A monk wishes to obtain] knowledge [of the sacred texts), [he] attentively [listens to the teacher], [he has) fixed [his mind on the texts, and he induces another person to do the samel.
7. Devotion in fasting is fourfold, viz.: a) [a monk] should not undertake it in order to attain a recompense in this world, b) nor in order to attain a recompense in the next world, c) nor

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for the sake of glory and praise. d) He should undertake it only in order to annihilate Karman. This... (etc. as in 4)...: 8. And, always devoted to fasting with its manifold merits, [the monk] cherishes no hope (for recompense and] his only goal is annihilation of Karman): [the consequences of past evil deeds he removes by fasting, remaining firm in the devotion to fasting.
9. Devotion to good conduct is fourfold, viz.: [a monk]... (a)--c) as in 7)....d) He should undertake it only according to the reasoning of the Arhats' (teaching]. This... (etc, as in 4)...: 10. He delights the word of the Jinas, he does not grumble, his heart is full [of Dharma], he is a seeker for self(-realisation], he is absorbed in the devotion to good conduct and is restrained (and) agrees [to the Lawl with [all his] heart. 11. When he is practising the four [kinds of] devotion, is [of] pure (mind and] of composed soul, he works peace for himself which again [and again] brings forth abundant good and happiness. 12. He is freed from birth and death and leaves existence for ever in such (and such] a form (of life]; he either becomes perfected in eternal existence or a proud and mighty god. Thus I say.
10. The Chapter with the Refrain
"he is a true monk”. 1. He who, having renounced the life of a householder and being well informed, should always concentrate upon the teaching of the Jinas and should not come into contact with women (and therefore] does not swallow [his own] vomit -he [is] a [true] monk: 2. He who does not dig into the earth, drink unboiled water, [and] kindle fire which is sharp like a knife, nor causes [another person] to (do so) – he [is] a [true) monk. 3. He who does not fan [himself or another person] by a draught of air, does not cut plants [and] take living matter [for his meal), always avoiding seeds - he is a true) monk. 4. (When a meal is prepared,] animals and plants, [the former] living in the earth [or] on grass or wood, are terrified. He who, therefore, does not eat or drink that which is prepared exclusively for him nor causes [another person] to (do so) - he

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[is] a [true) monk. 5. He who, pleased with the teaching of Nāyaputta, deems the six forms [of living beings) as equal to himself, embraces the five great vows and closes the five [doors of] influences – he [is] a [true] monk. 6. He who continuously expels the four passions and is in close connection with the teaching of the Jinas, owes no riches nor gold and silver and avoids contact with [people) living in houses - he [is] a [true] monk. 7. He who, possessing right belief and, never distracted [and fully convinced] that there exist [true] knowledge, fasting, and self-control — [and] by means of fasting [a monk] removes the [consequences of] past evil deeds - [he who] guards himself well in mind, speech, and body - he [is] a [true) monk. 8. And he who, having received food of any kind, does not lay aside [any of it] in order that it might serve him to-morrow or the day after to-morrow – he [is] a [true] monk. 9. And he who, having received food of any kind, distributes it among his fellowbelievers, then eats [his own share] and, having eaten, devotes himself to study – he [is] a [true] monk. 10. He who does not tell stories which might give rise to a quarrel, nor gives way to anger, [but] subdues his senses, is calm, steadily devoted to self-control, peaceful [and] unoffensive -- he [is] a [true] monk. 11. He who, as a man to whom good and bad are one, bears with the injuries of the villages, as abuse, blows and threats, terrible words and (sneering] laughter – he [is] a [true) monk. 12. He who, having undertaken a religious exercise on a cremation-ground, is not frightened by the view of gruesome things and, always being devoted to fasting with its manifold merits, does not care for his body – he [is] a [true] monk. 13. He who, when exposing his body to fatigue and injury, [is] abused, receives blows or is (otherwise) injured, but, as an [untroubled] sage, remains (patient] like the earth, without a thought of recompense or [any other] expectations – he [is] a [true) monk. 14. He who, having overcome all troubles by the exertion of his] body, withdraws from the path of existences and knowing the great danger of birth and death, is devoted to the prescribed fastings – he [is] a [true) monk. 15. He who controls his hands, feet, speech and senses, turns his mind inward, has a calm soul and knows

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the holy texts and their meaning - he [is] a [true) monk. 16. He who is not covetous with regard to his utensils, [gleaning that which has been] carelessly left [by others), being ripe among the unripe, desists from buying, selling, and hoarding treasures and has got rid of all worldly bonds - he [is] a [true] monk. 17. He who, as a monk who has no wants, does not desire spiced food [and] searches for that which was left by others without a thought of prolonging his life, who gives up riches, reputation and honour, is steadfast [and] calm - he [is] a [true] monk. 18. Thou must not say of another [monk] that he is of bad conduct, and not say a word which might raise another person's anger. He who, knowing that which is good and that which is bad, does not boast of himself – he [is] a [true] monk. 19. He who is not proud of his family, his appearance, a gift fof alms) or of his knowledge and is devoted to pious meditation, avoiding all vain boasts — he [is] a [true monk. 20. The Great Sage proclaims the Noble Word, stands fast in the Dharma and places another one Twithin its pale). He who, having renounced the life of a householder, avoids all signs of a bad monk and does not tell a joke - he [is] a [true] monk. 21. He should for ever give up [dwelling) in the body, this unclean [and] transitory house [his mind] standing firm in the eternal good. A monk who has cut off the fetter of birth and death, goes to that place from which there is no return. Thus I say.
11. First Appendix, [called] Consolations.
When [a man) has begun the life of a monk and is attacked by troubles, has lost all taste for the practice of] self-control and would like to return to the life of a householder], but has not yet (done so), then he ought, in the right manner, to indulge in the following eighteen considerations which should be for him that which the reins are for a horse, the goad for an elephant, [or] the sail for a boat. They run as follows: (1) in this so-called] Bad Epoch it is bad to live. (2) Worthless and transient are the pleasures of people who dwell in houses. - (3) Again, human [nature finds] some good [in every mis
fortune). (4) This my trouble will not last long. (5) [When I
ge

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11. First Appendix [called ] Consolations
return to the worldly life, I shall have to pay] respect [even] to low-[born] people. (6) [If I returned to the life of a householder, this would be as if] I swallowed my own vomit. (7) [To return) means to reach a place in hell [after death). (8) Those who live amidst householders can not easily attain [even] the qualities of a layman. (9) Such a man will spread death, when ill (10) or when insane. (11-13)To live the life of a householder is not without pain, fetter, and reproach, (but so) is monkhood. (14) The pleasures of the householders are common to all of them. (15) Merit and demerit are individual. (16) Man's life is fugitive and ends suddenly as the dew-drops that drop from the tips of kusa-grass. (17) I have committed many an evil deed before, [the fruit of which is ripening now). (18) Salvation is attained (only) after evil deeds previously done or imperfectly confessed have been felt [in their consequences or have been annihilated by fasting). This is the eighteenth consideration, and to this [whole topic] the following verse[s are recited:]
1. When an ignoble [monk] relinquishes the Dharma for the sake of pleasures, he does not perceive his future [lot], being deluded and foolish. 2. When he has returned to the world] he is like the Moon who has fallen down to the earth, [and being deprived of the foundations of his existence], he has entirely fallen from Dharma [and] then he [will] be in pain. 3-5. Having previously been worthy to be saluted, honoured, esteemed, he will then be unworthy of (it), like a god who has come to a lower form of existence, or like a king who has lost his kingdom, or like a rich merchant who has been banished. into a village, [and] he [will] then be in pain. 6. When he is old and his young manhood has gone, he, (after having returned, will] be in pain like a fish which has swallowed the hook. (6a. When he is troubled by the wants of his ill-natured family, he (will] then be in pain like an elephant who is in chains.) 7. When wife and sons surround him after he has returned [to the life of a householder and] he is thus entangled in the continuity of delusion, he [will] be in pain like an elephant who has sunk in the swamp 8. [and say to himself:]: "To-day I might be a highly esteemed and learned abbot, if I had appreciated the career in the monkhood taught by the Jinas”.

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12. [Second] Appendix
119 9. For those Great Sages who appreciate it, the career of a monk is equal to [the life] in the world of the Gods, but for those who do not, it is like the life in the nethermost hell; 10. A wise (monk] therefore, when he knows that those who appreciate the career of a monk, enjoy highest bliss like to that of the Gods and that those who do not, feel severest pain like to that in hell, should act as the former act. 11. The miserable [man) who has fallen from Dharma, has lost his prestige and is like a sacrificial fire that becomes extinct and without heat; monks of bad conduct [will] abuse him like a poisonous snake which has lost its fangs. 12. Adharma, bad reputation, shame, [and] discredit with every one are the lot of a man who has fallen from Dharma, embraces Adharma and has destroyed his right conduct. 13. When he has enjoyed pleasures to his heart's content and has shown lack of self-control in no lesser degree, he is likely to go to a life of unthinkable pain, and knowledge [of the Faith shall not come within his reach any more. 14. "Even the time of] a paliopama or a sāgaropama will {at last] be over for a miserable hell-being in pain; much more 80 this my disgust. 15. This my trouble will not last long, for Man's thirst for pleasures is not permanent; if it will not disappear together with the present state of my] body, it will disappear when I leave this life.” 16. [A monk] whose heart is thus made firm, would rather give up the body than [ignore] the ordinancy of Dharma ; such a man is not troubledby his senses any more than Mount Meru by a wind blowing over its surface. 17. Thus considering and knowing the different consolations [enumerated above), a wise man should adhere to the word of the Jinas, being protected by the three pro-. tections, (viz. the protections of] body, speech, and mind. Thus I say.
12. [Second] Appendix. 1. Now I shall proclaim an appendix [based on] words told by the Omniscient One and handed down by tradition, [an appendix) which is suitable to create the [right] idea of Dharma in the mind of those who [in former lives] have accumulated merit. 2. While most people [are swimming]

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12. [Second] Appendix
with the current, a man who wishes to cleanse [himself] must oppose his body to the current and thus receive the oncoming waves. 3. [In this parable it is] the worldly[-minded] people who delight in [swimming with] the current and the [reduced] 'influence of the virtuous [consists in the turning back of the flood. The current is the Samsāra, to pass through it is to make headway against it. 4. Therefore [a monk] who perseveringly observes good conduct, continuously 'wards off' [all 'influences' and] is deeply devoted to the four modes of holy conduct], must take the behaviour, the virtues and the vows of the Pious Ones as an example for his conduct. 5. Without fixed abode, walking from house to house as a beggar, gleaning that which was left [by other mendicants), without possessions, using [a] limited number of] utensils and avoiding quarrels and arrogant behaviour in a crowd of people: this is proclaimed as the monkish life of the Wise Ones. 6. The monk should go about [begging] according to the rules concerning impurity [of hand or vessel]. Being soiled with the same [substance as the alms consists of], he should strive to harmonize with those rules. 7. [He should] not (drink] liquor nor eat meat, and [he should] not [be] envious [of any one who does so]; [he should] repeatedly practise the kāyôtsargaposture and abstention from spices [and] be zealous in [all] affairs of study. 8. He should not have a resting-place, a bed, a place of study, [or] food and drink promised [to him). In a village, a house, a town or a country he should not claim anything as his own. 9. To a man who practises the life of a householder, he should not act as a servant, nor salute, revere or worship him. A monk should live together with good people who do not cause [him] to stray from the (prescribed path of]conduct. 10. If he does not find a suitable companion whose virtues are superior or equal to his own, he should live alone, avoiding all sins and not clinging to desires. 11. [But one] year is the longest period [allowed for this life of seclusion), and he should not live in that [lonely] place for another year. [At any rate] the monk should walk in the path shown, by the Holy Texts [and] in harmony with the [true] meaning. 12. He who, in the first and in the last watches of the night, thoroughly searches his mind [considering that which he has

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12. [Second) Appendix
121
done, that which is still to be done by him, [and] that which he has not performed though he was capable of it; 13. whether any other person did observe a [certain] fault of his or whether [only] his own soul (was conscious of it], and why he did not avoid it — if he thus examines himself in the right way, he will not create a new fetter. 14. Wherever an intelligent [monk] sees [himself in danger of doing] any evil whether in deed or word or thought, he should quickly restrain [himself] just as a noble horse does not strain against the curb. 15. A pious [and] intelligent man, with subdued senses, who [constantly practises) restraints of this kind, is commonly called one living in the state of an Awakened One, and he lives a life of self-control. 16. The soul must always be protected by all senses under full control. [An) unprotected [man) must tread the path of [new] birth, a well-protected (man) is free from all pain. Thus I say.

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Notes. . (H. = Pikā of Haribhadra. The 4 padas of a verse (“v." are
called a, b, c, d.)
First Chapter. 4. HTAT = PATH and archet=apa (below, 5, 2, 48) are passive forms with active meaning (Pischel's Grammar, $ 550).
Second Chapter. 7-10 = Utt. 22, 42—44, 46 (see above, introduction). THTHTH "famous” in Jacobi's translation of Utt. 9.a = rĄ H.
11. ating here and below; 8, 34, loc. in the meaning of abl.
Third Chapter. 1. Aiš = Tifera (ara IETĘ H.). 4. WTTT&TQ is contracted from TTT TIT. - 5. The common Sanskrit rendering of सज्जायर is शय्यातर where are apparently has the meaning of "giving", compare facefa. But gultat seems to be an equally possible rendering. ...6. gay stands for a gre.catry=Auten free from the dust” [which Karman produces in the soul).
Fourth Chapter. The title of this chapter is in Sanskrit og stafaritent:, but its Prakrit equivalent in the Introduction, is not छज्जीवणियाया but कन्जीवणिया which looks like a derivative from stan. This is the reason why I have translated it by “Concerning the six Groups of Souls”.
It would have been more correct to say ... vai 4क्खायं सुपवत्तं i. e. अभायणं and, a little later, कयरं og of oilafuren TAHUN .... Ja oto.

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Notes
123 The words Âu 16-uzion T F O Fia-fuulform are a reminiscence from Utt. 3, 4: gut ana-uzion gran पिपीलिया.
Chifen seems to be an old mistake for UCHIEFANT. 6th Vow. Tha an etc. "food consistent" etc. This is the traditional meaning of the waray wiek (comp. Thānanga 2195). In the sequel, it will be rendered by "food of all kinds” or similarly. - __Conclusion of the Vows. एइयाई instead of एययाई, एतकानि.
IX. Grufu seems to be gas which is escaping from the earth and has been inflamed somehow. -XII. The substantive before दण्डग is spelt उण्डग, उण्डय, in Sanskrit 34607, B1907. H. gives no meaning, the Avacūri renders it by Ataq; for another attempt see below, 5, 1, 87. Considering that, in Jain texts, we meet with 5 () as well as with F5T, I suppose that we have to do with the
former word followed by the latter one which originally · may have been a gloss. 51571, then, would be not more than a misspelling, due to the similarity between 3 and 5.
Šloka 10. The metre (Vaitālīya) will be correct if in thes econd line we read yar fari afe. The last word has, apparently under the influence of afss = vieta, - been replaced by काही.
Fifth Chapter.
First Part. 5. ugat or, as the metre here required, uça, cannot be=quat but is =U&T (compare the present writer's edition of Āyāranga I, glossary).
10. yere must have been shortened from pure = oruña. On the other hand, waaa, in v. 26, has become first पाययण and then, by contraction, पायाण .

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Notes
14. Faça (from afa, “to run”) belongs to a group of adverbs with the ending of the genitive. The stem is either doubled, as here, or tripled, as e. g. in ur "crackling". See the present writer's Mahānisīha Sutta, p. 93.
18. TESUT = perfecal, an instance of an absolutive without a prefix, formed with y instead of ca.
22. The "child” (CTC) seems to be rather out of place here.
32–36. Compare Āyār. II 1, 6, 4—7 and 1, 11, 34 foll. yra is cleaning the hand, the vessel or the spoon by water before tendering the alms to the monk. Dan is cleaning the vessel after use, when nothing eatable is left, but when traces are still visible, as is the case with all wet food. In his commentary to 6,53, H. remarks that some people (a) take पश्चात्कर्मन् and पुरःकर्मन as eating after and before the monk Ayār. II. 1, 6, 7, gives the rule that the hand of the receiving monk should be soiled with the same matter as that of the almsgiver. If this is not the case, the alms should not be accepted.
34. Q u "and so on” seems to be = "enough” plus 7. In some cases TEHS is superfluously added.
63. It remains doubtful how seafaret (for which H. has taforeni, quap) and stufer are to be translated.
82—87. In (aft)ate the nominal character of the inf. = (परि)भोक्तम् has allowed to add the suffix क. The same in age below, 9, 3, 4. .. 83. H. takes हत्थग, हस्तक to be the मुखवस्त्रिका and says that the monk eats after having wiped his body with it.
87. For उडुयं H. gives उन्दुकम् = स्थानम् . I suppose the word is pgai “properly", "duly”. ___90. कृत्वा जिनसंस्तवं ...ततो न यदि पूर्व प्रस्थापितस्ततः स्वाध्यायं प्रस्थाप्य मण्डल्युपजीवकस्तमेव कुर्याद्यावदन्य आगच्छन्ति H. 94. diftet lit. "saved”,
H ra H. 98. मुधालब्ध कोण्टलादिव्यतिरेकेण प्राप्त, मुधाजीवो सर्वथा अनिदानजीवी, जात्याद्यनाजीवक इत्यन्ये H.

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2. आयावयट्ठा 28. दोस
Second Part.
आतापार्थम् ? H. seems to have read अया. दृश्यमानस्य, passive stem with active ending. 31. मामेयं etc. = Ayar. II 1, 10, 2.
=
Notes
125
38. सोण्डिया, according to H., is शौण्डिका तदत्यन्ताभिष्वङ्गरूपमाया, but शौण्डता, “state of a drunkard", is more probable.
46. The faff: have the lowest rank among the Gods, comp. Tattvarthadhigama Sutra 4, 4.
48. The idea seems to be that a man or a woman with an "impediment in speech" is not able to learn the sacred texts and therefore is excluded from the path to Nirvana.
...
Sixth Chapter.
4. Note the pun made with TH (Dvandva and Bahuvrihi). 8. This sloka is considered by H. as belonging to the Nijjutti. 26. Note the grammatical incongruency.
27. For the three kinds of action see Chapter 4, Introduction. 33. पावग is पावक, not पापक as H. says.
47. This v. is not correct in more than one respect. For the "four (things)" see 48.
49. नियाग, though reproduced by नित्य is निजक with the prakritical ending आग.
52. इस्मन्ति is rendered by चिप्यन्ते.
54. आशालको ऽवष्टम्भसमन्वित आसनविशेष: H.
57. आणायारं , the neuter form apparently under the influence of which has the same meaning.
=
Seventh Chapter.
must be taken as ntr. noun (H.)
4. अ 7. H. remarks that in Madhyadeśa an elderly woman is styled ईश्वरा धर्मप्रिया but elsewhere धर्मशीला.
31. "High", as e. g. the fa, "round", as e. g. the af, "covering much ground"-lit. "big", as e. g. the a (H.). – दरिसणि is not दरिसणिज्जा = दर्शनीया: (H) but = दर्शने and belongs to all the mentioned qualities.

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Notes
32. वेहिम is from व्यध and not = हैधिक (H.).
36. सुतित्थे is a sanskritizism (सुतीर्थेति) while सुतित्य त्ति would be Prakrit.
38. faon = dial, ac . – Oifu-as as translated above, is parallel to काक-पय in Buddhist Sanskrit.
41. = Utt. 1, 36. [#]AS lit. "well died”, but this does not suit the context. = afga (from 9).
42. TETONTE = OTTIENT.
50. वुग्गह is rightly rendered by विग्रह though it is formally derived from Q ue. The same below, 10, 10. .
54. HH = HET (Ha) like thT below 8, 1f, is not formed under the influence of any neighbouring instr. in VAT as are oftere following ATH and Qerit, aset following सहसा, and पत्रोगसा parallel to वोससा. For all these and other such isolated instr. see Pischel's Grammar, § 364. H. says #THATHTFUTETHET as if the word TH were there too. हासमाण has nothing to do with हसति, but comes from (ved.) sofa "to be glad”.
55. Fu = Haq instead of TV (e. g. Uvāsagadasāo ed. Hoernle § 85). 57. y seems to be #year "that which must be shaken off”..
Eighth Chapter. 24. As we cannot attribute to that a meaning opposite to that which the word has above, 5, 1, 99 foll., we have to combine it with the preceding line.
25. marca = santa H., with a quotation from Thān. anga IV.
30. जच्चा is directly from Sanskrit जात्या instead of जाईए. 34. See note to 2, 11. 34a. A rather poor interpolation.
45. Nearly parallel is Utt. 1, 18. The commentators to both texts take fan 17 as gen. plur. of fafiy “guru”. It would not be easy to explain how the word किच्च= कृत्य should have

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Notes
127
obtained this meaning. But forT here just as elsewhere, is eficat. a qua: etc. Shical (uafhfa na:) Titfam fargą. The same below, 9, 2, 19: Tai gafe encat.
55. faufany = fachada but, according to H., = faetit “cut off”.
58. quy lit. "transitory”.
60a and c = Āyār. I 1, 3 (in the ed. of the present writer p. 3 1. 9.
Ninth Chapter.
First Part. 3. Bay (in laq) is a diplology for gay = swa.
4. Tarifee stands for vá trufci, comp. quufuatavot below, 9, 3, b, for अप्पणं अभि०; विप्परियासुवेइ Ayar. and Suyag. for विपरियासमुवेइ.
5. Lit. “the teacher's feet”.
Second Part. 2b. This pāda is not metrical.
3. H. takes faz as #1 = 75 (frangan forfa). But fay is tha “measured” = “limited”, “narrow”.
4. fg in a belongs to faft in c.
7. fanfarreu “lacking in energy (afu)”. The more frequent use of the word to denote living beings with less than five organs of sense (faca fou would be out of place here.
14a = Āyār. I 4, 4 (p. 20, 1. 16).
19. Compare the parable of the "bad bullock” (as) Utt. 27. For fanii see above, note to 8, 45.
22. 43-fg-ka according to H. efsitcaufa, but we can keep the order of the words which of the text shows.
Third Part. 2. In some cases it is difficult to decide whether we have opt. or ind., as the contraction of a to v gives the latter the aspect of an optative.

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128
Notes 3. falunt = ataca (H.), start = faudara (H.).
11. अगुणहि साहु for "हि असाहु, compare above 6, 47 auf sig for oft og
13. Alf = HIRU, ATTET:. H.: Alfaat:.
Fourth Part 10b. = ufaudrait Trafa. Between the two words, an euphonic is inserted, for which many instances occur in our text.
12 b. gel, according to H., is = gi-r, but this, though he adds quemauf, would be an adjective, while a substantive is wanted. I think it is इस्थम्-अर्थ or अत्र, अत्र being Tay or gay in Ardhamāgadhi. c.d = Utt. 1, 48c. d.
Tenth Chapter 1. a etc. compare above, 1, 6, and below, 11, (6). 4. वहण is व्यथन, not, as H. says, वधन. 13b = Āyār. I 6, 2 (p. 29, 1. 1).
16. A monk who is not very particular as regards the vows is called gart (Viyāhapannatti 25, 6, 1) or getah (Tattvārthādhigama Sūtra 9, 48). Of go-fargate H. says not more than HUATHITATATE Statiea:. The metre (Indravajrā) of this pāda b seems to show that it comes from another context. This would account for its grammatical isolation. 20. a ufa ETH Et = a aula Elegant, a terefigfi
a: H. But we want a verb in this pada, as the other ones have got one. I suppose that कुहए is wrong for कहएः न चापि हास्यं कथयेत्
I would add here the metrical scheme of this chapter as given by Leumann.

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Notes
a) Aupacchandasaka: la (second half)-d, 2c.d, 3c-7b (first half), d-10, 11c-13, 15c (first half). d, 16a. c. d, 18c. d, 19d. Of these, 4b is an odd pada in the place of an even one.
b) Vaitāliya: 2a. b, 3a. b, 7c, 11a. Of these, 3a and 7c are even padas in the places of odd ones. 2a has a short syllable too much, 3b a long one.
c) Āryā: 11b (but compare Introduction p. VI, note). d) Indravajra all the rest with the exception of 15a. b. Leumann has pointed out that the metre is not correct. According to him, first of all, ought to be dropped before f in 1-10. 12-18 and 20. Further corrections would be the following: 2b सोउदगं, ९ अगणि, 4a होई, b पुढवी, 58 रोइन्ता [or रोइय- जिण - ना० ?], d संवारए, 8a असणं व पा०, 100 संजम-नियम-धुव, 12b दिस्मा, d चभिकङ्घई, 130 जड- पुढवि समे or पुढवि - सम-समे, 16d सव्वस्मङ्गा०
Eleventh Chapter.
Prose Part.
पडागा (सितपट) seems to mean "sail” here.
(3) साय- बहुल = स्वाति ( wrong for स्वात्ति) - बहुल, मायाप्रचुर H. I think that the sense of this phrase is as translated.
(6) Compare above, 2, 7 and 10, 1.
(8)
(9. 10)
of संकष्प according to H.
(11) aftener lit. "seniority of a monk".
=
129
seems to be superfluous.
Viyahapannatti 16, 2 (fol. 701b). The translation
(17)
(18) cp. Viyahap. 65a.
Ayar. I p. 14, 1. 26.
Śloka Part.
2. इन्दो वा ought to be corrected to इन्दु व्व, as not the God
Indra is meant here but the Moon.

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130
Notes
9. The largest hells (HET ) are situated at the bottom of the seven floors of the under-world which contain the places of the hell-beings.
16. Mount Meru has sixteen names (Samavāyanga 32a) among which is chy. See also Sūyagadanga 1, 6, 10—13.
Twelfth Chapter. : 2. 875-018, according to H., is = Haden ufagantara. This is not satisfying, since a word of such an importance for the context as Alace cannot be suppressed. In my opinion, 576-01H is the same as 875-HTH = HEATH "one who wishes to cleanse himself".
3. The translation of the last pāda – ufuatu amat सुविहियाणं - is doubtful. If सुविहित is a Karmadhāraya and means "good acts”, area: grafeaiata, according to TattVarth. S. 7. 3, is पुण्यम्. But as पुण्य, like पाप, lies within the Samsāra (tae) it cannot well be said that it is opposed to it (afareitag). If, on the other hand, gfafga is a Bahuvrihi and denotes a "pious man”, we might adopt the pāthāntara mentioned by H., viz. At, and translate “the stage (PTA) of a pious (monk) is opposed to the 'current'".
5. The second half of this v. must be translated in the order 50, 6a, 5d.
6. Compare note to 5, 1, 32 foll.
7. Some words of this v. are in the plural, other ones in the singular. I have decided to follow H. who gives the sing. throughout.
14. MET = pi ...

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