Dasveyaliya Sutta

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

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| dasaveyAliya suta || 3re DASAVEYALIYA SUTTA

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!! G#aatfesa gan THE DASAVEYALIYA 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, Gluckstadt and Hamburg (Germany)

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Introduction. The Dasaveyaliya Sutta forms part of the Agama or Siddhanta, the Canon of the Holy Scriptures of the Jains. Together with the Uttarajjhaya (commonly called Uttarajjhayana Sutta), the Avassaganijjutti and the Pinqanijjutti it forms a small group of texts named Mulasutta. 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 Mulasuttas 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 Dasaveyaliyanijjutti 14 foll."), should ascribe the origin of the Dasaveya 1) For both passages compare Jacobi's edition of the "Sthaviravali 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 Culao of the Ayaranga, the existence of which, together with that of the Viyahapannatti and the Ditthivaya, is presupposed by Dasav. 8, 49. It might be said that, as the Ditthivaya 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 Ayaranga 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 veyAliya 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 Arya 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 Arya 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 Ayaranga, Suyagadanga and Uttarajjhaya 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 vaicArika, vaitArika and vaitAlika. In the canonical Jain work tandulavayAliya it is the first of these three words. 9) The Arya chapters of the Uttarajjhayana Sutta are evidently later than the bulk of that work. The same can be said of the Aryas in Ayaranga II 15.

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VI Introduction the dark, is not to be found in the corresponding text in Ayar. 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 Indravajra, Aupacchandasaka and Vaitaliga padas, to say nothing of prose and (perhapsa) fragments of Arya, 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 Ayor. II, 1, Pindesana, 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 Ayar. II, 4, Bhasajaya, 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 Gaha line. But without y it is an even Aupacchandasaka pada. 3) Cp. w 40 Ayar. p. 93 1. 2 foll. and p. 94, SS 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 Uttarajjhaya 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 Morgenlandischen 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 Mahaviras" p. 8f.). a) It is also to be found Dhammapada v. 49.

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VIII Introduction the Nagari 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 Tika 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 Ardhamagadhi of course must 1) The merit of having ascertained this date belongs to Muniraj Shri Jinavijaya, see Jacobi in his introduction to the Samaraicca Kaha (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 Dasaveyaliya Sutta used by * Professor Leumann were the following: B = Avacuri 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-Vstti. S = Strassburg Ms. of the Niryukti.

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// dazavaikAlikasUtram // (dumapuphiyA.) // prthmmdhyynm|| dhammo maGgalamukkaTraM ahiMsA saMjamo tvo| devA vi taM namaMsanti jassa dhamme sayA maNo // 1 // jahA dumasma pupphesu bhamaro Aviyai rsN| na ya puppha kilAmei so ya pINeDa appayaM // 2 // emae samaNA muttA je loe santi saahnno| vihaMgamA va pupphesu dANa-bhattesaNe rayA // 3 // vayaM ca vitiM labhAmo na ya koi uvhmmii| ahAgaDesu rIyante pupphesu bhamarA jahA // 4 // . mahukAra-samA buddhA je bhavanti annissiyaa|| nANA-piNDa-rayAdantA,teNa vucantisAhuNopAtti bemiA (sAmaNapuvvagaM.) // dvitiiymdhyynm|| kahaM nukujjA sAmaNaM jo kAme na nivaare| pae para visIyanto saMkappasa vasaM go?||1|| 1 1B royanti. 2 tu.

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dazavakAlikasUtram [a02 vattha-gandhamalaMkAraM itthIo sayaNANi ya / acchandA je na bhuJjanti na se cAi" ti vuccaI // 2 // je ya kante pie bhoe lave vippiTri-kubaI / sAhINe cayaI bhoe se hu ,cAi" ti vucaI // 3 // samAe pehAe privynto| siyA maNoM nissaraI bhiddaa,|| na sA mahaM no vi ahaM pi tIse" / ___ icceva tAo viNaejja rAgaM // 4 // AyAvayAhI ! caya sogumallaM ! / kAme kamAhI! kamiyaM khu dukkhaM // .. -chindAhi dosa ! viNaejja rAgaM! evaM suhI hohisi saMparAe // 5 // pakkhande jaliyaM joiM dhUma-keuM durAsayaM / nechanti vantayaM bhotaM kule jAyA agandhaNe // 6 // dhiratthu te jaso-kAmI jo taM jiiviy-kaarnnaa| vantaM icchasi Aveu ! seyaM te maraNaM bhave // 7 // ahaM ca bhoga-rAyassa, taM ca si andhvnnhinno| mA kule gandhaNA homo, saMjamaM nihao cara // 8 // jai taM kAhisi bhAvaM jA jA dachisi naario| 1 B isthitro. 3 B cae. 2 vi pi0. 4 B dicchasi, s dacchrasi. ,

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a03] dazavakAlikasUtram vAyAido va haDho aTriyappA bhavismasi // 9 // . tIse so vayaNaM socA saMjayAe subhAsiyaM / aGkaseNa jahA nAgo dhamme saMpaDivAio // 10 // evaM karenti saMbuddhA paNDiyA pviykkhnnaa| viNiyaTTanti bhogesu jahA se purisuttmo||11||nibemi|| (khuDiyAyAro.) // tRtIyamadhyayanam // - saMjame suTTiyappANaM vippamukkANa tAiNaM / tesimeyamaNAiNaM nigganthANa mahesiNaM // 1 // uddesiyaM 1 kIyagaDaM 2 niyAgaM 3 abhihaDANi 4 y| rAI-bhatte 5 siNANe 6 ya gandha 7 malle ya vIyaNe // 2 // savihIM gihi-mate ya rAyapiNDe kimicche| saMbAhaNaM danta-pahoyaNA ya saMpuchaNa deh-ploynnaay||3|| adAvae ya nAlI meM chattasma ya dhAraNadAe / tegichaM pANahA pAe samArambhaM ca joiNo // 4 // sejjAyara-piNDaM ca sandI paliyaGkae / 17 kiya. 3 Bs bI0. . 5 B nAloe cha.. B omits ya. 2 Bs rAya8 BhaNA.

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[a03 dazavakAlikasUtram gihannara-nisejjA ya gAyassubbaTTaNANi y||5|| gihiNo veyAvaDiyaM jA ya AjIva-vattiyA / tattAnibuDa-bhoittaM Aura-smaraNANi ya // 6 // mUlae siGgAbere ya ucchu-khaNDe anibuDe / kande mUle ya saccitte phale bIe ya Amae // 7 // sovaccale sindhave loNe romA-loNe ya aame| sAmuhe paMsu-khAre ya kAlA-loNe ya Amae // 6 // dhUvaNe ti vamaNe ye vadhI-kamma vireyaNe / aJjaNe dantavaNe ya gAyAbhaGga-vibhUsaNe // 9 // sabameyamaNAisaM nigganyANa mahesiNaM / saMjamammi ya juttANaM lahabhUya-vihAriNaM // 10 // paJcAsava-paricAyA ti-guttA chasu sNjyaa| paJca-niggahaNA dhIrA nigganthA ujju-daMsiNo // 11 // AyAvayanti gimhesu, hemantesu avAuDA / vAsAsu paDisaMlINA saMjayA su-samAhiyA // 12 // parIsaha-riU dantA dhurya-mohA jiindiyA / saba-dukkha-ppahINadA pakkamanti mahesiNo // 13 // dukkarAI karetANaM dussahAI sahetu ya / ke etya devalogesu kaI sinjhanti nIrayA // // 14 // 1 -vittayA. 2 B omits ya. 3 Bs basthI. 4 B dhUya5 B keha'sya. . B ke ya si.

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a0 4] dazavekAlikasUtram. khavitA putra kammAI saMjameNa taveNa ya / siddhi - maggamaNuppattA tAiNo parinivuDa // 15 // tti bemi ( ijjIvaNiyA . ) // caturthamadhyayanas // suyaM me AusaM teNaM bhagavayA evamakvAyaM / iha khalu chajjIvaNiyA nAmajkayaNaM samaNeNaM bhagavayA mahAvIreNa kAsaveNaM paveDayA suyakvAyA supacattA / seyamme ahijjiraM // ayaNaM dhammapannatI // kayarA khalu sA chajjIvaNiyA nAmayaNaM samaNeNaM bhagavayA mahAvIreNaM kAsaveNaM paveDayA suyakvAyA supacattA? imA khalu sA chajjIvaNiyA nAmayaNaM, taM jahA | puDhavi-kAiyA Au-kAiyA teu-kAiyA vAu - kAiyA vaNassai-kAiyA tasa kAiyA // puDhavi cittamantaM kvAyA aNega-jIvA puDho sattA annattha satya- pariNaeNaM, Au cittramantakkhAyA aga- jIvA puDho sattA annattha satya - pariNaeNaM, " 1 H in S. cittamatta mattadeg and degmattamadeg, pathantaras in H, s jdegmantama..

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4 dazavaikAlikasUtram [a0 4 teu cittramantakvAyA aroga jIvA puDho sattA annattha sattha- pariNaeNaM, vAu cittamantakvAyA aga-jIvA puDho sattA anratya satya - pariNaeNaM, vaNassai cittamantakvAyA aNega- jIvA puDho sattA annatya satya-pariNaeNaM, taM jahA / agga-bIyA mUla- bIyA pora-bIyA khandha- bIyA bIya-ruhA sammucchimA, taNa-layA vaNasmaikAiyA sa bIyA citamantakvAyA aroga jIvA puDhosattA annattha satya- pariNaraNaM // se je puNa ime aNege bahave tasA pANA, taM jahA / aNDayA poyayA jarAuyA rasayA saMseimA sammucchimA ubbhiyA ovavAiyA jesiM kesiMci pAgANaM abhikkantaM paDikkantaM saMkuciyaM pasAriyaM ruyaM bhantaM tasiyaM palAiyaM Agai-gai-vitrAyA // je ya kIDa payaGgA jA ya kunthu-pipIliyA saGke bendiyA sabai teindiyA sabai caurindiyA sabai paJcindiyA save tirikkha - joNiyA save neraiyA save maNyA save devAsa pANA paramAhammiyA, eso khalu chaTTo jIva-nikAo tasa-kAo tri pavuccaI, iccesiM chaNhaM jIva- nikAyANaM neva sayaM daNDaM samArambhejjA, nevanehiM daNDaM samArambhAvejjA, daNDaM

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a04]] 1 / . dazavakAlikasUtram samArambhante vi anne na samajANejjA // jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhanne paDikkamAmi nindAmi garihAmi appANaM vosirAmi // paDhame bhante mahabae pANAivAyAo veramaNaM / savaM bhante pANAivAyaM paJcakkhAmi, se suhuma vA bAyara vA tasaM vA thAvaraM vA / neva sayaM pANe aivAejjA, nevannehiM pANe aivAyAvejjA, pANe aivAyante vi ane na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhante paDikamAmi nindAmi garihAmi appANaM vosirAmi, paDhame bhante mahAbae uvaTrio mi| sabAo pANAivAyAo veramaNaM // 1 // ahAvare doce bhanne mahatvae musAvAyAo veramaNaM / savaM bhanne musAvAyaM paJcakkhAmi, se kohA vA lohA vA bhayA vA hAsA vaa| neva sayaM musaM vaejjA, nevanehiM musaM vAyAvejjA, musaM vayante vi anne na samaNajANA, jAvajjIvAe tivihaM tiviheNaM maNeNaM 1 Bs samaNujANAmi.

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- dazavakAlikasUtram. [104 vAyAe kAraNaM na karemi na kAravemi karentaM pi acaM na samaNujANAmi, tassa bhanne paDikkamAmi nindAmi garihAmi appANaM vosirAmi, doce bhanne mahabbae uvadio mi / sabAo musAvAyAo veramaNaM // 2 // ___ ahAvare tacce bhanne mahabae adivAdANAo veramaNaM / savaM bhante adibAdANaM paJcakkhAmi, se gAme vA nagarevAratne vA appaM vA bahuM vA aNaM vA thUlaM vA citamanta vA acittamantaM vaa|nev sayaM adinnaM geNhejjA, nevahiM adinnaM geNhAvejjA, adivaM geNhante vi ane na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi aba na samajANAmi, tassa bhanne paDikamAmi nindAmi garihAmi appANaM vosirAmi, tacce bhante mahAbae uvadio mi| sabAo adinAdANa o. veramaNaM // 3 // ____ahAvare cautthe bhante mahAbae mehuNAo vermnnN| saI bhante mehuNaM paJcakkhAmi, se divaM vA mANusa vA tirikkhajoNiyaM vA / neva sayaM mehuNaM sevejjA, nevabehiM mehuNaM sevAvejjA, mehuNaM sevante vi anne na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNe 1 B samaNujANAmi (nothing in s).

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pa04] - dazavakAlikasUtram raNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi aba na samaNujANAmi, tassa bhanne paDikkamAmi nidAmi garihAmi appANaM vosirAmi, cautthe bhanne mahabae uvadio mi / sabAo mehuNAo veramaNaM // 4 // ___ahAvare paJcame bhante mahAbae pariggahAo ve- . ramaNaM / saI bhanne pariggahaM paccakkhAmi, se appaM vA bahuM vA aNaM vA thUlaM vA cittamantaM vA acitamanna vA / neva sayaM pariggahaM parigeNhejjA, nevanehi pariggahaM parigeNhAvejjA, parigaha parigaNhante vi anne na samaNujANejjA, jAvajjIvAe tiviha tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi anna na samaNujANAmi, tasma bhante paDikamAmi nindAmi garihAmi appANaM vosirAmi, paJcame bhanne mahatvae uvaTrio mi / sabAo pariggahAo veramaNaM // 5 // . ahAvare chaTe bhante varSa rAIbhoyaNAo veramaNaM / sabai bhante rAIbhoyaNaM paJcakkhAmi, se asaNaM vA pANaM vA khAima vA sAimaM vA neva sayaM rAI bhuJjajjA, nevabehi rAI bhuJjAvejjA, rAI bhuJjante vi anne na sama 1B mahabbae.

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dazavekAlikasUtram. [a04 jANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravema karentaM pi anaM na samaNujANAmi, tassa bhante paDika mAmi nindAmi garihAmi appArNa vosirAmi, chaTTe bhante vara ubaTTao mi / sAo rAIbhoyaNAo veramaNaM // icyAI paJca mahavayAI rAIbhoyaNaveramaNachaTThAI anta-hiyaTTayAe uvasaMpajjittANaM viharAmi // 6 // ... bhikkha vA bhikkhaNI vA saMjaya - viraya- paDihayapaJcakkhAya-pAvakamme diyA vA rAo vA egao vA parisA - gao vA sute vA jAgaramANe vA, se puDhavi vA bhittiM vA sila vA leluM vA sasarakvaM vA kArya sasararakaM vA vatthaM hattheNa vA pAeNa vA kaTTeNa vA kaliveNa vA aGguliyAe vA salAgAe vA salAg2ahattheNa vA nAlihejjA na vilihejjA na ghaTTejjA na bhindejjA, anaM nAlihAvejjA na vilihAvejjA na ghaTTA vejjA na bhindAvejjA, annaM AlihantaM vA vilihantaM vA ghaTTantaM vA bhindantaM vA na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAe 1 B samaNujANAmi ( nothing in s ). 2 s samaNujANaNami. 10 w

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a0 4] dazavakAlikasUtram NaM na karemi na kAravemi karenta pi annaM na samaNujANAmi, tassa bhante paDikkamAmi nindAmi garihAmi appANaM vosirAmi // 7 // se bhikkha vA bhikkhaNI vA saMjaya-viraya-paDihayapaJcakkhAya-pAvakamme diyA vA rAo vA egao vA parisA-gao vA sutne vA jAgaramANe vA, se udagaM vA osaM vA hima vA mahiyaM vA karagaM vA harataNugaM vA suddhodagaM vA udaollaM vA kAyaM udaollaM vA vatyaM sasiNiddhaM vA kArya sasiNivaM vA vatthaM nAmasejjA na saMphusejjA na AvIlejjA na pavIlejjA na akkhoDejA na pakkhoDejA na AyAvejjA na payAvejjA, annaM nAmusAvejjA na saMphusAvejjA na AvIlAvejjA na pavIlAvejjA na akkhoDAvejjA na pakkhoDAvejjA na AyAvejjA na payAvejjA, anna AmusantaM vA saMphasantaM vA AvIlantaM vA pavIlannaM vA akkhoDanna vA pakkhoDana vA AyAvenaM vA payAveta vA na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe kAraNaM na karemi na kAravemi karentaM pi anna na samaNujANAmi, tassa bhanne paDikamAmi nindAmi garihAmi appANaM vosirAmi // // 1 samaNujANAmi.

Page #23
12 dazavakAlikasUtram [pa04 ___ se bhikkhU vA bhikkhuNI vA saMjaya-viraya-paDihayapaJcakkhAya-pAvakamme diyA vA rAo vA egao vA parisA-gao vA sutte vA jAgaramANe vA, se agaNi vA iGgAlaM vA mummuraM vA anciM vA jAlaM vA alAyaM vA suddhAgaNiM vA ukta vA na uJjejjA na ghaTenA na ujjAlejjA na nighAvejjA, annaM na uJjAvejjA na ghaTTAvejjA na ujjAlAvejjA na nivAvejjA, arca uJjanaM vA ghaTTananaM vA ujjAlannaM vA nibAvantaM vA na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeraNaM vAyAe kAraNaM na karemi na kAravemi karennaM pi anna na samajANAmi, tasma bhante paDinamAmi nindAmi garihAmi appANaM vosirAmi // 9 // se bhikkha vA bhikkhuNI vA saMjaya-viraya-paDihayapaJcakkhAya-pAvakamme diyA vA rAo vA egao vA parisA-gao vA sutne vA jAgaramANe vA, se siraNa vA vihuyaNeNa vA tAliyaNTeNa vA patteNa vA patta-bhaGgeNa vA sAhAe vA sAhA-bhaGgeNa vA pihuNeNa vA pihuNa 1 murmuraM. 2 8 samaNujANami.

Page #24
. 13 pa04] dazavaikAlikasUtram hatyeNa vA celeNa vA cela-kaNeNa vA hatyeNa vA muheNa vA appaNo vA kArya bAhira vA vi poggalaM na phumejjA na vIejjA, anaM na phumAvejjA na vIyAvejjA, acaM phumantaM vA vIyantaM vA na samajANejjA, jAvajjIvAeM tivihaM tiviheNaM maNeNaM vAyAe kAeNaM na karemi na kAravemi karena pi anna na samaNujANAmi, tassa bhante paDikamAmi nindAmi garihAmi appANaM vosirAmi // 10 // - se bhikkha vA bhikkhaNI vA saMjaya-viraya-paDihayapaccakkhAya-pAvakamme diyA vA rAo vA ego vA parisA-gao vA sutte vA jAgaramANe vA, se bIesuvA bIya-paTTesu vA rUDhesu vA rUDha-paiDesu vA jAesu vA jAya-paiTresu vA hariesu. vA hariya-paiTTesu vA chincesu vA chinna-paiTresu vA saJcittesu vA saJcitta-kolapaDi nissiesu vA na gacchejjA na ciTrejjA na nisIejjA na tuya?jjA, annaM na gachAvejjA na cidrAvejjAna nisIyAvejjA na tuyaTTAvejjA, annaM gacchannaM vA ciTuntaM vA nisIyannaM vA tuyaTTantaM vA na samaNujANejjA, jAvajjIvAe tivihaM tiviheNaM maNeNaM vAyAe . 1 samaNujANAmi. 2 nisi.

Page #25
14 dazavakAlikasUtram. [a04 kAraNaM na karemi na kAravemi karentaM pi annaM na samaNujANAmi, tassa bhanne paDikamAmi nindAmi garihAmi appANaM vosirAmi // 11 // se bhikkha vA bhikkhaNI vA saMjaya-viraya-paDihayapaccakkhAya-pAvakamme diyA vArAovAegaovA parisA-gao vA sutne vA jAgaramANe vA, se kIDaM vA payaGga vA kunyaM vA pipIliyaM vA hatyasi vA pAyasi vA bAhuMsi vA jaruMsi vA udarasi vA sIsasi vA vanyasi vA (paDiggehaMsi vA kambalaMsi vA pAyapaJchaNasi vA) rayaharaNaMsi vA gochagasi vA uNDeyasi vA daiNDagaMsi vA pIDhagaMsi vA phalagaMsi vA sejjaMsi vA saMthAragaMsi vA anayaraMsi vA taha-ppagAre uvagaraNajAe tao saMjayAmeva paDilehiya paDilehiya pamajjiya pmjjiyegnnmvnnejjaa,no[sNghaaymaavjjejjaa||12|| ajaya caramANo u pANa-bhUyAi hiMsaI / bandhaI pAvayaM kamma, taM se hoDa kar3ayaM phalaM // 1 // 1 The words ( ) not in H.. 2 pattaMsi. 3 kadeg vA pA vA after daNDagaMsi vA. 4s gocchasi. 57 uDu,, B. uNDagaMsi, F in s uNDake, 8 uNDa ke. & B and S omit daNDa0 vA.. 7s pIDhaMsi.

Page #26
a0 4] dazavekAlikasUtram ajaya ciTTamANo u pANa- bhUyADa hiMsaI / bandhaI pAvayaM kammaM, taM se hoi kaDuyaM phalaM // 2 // ajayaM AsamANo u pANa-bhUyAi hiMmaI / bandhaI pAvayaM kammaM, taM se hoi kaDuyaM phalaM // 3 // ajayaM sayamANo u pANa-bhUyAi hiMsaI / bandhaI pAvayaM kammaM, taM se hoi kaDuyaM phalaM // 4 // ajayaM bhuJjamANo u pANa- bhayAi hiMsaI / bandhaI pAvayaM kammaM taM se hoi kaDuyaM phalaM // 5 // ajayaM bhAsamANo u pANa-bhUyAi hiMsaI / bandhaI pAvayaM kammaM taM se hoi kaDuyaM phalaM // 6 // kahaM care ? kaha ciTTe ? kaha Ase ? kaha sae ? | kahaM bhuJjanto bhAsanto pAvaM kammaM na bandhaI ? // 7 // z2ayaM care, jayaM ciTTe, jayaM Ase, jayaM sae / jayaM bhuJjanto bhAsanto pAvaM kammaM na bandhaI // // saGgha-bhUyappa - bhUyassa sammaM bhUyAi pAsa / pihiyAsavasta dantassa pAvaM kammaM na bandhaI // 9 // paDhamaM nANaM tao dayA, evaM ciTThai sava- saMjae, / annANI kiM kAhI kiM vA nAhii cheya pAvagaM ? // 10 // soccA jANai kallANaM soccA jANai pAvagaM / ubhayaM pi jANaI soccA jaM cheyaM taM samAyare // 11 // / . B nAhI, nAhI. 8 15

Page #27
16 dazavakAlikasUtram [a04 jo jIve vi na yANAi ajIve vi na yaannii| jIvAjIve ayANantI kaha so nAhI u saMjamaM? // 12 // jo jIve vi viryANAi ajIve vi viyonnii| jIvAjIve viyANanto so hu nAhI u saMjamaM // 13 // jayA jIvamajIve ya do vi ee viyANaI / tayA gaI bahuvihaM saba-jIvANa jANaI // 14 // jayA gaI bahuvihaM saba-jIvANa jANaI / tayA pukhaM ca pAvaM ca bandhaM mokvaM ca jANaI // 15 // jayA puNaM ca pAvaM ca bandha mokkhaM ca jaannii| . tayA nivindae bhoe je dive je ya mANuse // 16 // jayA nindie bhoe je dive je ya mANase / tayA cayai saMbhogaM sabbhintara-bAhiraM // 17 // jayA cayai saMbhogaM sbbhintr-baahirN| tayA muNDe bhavitANaM pahaie aNagAriyaM // 1 // jayA muNDe bhavitANaM pavaie aNagAriyaM / tayA saMvaramukkaTraM dhammaM phAse aNutaraM // 19 // jayA saMvaramukka, dhamma phAse annutrN| tayA dhuNai kamma-rayaM abohi-kalasaM kaDaM // 20 // jayA dhuNai kamma-rayaM abohi-kalasaM kaDaM / tayA sabattagaM nANaM daMsaNaM cAbhigachaI // 21 // 1Nai. 2 Bs ya for u.

Page #28
a0 4] dazavekAlikasUtram jayA sarvvatta-gaM nANaM daMsaNaM cAbhigacchaI / tayA logamalogaM ca jiNo jANai kevalI // 22 // jayA logamalogaM ca jiNo jANai kevalI / tayA joge nirumbhittA selesiM paDivajjaI // 23 // jayA joge nirumbhitA selesiM paDivajjaI / tayA kammaM khavittANaM siddhiM gacchai nIrao // 24 // jayA kammaM khavittANaM siddhiM gacchai nIrao / tayA loga-matthaya-ttho siddho bhavai sAsao // 25 // suha- sAyagassa samaNassa sAyAulagassa nigAmasAimsa / ucchINA-pahoissa dulahA soggai tArisagassa // 26 // vI-guNa- pahANassa ujja - mai khanti-saMjama - rayasma / parIsahe jiNantassa sulahA soggai tArisagasma // 27 // ' (pacchA vi te payAyA khippaM gacchanti amara-bhavaNAI / jesiM pI u tavo saMjamo ya khantI ya bambhaceraM ca // ) icceyaM chajjIvaNiyaM sammahiThThI sayA jae / dulahaM labhittu sAmasaM kammukhA na virAhejjAsi // 28 // // tti bemi // 1 B. tava. This sloka only in B and in the Avachuri. 2 2

Page #29
18 dazavakAlikasUtram. [a05-1 (piNDesaNA) // paJcamamadhyayanam // prathama uddezakaH // saMpatte bhikkha-kAla mmi asaMbhanto amuchio| imeNa kama-jogeNa bhanna-pANaM gavesae // 1 // se gAme vA nagare vA goyaragga-gao munnii| . care mandamaNubbiggo abakkhiteNa ceyasA // 2 // purao juga-mAyAe pehamANo mahiM cre| vajjantI bIya-hariyAI pANe ya daga-maTTiyaM // 3 // ovAyaM visamaM khANaM vijjalaM privjje| saMkameNa na gacchajjA vijjamANe parakkame // 4 // pavaDante va se tattha pakkhalante va sNje| hiMseja pANa-bhUyAI tase aduva thAvare // 5 // tamhA teNa na gacchejjA saMjae su-smaahie| sai aneNa maggeNa jayameva parakkame // 6 // iGgAlaM chAriyaM rAsiM tusa-rAsiM ca gomayaM / sasarakvehi pAehiM saMjao taM naikkame // 7 // na carejja vAse vAsante mahiyAe va paDantie / mahA-vAe va vAyante tiriccha-saMpAimesu vA // 8 // na carena vesa-sAmante bmbhcer-vsaanneN| bambhayArisma dantassa hojjA tattha visotiyA // 9 // 1 H and the Avachuri vazAnayane ( for vazAnuga: ).

Page #30
- - a05-1] dazavakAlikasUtram. aNAyaNe carantassa saMsaggIe abhikkhaNaM / hojna vayANaM pIlA sAmaNammi ya saMsao // 10 // tamhA eyaM viyANitA dosaM duggai-vaDDaNaM / vajjae vesa-sAmantaM muNI egantamassie // 11 // sANaM sUrya gAviM dittaM goNaM hayaM gayaM / saMDibbhaM kalahaM juddhaM dUrao parivajjae // 12 // aNunae nAvaNae appahiDhe annaaule| indiyAI jahA bhAgaM damaittA muNI care // 13 // . davadavasa na gachajjA bhAsamANo ye goyre| hasanto nAbhigachajjA kulaM uccAvayaM sayA // 14 // AloyaM thiggalaM dAraM saMdhiM daga-bhavaNANi ya / caranto na viNikAe saGka-TrANaM vivajjae // 5 // rano gahavaINaM ca rahasArakkhiyANi y| saMkilesa-karaM ThANaM dUrao parivajjae // 16 // paDikuTu-kulaM na pavise, mAmagaM parivajjae / aciyatta-kulaM na pavise, ciyattaM pavise kulaM // 17 // sANI-pAvara-pihiyaM appaNA nAvapaGgure / kavADaM no paNollejjA oggahaMsi ajAiyA // 18 // goyaragga-paviTro u vacca-muttaM na dhaare| mogAsaM phAsuyaM naccA aNunaviya vosire // 19 // ... 1 mava. 2 ma kkhiyANa.

Page #31
dazavaikAlikasUtram [a05-1 nIya-duvAraM tamasaM koTragaM privjje| acakkha-visao jattha pANA duppaDilehagA // 20 // janya pupphAi bIyAI vippaimAi kodae / ahuNovalitaM ollaM dRDhaNaM parivajjae // 21 // elagaM dAragaM sANaM vacchagaM cAvi kodae / ullaviyA na pavise viuhitANa va saMjae // 22 // asaMsataM paloejjA, naaiduuraavloye| upphullaM na viNikAe niyaTTena ayampiro // 23 // aibhUmi na gachajjA goyararaga-gao munnii| / kalama bhUmiM jANitA miyaM bhUmi parakkame // 24 // tattheva paDilehejA bhUmi-bhAgaM viykkhnno| siNANasma ya vaccasma saMlogaM parivajjae // 25 // daga-maTTI-AyANe bIyANi hariyANi y| parivajjanto ciTrejjA sabindiya-samAhie // 26 // tattha se cidramANasa Ahare pANa-bhoyaNaM / akappiyaM na geNhejjA, paDigAhejna kappiyaM // 27 // AharantI siyA tattha parisADeja bhoyaNaM / denniyaM paDiyAikkhe ,na me kappai tArisaM" // 2 // sammahamANI pANANi bIyANi hariyANi ya / asaMjama-kariM naccA tArisaM parivajjae // 29 // 1 Bs dantiyaM.

Page #32
a05-1] dazavakAlikasUtram. sAhaTTa nikkhivitANaM saccitaM ghaTTiyANi ya, / taheva samaNaTTAe udagaM saMpaNoliyA // 30 // AgAhaitA calaittA Ahare pANa-bhoyaNaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 31 // parekammeNa hatyeNa devIe bhAyaNeNa vaa| dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 32 // evaM udaolle sasiNi sasarakkhe maTTiyA use / hariyAle hiGgalue maNosilA aJjaNe loNe // 33 // geruya vaNiya seDiya soraTTiya piTTha kukusa kae ya / uktaTamasaMsaTTe saMsaTTe ceva bodha // 34 // asaMsaTreNa hatyeNa dabIe bhAyaNeNa vA / dijjamANaM na icchejjA pacchAkammaM jahiM bhave // 35 // sasaMdreNa hattheNa davIeM bhAyaNeNa vA dijjamANaM paDicchejjA jaM tatthesaNiyaM bhave // 36 // doNhaM tu bhuJjamANANaM ego tattha nimnte,| dijjamANaM na icchejjA, chandaM se paDilehae // 37 // doNhaM tu bhuJjamANANaM do vi tattha nimantae / dinamANaM paDichejjA jaM tatthesaNiyaM bhave // 3 // 1H "TTiyANa. 38 ukkuTTa B ukkiThTha. 2 dabie. 5s paDise. 4 B ovvA.

Page #33
22 . dazavakAlikasUtram. [a05-1 gubiNIe uvannatyaM vivihaM pANa-bhoyaNaM / bhajjamANaM vivajjejjA, bhuta-sesaM paDicchae // 39 // siyA ya samaNadAe guDiNI kAlamAsiNI / uTriyA vA nisIejjA nisannA vA puNuTTae // 40 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 41 // thaNagaM pajjemANI dAragaM vA kumAriyaM / taM nikkhivita royantaM Ahare pANa-bhoyaNaM // 42 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikve ,na me kappar3a tArisaM" // 43 // jaM bhave bhatapANaM tu kappAkappammi saGkiyaM / dentiyaM paDiyAikkhe ,na me kappar3a tArisaM" // 44 // daga-vAraeNa pihiyaM nIsAe pIDhaeNa vaa| loDheNa vA vi leveNa sileseNa va keNaI // 45 // taM ca ubhindiuM dejjA samaNadvAe va daave| dentiyaM paDiyAikkhe ,na me kappar3a tArisaM" // 46 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA dANA pagaDaM imaM // 47 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 4 // 1 Bs bhuJja. 2 tArisa bhatta.

Page #34
a05-1] dazava kAlikasUtram 23 asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA ,puSaTrA pagaDaM ima" // 49 // taM bhave bhattapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 50 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANeja suNejjA vA ,vaNimadA pagaDaM imaM // 51 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisa" // 52 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| jaM jANejja suNejjA vA ,samaNadA pagaDaM ima" // 53 // taM bhave bhatapANaM tu saMjayANa akappiyaM / denti yaM paDiyAikkhe ,na me kappai tArisaM" // 54 // uddesiyaM kIyagaDaM paI-kammaM ca AhaDaM / akoyara pAmiccaM mIsa-jAyaM ca vajjae // 5 // uggamaM se pucchejjA kassaTrA keNa vA kddN| socA nissaGkiyaM suddhaM paDigAhejja saMjae // 56 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| pupphesu hojja ummIsaM bIesu hariesu vA // 7 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 5 // pH, s and Avach. alfrei HTTdeg.

Page #35
...24 dazavakAlikasUtram [a05-1. asaNaM pANagaM vA vi khAimaM sAimaM thaa| udagammi hoja nikkhitaM utiGga-paNagesu vA // 59 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisa " // 6 // asaNaM pANagaM vA vi khAimaM sAimaM thaa| agaNimmi hojja nikkhitaM taM ca saMghaTTiyA dae // 61 // taM bhave bhatapANaM tu saMjayANa akppiyN| dentiyaM paDiyAikkhe ,na me kappaDa tArisa" // 6 // evaM ussakkiyA osa kiyA ujjAliyA pajjAliyA nivaaviyaa| - usmiciyA nissiJciyA ubtiyaaoyaariyaade||6|| taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisa" // 64 // hojna kadra sile vA vi iTTAlaM vA vi egyaa| ThaviyaM saMkamAe taM ca hojja calAcalaM // 65 // na teNa bhikkha gachajjA, diTro tattha asNjmo| gambhIraM siraM ceva savindiya-samAhie // 66 // 1 tArisa bhattadeg and taM bhave. 2 ma oyattiyA (s jovattiyA) Avach. also apavartyaH 3 silaM, H and Avach. zilA.

Page #36
a05-1] dazavakAlikasUtram nisseNi phalaga pIDhaM usvitaannmaaruhe| mana kIla ce pAsAyaM samaNadrAe va dAvae // 67 // duruhamANI pavaDejjA hatthaM pAyaM va lse,| paDhavi-jIve vi hiMsejjA je ya taM-nissiyA jgaa||6|| eyArise mahA-dose jANiUNa mahesiNo / tamhA mAlohaDaM bhikkhaM na paDigeNhanti saMjayA // 69 // kandaM mUlaM palamca vA AmaM chinnaM va saciraM / tubAga siGgabaraM ca AmagaM parivajjae // 70 // taheva satu-cuNAI kola-cusAi aavnne| saGkali phANiyaM pUrva anna vA vi tahAviha // 71 // vikAyamANaM pasaMDha raeNa pariphAsiyaM / deniyaM paDiyAikkhe ,na me kappai tArisa" // 72 // bahu-adriyaM poggalaM aNimisa vA bahu-kaNTayaM / atthiyaM tinduyaM billaM uchu-khaNDaM ca sambaliM // 73 // appe siyA bhoyaNa-jjAe bhu-ujhiy-dhmmie| dentiyaM paDiyAikkhe ,na me kappar3a tArisaM" // 74 // tahevucAvayaM pANaM aduvA vAra-dhoyaNaM / saMseimaM cAulogadaM ahuNA-dhoyaM vivajjae // 7 // 4 ma handi. 1 jasa B jasma (!). 2B vA. 3 ca. .5 paDigAhajja saMjae. and Avach. prasaya. 7 B aNAmi0, Jacobi's Mss. aNami0 8 simbaliM0.

Page #37
26 dazavekAlikasUtram jaM jANejja cirAdhoyaM maIe daMsaNeNaM vA / paDipucchiUNa socA vA jaM ca nistaGkiyaM bhave // 76 // ajIvaM pariNayaM naccA paDigAhejja saMjae / aha saGkiyaM bhavejjA AsAittANa royae // 77 // "thovamAsAyaNaTTAe hatthagammi dalAhi me / 66 mA me accambilaM pUI, nAlaM tarahaM viNettae " // 78 // taM ca acamliM pUI nAlaM tarahaM vittae / dentiyaM paDiyA ikve, na me kappai tArisaM" // 79 // taM ca hojja akAmeNaM vimakheNa paDicchiyaM / taM apaNA na pibe, no vi annassa dAvae // 80 // egantamavakkamittA acittaM paDilehiyA / jayaM parivejjA, paritRppa paDikkame // 81 // siyA ya goyaragga-gao icchejjA paribhottuyaM / kodRgaM bhitti mUlaM vA paDilehitANa phAsUyaM // 82 // araNunnavettu mehAvI paDicchannamma saMvuDe / [a0 5-1 hatthagaM saMpamajjittA tattha bhuJjejja saMjaya // 83 // tattha se bhuJjamANassa aTTiyaM kaNTaosiyA / taNa kaTu sakkaraM vA vi annaM vA vi tahAvihaM // 4 // taNa-kaTu- 2 B tirahaM, s taraha. 1 B darisa 0. 3 s aJci

Page #38
a0 5-1 ] dazavekAlikasUtram taM kkhi vittu na nikvive, AsaeNa na chaDDae / hattheNa taM gaheUNaM egantamavakkame // 85 // egantamavakkamittA acittaM paDilehiyA / jayaM parivejjA, paridRSpa paDikkame // 86 // siyA ya bhikkhu icchejjA sejjamAgamma bhotuyaM / sa- piNDapAyamAgamma uDuyaM paDilehiyA // 87 // viNaeNa pavisittA sagAse guruNI mukhI / iriyAvahiyamAyAya Agao ya paDikkame // tt // AbhoettANa nIsesaM aiyAraM jaha- kkamaM / gamaNAgamaNe ceva bhattapANe va saMjae // 89 // ujjuppano aNuviggo avakkhittreNa ceyasA / Aloya guru-sagAse jaM jahA gahiyaM bhave // 90 // na sammamAloiyaM hojjA pubviM pacchA va jaM kaDaM / puNo pakkime tassa, vosiTTo cintae imaM // 91 // aho jiNehiM asAvajjA vittI sAhUNa desiyA / mokkha-sAhaNaheussa sAhu-dehassa dhAraNA // 92 // namokkAreNa pAretA karettA jiNa-saMthavaM / sakArya paTTavejJANaM vIsamejja khaNaM muNI // 93 // bIsamanto imaM cinte hiyama lAbhamaTTi / jaha me aNuggahaM kujjA sAhUM, hojjAmi tArio // 94 // 1 s of o 2 B vhA, vha. 27

Page #39
28 . dazavakAlikasUtram [a05-1-2 sAhavo to ciyatteNaM nimantejna jahakkama, / jai tattha kei ichajjA tehiM saddhiM tu bhuJjae // 5 // aha koI na ichajjA tao bhuJjejja ego| Aloe bhAyaNe sAhU jayaM aperisADiyaM // 96 // tittagaM va kaDuyaM va kasAyaM ambilaM va mahuraM lavaNaM vaa| eyaM labamabaTU-pauttaM mahu-ghayaM va bhuJjejja saMjae // 7 // arasaM virasaM vA vi sUiyaM vA asUiyaM / / / ollaM vA jai vA sukkaM manthu-kummAsa-bhoyaNaM // 9 // uppana nAihIlejjA appaM vA bahu phAsuyaM, muhA-laI muhA-jIvI bhuJjejjA dosa-vajjiyaM // 9 // dullahA u muhA-dAI, muhA-jIvI vi dullahA, // muhA-dAI muhA-jIvI do vi gacchanti soggaI // 10 // // ti bemi // // paJcamamadhyayanam // dvitIya uddeshkH|| paDiggahaM saMlihitANaM leva-mAyoe sNje| dugandha vA sugandhaM vA sabaM bhuJja, na chaDDae // 1 // sejjA nisI hiyAe samAvanI ya goyre| AyAvayadrA bhocANaM jai teNa na sNthre||2|| 1 B appari0, F and Avach. Dya. . 2 hu. 3 8 mAyAya. 8 H and Avach. a

Page #40
a0 5-2] dazavakAlikasUtram tao kAraNamuppane bhannapANaM gavesae / vihiNA purva-vutteNa imeNaM uttareNa ya // 3 // kAleNa nikkhame bhikkha, kAleNa ya paDikkame / akAlaM ca vivajjetA kAle kAlaM samAyare // 4 // ,akAle carasi bhikkha, kAlaM na paDilehasi / appANaM ca kilAmesi, sanivesaM ca garihasi // 5 // sai kAle care bhikkha, kujjA purisakAriyaM / "alAbho"ti na soejjA, tavo"ti ahiyaase||6|| tahevuccAvayA pANa bhantadvAeM smaagyaa| ta-ujayaM na gachajjA, jayameva parakkame // 7 // goyaragga-paviTTho u na nisIejja katthaI / kahaM ca na pabandhejjA ciTritANa va saMjae // // aggalaM phalihaM dAraM kavADaM vA vi sNje| avalaciyA na ciTejA goyagga-gao muNI // 9 // samaNaM mAhaNaM vA vi kiviNaM vA vnniimgN| uvasaMkamantaM bhatadA pANadAe va saMjae // 10 // taM aikamittu na pavise, na ciTTe ckkhu-goyre| egantamavakkamittA tattha ciTreja saMjae // 11 // vaNImagarasa vA tassa dAyagasnubhayasma vaa| appattiyaM siyA hojjA lahutaM pavayaNasma vA // 12 // . 1B pubba-u0. 2s 'TAya. 3 B lahuyattaM.

Page #41
dazavakAlikasUtram [a05-2 paDisehie va dinne vA tao tammi niyattie / uvasaMkamejja bhanadA pANaTAe va saMjae // 13 // uppalaM paumaM vA vi kumayaM vA magadantiyaM / annaM vA puppha saMJcittaM taM ca saMluciyA dae // 14 // taM bhave bhatapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikkhe ,na me kappai tArisaM" // 15 // uppalaM paumaM vA vi kumuyaM vA magadantiyaM / annaM vA puppha saccittaM taM ca sammahiyA dae // 16 // taM bhave bhattapANaM tu saMjayANa akappiyaM / dentiyaM paDiyAikve ,,na me kappai tArisaM" // 17 // sAluyaM vA birAliyaM kumuyaM uppala-nAliyaM / muNAliyaM sAsava-nAliyaM uchu-kkhaNDaM anivvuDaM // 1 // taruNagaM vA pavAlaM rukkhassa taNagassa vA / annasa vA vi hariyassa AmagaM parivajjae // 19 // taruNiyaM vA chevADi AmiyaM bhajjiyaM sii| dentiyaM paDiyAikkhe ,na me kappaDa tArisaM" // 20 // tahA kolamaNesminnaM velayaM kAsava-nAliyaM / tila-pappaDagaM nImaM AmagaM parivajjae // 21 // 17 saci0, B saMci0. 2 B hivA. 3 B aNusmi.

Page #42
a05-2] dazavaikAlikasUtram taheva cAulaM pirTI viyarDa vA tatta-nibuDaM / tila-piTra pUi-pinnAgaM AmagaM parivajjae // 22 // kaviTuM mAulaGga ca mUlagaM mUlagattiyaM / AmaM a-sattha-pariNayaM maNasA vi na patthae // 23 // taheva phala-manthUNi bIya-manthUNi jANiyA / bihelagaM piyAlaM ca AmagaM parivajjae // 24 // samayANaM care bhikkha kulaM uccAvayaM syaa| nIyaM kulamaikkamma jasaDhaM nAbhidhArae // 25 // adINo vittimesejjA na visIejja pnnddie| amuchio bhoyaNammi mAya-ne esaNA-rae // 26 // ,,bahuM para-ghare asthi vivihaM khAima-sAimaM / na tattha paNDio kuppe, ichA dejna paro na vA // 27 // sayaNAsaNa-vatthaM vA bhataMpANaM va sNje| adentassa na kuppejjA paJcakkhe vi ya dIsao // 2 // itthiyaM purisa vA vi DaharaM vA mahallagaM / vandamANaM na jAejjA, no ya NaM pharusaM vae // 29 // je na vande na se kuppe, vandio na samukkase, / evamanesamANasma sAmaNamaNuciTuI // 30 // 1 B and Avach. mAuliGga. 2BH and Avach. khAimaM.

Page #43
32 daza vaikAlikasUtram. a05-2 siyA egaIo laDDu lobheNa viNigRhaI / mA meyaM dAiyaM santaM dRTTaNaM sayamAyae" // 31 // attaTTA-guruo luddho bahuM pAvaM pakubaI / dunosao ya se hoi, nivANaM ca na gachaI // 32 // siyA egaIo laDDu vivihaM pANa-bhoyaNaM / bhaharga bhahagaM bhoccA vivakhaM virasamAhare // 33 // .. jANantu tA ime samaNA , AyayaTTI ayaM muNI / saMtudo sevaI pantaM lUha-vittI sutosao" // 34 // pUyaNaTA jaso-kAmI maann-smmaann-kaame| bahuM pasavaI pAvaM, mAyA-sallaM ca kubaI // 35 // suraM vA meragaM vA vi acaM vA majjagaM rasaM / sa-sakvaM na pibe bhikkha jasaM sArakkhamappaNo // 36 // piyA egaIo teNo na me koi viyANaI / tassa passaha dosAI, niyaDiM ca suNeha me // 37 // vaDaI soNDiyA tassa mAyA-mosaM ca bhikkhnno| ayaso ya anibANaM sayayaM ca asAhuyA // 3 // niviggo jahA teNo ata-kammehi dummaI / tAriso maraNante vi nArAhei saMvaraM // 39 // Ayarie nArAhei samaNe yAvi taariso| gihatthA vi NaM garahanti jeNa jANanti tArisaM // 4 // 1 B sutosuno 2 B mAya

Page #44
a0 5--2] dazavekAlikasUtram evaM tu guNappehI guNANaM ca vivajjao / tArisI maraNante vi nArAhei saMvaraM // 41 // tavaM kuvai mehAvI, paNIyaM vajjae rasaM / majja - ppamAya - virao tavastI aiukkso // 42 // tassa paha kallANaM aNega sAhu-paiyaM / viulaM atya-saMjuttaM kittaissaM, suha me // 43 // evaM tu guNa-dhpehI aguNANaM ca vivajjao / tArisI maraNante vi ArAhei saMvaraM // 44 / Ayarie ArAhei samaNe yAvi tArisI / gihatthA viNaM pUyanti jeNa jANanti tArisaM // 45 // tava teNe vaDa- teNe rUva- teNe ya je nare / AyAra-bhAva-teNe ya kubaI deva - kibbisaM // 46 // laGkaNa vi devataM uvavatrI deva - kibbise / tatthAvi se na yANAi 'kiM me kiccA imaM phalaM ?" // 47 // tatto vi se caitANaM labbhihI ela-mUMyagaM / narayaM tirikva - jogi vA bohI jattha su-dullahA // 4 // eyaM ca dosaM dadRNaM nAyaputtreNa bhAsiyaM / 33 aNu-mAryapi mehAvI mAyA - mosaM vivajjae // 49 // sikkhiUNa bhikkhesaNa-sohiM saMjayANa buddhANa sagAse / tattha bhikkhu suppaNihiindie tibva-lajja guNavaM viharejjAsi // 50 // tri bemi // 1 B pAsadeg. 2 B labbhai. 3 H - mUkatAM and Avach ( found - mUMgayaM ?). 3

Page #45
[a06 dazavaikAlikasUtram (dhammaTukahA.) // SaSThamamadhyayanam // nANa-daMsaNa-saMpannaM saMjame ya tave rayaM / gaNimAgama-saMpanaM ujjANammi samosaDhaM // 1 // rAyANo rAyamacA ya mAhaNA aduva khtiyaa| pucchanti nihuyappANo kaha bhe AyAra-goyaro? // 2 // tesiM so nihuo danto sv-bhy-suhaavho| sikkhAe su-samAuto Aikkhai viyakvaNo // 3 // handi dhammattha-kAmANaM nigganthANaM suNeha me| AyAra-goyara bhIma sayalaM durahidriyaM // 4 // nanattha erisaM vuttaM je loe parama-duccaraM / viula-TANa-bhAisma na bhayaM na bhavismaI // 5 // sa-khuDDaga-viyattANaM vAhiyANaM ca je guNA / akhaNDa-kuDiyA kAyabA taM suNeha jahA tahA // 6 // dasa aTU ya ThANAI jAI bAlo 'varAI / tattha annayare ThANe nigganyatAo bhassaI // 7 // vaya-chakka kAya-chakkaM akappo gihi-bhAyaNaM / paliyaGka nisejjA ya siNANaM sobha-vajjaNaM // // tathimaM paDhamaM ThANaM mahAvIreNa desiyaM / ahiMsA niuNA didA sababhaesu sNjmo||9||

Page #46
a06] dazavaikAlikasUtram.. .35 jAvanti loe pANA tasA aduva thAvarA / te jANamajANaM vA na haNe nI va ghAyae // 10 // saba-jIvA vi icchanti jIviu na marijiuM / tamhA pANa-vahaM ghoraM nigganthA vajjayanti NaM // 11 // appaNadA paradA vA kohA vA jai vA bhyaa| hiMsagaM na musaM bUyA no vi acaM vayAvae // 12 // masA-vAo ye logammi saba-sAhUhi grhio| avismAso ya bhUyANaM, tamhA mosa vivajjae // 13 // cittamantamacitaM vA appaM vA jai vA bhuN|| danta-sohaNa-metaM pi oggahaMsi ajAiyA // 14 // ta appaNA na geNhanti no vi geNhAvae prN| acaM vA geNhamANaM pi nANujANanti saMjayA // 15 // abambhacariyaM ghoraM pamAyaM durahidiyaM / nAyaranti muNI loe bheyAyayaNa-vajjiNo // 16 // mUlameyamahammassa mahAdosa-samusmayaM / tamhA mehuNa-saMsaMggaM nigganthA vajjayanti NaM // 17 // viDamabheimaM loNaM tellaM sappi ca phANiyaM / na te sanihimicchanti nAyapatta-vo-rayA // 1 // 1 H and Avach. no vighA (nApi ghA0). . 2 mahi. 3 va. 8 s 'yaM. 5 B bheyAyaNa-viva. B degsamgi7B, 8, and Avach. bi0.

Page #47
dazavekAlikasUtram lobhassesaNuphAse mantre annayarAmavi / je siyA sannihI kAme gihI pavaie na se // 19 // jaM pi vatthaM va pAyaM vA kambalaM pAyapuJchaNaM / taM pi saMjama - lajjA dhArenti pariharanti ya // 20 // na so pariggahI vRttI nAyaputreNa tAiNA // ,, mucchA pariggaho vutto" ii vuttaM mahesiNA // 21 // saGghatyuvahiNA buddhA saMrakkhaNa-pariggahe / avi appaNo vi dehammi nAyaranti mamAiyaM // 22 // aho nicaM tavo-kammaM saGgha-buddhehi vaNiyaM / jaya lajjA-samA vittI ega bhattaM ca bhoyaNaM // 23 // santime suhumA pAraNA tasA aduva thAvarA / jAI rAo amAsantI kahamesaNiyaM care ? // 24 // udaollaM bIya-saMsattaM mANA nirbaMDiyA mahiM / diyA tAI vivajjejjA, rAo tattha kahaM care ? // 25 // eyaM ca dosaM dadRNaM nAyaputtreNa bhAsiyaM / 36 savAhAraM na bhuJjanti nigganthA rAI bhoyAM // 26 // puDhavikAyaM na hiMsanti maNasA vayasa kAyasA / tiviheNa karaNa- joeNa saMjayA su-samAhiyA // 27 // puDhavikAyaM vihiMsanto hiMsaI u tayassie / tase ya vivihe pANe cakkhase ya acakkhase // 28 // 1 B phAso. Hand Avach. nivaDideg (nipatitA:). [a0 6 2 jAva ladeg H. 4 s rAyabhodeg.

Page #48
a0 6] dazavekAlikasUtram. tamhA evaM viyANitA dosaM duggaDa - vaDDaNaM / puDhavikAya- samArambhaM jAvajjIvAeM vajjae // 29 // AukArya na hiMsanti maNasA vayasa kAyasA / tiviheNa karaNa- joeNa saMjayA su-samAhiyA // 30 // AukAyaM vihiMsanto hiMsaI u tayasmi / tase ya vivihe pANe cakkhase ya acakkhase // 31 // tamhA evaM viyANitA dosaM duggaDa - vaDhaNaM / AukAya-samArambhaM jAvajjIvAe vajjae // 32 // jAyateyaM na icchanti pAvagaM jalaIttae / tikvamantrayaraM satthaM sabao vi durAsayaM // 33 // pAINaM paDiNaM vA vi uGkaM aNudisAmavi / he dAhiNao va viM dahe uttarao vi ya // 34 // bhUyANamesamAghAo havavAho, na saMsao / taM paIva-payAvaTTA saMjayA kiMci nArabhe // 35 tamhA evaM viyANitA dosaM duggai-vaDaNaM / teukAya-samArambhaM jAvajjIvAe vajjae // 36 // anilassa samArambha buddhA macanti tArisaM / sAvajja-bahulaM ceyaM, neyaM tAIhi seviyaM // 37 // 1 B jA. 3 H cApi and Avach. (not vApi ). kiMca. y s 2 B aho. 4 B degyANa. 37

Page #49
dazavakAlikasUtram [a06 tAliyaNTeNa patteNa sAhA-vihuyaNeNa vaa| na te vIIumicchanti vIyAveUNa vA paraM // 3 // jaM pi vatthaM va pAyaM vA kambalaM pAyapuJchaNaM / na te vAyamuIranti jayaM pariharanti ya // 39 // tamhA eyaM viyANitA dosaM duggai-vaDDaNaM / vAukAya-samArambha jAvajjIvAe vajae // 40 // .. vaNamaI na hiMsanti maNamA vayasa kAyasA / tiviheNa karaNa-joeNa saMjayA su-samAhiyA // 41 // vaNassaI vihiMsanto hiMsaI u tyssie| . tase ya vivihe pANe cakkhase ya acakkhase // 42 // tamhA eyaM viyANinA dosaM duggai-vaDaNaM / vaNasai-samArambha jAvajjIvAe vajjae // 43 // tasakAyaM na hiMsanti maNamA vayasa kaaysaa| tiviheNa karaNa-joeNa saMjayA su-samAhiyA // 44 // tasakAyaM vihiMsanto hiMsaI u tayassie / tase ya vivihe pANe cakkhase ya acakkhase // 45 // tamhA eyaM viyANinA dosaM duggai-vaDaNaM / tasakAya-samArambha jAvajjIvAe vajjae // 46 // jAI cattAri 'bhojjAI isiNAhAra-mAINi / tAI tu vivajjano saMjamaM aNupAlae // 47 // 1 B vAumu.

Page #50
a06] dazavakAlikasUtram piNDa sejnaM ca vayaM ca cautthaM pAyameva y| akappiyaM na ichajjA, paDigAheja kappiyaM // 4 // je niyAgaM mamAyanti kiiymuhesiyaahddN| .. vaha te samaNajANanti iI vRttaM mahesiNA // 49 // tamhA asaNa-pANAI kIyamuddesiyAhaDaM / vajjayanti ThiyappANo nigganthA dhmm-jiivinno||50|| kaMsesu kaMsa-pAesu kuNDa-moesu vA punno| bhuJjanto asaNa-pANAI AyArA paribhasaI // 51 // : sIodaga-samArambhe mn-dhoynne-chddnne| jAI charapanti bhUyAI diTTo tattha asaMjamo // 52 // pachAkammaM purekamma siyA tattha na kppii| eyamadraM na bhuJjanti nigganthA gihi-bhAyaNe // 53 // AsandI-paliyaGkesu maJca-mAsAlaesu vA / aNAyariyamajjANaM Asaittu saittu vA // 54 // nAsandI-paliyaGkasu na nisenjo na piiddhe| nigganthA 'paDilehAe buddha-vuttamahiTagA // 5 // gambhIra-vijayA ee pANA duppddilehgaa,| AsandI-paliyaGkA ya eyama, vivajjiyA // 56 // goyaga-pavidssa nisejjA jasma kappaI / imerisamaNAyAraM Avajjai abohiyaM // 57 // 1 B iya. , 4H and Avach. 2 B dhovaNa. ca. 3 B senAe.

Page #51
40 dazavaikAlikasUtram vivatI bambhacerassa pANANaM ca vahe vaho / vaNImaga-paMDIghAo paDikoho yagAriNaM // 58 // agutI bambhacerassa itthIo yAvi saM / kusIla - vaDaNaM ThANaM dUrao parivajjae // 59 // freematrayarAgassa nisejjA jassa kampaI / jarAe abhibhUyassa vAhiyassa tavasmiNo // 60 // vAhio vA arogI vA siNANaM jo u patthae / vokkanto hoi AyAro, jaDho havai saMjamo // 61 // santime suhumA pANA ghasAsu bhilaMgAsu ya / je u bhikkhu siNAyanto viyaDeNuppailAva // 62 // tamhA te na siNAyanti sIeNa usiNeNa vA / jAvajjIvaM vayaM ghoraM asiNANamahidUMgA // 63 // siNANaM aduvA kakka loDaM paumagANi ya / gAyasvaTTaNaTTAe nAyaranti kayAi vi // 64 // nagiNassa vA vi muNDassa dIha - roma - nahaMsiNo / mehuNA uvasantassa kiM vibhUsAe kAriyaM ! // 65 // vibhUsA vattriyaM bhikkhu kammaM bandhai cikkaNaM / saMsAra-sAyare ghoraM jeNaM paDaMi duruttare // 66 // 1 B paDi, s paDigvAzro. 3 H in S and Avach. bhilu.. 5 Bsj nigadeg, s nigi, Avach. naga0. [a0 6 2 saMkulaM. 8 4 B upi

Page #52
a06-7] dazavakAlikasUtram 41vibhUsA-vattiyaM ceyaM buddhA mananti taarisN| sAvajjA-bahulaM ceyaM, neyaM tAIhi seviyaM // 67 // khaventi appANamamoha-daMsiNo tave rayA saMjama ajjave gnne| dhuNanti pAvAi pure-kaDAI, navAi pAvAi na te karenti // 6 // saovasantA amamA akiMcaNA sa-vijja-vijjANugayA jasaMsiNo / uu-ppasane vimale va candimA siddhiM vimANAi uventi tAiNo // 69 // ||ti bemi // (vakkasuddhI.) // saptamamadhyayanam // cauNhaM khalu bhAsANaM parisaMkhAya panavaM / doNhaM tu viNayaM sikkhe, do na bhAsejja sabaso // 1 // jA ya saccA avatabA saccAmosA ya jA musaa| jA ya buddhehi 'NAImA na taM bhAsejja panavaM // 2 // asaccamosaM saccaM ca arnnvjjmkkksN| samuppehamasaMdidaM giraM bhAsejja panavaM // 3 // 1 nAimA. 2 H and Avach. asAvanaM.

Page #53
-42 dazavekAlikasU cam eyaM ca aTTamannaM vA jaM tu nAmei sAsayaM / sabhAsaM sacamosaM pi taM pi dhIro vivajjae // 4 // vitahaM pi tahAmotriM jaM giraM bhAsae naro / tamhA so puTTho pAveNaM, kiM puNa jo musaM vae // 5 // tamhA 'gacchAmo, vakkhAmo, amugaM vA Ne bhavismaI / ahaM vA NaM karismAmi, eso vA NaM karissaI' // 6 // evamAI u jA bhAsA esa- kAlammi saGkiyA / saMpayAIya-maTTe vA taM pi dhIro vivajjae // 7 // aIyammiya kAlammI pacuppanna - maNA gae / jamaTTaM tu na jANejjA 'evameyaM' ti no vae // 8 // aIyammiya kAlammI paccudhpanna - maNA gae / jattha saGkA bhave taMta 'evameyaM' ti no vae // 9 // aIyammi ya kAlammI pacuppanna - maNAgae | nissaGkiyaM bhave jaM tu 'ervameyaM' ti niddise // 10 // taheva pharusA bhAsA guru- bhUvaghAiNI / saccA visA na vanavA jao pAvassa Agamo // 11 // taheva kANaM 'kANe' tti paNDagaM 'paNDage' hi vA / vAhiyaM vA vi 'roga' hi teNaM 'core' hi no vae // 12 // eeNantreNa adveNa paro jeNuvahammaI / AyAra-bhAva-dosa-nU na taM bhAsejja patravaM // 13 // 1 [zra0 7 H thova-thovaM.

Page #54
a07] dazavaikAlikasUtram. taheva hole' 'gole' ti 'sANe' vA 'vasale' ti ya / 'damae' "dUhae' vA vi ne bhAseja panavaM // 14 // ajjie pajjie vA vi ammo mAusiu ti y| piu~ssie bhAINejja ni dhUe natuNie ti ya // 15 // hale hale ti anne ti bhaTTe sAmiNi gomiNi / hole gole vasule ti itthiyaM nevamAlave // 16 // nAmadhejjeNa NaM bUyA itthI-goteNa vA punno| jahArihamabhigina Alavejja lavejja vA // 17 // ajjae pajjae vA vi bappo culla-piu ti ya / mAulA bhAINejja ti putte nataNiya ti ya // 1 // he ho hale ti ana ti bhaTTA sAmiya gomiy| hola gola vasula ti purisa nevamAlave // 19 // nAmadhejjeNa NaM bUyA purisa-goteNa vA punno| jahArihamabhigijA Alavejja lavejna vA // 20 // paJcindiyANa pANANaM "esa itthI, ayaM pumN'| jAva NaM na vijANejjA tAva jAi ti Alave // 1 // taheva maNusaM pasuM pakkhi vA vi sriisivN| . 'ghale pameile vajhe pAimeM ti ya no vae // 22 // 1 B neyaM, ma naivaM. 2 B piyasie. 3 Bs bhAya. 4 B "Niya. 5 bhAya.. __E BH hai ho 'le tti. 7 ani, B ane. 8 Bs muli.

Page #55
44 dazavaikAlikasUtram parivuDDhe ni NaM bUyA, bUyA uvacie ti ya / saMjAe pINie vA vi mahAkAe ti Alave // 23 // taheva gAo dukAo, dammA go-rahaga ti ya / vAhimA raha-jogga ti, nevaM bhAsejja pannavaM // 24 // juvaM-gave ti NaM bayA, gheNuM rasadaya ti ya / rahasse mahallae vA vi vae saMvahaNe ti ya // 25 // taheva gantumujjANaM pavvayANi vaNANi ya / rukkhA mahalla pehAe nevaM bhAseja panavaM // 26 // alaM pAsAya-khambhANaM toraNANaM gihANa ya / phalihaggala-nAvANaM alaM udaga-doNiNaM // 27 // . pIDhae caGgAbere ya naGgale maiye siyA / janta-laTrI va nAbhI vA gaNDiyA va alaM siyA // 28 // AsaNaM sayaNaM jANaM hojjA vA kiMcuvassae / bhaovadhAiNiM bhAsaM nevaM bhAsejja panavaM // 29 // taheva gannumujjANaM pavvayANi vaNANi ya / rukkhA mahalla pehAe evaM bhAsejja panavaM // 30 // jAimantA ime rukkhA dIha-vaTTA mhaalyaa| payAya-sAlA viDimA vae darisaNi ti ya // 31 // tahA phalAi pakkAI pAya-khajjAi no ve| veloiyAi TAlAI vehimAI ti no vae // 32 // 1 Bs degNANi gihANi ya. 27 daNDi. 3 8 B kiMtu 4 s behimaM ca tti.

Page #56
45 a07] dazavaikAlikasUtram. asaMghaDA ime ambA bahu-nivaTimA phalA / vaejja bahu-saMbhUyA bhUya-rUva ti vA puNo // 33 // tahosahIo pakkAo nIliyAo chavI i ya / lAimA bhajjimAo ti pihu-khajja ti no vae // 34 // rUDhA bahu-saMbhUyA thirA jasaDhA vi ya / gabhiyAo pasUyAo sasArAo ti Alave // 35 // taheva saMkhaDiM naccA kiccaM kanaM ti no ve| teNagaM vA vi vajhe ti, su-titthe 'ti ya AvagA // 36 // saMkhaDiM saMkhaDi bUyA, paNiyaTuM ti teNagaM, / 'bahu-samANi titthANi AvagANaM' viyAgare // 37 // tahA naIo puNNAo kAya-tija ti no ve| nAvAhi tArimAo ti pANi-pejja ti no vae // 3 // bahu-vAhaDA agAhA bhu-sliluppilodgaa| bahu-vitthaDodagA yAvi, evaM bhAsejja panavaM // 39 // taheva sAvajjaM jogaM parasmadvAe nidriyaM / kIramANaM ti vA naccA sAvajjaM nAlave muNI // 40 // sukaDe ti supakke ni suchinne suhaDe maDe / suniTTie sulaTe ti sAvajja vajjae muNI // 41 // 1 F in S asaMkha', to write asaMtha ? (asamarthAH). 2 / nirvatita-pha. 3 Bs and Avach. tahevosa0. 4 chavaya iti vA. 5 Bs suttitthe. 6 Bs na lave.

Page #57
mbi 3 dazavakAlikasUtram payana-pakke ti va pakkamAlave, payata-chinna ti va chinnamAla ve,| payana-laTU ti va kamma-heuyaM, pahAra-gADha ti va gADhamAlave // 42 // savarkarsa paraghaM vA aula natthi erisaM / acakkiyamavatavaM aciyataM ceva no vae // 43 // 'sabameyaM vaislAmi, sabameyaM' ti no ve| aNavII savaM savattha evaM bhAsejja panavaM // 44 // su-kkiyaM vA su-vitIyaM akijjaM kijameva vaa| 'imaM geNha, imaM muJca paNiyaM no viyAgare // 45 // appagghe vA mahagghe vA kae 4 vikkae vi vaa| paNiyaTre samuppanne aNavajja viyAgare // 46 // tahevAsaMjaya dhIro 'Asa, ehi karehi vA saMya, cidra, vayAhi ti neva bhAsejja panavaM // 4 // bahave ime asAhU loe vuccanti saahunno| ne lave asAhuM sAhu ti, sAhuM sAhu ti aalve||4|| nANa-dasaNa-saMpanna saMjame ya tave rayaM / evaM-guNa-samAutaM saMjaya sAhumAlave // 49 // pH in So. 2 B degvIya. 3 F in S su-koyaM. 4 su-vikkiyaM. 5 H eloyAt, Avach. rahANa. 6 B vA. __8 H and Avach. nAlave. or rja 1 7 Bs sayaM.

Page #58
a07] . dazavakAlikasUtram devANaM maNayANaM ca tiriyANaM ca vrghe| amuyANaM jao hou mA vA hou ti no vae // 50 // vAo vudraM va sIuNhaM khemaM dhAyaM sivaM ti vaa| kayA Nu hojja eyANi mA vA hou ti no vae // 51 // taheva mehaM va nahaM va mANavaM na deva deva ti giraM vejjaa| "sammacchie unae vA paoe' ___ vaejja vA 'Te balAhae' ti // 52 // antalikkha ti NaM bUyA gukANucariya ti ya / riddhimantaM naraM disma 'riddhimanna' ti Alave // 53 // taheva sAvajjaNumoyaNI girA ohAriNI jA ya parovaghAiNI / se koha loha bhayasA va mANavo na hAsamANo vigiraM vaejjA // 54 // saMvakka-suddhiM samupehiyA~ muNI, giraM ca duI parivajjae syaa| miyaM aduI aNuvII bhAsae sayANa make lahaI pasaMsaNaM // 5 // 1 and Avach. vigraha. 2 Bs samu. 3 B vuTTa. 4 H and Avach. savaka and savvakka. 5 F and Avach. saMprekSya instead of optative. & B degvIya.

Page #59
[a07-8 48 dazavakAlikasUtram. bhAsAe dose ya guNe ya jANiyA tIse ya duTe parivajjae syaa| chasu saMjae sAmaNie sayA jae vaejja buddhe hiyamANulomiyaM // 56 // parikkha-bhAsI susamAhiindie caukkasAyAvagae aNissie / sa niDuNe dhutta-malaM pure-kaDaM, ____ ArAhae logamiNaM tahA paraM // 57 // ti bemi // - ( AyArapaNihI.) // aSTamamadhyayanam // AyAra-paNihiM lahUM jahA kAyava bhikkhaNA / taM bhe udAharissAmi ANupuSviM, suNeha me // 1 // puDhavi daga agaNi mAruya taNa rukkha s-biiygaa| tasA ya pANA jIva ti ii vuttaM mahesiNA // 2 // tesiM acchaNa-joraNa niccaM hoyavayaM siyaa| maNasA kAya vakkeNa, evaM bhavai saMjae // 3 // puDhavi bhitti silaM lekheM neva bhinde na sNlihe| tiviheNa karaNa-joeNa saMjae su-samAhie // 4 // 1 bhAsAya.

Page #60
a08] dazavakAlikasUtram suddha-puDhavIe na nisie sasarakkhammi ya AsaNe / pamajjitu nisIejjA jAitA jassa oggahaM // 5 // sIodagaM na sevejjA silA-vuddhaM himANi ya / usiNodagaM tatta-phAsuyaM paDigAhenja saMjae // 6 // udaollaM appaNo kAyaM neva puJche na saMlihe / samuppeha tahAbhUyaM no NaM saMghaTTae muNI // 7 // iGgAlaM agaNiM aci alAyaM vA sa-joiyaM / na urojjA na ghaTejA no NaM nighAvae muNI // 4 // tAliyaNTeNa pakSaNa sAhA-vihuyaNeNa vA / na vIejja appaNo kAyaM bAhiraM vA vi poggalaM // 9 // taNa-rukkhaM na chindejjA phalaM malaM va kassaI / AmagaM vivihaM bIyaM maNasA vi na patthae // 10 // gahaNesu na ciTejA bIesu hariesu vaa| udagammi tahA niccaM utiGga-paNagesu vA // 11 // tase pANe na hiMsejjA vAyA aduva kammaNA / uvarao sababhUesu pAseja vivihaM jagaM // 12 // bhaTTa suhumAi pehAeM jAI jANitu sNje| dayA higArI bhUesu Asa ciTu saehi vA // 13 // kayarAi aTU suhumAiM jAI pucchejja sNje?| imAi tAi mehAvI Aikveja viyakkhaNe // 14 // I and Avach. precya.

Page #61
dazavakAlikasUtram [a08 siNehaM puppha-suhumaM ca pANutiGgaM taheva ya / paNagaM bIya hariyaM ca aNDa-suhumaM ca aTumaM // 15 // evameyANi jANitA sava-bhAveNa sNje| appamate jae niccaM sabvindiya-samAhie // 16 // dhuvaM ca paDilehejjA jogasA pAya-kambalaM / senjamuccArabhUmi ca saMthAraM aduvAsaNaM // 17 // uccAraM pAsavaNaM khelaM siGghANa jalliyaM / phAsurya paDilehitA pariTrAveja saMjae // 1 // pavisittu parAgAraM pANaTrA bhoyaNassa vaa| jayaM cidre, miyaM bhAse, na ya rUvesu maNaM kare // 19 // bahuM suNei kaNe hiM, vahuM acchIhi pecchii| na ya diTuM suyaM savaM bhikkhU akkhAumarihaI // 20 // suyaM vA jai vA didaM ne lavejovaghAiyaM / na ya keNai uvAeNaM gihi-jogaM samAyare // 21 // nidrANaM rasa-nijjaDhaM bhaddagaM pAvagaM ti vaa| puTTo vA vi apuTTo vA lAbhAlAbhaM na nidise // 22 // na ya bhoyaNammi giddho care uJcha aympiro| aphAsuyaM na bhuJjejjA kIyamaddesiyAhaDaM // 23 // sanihiM ca na kuvejjA aNu-mAyaM pi sNje| muhA-jIvI asaMbuddhe havejja jaga-nissie // 24 // 1 8 degmatto. 2 ya not in H. 3 H in S and Avach. nAlave0. 4 asaMbaddha H.

Page #62
a08] dazavaikAlikasUtram lUha-vittI su-saMtuTe appiche suhare siyaa|| AsurataM na gachajjA socANaM jiNa-sAsaNaM // 25 // karaNa-sokkhehi saddehiM pemaM nAbhinivesae / dAruNaM kakkasaM phAsaM kAraNa ahiyAsae // 26 // khuha pivAsa dussejja sIuNhaM araI bhayaM / ahiyAse abahio, dehe dukkhaM mahA-phalaM // 27 // atthaMgayammi Aicce puranthA ya annugge| AhAramaiyaM savaM maNamA vi na patthae // 26 // ati ntiNe acavale appa-bhAsI miyAsaNe / havejja uyare dante, thovaM laDuM na khisae // 29 // na bAhiraM paribhave, atANaM na samukkase, / suya-lAbhe na majjejjA jaccA tavasi buddhie // 30 // se jANaM ajANaM vA kaTTa AhammiyaM pry| saMvare khippamappANaM, bIyaM taM na samAyare // 31 // aNAyAraM parakkamma neva gUhe, na niNhave / suI sayA viyaDa-bhAve asaMsate jiindie // 32 // amohaM vayaNaM kujjA Ayariyasma mahappaNo, / taM parigika vAyAe kammaNA uvavAyae // 33 // adhuvaM jIviyaM naccA siddhi-maggaM viyaanniyaa| viNiyaTeja bhogesu Au parimiyamappaNo // 34 // 1B subhare.

Page #63
52. [a08 dazavakAlikasUtram. (balaM thAmaM ca pahAe sddhaamaarogmppnno| khetaM kAlaM ca vinAya tahappANaM na juJjae // ) jarA jAva na pIlei vAhI jAva na vddddii| jovindiyA na hAyanti tAva dharma samAyare // 35 // kohaM mANaM ca mAyaM ca lobhaM ca pAva-vaDaNaM / vame cattAri dose u ichanto hiyamappaNI // 36 // koho pII paNAsei, mANo vinny-naasnnii| mAyA mitrANi nAsei, lobhI sv-vinnaasnno||37|| uvasameNa haNe koha, mANaM maddavayA jinne| mAyaM cajjava-bhAveNa, lobha saMtosao jiNe // 3 // koho ya mANo ya aNiggahIyA mAyA ya lobhI ya pvddddmaannaa| catAri ee kasiNA kasAyA siJcanti mUlAi puNabbhavasma // 39 // rAiNiesu viNayaM paune, dhuva-sIlayaM sayayaM haavejjaa| kummo va allINa-palINa-guto ____parakkamejjA tava-saMjamammi // 40 // | This sloka is found only in B and the Avach. (and interpolated in s j). 2j tahattANaM na jojae. 3 jAva i. 4H in S kohe. 5 Bs rAya.

Page #64
a08] dazavakAlikasUtram nidaM ca na bahu-mancejnA, sa-ppahAsaM vivjje| miho-kahAhiM na rame sankAyammi rao sayA // 41 // jogaM ca samaNa-dhammammi juLe aNalaso dhuvN| -- jato ya samaNa-dhammammi adraM lahai aNutaraM // 42 // ihaloga-pArata-hiyaM jeNaM gacchai soggii| bahu-suyaM pajjuvAsejjA, pucchejjattha-viNicchayaM // 43 // hatyaM pAyaM ca kAyaM ca paNihAya jiindie / allINa-guto nisie sagAse guruNo muNI // 44 // na pakkhao na purao neva kiccANa pittuo| na ya UrUM samAsejjA ciTrejA guruNantie // 45 // apucchio na bhAsejjA bhAsamANasma antraa| .. pidri-maMsa na khAejjA, mAyA-mosaM vivajjae // 46 // appattiyaM jeNa siyA Asu kuppejja vA pro| sabaso taM na bhAsejjA bhAsaM ahiya-gAmiNiM // 47 // di, miyaM asaMdiddhaM paDipukhaM viyrjiyN| ayampiramaNu viggaM bhAsaM nisira attavaM // 4 // 1 B bahu-ssu0. 2 B to vi ni0. 3 H and Avach. samAzritya (instead of zrayet). 4H degmANasma ya0. 5 B piTTha. & H and Avach. viyaM jiyaM (vyaktAM jitAM). c m.

Page #65
54 [a08 dazavaikAlikasUtram AyAra-pannati-dharaM didrivaaymhijjgN| vaI-vikkhaliyaM nacA na taM uvahase muNI // 4 // nakkhataM sumiNaM jogeM nimitaM manta-bhesaja / gihiNo taM na Aikkhe bhUyAhigaraNaM payaM // 50 // annadraM pagaDaM layaNaM bhaejja sayaNAsaNaM / uccArabhUmi-saMpannaM itthI-pasu-vivajjiyaM // 51 // vivitA ya bhave senA, nArINaM na lave kh| gihi-saMthavaM na kujjA, kujjA sAhUhi saMthavaM // 52 // jahA kukkuDa-poyama niccaM kulalao bhayaM / evaM khu bambhayArissa itthI-viggahao bhayaM // 53 // citta-bhitiM na nikAe nAriM vA su-alaMkiya, / bhakkhara piva TuNaM diDhei pddismaahre||54|| hattha-pAya-pardichinnaM kaNa-nAsa-vigappiyaM / avi vAsasaI nAriM bambhayArI vivannae // 55 // vibhUsA itthi-saMsaggI paNIya-rasa-bhoyaNaM / narasmata-gavesisma visaM tAlauDa jahA // 56 // aGga-paJcaGga-saMThANaM cArullaviya-pehiyaM / itthINaM taM na nikAe kAma-rAga-vivaDDaNaM // 57 // 1 vaya. 3 F and Avach. gRhINAM. 5 8 pali. 7 F and Avach. cAru-lavi0. 2 B joe. 4 suvalaM. 6 8 vAsasayaM.

Page #66
a0 8] dazavekAlikasUtram visasu maraNutresuM pemaM nAbhinivesae / aNi tesi vinAya pariNAmaM poggalANa u // 58 // poggalANa parINAmaM tesiM naccA jahA tahA / viNIya-taraho vihare sIIbhUeNa appaNA // 59 // jAe saDAe nikkhanto pariyAya-dvANamuttamaM / tameva aNupAlejjA guNe Ayariya sammae // 60 // tavaM cimaM saMjama - jogayaM ca sajkAya-jogaM ca sayA ahie / sUre va seNA samatta mAuhe alamappaNI hoi alaM paresiM // 61 // 55 sajjhAya-sajjhANa-rayassa tAiNo apAva-bhAvasma tave rayassa / visuI jaM se malaM pure kaDaM samIriyaM rUppa - malaM va joiNA // 62 // . se tArise dukkha sahe jiindie suraNa jutte amame akiMcaNe / virAyaI kamma - ghaNammi avagae kasiNanbha-puDAvagame va candima // 63 // tti bemi 1 0 si (jaMsi ?).

Page #67
56 dazavakAlikasUtram [a08-1 (viNayasamAhI.) // navamamadhyayanam // prathama uddeshkH|| thambhA va kohA va marya-ppamAyA gurussagAse viNayaM na sikkhe / so ceva o tassa abhUi-bhAvo, ____phalaM va kIyasma vahAya hoi // 1 // je yAvi manda ti guruM viittA - Dahare ime appa-sue ti naccA / hIlanti micchaM paDivajjamANA __ karenti AsAyaNa te gurUNaM // 2 // pagaIe mandA vi bhavanti ege - DaharA vi ya je suy-buddhovveyaa| AyAramantA guNa suTTiyappA | . je hIliyA sihiriva bhAsa kujjA // 3 // je yAvi nAga Dahara ti naccA AsAyae se ahiyAya hoi / evAyariyaM pi hu hIlayanto niyacchaI jAi-pahaM khu mande // 4 // .. 1 F and Avach. mAya. 2 8 guru-sa0 H and Avach. guroH. 1 ma viNae na cir3he.

Page #68
a.-1] dazavakAlikasUtram. AsIviso yAvi paraM su-ruTo kiM jIva-nAsAo paraM na kujjaa?| Ayariya-pAyA puNa appasanA, abohi-AsAyaNa nanthi mokkho // 5 // ___jo pAvagaM jaliyamavakkamejjA - AsIvisaM vA vi hu kovejjaa| jo vA visaM khAyai jIviyaTrI esovamAsAyaNayA gurUNaM // 6 // siyA hu se pAvaya no DahejjA, AsIviso vA kuvio na bhakkhe / siyA visaM hAlahalaM na mAre, na yAvi mokkho guru-hIlaNAe // 7 // jo paJcayaM sirasA bhetumicche ___ sutaM va sIhaM pddibohejjaa| jo vA dae satti-agge pahAra esovamAsAyaNayA gurUNaM // 1 // siyA hu sIseNa giri pi bhinde siyA hu sIho kuvio na bhakkhe / siyA na bhindejja va sati-aggaM na yAvi mokkho guru-hIlaNAe // 9 // 1 B jauvi.

Page #69
58 dazavakAlikasUtram [a08-1 Ayariya pAyA puNa appasannA, Abohi-AsAsaNa natthi mokkho| tamhA aNAbAha-suhAbhikahI guru-ppasAyAbhimuho ramejjA // 10 // jahAhiyaggI jalaNaM namase naannaahuii-mnt-pyaabhisitN| . . evAyariyaM uvacidRejjA aNanta-nANovagao vi santo // 11 // jasmantie dhamma-payAi sikkhe tasmantie viNaiyaM pauchu / sakkArae sirasA paJjalIo kAya-ggirA ,bho" maNasA ya niccaM // 12 // lajjA dayA saMjama bambhaceraM kallANa-bhAgisma visohi-ThANaM / je me gurU saryayamaNusAsayanti te haM gurU sayayaM pUyayAmi // 13 // jahA nisante tavaNaccimAlI pabhAsaI kevala-bhArahaM tu / evAyario suya-sIla-buddhie virAyaI sura-make va indo // 14 // 1 B sayaya aNu. 2 s bhAraha kevalaM tu.

Page #70
a0 8-2] dazavekAlikasUtram. jahA sasI komui-joga-rjule nakkhasa- tArA-gaNa-parivuDappA | khe sohaI vimale abbha-mukke, evaM gaNI sohai bhikkha-majjhe // 15 // mahAgarA AyariyA mahasI samAhi-joge suya- sIla-buddhie / saMpAviu-kAme aNuttarAI ArAhae, tosae dhamma - kAmI // 16 // soccANa mehAvi-subhAsiyAI sussUsara Ayariyappamatto / ArAhaittANa guNe aNege se pAvaI siddhimaNuttaraM ti // 17 // bemi // // navamamadhyayanam // dvitIya uddezakaH // malAo khandha-ppabhavo dumassa, khandhAo pacchA samuventi sAhA / sAha pasAhA viruhanti pattA, tao se puSkaM ca phalaM raso ya // 1 // 1 B jutto. 2 B Ayariyamappa 0. 58

Page #71
dazavakAlikasUtram. [a08-2 evaM dhammassa viNao malaM, paramo se mokkho| jeNa kittiM surya saMgghaM nissesaM cAbhigachaI // 2 // je ya caNDe mie thaddhe dubAI niyaDI saDhe / vuI se aviNIyappA kaTuM soya-gayaM jahA // 3 // viNayaM pi jo uvAraNa coio kuppaI nro| divaM so sirimenjani daNDeNa paDisehae // 4 // taheva aviNIyappA uvavakA hayA gyaa| dIsanti duhamehantA AbhiogamuvaTiyA // 5 // taheva suviNIyappA uvavakA hayA gyaa| dIsanti suhamehanatA iDhei pattA mahAyasA // 6 // taheva aviNIyappA logaMsi nr-naario| dIsanti duhamehantA chAyA te vigalindiyA // 7 // daNDa-sattha-parijuNA asabbha-vayaNehi ya / kaluNA vivanna-chandA khuppivAsAe parigayA // 6 // taheva suviNIyappA logaMsi nr-naario| dIsanti suhamehantA iDheiM patA mahAyasA // 9 // taheva aviNIyappA devA jakkhA ya gungaa| dIsanti duhamehantA AbhiogamuvaTiyA // 10 // taheva suviNIyappA devA jakkhA ya gumgaa| dIsanti suhamehanatA iDhei pattA mahAyasA // 11 // 1 Bs sigdhaM. 2 H and Avach. cAdhi0. - 3 F and Avach. vyApaba-.

Page #72
a08-2]. dazavaikAlikasUtram je Ayariya-uvajhAyANaM sussuusaa-vynnN-kraa| tesiM sikkhA pavaDDanti jala-sitA iva pAyavA // 12 // appaNaTrA paradA vA sippA neuNiyANi ya / gihiNo uvabhogaTTA ihalogasma kAraMNA // 13 // jeNa bandhaM vahaM ghoraM pariyAvaM ca dAruNaM / sikkhamANA niyacchanti juttA te laliindiyA // 14 // te vi taM guruM pUyanti tassa sippasa kaarnn| sakkArenti namasanti tadrA nihesa-vattiNo // 15 // kiM puNa je suya-ggAhI annnt-hiy-kaame!| AyariyA jaM vae bhikkhU tamhA taM nAivattae // 16 // nIyaM senaM gaI ThANaM, nIyaM ca AsaNANi ya, nIyaM ca pAe vandejo, nIyaM kujjA ya aJjaliM // 17 // saMghaTTaittA kAraNaM tahA uvhinnaa-mvi| khameha avarAha me" vaejja ,na puNo" ti ya // 1 // duggao vA paoeNaM coio vahaI raha, / evaM dubuddhi kiccANaM vuto vuto pakubaI // 19 // (Alavante lavante vA na nisejjAe paDissuNe / motaNaM AsaNaM dhIro susmasAe paDissuNe // ) 1 B kAraNa, F of. . . 2 vandittA. This sloka after 19 only in s and without comment."

Page #73
62 ___ dazavakAlikasUtram. [a08-3 kAla chandovayAraM ca paDilehitANa heuhiM / teNaM teNaM uvAehiM taM taM saMpaDivAyae // 20 // vivatI aviNIyassa, saMpattI viNiyassa ya / jasmeyaM duhao nAyaM sikkhaM se abhigacchaI // 21 // je yAvi caNDe mai-iDDi-gArave pisuNe nare sAhasa hINa-pesaNe / adida-dhamme viNae akovie asaMvibhAgI na hu tassa mokkho // 22 // - nihesa-vatI puNa je gurUNaM suyattha-dhammA viNayammi koviyaa| tarittu te ohamiNaM duruttaraM khavitu kammaM gaimuttamaM gaya // 23 // ti bemi|| // navamamadhyayanam // tRtIya uddezakaH // AyariyaggimivAhiyaggI susmasamANo pddijaagrejjaa| AloiyaM iGgiyameva nancA . jo chandamArAhayaI sa pujjo // 1 // 1 tehiM tehiM, H and Avach. tena tenopAyena. 2 H and Avach. adhi0. 3 Bs Aloiya.

Page #74
a08-3] dazavakAlikasUtram AyAra-madA viNayaM pauJje susmasamANo parigiz2a vakta / jahovaiTai abhikaGkhamANo . guruM tu nAsAyayaI, sa pujjo // 2 // roiNiesu viNayaM pauJje - DaharA vi ya je pariyAya-jedrA / niyaMtaNe vaTTai sacca-vAI ovAyavaM vakka-kare, sa pujjo // 3 // annAya-uJchaM caraI visuddha javaNayA samuyANaM ca niccaM / alaDDuyaM no paridevaejjA, laDuM na vikaMthayaI, sa pujjo // 4 // saMthAra-sejjAsaNa-bhatapANe appicchayA ailAbhe vi sante / jo evamappANabhitosaejjA ___ saMtosa-pAhana rae sa pujjo // 5 // sakkA saheuM AsAe kaNTayA * aomayA uchahayA nareNaM / aNAsae jo u sahejja kaNTae vaImae karaNa-sare sa pujjo // 6 // 1 paDigi0. 2 Bs nAsAyaI. * Bs, H in S, and Avach. Trifono. 4 H and Avach. nIcatve.

Page #75
mr I . dazavakAlikasUtram [a08-3 muhuna-dukkhA u havanti kaNTayA aomayA, te vi tao su-uddharA / vAyA-durutsANi durutarANi verANubandhINi mahabbhayANi // 7 // samAvayantA vayaNAbhighAyA - kaNaM-gayA dummaNiyaM jaNanti / dhammo ti kiccA paramagga-sUre jiindie jo sahaI sa pujjo // 8 // avaNa-vAyaM ca parammuhassa paJcakkhao paDiNIyaM ca bhAsaM / ohAriNiM appiyakAriNiM ca bhAsaM na bhAsejja sayA, sa pujjo // 9 // alolue aGghahae amAI apisuNe yAvi adiinn-vittii| no bhAvae no vi ya bhAviyappA akouhalle ya.sayA sa pujjo // 10 // guNehi sAhU, aguNehi 'sAhU, geNhAhi sAhU-guNa, muJcasAhU / viyANiyA appagamappaeNaM jo rAga-dosehi samo sa pujjo // 11 // - 2 B aku0.

Page #76
a08-3] dazavaikAlikasUtram taheva DaharaM va mahallagaM vA __ itthI pumaM pavaiyaM girhi vaa| no hIlae no vi ya khisaejjA, thambha ca kohaM ca cae, sa pujjo // 12 // je mANiyA sayayaM mANayanti * janaNa kacaM va nivesayanti / te mANae mANarihe tavassI jiindie sacca-rae, sa pujjo // 13 // tesiM gurUNaM guNasAgarANaM socANa mahAvi subhaasiyaaii| care muNI paJcarae tiguto . caukasAyAvagae, ma pujjo // 14 // gurumiha sayayaM paDiyariya muNI jirNa-vaya-niuNe abhigama-kusale / dhuNiya raya-malaM pure-kaDaM bhAsuramaulaM gaI gaya // 15 // ti bemi // 1 ma jina-mata.

Page #77
dazavakAlikasUtram. [a08-4 // navamamadhyayanam // caturtha uddezakaH // suyaM me Ausa teNaM bhagavayA evamakkhAyaM / iha khalu therehiM bhagavantehiM cattAri viNaya-samAhidrANA pannatA // kayare khalu te therehiM bhagavantehiM cattAri viNaya-samAhidANA pannatA? ime khalu te therehiM bhagavantehiM cattAri viNaya-samAhidANA pannatA, taM jhaa| viNaya-samAhI suya-samAhI tava-samAhI AyAra-samAhI // 1 // viNae sue tave ya AyAre nicaM pnnddiyaa| abhirAmayanti appANaM je bhavanti jiindiyA // 2 // caubihA khalu viNaya-samAhI bhavai, taM jahA / aNusAsijjanto sussUsai, sammaM saMpaDivajjai, veyamArAhayai, na ya bhavai ata-saMpaggahie cautthaM parya bhavai // 3 // bhavai ya ettha silogo| pehei hiyANusAsaNaM, sussasaI, taM ca puNo ahie| nayamANa-maraNa majjai viNaya-samAhI aayydie||4|| __caubihA khalu suya-samAhI bhavai, taM jahA / surya me bhavissai ti ansAiyatvaM bhavai, egaggacitto bhavissAmi ti akAiyatvaM bhavai, appANaM ThAvaismAmi ti akAiyatvaM bhavai, Thio paraM

Page #78
pra08-4] dazavakAlikasUtram ThAvaismAmi ti akAiyatvaM bhavai cautthaM payaM bhavai // 5 // bhavai ya ettha silogo| nANamegagga-citro ya Thio ThAvayaI paraM suyANi ya ahinjitA rao suya-samAhie // 6 // caubihA khalu tava-samAhI bhavai, taM jhaa|no ihalogaTTayAe tavamahidvejjA, no paralogaTTayAe tavamahidvejjA, no kitti-vaNa-saha-silogaTTayAe tavamahiTejA, nanattha nijjaraTTayAe tavamahidvejjA cautthaM payaM bhavai // 7 // bhavai ya etya silogo| . viviha-guNa-tavI-rae ye niccaM bhavai nirAsae nijjrdie| tavasA dhuNai purANa-pAvarga juto sayA tava-samAhie // 6 // caubihA khalu AyAra-samAhI bhavai, taM jhaa| no ihalogaTTayAe AyAramahidvejjA, nA paralogaDhayAe AyAramahinejA, no kiti-varaNa-saha-silogaTrayAe AyAramahiujjA, nanattha ArahantehiM hejahiM AyAramahidvejjA cautthaM payaM bhavai // 9 // bhavai ya ettha silogo| - 1 ya not in B, H hi. . 2 B jutte ya sayA. 5

Page #79
dazavakAlikasUtram [a0 10 jirNa-vayaNa-rae atintaNe - pddipunnnnaayymaayydie| AyAra-samAhi-saMvuDe bhavai ya dante bhAva-saMdhae // 10 // abhigama cauro samAhio suvisuddho susmaahiyppo| viula-hiya-suhAvahaM puNo kubai so paya-khemamappaNI // 11 // jAi-maraNAo muccaI __itthatyaM ca cayai sbso| siddhe vA bhavai sAsae devo vA appa-rae mahiDie // 12 // ti bemi|| ..... (sa-bhikkha-anya NaM.) // dazamamadhyayanam // nikvamma-mANAya buddha-vayaNe niccaM citta-samAhio hvejjaa| 2 B siddho. 1F jina-vacana, Avach. jinapravacana. 3 B and Avach. nivakhamamANAya. .

Page #80
dazavaikAlikasUtram itthINa vasaM na yAvi gacche vantaM no paDiyAyaI je sa bhikkha // 1 // puDheviM na khaNe na khaNAvae, sIodagaM na pie na piyAvae / agaNi satthaM jahA su-nisiya taM na jale na jalAvara je sa bhikkha // 2 // anileza na vIe na vIyAvara, hariyANi na chinde na chindAvae / bIyANi sayA vivajjayanto a0 10 sacitaM nAhArae je sa bhikkha // 3 // vahaNaM tasa-thAvarANa hoi w puDhavi-taNa-kaTu-nissiyANaM / tamhA uddesiyaM na bhuJja, no vi para na payAvara je sa bhikkha // 4 // roIya-nAyaputta-vayaNe a~ppa-same majja chappi kAe / paJca ya phAse mahavayAI pacAsava saMvaraie je sa bhikkha // 5 // w 1 B paDiyAhiyaI, H and Avach pratyApibati ( instead of pratyAdIyate). 2 B puDhavi. 3 H and Avach. rocayitvA (for roittA ?). 5 B saMvare, H and Avach. saMbuDe ya (degvRtazca). 4 B anta

Page #81
dazavaikAlikasUtram. [a0 10 cattAri vame sayA kasAe dhuva-jogI ye havena buddha-vayaNe / ahaNe nijAya-rUva-rayae gihi-jogaM parivajjae je sa bhikkha // 6 // sammaTTiI sayA amUDhe asthi hu nANe tave saMjame ya" / tavasA dhuNai purANa-pAvagaM maNa-vaya-kAya-susaMvuDe je sa bhikkha // 7 // taheva asaNaM pANagaM vA vivihaM khAima-sAimaM lbhittaa| hohI aTo sue pare vA" taM na nihe na nihAvara je sa bhikkha // 1 // taheva asaNaM pANagaM vA vivihaM khAima-sAimaM labhitA / chandiya sAhammiyANa bhuJje - bhoccA sankAya-rae ya je sa bhikkha // 9 // na ya vuggahiyaM kahaM kahejjA __ na ya kuppe nihuindie pasante / saMjama-dhuva-joga-jutte uvasante aviheDae je sa bhikkha // 10 // 1 ya not in B. 2 F and Avach. tave ya saM0 (tapazca saM0). 3 B vai. . 4 khAimaM sAdeg (also H?). 5H in S and Avach. avahe.

Page #82
a0 10] dazavakAlikasUtram jo sahai hu gAma-kaNTae akkosa-pahAra-tajjaNAo y| bhaya-bherava-saha sa-ppahAse sama-suha-dukkha-sahe ya je sa bhikkha // 11 // paDimaM paDivajjiyA masANe ___ no bhAeM bhaya-bheravAi dis| viviha-guNa-tavo-rae ya nicaM na sarIraM cAbhikahaI je sa bhikkha // 12 // asaI vosaiTa-catta dehe akuTTe va hae va lUsie vaa| puDhavi-same maNI havejjA __ aniyANe akohalle ya je sa bhikkha // 13 // abhibhUya kAraNa parIsahAI samuddhare jAi-pahAo appayaM / viittu jAI-maraNaM mahatbhaya nave rae sAmaNie je sa bhikkha // 14 // . hattha-saMjae pAya-saMjae __vAya-saMjae sNjindie| appa-rae susamAhiyappA sutnatyaM ca viyANaI je sa bhikkha // 15 // 2 8 vosiThTha. 1 Bs bhAyae. 3 Bs akouha, s hallae.

Page #83
72 [a010 dazavakAlikasUtram uvahimmi amuchie agiddhe ___ annAya-uJcha pul-nippulaae| kaya-vikraya-sabihiA virae saba-saGgAvagae ya je sa bhikkha // 16 // alolo bhikkha na rasesu giddhe / uJcha care jiiviy-naabhikhii| iDiM ca sakAraNa pUyaNaM ca --- cae ThiyappA aNihe je sa bhikkha // 17 // na paraM vaejjAsi ,ayaM kusIle. __ jeNatrI kuppeja na taM vejjaa| jANiya patteyaM pusa-pAvaM _attANaM na samujhase je sa bhikkha // 16 // na jAi-mate na ya rUva-matte . na lAbha-mate na sueNa mtte| mayANi sabANi vivajjayantI dhamma-khANa-raeM ya je sa bhikkha // 19 // / paveyae ajja-parya mahA-muNI, dhamme Thio ThAvaI paraM pi / 1B ave. 2 patteyaM. 3 F and Avach. vivayaM (jaittA). 8 B rae je, ma rae hi je.

Page #84
a0 11] dazavaikAlikasUtram.. nikkhamma vajjejna kusIla-liGga na yAvi hAsa kahae je sa bhikkhU // 20 // taM deha-vAsaM asuI asAsayaM sayA cae nic-hiy-ttriyppaa| chinditu jAI-maraNasma bandhaNaM uvei bhikkha apuNAgamaM gii||21||ti bemi|| (raivakka-cUliyA paDhamA.) ___ // ekAdazamadhyayanam // ___ iha khalu bho pabaieNaM umpanna-dukkheNaM saMjame arai-samAvana-citteNaM ohANuppehiNA aNohAieNaM ceva hayarasmi-gayaGkasa-poyapaDAgA-bhUyAI imAI aTThArasa ThANAI samma saMpaDilehiyabAI bhavanti, taM jhaa| haM bhI dussamAe duppajIvI // 1 // lahussagA ittariyAM gihINaM kAma-bhogA // 2 // bhujjo ya sAya-bahulA maNusmA // 3 // imaM ca me dukkha na cirakAlovadAi bhavismai // 4 // oma-jaNa-purakAre // 5 // 1 All mss. kuhae. 2 Bs ittiri0.

Page #85
74 dazavekAlikasUtram. vantasma ya paDiyAIyaNaM gihINaM // 6 // aharagai- vAsovasaMpayA // 7 // dullabhe khalu bho gihINaM dhamme gihi-vAsa maj vasantANaM // 8 // [a0 11 AyaGke se vahAya hoi // 9 // saMkappe se vahAya hoi // 10 // sovakke se gihi vAse, niruvakkese pariyAe // 11 // bandhe gihi-vAse, mokve pariyAra // 12 // sAvajje gihi-vAse, aNavajje pariyAra // 13 // bahu-sAhAraNA gihINaM kAma - bhogA // 14 // patteyaM puNa-pAvaM // 15 // aNice khalu bho maNuyANa jIvie kusaggajala -bindu-caJcale // 16 // bahuM ca khalu pAvaM kammaM pagaDaM // 17 // pAvANaM ca khalu bho kaDA kammANaM pui ducikhANaM duSpeMDikkantANaM veyatA mokkho, natthi aveyaItA, tavasA vA jhosaittA / aTTArasamaM parya bhavai // 18 // bhavai ya ettha silogo / jayA ya cayaI dhammaM aNajjo bhoga- kAraNA / ydy 2 gio not in sH. B paDiyAyaNaM. 3 s niravajje. 4 B duSpaDikadeg, H and Avach. dupparakkadeg. 5 B veittA and ave..

Page #86
a0 11] dazavaikAlikasUtram se tattha muchie bAle AyaI nAvabukaI // 1 // jayA ohAvio hoi indo vA paDio chamaM / sajja-dhamma-paribhadro sa pachA paritappaI // 2 // jayA ya vandimo hoi pachA hoi avndimo| devayA va curyA drANA sa pacchA paritappaI // 3 // jayA ya pUimo hoi pacchA hoi apuuimo| rAyA va rajja-pabhadro sa pacchA paritappaI // 4 // jayA ya mANimo hoi pacchA hoi amaannimo| seTTi va kabbaDe chUDho sa pacchA paritappaI // 5 // jayA ya therao hoi smikknn-jovnno| macho va gali gilitA sa pacchA paritappaI // 6 // "(jayA ya kukuDaMbassa kutatIhiM vihammaI / hatthI va bandhaNe baddho na pacchA paritappaI // ) pupta-dAra-parikiNo moh-sNtaann-sNto| par3osannI jahA nAgo sa pachA paritappaI // 7 // ajna yAhaM gaNI honto bhAviyappA bhusso| jai haM ramanto pariyAe sAmaNe jiNa-desie" // // * 1B cuyA. 2s galaM. 3 B galittA. 4 This sloka only in B and the ___Avach. (and interpolated in s j). 5H adya tAvadahaM (ajja tAha).

Page #87
76 dazavakAlikasUtram [a0 11 devaloga-samANo u pariyAo mahesiNaM / rayANaM, arayANaM ca mhaanry-saaliso||9|| amarovamaM jANiya sokkhamuttamaM rayANa pariyAe, tahArayANaM / niraovamaM jANiya dukkhamuttama rameja tamhA pariyAya paNDie // 10 // dhammAo bhadraM siriovaveyaM jannAggi vikAyamivappa-teyaM / hIlanti NaM dudhihiyaM kusIlA dADhaviyaM ghora-visaM va nAgaM // 11 // ihevadhammo ayaso akiMtI . dunnAmadhenaM ca pihujjaNammi / cuyassa dhammAo ahamma-seviNo saMbhinna-vittassa ya heduo gaI // 12 // bhujita bhogAi pasanka ceyasA tahAvihaM kaTTa asaMjamaM bahuM / gaI ca gache aNabhiliyaM duhaM, .. bohI ya se no sulabhA puNo puNo // 13 // imasa tA neraDyasma jantuNo duhovaNIyassa kiles-vttinno| 1 Bs degbhijjiyaM.

Page #88
a0 11-12] dazavakAlikasUtram paliovamaM jhijjai sAgarovamaM, kimaGga puNa majja imaM maNo-duhaM! // 14 // na me ciraM dukkhamiNaM bhavismaI, asAsayA bhoga-pivAsa jntunno| na ce sarIreNa imeNavessaI, * avasaI jIviya-pajjaveNa me" // 15 // jasmevamappA u haveja nicchio caejja dehaM, na u dhamma-sAsaNaM / taM tArisa no payalenti indiyA - uvanta-vAyA va sudaMsaNaM giriM // 16 // iJceva saMpassiya buddhima naro AyaM uvAya vivihaM viyANiyA / kAraNa vAyA adu mANaseNaM tigutti-gutto jiNa-vayaNamahidvejjAsi // 17 // ||ti bemi // --- *E . . ( cUliyA.) // hAdazamadhyayanam // cUliyaM tu pavakkhAmi suyaM kevalibhAsiyaM / jaM suNintu saM-puNANaM dhamme uppajjae maI // 1 // . 1 B avasmaI. 2 Bs nicchato. 3 H su.

Page #89
dazavekAlikasUtram aNusoya-paTTie bahu-jaNammi pddisoy-ldd-lkkhennN| paDisoyameva appA dAyavo hou kAmeNaM // 2 // aNusoya-suho logo, paDisoo Asavo suvihiyANaM / aNusoo saMsArI, paDisoo tassa uttAro // 3 // tamhA AyAra-parakkameNa saMvara- samAhi-bahuleNaM / cariyA guNA ya niyamAya honti sAhUNa dadRbvA // 4 // aNieya-vAso samuyANa- cariyA annAya uJchaM pairikkayA ya / 78 appovahI kalaha - vivajjaNA ya vihAra- cariyA isiNaM pasatthA // 5 // Ai omANa-vivajjaNA ya osanna-diTTAhaDa-bhatta-pANe / saMsaTTa-kappeNa carejja bhikkha w tajjAya-saMsadR jaI jaejjA // 6 // - majja - maMsAsi amaccharIyAM abhikkhaNaM nirgiyA ya / abhikkhaNaM kAussagga-kArI, sajhAya-joge payao havejjA // 7 // na paDina vejjA sayaNAsaNAI [a0 12 2 H and Avach. amaccharo ya. 1 Bs payari0. 3 H and Avach. nirvikRtikazca

Page #90
a0 12] dazavakAlikasUtram sejnaM nisejnaM taha bhanna-pANaM / gAme kule vA nagare va dese mamata-bhAvaM na kahiMrci kujjA // 6 // gihiNo veyAvaDiyaM na kujjA abhivAyaNaM vandaNa pUyaNaM vaa| asaMkiliTehi samaM vasejjA muNI caritassa jao na hANI // 9 // na yA labhejjA niuNaM sahAyaM __ guNAhiyaM vA guNo samaM vA / ekko vi pAvAi vivajjayanto viharejja kAmesu asajjamANo // 10 // saMvaccharaM cAvi paraM pamANaM, bIyaM ca vAsaM na tahiM vsejjaa| suttassa maggeNa carejja bhikkha suttasma atyo jaha ANavei // 11 // jo pukharatAvararatna-kAle saMpehaI appagamappaeNaM / ki me kaMDa? kiM ca me kicca-sesaM? kiM sakkaNijnaM na samAyarAmi? // 12 // 1 B kahaMci. 3 B pekkhaI. 2 B ego. 4 Bs degDaM kiJca ma.

Page #91
80 dazavekAlikasa cam. kiM me paro pAsai ? kiM ca appA ? kiM cAhaM khaliyaM na vivajjayAmi ?" / icceva sammaM aNupAsamANo aNAgayaM no paDibandha kujjA // 13 // jattheva pAse kai duppauttaM kAeNa vAyA aTu mANaseNaM / tattheva dhIro paDisAharejjA [a0 12 Aibo khippamiva kkhalINaM // 14 // jasserisA joga jiindiyassa dhiIma sappurisassa niccaM / tamAhu loe, paDibuddha jIvI", so jIvaI saMjama - jIvieNa // 15 // appA hu khalu sayayaM rakkhiyo savindiehiM susamAhiehiM / arakkhi jAi parha uveDa, surakkhi saba-duhANa muJcai // 16 // ti bemi //

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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 6 -

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82 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. [Rahanemi], having heard this good speech of the chaste Raimai, 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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4. Six Groups of Souls 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. 83 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 Mahavira 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, 6*

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84 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 a 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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4. Six Groups of Souls 85 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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86 4. Six Groups of Souls 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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4. Six Groups of Souls 87 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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5. The Begging-Tour 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. 88 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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5. The Begging-Tour 89 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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5. The Begging-Tour 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 pacchakamma 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 90

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5. The Begging-Tour 91 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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. 5. The Begging-Tour 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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5. The Begging-Tour : 93 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 airyapathiki-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 kayotsarga, 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 namaskara-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-] Tabha, 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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5. The Begging-Tour 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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5. The Begging-Tour 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, sriparni, 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 priyala fruits in raw condition, [wherever he becomes] aware [of them]. 95 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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96 5. The Begging-Tour 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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6. Exposition of Dharma 97 to attain enlightenment. 49. Having [fore]seen these evil consequences, Nayaputta 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 Mahavira: self-control with regard to all living beings under the name of wise non-violence. 10. As many moving or immovable beings as there are in the world, [as many of them) a monk should not injure nor cause to be

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98 6. Exposition of Dharma 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 Nayaputta, do not store vita- 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, Nayaputta 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, Nayaputta has said: the Free Ones do never eat food at night.

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6. Exposition of Dharma 99 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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6. Exposition of Dharma 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 asalaka. 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, 100 1

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7. Purity in Speech 101 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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102 7. Purity in Speech and of feeling (would result from it]. 14. Therefore, a thoughtful [monk] should not call a man: "you loon", "you lout", "you dog", "you sudra", "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", "anna", "[my] mistress", "mylady", "your honour"; [a monk] should not call her: "you loon", "you lout", "you sudra". 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", "anna", "Sir", "mylord", "your honour"; [a monk] should not call him: "you loon", "you lout", "you sudra". 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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7. Purity in Speech 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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104 7. Purity in Speech 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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8. Restriction of Conduct 105 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'ild 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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106 . 8. Restriction of Conduct 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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8. Restriction of Conduct 107 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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108 8. Restriction of Conduct [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 Ayara and the [Viyaha-1 Pannatti [and] who is studying the Ditthivaya, 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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9. Devotion to Discipline 109 [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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9. Devotion to Discipline [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 110 1

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9. Devotion to Discipline 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. 111 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 Sri, 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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112 9. Devotion to Discipline 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 Samsara,] 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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9. Devotion to Discipline 113 - 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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114 9. Devotion to Discipline 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 sloka 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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10. The Chapter with the Refrain "he is a true monk" 115 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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116 10. The Chapter with the Refrain "he is a true monk" [is] a [true) monk. 5. He who, pleased with the teaching of Nayaputta, 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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11. First Appendix, [called ] Consolations 117 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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118 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 sagaropama 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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120 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 Samsara, 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 kayotsargaposture 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. = Pika 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 = rA H. 11. ating here and below; 8, 34, loc. in the meaning of abl. Third Chapter. 1. Ais = Tifera (ara IETE H.). 4. WTTT&TQ is contracted from TTT TIT. - 5. The common Sanskrit rendering of sajjAyara is zayyAtara 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 chajjIvaNiyAyA but kanjIvaNiyA 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 4kkhAyaM supavattaM i. e. abhAyaNaM and, a little later, kayaraM og of oilafuren TAHUN .... Ja oto.

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Notes 123 The words Au 16-uzion T F O Fia-fuulform are a reminiscence from Utt. 3, 4: gut ana-uzion gran pipIliyA. 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. Thananga 2195). In the sequel, it will be rendered by "food of all kinds" or similarly. - __Conclusion of the Vows. eiyAI instead of eyayAI, etakAni. IX. Grufu seems to be gas which is escaping from the earth and has been inflamed somehow. -XII. The substantive before daNDaga is spelt uNDaga, uNDaya, in Sanskrit 34607, B1907. H. gives no meaning, the Avacuri 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. Sloka 10. The metre (Vaitaliya) 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 kAhI. Fifth Chapter. First Part. 5. ugat or, as the metre here required, uca, cannot be=quat but is =U&T (compare the present writer's edition of Ayaranga I, glossary). 10. yere must have been shortened from pure = oruna. On the other hand, waaa, in v. 26, has become first pAyayaNa and then, by contraction, pAyANa .

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124 Notes 14. Faca (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 Mahanisiha 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 Ayar. 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 pazcAtkarman and puraHkarmana as eating after and before the monk Ayar. 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. = (pari)bhoktam has allowed to add the suffix ka. The same in age below, 9, 3, 4. .. 83. H. takes hatthaga, hastaka to be the mukhavastrikA and says that the monk eats after having wiped his body with it. 87. For uDuyaM H. gives undukam = sthAnam . I suppose the word is pgai "properly", "duly". ___90. kRtvA jinasaMstavaM ...tato na yadi pUrva prasthApitastataH svAdhyAyaM prasthApya maNDalyupajIvakastameva kuryAdyAvadanya Agacchanti H. 94. diftet lit. "saved", H ra H. 98. mudhAlabdha koNTalAdivyatirekeNa prApta, mudhAjIvo sarvathA anidAnajIvI, jAtyAdyanAjIvaka ityanye H.

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2. AyAvayaTThA 28. dosa Second Part. AtApArtham ? H. seems to have read ayA. dRzyamAnasya, passive stem with active ending. 31. mAmeyaM etc. = Ayar. II 1, 10, 2. = Notes 125 38. soNDiyA, according to H., is zauNDikA tadatyantAbhiSvaGgarUpamAyA, but zauNDatA, "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. pAvaga is pAvaka, not pApaka as H. says. 47. This v. is not correct in more than one respect. For the "four (things)" see 48. 49. niyAga, though reproduced by nitya is nijaka with the prakritical ending Aga. 52. ismanti is rendered by cipyante. 54. AzAlako 'vaSTambhasamanvita AsanavizeSa: H. 57. ANAyAraM , the neuter form apparently under the influence of which has the same meaning. = Seventh Chapter. must be taken as ntr. noun (H.) 4. a 7. H. remarks that in Madhyadesa an elderly woman is styled IzvarA dharmapriyA but elsewhere dharmazIlA. 31. "High", as e. g. the fa, "round", as e. g. the af, "covering much ground"-lit. "big", as e. g. the a (H.). - darisaNi is not darisaNijjA = darzanIyA: (H) but = darzane and belongs to all the mentioned qualities.

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126 Notes 32. vehima is from vyadha and not = haidhika (H.). 36. sutitthe is a sanskritizism (sutIrtheti) while sutitya tti would be Prakrit. 38. faon = dial, ac . - Oifu-as as translated above, is parallel to kAka-paya 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. vuggaha is rightly rendered by vigraha 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 sahasA, and patrogasA parallel to vosasA. For all these and other such isolated instr. see Pischel's Grammar, SS 364. H. says #THATHTFUTETHET as if the word TH were there too. hAsamANa has nothing to do with hasati, but comes from (ved.) sofa "to be glad". 55. Fu = Haq instead of TV (e. g. Uvasagadasao ed. Hoernle SS 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 Than. anga IV. 30. jaccA is directly from Sanskrit jAtyA instead of jAIe. 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 kicca= kRtya 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 farga. 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 = Ayar. 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 va trufci, comp. quufuatavot below, 9, 3, b, for appaNaM abhi0; vippariyAsuvei Ayar. and Suyag. for vipariyAsamuvei. 5. Lit. "the teacher's feet". Second Part. 2b. This pada 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 = Ayar. 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. aguNahi sAhu for "hi asAhu, 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 istham-artha or atra, atra being Tay or gay in Ardhamagadhi. c.d = Utt. 1, 48c. d. Tenth Chapter 1. a etc. compare above, 1, 6, and below, 11, (6). 4. vahaNa is vyathana, not, as H. says, vadhana. 13b = Ayar. I 6, 2 (p. 29, 1. 1). 16. A monk who is not very particular as regards the vows is called gart (Viyahapannatti 25, 6, 1) or getah (Tattvarthadhigama Sutra 9, 48). Of go-fargate H. says not more than HUATHITATATE Statiea:. The metre (Indravajra) of this pada 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 kuhae is wrong for kahaeH na cApi hAsyaM kathayet 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) Vaitaliya: 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) Arya: 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 soudagaM, 9 agaNi, 4a hoI, b puDhavI, 58 rointA [or roiya- jiNa - nA0 ?], d saMvArae, 8a asaNaM va pA0, 100 saMjama-niyama-dhuva, 12b dismA, d cabhikaGghaI, 130 jaDa- puDhavi same or puDhavi - sama-same, 16d savvasmaGgA0 Eleventh Chapter. Prose Part. paDAgA (sitapaTa) seems to mean "sail" here. (3) sAya- bahula = svAti ( wrong for svAtti) - bahula, mAyApracura H. I think that the sense of this phrase is as translated. (6) Compare above, 2, 7 and 10, 1. (8) (9. 10) of saMkaSpa 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. Sloka Part. 2. indo vA ought to be corrected to indu vva, 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 (Samavayanga 32a) among which is chy. See also Suyagadanga 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 pada - ufuatu amat suvihiyANaM - is doubtful. If suvihita is a Karmadharaya and means "good acts", area: grafeaiata, according to TattVarth. S. 7. 3, is puNyam. But as puNya, like pApa, lies within the Samsara (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 pathantara 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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