Mahaviras Word

Author(s): Walther Shubring
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001561/1

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Mahāvīra's Words
by Walther Schubring
DO
AO
BABA
Translated from the German with much added material by
W. Bollée and J. Soni
fall

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Mahāvīra's Words
by Walther Schubring

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Mahavira's Words by Walther Schubring
Translated from the German with much added material by
W. Bollée and J. Soni
121563
General Editor Jitendra B. Shah
L. D. Series. 139

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Mahāvīra's Words
Walther Schubring
by
Translated from the German with much added material by W. Bollée and J. Soni
Chil
भारतीय कृ
L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-9
For Private
Personal Use Only

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Mahāvīra's Words by Walther Schubring
Translated by W. Bollée and J. Soni
Published by Dr. Jitendra B. Shah
Director L. D. Institute of Indology
Ahmedabad
© L. D. Institute of Indology
First Edition : June 2004
ISBN 81 - 85857 - 21-0
L.D.Series. 139
Copies : 500
Price: Rs. 600/
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Dedicated to the Memory of
Professor Harivallabh Bhāyāņi
(1917-2000)
with profound respect

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Contents
Preface
VII
Schubring's Foreword
The Canon of the Śvetāmbara Jainas
Translations:
1. The Lotus (Süyagada II 1)
2. The Ways of Action (Süyagada II 2)
3. Pure Life (Bambhacerāim)
4. Understanding (Süyagada I 1)
139
5. A New Way (Süyagada I 2)
149
6. Renunciation of Temptations (Süyagada I 3)
159
7. Renunciation of Women (Süyagada I 4)
169
8. The Platform (Süyagada I 12)
175
Appendices: 1. Schubring's 1910 edition of the Ācārânga-Sūtra (Āyār'anga-suttam) 2. Translation of Ernst Leumann's review of Schubring's Worte Mahāvīras 3. Translation of Hermann Jacobi's review of Schubring's 1910 edition above 4. Additions to footnotes 5. Glossary of Selected Prakrit Words 6. Subject Index of "The Canon" (pp. 1–32) and "Analysis” (pp. 229-242) 7. Subject Index of the Bambhacerāim (pp. 77-138 above) 8. Subject Index of the Sūyagada Sections 9. Abbreviations and Addenda 10. Bibliography
179 243 249 251 275
277
278
280
285
286

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Preface
Walther Schubring's work translated here from the German is a highly scholarly piece of work in the field of Jaina studies. This is clearly evident from the very title: Worte Mahāvīras. Kritische Übersetzungen aus dem Kanon der Jaina (“Mahāvīra's Words. Critical Translations from the Canon of the Jainas”), Göttingen: Vandenhoeck & Ruprecht, 1926. In it Schubring strives to be as faithful to the original texts as a translation possibly can be. He translates the texts as they are, with any insertion being clearly marked (in brackets), including the simple addition of a verb "to be" which is commonly left out in Prakrit and Sanskrit.
The original intention was to do a 'simple' English translation of the work and, by and large, to try and be as sincere to Schubring as he was to the texts he translated. However, any work such as this cannot ignore the fact that not only does a 1926 publication (still available today!) have to be brought up to date in many respects (e.g., with regard to references, bibliography, etc.), but also that the translation should in some way take cognizance of relevant work done in the field of Jaina studies. Without the spontaneous help of Professor Willem Bollée particularly in this regard, the intended ‘simple translation would hardly have been useful. Thanks to Prof. Bollée's expert involvement the translation has been raised to a level that can truly be termed academic, in keeping with Schubring's original scholarship. Prof. Bollée not only improved several expressions, but added his vast knowledge to the basic translation I had done. This will be evident from the numerous additions made within angle brackets (..), including the footnotes which have been added in the same way: (fr. no.), and often acknowledging him in the form: (WB). This is in addition to Appendix 4 with Prof. Bollée's additions to footnotes, intended especially for the longer footnotes and other relevant information. In other words, it is befitting that the work now appears with two translators.
We tried to retain Schubring's form of presentation in most cases. Some differences and noteworthy points in this context are: 1. apart from the overview of the canon in Schubring's

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foreword all text titles have been given in italics (and not only the group names of texts such as Anga, Uvanga, etc.); 2. the footnotes are supplied in sequence for each chapter (or several chapters together), as against Schubring's numbering per page; 3. in a few cases a new paragraph seemed necessary (e.g., on Schubring's p. 18); 4. all insertions by the translators have been done using angle brackets ....) (including Schubring's page numbers), in order not to confuse these with Schubring's own insertions in square brackets [...]; 5. as already said, footnotes that have such angle brackets (e.g., 3), are thanks to Professor Bollée's added contribution; 6. in a few selected cases some of Schubring's footnotes have been integrated into the text, especially where just one word is given in the footnote; 7. for practical purposes a footnote has often been repeated in full, instead of merely giving the reference to it; 8. Schubring has spaced the letters of some words in order to highlight them as being important for a section or chapter; this too has been done here.
In his other renowned work Lehre der Jainas (p. 26, fn. 7), published later in 1935, Schubring makes a correction which has been included here, on p. 26, and indicated it by doubleunderlining it. Professor Bollée had discovered this. Further, Professor Bollée is in possession of Schubring's valuable personal copy of the book translated here in which Schubring made several changes, corrections and/or additions in pencil. These we have indicated here also by double-underlining them, in many cases by adding: "Schubring's personal copy". (The corrigenda on p. x of the German original have been silently included here.) Some changes have also been taken over from Leumann's review of Schubring's book. Schubring adopted these in his personal copy and they have been included here (see the English translation of Leumann's review in Appendix 2).
All the texts which Schubring chose to translate into German, and published in 1926, had already been translated into English by Hermann Jacobi in his Jaina Sūtras in two volumes, published in 1884 and 1895 (42 and 31 years earlier), to which Schubring himself refers in several places. Schubring says at the beginning of his foreword that his "intention was to present a philological critique of the texts" and this “in German and in a special garb”. In his introduction, p. li, vol. 1, Jacobi indicates that he used the Pāli Text Society edition of the Ācārānga Sūtra (Āyāranga Sutta), whereas Schubring says in his foreword that he partly used

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his 1910 edition of the Bambhacerāim of the Āyāra (supplied in Appendix 1 here). For the Sūyagada Schubring used primarily the 1879 edition. For the sake of convenience the sutra numbers of the 1917 Bombay edition have been added to Schubring's references to his Ācārânga Sūtra. Further, scholars dealing with the Sūyagada in detail can, for a comparison of Schubring's and Jacobi's translations, profit a great deal by also drawing upon Professor Bollée's work (Bollée 1977 and 1988), especially because of the extensive use of the old commentaries.
Any translation from the German sometimes requires keeping to the German word order; this is the reason why the sentence structure in some places may be a bit strained and strange. Further, such an undertaking is not possible without the help of native speakers. I thank in the first place my wife Luitgard Soni who most willingly went through my translation with me to make sure that the meaning of the German was not lost. Then Felix Otter, a graduate student, checked my translation of the addition on pp. 17–21. Professor Bollée finally went through everything, dotting the i's and crossing the t's, and adding his very useful information. It is hoped that in cases of any doubt the reader can consult the original Prakrit and then compare our English rendering of Schubring's German.
The final impetus to undertake this project came from Dr Jithoo Bhai Shah of Ahmedabad. I thank him for the encouragement and motivation necessary to enable such a task, and for readily agreeing to publish the work. Professor Adelheid Mette very kindly made Ludwig Alsdorf's personal copy of Schubring's book available to the translators. This made it possible to include several useful remarks which Alsdorf wrote in the margin of his copy. Moreover, Mr Paul Dundas of Edinburgh University kindly offered his expertise in the field of Jaina studies by going through the completed translation and giving us his valuable 'second opinion'.
It is hoped that this English translation of Schubring's German will be welcomed, if not only to facilitate a comparison with Jacobi in the interpretation of the texts, but also for the added wealth of information given by Schubring in his philological critique of the texts.
J. Soni University of Marburg Germany 2003

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W. Schubring

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Schubring's Foreword
Thanks to the highly valued cooperation of the Religionswissenschaftliche Kommission of the Gesellschaft der Wissenschaften zu Göttingen, and the Notgemeinschaft Deutscher Wissenschaft, critical translations from the Svetāmbara-Jaina canon can be presented in the following pages. They are based partly on my edition of the Bambhacerāim of the Āyāra of 1910. My view that one can approach this quite puzzling text only by differentiating it from the sources and by a regrouping is still the same. To a translation based on it, which was immediately suggested to me to undertake, but which was done only several years later, came other sections of the canon afterwards. Aspects of the Bambhacerāim partly appear in them, albeit to a lesser degree. My intention was to present a philological critique of these texts. The consequence of the aforementioned most kind help is that the venerable words of Mahāvira and his disciples can obtain the deserved value among the sources of the history of religions, and this in German and in a special garb. That the ancient works of the Jainas have been particularly subject to deterioration, and the fact that Hermann Jacobi chose from among them the most important (ones) for religious studies for his English translation in the Sacred Books of the East volumes XXII (1884) and XLV (1895), explains why here too, as in the above mentioned edition, I am following the same path which he as a pioneer prepared 42 and 31 years ago.
Whereas nothing was to be added to the new resources I had used already in 1910 for the Āyāra, for the Süyagada I received the cunni, which the Bhandarkar Oriental Institute in Poona kindly sent me together with other manuscripts presenting the tradition of the Dasão (1887-91, Nr. 1288). This is an old but undated transcript on paper, which unfortunately so
Schubring 1910.
My German rendering of the basic teachings of the Jainas in a systematic arrangement is to appear in 1927 in Religionsgeschichtliches Lesebuch (pp. iv-33, Kleine Schriften, pp. 71-107).
A pothi edition with the Ācārängacūrni of Jinadāsa was published in Ratlam in 1941 (WB).

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Mahavira's Words by Walther Schubring
distorts the original that Silanka's viti is indispensable for the wording and meaning. The author is not mentioned. He cannot be the same as the author of the Aydra-Cunni, because in it the Sanskrit plays a much lesser role than here. The cunni on the verses of the Sayagada had often and deliberately read them differently from the text familiar to us; however, only a part of these discrepancies are of the kind which may be important in a translation. The translation does not aim at aesthetic charm; a presentation in a high-flown or archaic language is ruled out by the additions which are essential for the understanding of it and, further, the relation to contemporary language is often closer than one at first might think. Of course, the ambiguous stanzas especially are often open to a different interpretation from the one I have decided to take. As far as this is concerned details may be readily dispensed with if the described basic view is untouched.
XII
The reprint of the canon by the Agamodayasamiti in Mhesana also contains the Лyara and the Sayagada. Nonetheless, I prefer when the need arises, to refer to the edition of samv. 1936 (-1879) sponsored by Raya Dhanapati Simha (Acar. = Acaravṛtti).
By way of an appendix to this foreword, as the basis for the introductory sketch of its classification and origin, I am supplying an overview of the Svetämbara canon.
4 The Sūtrakṛtângacūrṇi by Jinadāsa was published in Ratlam (1941) and the first part edited by Muni Punyavijaya in Ahmedabad: Prakrit Text Society Series No. 19, 1975. The status of the available MSS of the second part is not at all conducive to a critical edition (D. Malvania in a letter to W. Bollée). Jinadasa is just a name like Brahmadatta for the king of Banaras (WB).

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Schubring's Foreword
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Overview of the Svetāmbara Canon
7. Uvāsagadasão 8. Antagadadasão 9. Aņuttarovavāiyadasão 10. Panhāvāgaraņāim 11. Vivāgasuya (12. Ditthivāya, lost]
Anga 1. Āyāra 2. Sūyagada 3. Thāņa 4. Samavāya 5. Viyāhapannatti 6. Nāyādhammakahão
Uvanga 1. Rāyapaseņaijja 2. Uvavāiya 3. Jivābhigama 4. Pannavaņā 5. Sūrapannatti 6. Jambuddivapannatti
Paiņa Causaraņa (Kusalāņubandha) Āurapaccakkhāņa Bhattaparinnā Samthāra Mahāpaccakkhāņa
7. Candapannatti 8. Nirayāvaliyo 9. Kappāvadamsiyão 10. Pupphiyo 11. Pupphacūlão 12. Vanhidasão
Candāvijjhaya Gaộivijjā Tandulaveyāliya Devindatthaya Viratthaya, and others
Cheyasutta
Dasão? Kappa Vavahāra Nisiha
Mahānisiha Pancakappa Jiyakappa
Nandi Aņuogadārāim
Mülasutta
Uttarajjhāyā Avassaganijjutti)
Dasaveyāliya Pindanijjutti
The following are distinguished: Ayāra I = Bambhacerāim, Āyāra II = Cūlāo, Bhāvanā, Vimutui; Nāyadh. I = Nāya 1-19, Nāyādh. II = Dhammakahão; Uvanga 2 = Samosarana, Uvavõiya.
This is the form in Schubring 1935 $ 47, whereas later in this work, p. 10/11, we find -seņaiya. Dasā 8 = Jiņacariya, Therāvali, Pajjosavaņākappa, Dasā 10 = Āyāitthāņa * Schubring 1935 $ 55 has Āvassayanijjutti.

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The Canon of the Svetambara Jainas
It must have been in the first quarter of the sixth century CE that the city of Vală, called Valabhi in Sanskrit, in the peninsula of Kathiawāḍ in Gujarat, was witness to a religious conference of the "white" Jainas. Under the presidency of Devarddhi, one of their leaders, an attempt was made in the assemblies of believers to fix the wording of the sacred texts and this brought about their written reproduction. In this way the testimonies of Mahavira's teaching, almost a thousand years-according to the tradition-after the passing away of the master"", were saved from the process of liquidation. Since then the canon of the white-clothed ones has remained essentially unchanged. After the Anga and the group of Uvanga correlated to them, the "limbs" and the "subsidiary limbs" of the sacred teaching, sermonizing, glorifying, narrative and classifying texts, follow the Painna, the "mixed writings". These also partly deal with subjects of the teaching, partly describe and praise the religious duties but, almost without exception, in a verse form. This group of shorter texts, in contrast to the former, is not strictly limited in its number; to these is also to be added a variety of works, not all of which we possess. The conclusion of a first half, as we might say, of the canon constitutes the collection of rules for the life in community, the precepts and prohibitions, a group of texts which is named after the religious punishment (cheya), the Cheya-sutta.
The other much smaller half of the canon is evidently designed with educative intent. It begins with two largely epistemological critical works called Nandi and Anuogadāra, as an introduction into the world of ideas of the teaching; connected to it is a list of contents and names of texts, which are kept general and viewed dogmatically.2
Following this is the last group, that of the Mula-sutta which, according to its name, is meant for those who are just at the beginning (mula) of their religious career. The contents correspond to it: in two cases (Uttarajjhāyā and Dasaveyaliya) the contents are a selected and purposefully arranged series of instructive and edifying surveys of duty and knowledge, in both
For a discussion about Mahavira's date see Bechert 1983, Mette 1991a and Dundas 2002: 24f. (WB). 2 The inclusion of Nandi and Anuogadara in the group of the Painna contradicts their essentially rather uniform content and the average size of the individual texts.

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Mahāvira's Words by Walther Schubring
nes.
the others, rather extensive teachings (nijjutti) of specific matters of practice, such as the formulae (ävassaga) repeatedly to be employed daily for reverence (2) and devotion, and the kind of food (pinda). Although very significant in its whole range, this literature generally counted as 45 texts, is nonetheless to be compared to an ancient city, in which some structures arise from the early period apparently undamaged, others revealing extensions and additions, whereas in some cases new walls are erected on the old foundation walls, and again other houses coming down to us only as an uncertain echo of their name and designation. Now, just as an expert of antiquity wanders through such a city and tries to determine for every part of the building its age, designation and relation to the rest by means of the transmitted plan of the place, or on the strength of his own experience, so too we might attempt to sketch the Svetāmbara canon as what has been superimposed and has coexisted from different times.
There are different ways which could be taken for this. If we begin by observing the works in a purely verse form, then it has been long known that, in contrast to other metres, the āryā gained command in the canon and undisputedly exercises it in the post-canonical, commentary literature. The latter is already indicated by designating the two Mülasuttas as nijjuttis, but they differ from their oldest strata, the nijjutti of Bhadrabāhu, in such a way that they are concerned with particular subjects, not with an interpretation of canonical texts with varying contents. The place of the Pindanijjutti in the Siddhānta is challenged by the Ohanijjutti which, although dealing with different themes, is also however not based on a specific work. One comes across this blurring of the border in the affiliation to the canon also in the group of the Cheyasutta. Jinabhadra's gāhā poem Jiyakappa is regarded by some as belonging to it, and it might well in fact be so with the same rights as of the Pancakappa, which although not yet known without the draping of a commentary, is undoubtedly included in the Siddhānta. Just as with the Cheyasutta the Painna too, and these as “mixed pieces", are predictably open to addenda. But one can disregard this and still find pure gāhā works in the strictly classified Painna. Devindatthaya, Viratthaya and Candāvijjhaya* form one group in this regard; Causarana, stanzas 9ff., Āurapaccakkhāna, Bhattaparinnā, Samthāra, and Mahāpaccakkhāna belong
JA Pancakappa-bhāsa is known (Jesalmer Catalogue, p. 42) and a P.-cunni (ibid. and Deccan College Library), the latter a work by Amradeva. The name of the text comes from the presentation of monachism as of five kinds, which is set at 6, 7, 10, 20 and 42 fold.
This is the Candraka-vedhyaka, "the eyeball to be pierced" = "hitting the bull's-eye", by changing the members of the compound. According to Yaśodeva on Pakkhiyasutta 63b it corresponds to candrak'āvedhyaka; in the text itself 127f. and Aurapacc. 54, Samth. 122 it reads candagavijjha.

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The Canon of the Śvetambara Jainas
together with regard to their content and even agree with one another in the occasional use of slokas; the number of slokas in (3) the work on astrology, Gaṇivijjä, is noteworthy. A chronological classification of the above-mentioned Painna works naturally cannot be made from this point of view alone. If we nonetheless keep it in mind, then we see the arya metre appearing in several ancient Uttarajjhäyä, whereas the other sample selection, Sejjambhava's Dasaveyāliya, shows it only secondarily." In contrast to this its appearance is much more significant, although on the whole only by way of an addition, whereby Namipavvajjā (Utt. 9) with its introduction and connecting stanzas in ārya quite clearly testifies to a change of taste. The mixture of metres that appears here is noticeable more often in the Uttarajjhaya. Apart from Utt. 9, sloka and tristubh," are found together with arya in Utt. 13; sloka and tristubh combine. four times, which latter combination is also frequent in the Dasaveyaliya. Nevertheless, both texts show the sloka predominating. Whereas in the Suyagada' (in which poems with mixed metres are completely absent) 7 pure sloka chapters are set against 8 pure tristubh chapters, the relation in the Uttarajjhayd is 23 to 2 and about 7 to 3 in the Dasaveyāliya.
The (three) precursors of the common äryä in these ancient texts, including the Bambhacerdim, are the vaitaliya in Suy. I 2, Utt. 10, the aupacchandasaka (combined with vaitaliya and occasionally trişṭubh-pädas), in Utt. 15 and Dasav. 10, out of which the latter two belong together because of the constant verse-end sa bhikkhu, and the old form of the arya in Bambh. 9, Suy. I 4 and Utt. 8. But already in this early period the arya becomes noticeable in a preliminary way, since every now and then in the place of odd-numbered sloka-pädas there appear padas of six or seven syllables, instead of eight, moreover, eight-syllabic beginnings. which have an äryä rhythm, especially because of their middle amphibrach."
A precursor to the arya is also the vedha. This was first discovered in the Samosarana, Jinacariya and Ukkhitta-naya of Anga 6 and described," but is found in the canon also in the
3
5
Dasav. 10, 11a conclusion, 12 (the additional chapter), 1-4. 4, 10 is probably changed from annāṇī kim karissai, an odd-numbered vaitālīya-pāda. 5, 1, 33f. is a quotation.
Tristubh and jagati are counted together here.
'The Ayara has to be excluded.
8 Cf. the author's edition p. 55 and also Ayara p. 3, line 7; 20, 9; 24, 3. 4; 25, 2. (See Appendix 1 for Schubring's ed. of the text).
"Jacobi 1885, 389ff. (Kleine Schriften, pp. 205ff.); see also Schubring 1923, pp. 189f. (Kleine Schriften, pp. 285f.).

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other Nayas, insofar as they come in question because of their style," in the survey of the Anga which makes up an appendix to the Samavaya," in the Paṇhävägaraṇaim and (4) Say. II 2, 66.12 Even here the äryä shines forth. In Samosarana § I the vanṇaya (description), "city", begins: riddha-tthimiya-samiddha, pamuiya-jana-jāṇavayā, āiņṇa-jaṇa-manasa, to which the first vedha introduced by hala-sayasahassa joins. Immediately thereafter follows ucchu-jayasāli-kaliya (equal to the veḍha: ucchu-jaya-sāli-māliņiyā), and a bit later visattha-suh 'āvāsā between numbers 6 and 7 in Jacobi's list." The compounds quoted here are each in the triple rhythm of an äryä. Similar ones appear everywhere in accompaniment to the vedha" and this accordingly is not a product of chance, nor even a subsequent interpolation; as Jacobi has rightly noticed, only complete half gāhās appear as interpolations," namely, those which can
be removed from the text.
4
The absence of a structure according to stanzas based on different lengths of the vedha gives a vedha text the character of rhythmic prose (just as the commentaries deal with them),"
10 But not in Nayas 6, 7, 10, 11, 14 and 15. The veḍhas of the other Nayas which do not appear in Uvav., Jin. and Naya 1, §§ 1-146 (Steinthal), appear in the new edition on folios (errors excepted): 78a!, 79a!b, 92a!, 96b, 98b, 99b, 126b, 130b, 133b!, 134b, 135b?, 140b, 157a!, 160b!, 173b!, 179a, 205b!, 209a, 211b!, 213a! and 2186. For the use of "!" see footnote 14 below.
11 Most convenient is Weber 1883, pp. 266f. But a comparison with the new edition (folios 109b ff. (Mehesana 1918, repr. Delhi 1965)) is indispensable.
12 Suy. II, 1, 13ff. (see for this Bollée 1977, pp. 131ff.) is merely a quotation. (In the margin of his personal copy Schubring wrote here: "Jivabhigama" WB.)
13 The numbers in Jacobi 1885, p. 410 are to be increased by 1 after 4, because ceiya-äyäraitta-juvaivisamnivittha is also obtained through a contextual transposition. Elsewhere too some things (more appropriate) have to be added to the list.
14 For the Samos. the following §§ are to be noted: 2 (la'u, uvaciya-); 4 (abbhintara-, bahira-, occhanna); 11 (purisa-, sayan 'a; 12 (sukumala-); 32 (samsara-, asā-, samaņa); 33 (vām 'e, culamani- and hāra-); [38] (vavagaya-); 38 (aviddha-). Cp. for others in Jin. the §§ 10, 14, 32, 36; the same in Naya 1 §§ 32, 112, 122, 138. Samos. § 16 says siddhigai-namadhejjam and § 17 nhãe kaya-balikamme, without a vedha between more expanded prose, not that this might be a proof against their metrical nature. Even the only occurrence in Suy. has in nicc 'andhayara-tamasa a triple rhythm next to it. For the triple rhythm in Naya see fn. 10 above where "!" has been inserted; cf. also folio 81b. On folio 213a in gaganam abhilanghayanto, the only nominative in o might be a mistake.
15 For § 16 anuloma-vau-vege kanka-ggahaṇī kavoya-pariṇāme, the addition is proved because between "joints" and "well-formedness" the reference to "internal winds" (better so than "life-breath"), "stomach mesentery" and "digestion" do not fit. At the beginning of the last paragraph of § 16 there is, further, as a päthabheda: naga-nagara-magara-sagara-cakk'anka-vas 'anka-mangal'anka-pae (read so instead of mangal' ankiya-calane). Apart from the note on the half gäha of Jin. § 42, reference is also to be made to Naya 1, folio 73a: chatth 'atṭhama-dasama-duvalasehi(m) mas 'addhamasa-khamanehim.
16 What they in fact also do in the Ayāra, a mixture of prose and sloka or tristubh.

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and this rhythm is strengthened by a further application of āryā parts." It cannot be a coincidence that in the aforementioned Samavāya section the following) places in Weber 1883, are gāhā lines, in which the last four or two morae are needed to be complete: p. 294, no. 6: nāņāviha-ppagārā jīvājīvā ya vanniyā, p. 314, no. 2: samjama-painna (so the edition) pālaņa-dhii-mai-vavasāya-dubbalāņam; p. 318, no. 15: jaha jiņa-mayammil' bohim laddhūņa ya samjam' uttamam; p. 325, no. 17: anagara-maharisīņam anagāra-guņāna(m) vannao. On p. 305 (folio 114b of the edition) there are (5) three quarters of a stanza: suravai-sampūiyāņam bhaviya-jana-paya (= prajā or pada) -hiyayabhinand(iy)āņam tama-raya-vidhamsaņānam. The triple rhythm, on the other hand, appears to have disappeared from the Samavāya, as if now the desire for an āryā rhythm had been satisfied in another way. The vedhas display a less regular structure: the sentences are freer, formed partly without care; the general impression is one of deterioration. If one wants to attempt a chronology of the vedha texts, then the Samavāya appendage belongs at the end. To this relative dating it is also true that whereas for all the other Angas, through the uddesana-kāla, etc., a study plan is given, such an instruction is completely absent in the Ditthivāya and, moreover, the sub-classification is kept indefinite. Therefore, the twelfth Anga was no longer in front of the author (on this text see Alsdorf 1973).
Looking at it statistically the vedha can seriously compete with the gähā in the canon. A reference to vannaya, which above all contain vedhas, is found in quite a few places: in Anga 5-9. 11, Uvanga 2. 5. 6. 8-12, Dasā 5. 9. 10, and it certainly wins when one imagines the hundreds of repetitions hinted at by keywords and mere names as fully expressed. However, those hints are not of much significance. In these texts we do not have to do with authentic vedha texts, but with imitations. The texts are limited to keywords as a means to record the place and persons, probably without realizing that this wording displayed a metrical form, and in this way these false vedha texts are the first prose works we come across along our way through the canon. Their editor, however, not only does not have the obligation to supply these vannaya in detail, but he also generally does justice to the intention of the author by retaining their abridgement. Thus, we notice a period in which good taste demanded beginning with the
17 Weber 1883, p. 276= 112a of the edition, allows one full stanza, called gāthāviseșa by Abhayadeva (this is a giti) to be restored: selā salila ya samudda-sūriya (instead of süra-bhavana)-vimäna-āgara-nadio nihao purisa-ijāyā sara ya gottā ya joi-samcālā.
* This locative in ammi belonging to the gähā has intruded the vedhas of the Samaväya, cf. säsanammi on p. 314, no. 19; p. 315, nos. 5 and 117a of the edition. The nominative in e, on the other hand, has been retained, whereas the gāhās show only the o (also Āyār. II 15, IX, read maudo).

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model offered in the Samosaraṇa, and this without taking into consideration whether the sequence justified this beginning. For, although this anyway fits in before narratives, a wide gap becomes noticeable with dogmatic presentations, such as the Surapannati and Jambuddivapannatti, and the mechanical application becomes strongly evident.
It has already been mentioned that there are "false" vedha texts in the canon in frequent repetitions. They serve in the first place as fillers of a content full of gaps. A summarizing of similar material in "tens", dasă, became popular quite early." It was perhaps the Ayāradasão in which this first happened, because they alone are also called Dasão, without any differentiating specification. None of these tens in the canon is complete insofar as we are correct in demanding that the parts of the ten should strive towards different albeit similar intent. In the Ayäradasão (6) itself, in the eighth and tenth dasa, pieces appear which are alien to the content, in which the Pajjosavaṇākappa (which according to Thana 10 once formed the eighth dasa by itself), and the Ayaitṭhāṇa, completely differ from their context. When we turn further to the narrative works, however, then (we see that) in the Uväsagadasão the ninth and tenth legends are the same as the first under different names. In the Nirayavaliydão, Kappavaḍimsiyão, Pupphaculão and Vanhidasão brothers, sons, goddesses and princes have to help to bring the number, on the pattern of the first section of the teaching, to ten or twelve (in the Vanhidasão). In Anga 6 the past history and future of the goddess Kāli was used as a dhammakāhā without considering its negligible suitability. To serve for the restoration of the balance of both parts of the Nayadhammakahão the co-wives and the wives of all the other princes of this class of gods, the Vāṇamantara rulers, the gods of the stars Canda and Süra and the lords of heaven Sakka and Isāna were placed next to this wife (Kali) of the Bhavanaväsi prince Camara 205 times (see Weber 1883, p. 312 and Schubring 1935, § 46/6, WB).
According to Thana10 the Vivägasuya entailed ten chapters20 (which is why it is called. Kammavivāgadasão there), whereas today twenty of them are extant. This extension was undertaken for the purpose of presenting the reward for previous merit against the dire conse
6
19
To what extent dasa was also understood as "fringe" appendage has to remain uncertain.
20
The correspondence with the text today goes further than what was supposed by Weber 1883, p. 270 because, apart from the pieces 1. 4. 6-8, Gottasa, anda, mahana and sahas'uddaha (so with B), i.e., "or" 2. 3. 5 and 9 are also still extant.
21 This designation should be preferred, but it is dictated by use. It seems that suya refers only to smaller texts, cp. Uvahāṇasuya Bambhac. 8 and Weber 1885, p. 88.

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quences of previous debt.22 The first example of the new section, which moreover differs in structure from the earlier (section), is repeated nine times with changed persons and places, so that it makes up the desired figure of ten. This is attained in the same way in the Pupphiyão.
The Antagadadasāo and the Anuttarovavõiyadasāo show groups of ten each, but also more sections (two less in Antag.). Both the Pupphiyāo and the Antagadadasāo have in common the interruption of the repetitions of similar legends by those of a different content- thus Antag. 1, 1-3, 7 is separated from 3, 9-4, 10 and 5, 1-10 from 7, 1-12 and Pupph. 1. 2 from 5-10. The reason is not evident. The pieces indicated as parallels in this observation are not quite literally so in the Antagadadasāo; rather, there are differences, but only in secondary points. The same is said of sons of different parents, or the name of the father or mother changes: Dhāriņi is the royal consort sometimes of Vanhi, sometimes of Vasudeva, sometimes of Baladeva; sometimes the location is different or the penance is performed according to a changed plan. It is to be recognized that a certain amount of effort was taken for this. The choice of names for the additions is made quite light-mindedly, and this is also true (7) for the Aņuttarovavāiyadasāo. The same names appear not only in both Angas for quite different experiences, but they are repeated also in one and the same experience. Furthermore, some of them are synonymous with others and, finally, one can raise the objection that a number is not at all a name.23 The understandable wish to incorporate distinguished persons, especially from the brahmanical area, together with the aim of completeness, produced this unwelcome result.24
We learn from Thäna 10 that the titles of Angas 8 and 9 denote a content of these works quite different from what we have today, because the narrations there named after persons are only partly still extant.as As for each of the names which have disappeared from them today,
One notices the same procedure in Suy. II 2, see the overview before the translation below. 24 In the Antagadadasão, for example, Gambhira, Thimiya and the following which partly also are proof for the other flaws: Samudda, Sāgara, Ayala, Akkhobha, Himavanta. Jāli and company in Antag. 4 appear again in Anuttarov. 1. One should note that the contents mentioned in Thāna 10 of both Angas contain only real names. For the Uvāsagadasão and the Vivāgasuya the details mentioned there prove to be correct, so even in this case one can rely on them.
24 It is also possible that it has to do with different versions of one and the same legend which, as we shall still see in other cases, might have been put one after the other as variants. But, perhaps, this is indeed not so.
In the Antagadadasão: Somila (1,8), Sudamsaņa (6, 3), Bhāgali, if the same as Mayāli (4, 2!), Kimkamma (6,2!), Phāla Ambatthaputta, if the same as Ambada of Kämpilya in Uvav. 8 82 (Kampilla 1, 7!). The exclamation mark ! indicates for the present only a name. In the Anuttarov. at present only Isidāsa (3, 3!), Sunakkhatta (3, 2!) and Dhanna (3, 1) cover the old content.

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and which can be traced elsewhere,26 the problem arises that the legends connected with them-assuming their identity with the pieces which were once extant—do not agree with the content given in the Anga titles. As opposed to this unsolvable problem the homogeneity of the rest of the narrative material should certainly be pointed out. Connected from the point of view of content through the figure of Aritthaņemi, the third last redeemer, not to mention Mahāvīra himself, are: Nāya 5, Antag. 1-5 and the Vanhidasão; through Pāsa the second last (redeemer): Dhammakahāo, Pupph. 1. 3 and the Pupphacūlāo; (and) through the princess Kāli, Mahāvira's contemporary: Antag. 8, Nirayāvaliyāo and Kappavadimsiyāo (here her son and grandson). One finds the nun Pupphacūlā in the Dhammakahāo and Pupphacūlāo ajjāo in the Uvanga named after her, and so one has to notice the respectful plural in these words, just as in the expressions Dhammaghosā nāmam theră in Nāya 2. 8. 15. 16. 19 and in Vivāgasuya; Siddhatthā nāma āyariyā in the Vanhidasão: Suvvayā nāma ajjāo in Nāya 14. 16 and Pupph. 4, and Govāliyão ajjāo in Nāya 16. It seems to be evident through these conspicuous ways of expression that the (8) narrator was always the same, or that the group of narrators was of uniform nature, who also did not fail to explicitly condemn the care of the body, as Nāya 16, Pupphiyão and Pupphacūlāo show.
If one can call the vannaya introduction of the authentic vedha texts a primary occurrence and those of the false ones a secondary occurrence, then one can also note a tertiary one. From the Nāyadhammakahāo onwards the Angas are introduced in a specific form: Jambu, Mahāvira's oldest disciple, asks the youngest disciple Ajja Suhamma who has halted in the city of Campā—"vannao"-about the content of the then beginning text, and the text commences. Then, at the beginning of each of the chapters their content is inquired about, apart from the Dhammakahāo because this part is only supplemented (see p. 14 below).?' Outside the Angas the Ajja Suhamma-beginning appears only in the Nirayāvaliyāo for the introduction of the five vaggas,28 of which these are in fact the first text, that is, the content "of the Uvangas (uvangānam)" itself is explored. One may conclude from this that at the time when this introduction
26 Mayanga (Antag. old 2) in Nāya 4, Rāmagutta and Pellaya (4.9) in Anuttarov. 3, 4! 5! (Rāmaputta), Jamāli (6) in Viyāhap. 9, Ananda (Anuttarov. 7) in Uvas. 1, Tegali (8)! Aimutta (9) in Antag. 6, 15. Is Kattiya (Kārttika) in Anuttarov. old 4 perhaps Khandaga (Skandaka) in Viyāhap. 2? - For the exceptions which the Panhāvāgaraņāim display see also p. 14 below.
28 This is indeed the expression characteristic for the texts with summaries through keywords, which is why one calls the Dhammakahão, Antagadadasão, Anuttarovaväiyadasāo and Uvanga 8-12 vagga texts. Saya 21 to 23 of the Viyahapannatti are also classified as vagga independently of these.

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appeared, there were reckoned to be not twelve Uvangas then but only five; 29) and, on the other hand, the related peculiarity of these five Uvangas and at least Angas 8. 9. 11 allows the hypothesis that they must be in a supplementary relation (upa)precisely to these. As we saw, the merely hypothetical figure twelve of the Uvangas is only an imitation of the equally hypothetical original dozen of the Angas. This is established from the structure of their entire series in that here, exactly as there, to both texts, compositions bound together by form originated, the doctrinal works, and to these the smaller narrative prose works are connected, without entailing for us the persuasive power of the relations between the corresponding Angas and Uvangas shown by old commentators.
The works which precede the Nāyādhammakahāo in the canon do not have the Ajja Suhamma-introduction at the very beginning. In the Viyāhapannatti-if we ignore the benediction formula belonging to a later period—the text commences immediately with Goyama's question; the legendary investiture is just an addition. But Angas 1, 3 and 4 begin with the formula at the beginning, and Sūyagada in the second main part: “I have heard, o venerable one, that the Lord has spoken so" - suyam me, āusam, tenam bhagavayā evam akkhāyam. For the Jaina exactly the same is said with this as with the Ajja Suhamma-beginning, because for him this person (aham) speaks to Jambu (āusam). The old formula could therefore be kept. We may nevertheless understand it differently, namely, as the announcement of a contribution to the collection of the text, just as the Pali formula evam me sutam (9) of the Buddhists evinces it. It is uncertain whether one may relate this precisely to the earliest attempt to form a canon. This attempt would then be evident in all texts in which the formula is traceable even today, that is, apart from the texts mentioned, also in Sūy. II 2-4, Utt. 2. 16. 29, Dasav. 4.9,4, Dasā 1-7 and Culão II 7,2 where at the end there is a displaced beginning. 30 After this introduction the following is announced in the Sūyagada in a way which probably exercised an influence on the Ajja Suhamma-beginning: "Here the section of the teaching called ... is made known, from it the following content is made known”-iha khalu ... nām'ajjhayane pannatte: tassa nam eya-m-atthe pannatte, tam-jahā:-words of an arranger of the texts or of a speaker. In Utt. 2. 29 and Dasav. 9,4 follows: "Here ... is announced by the monk and Lord Mahāvīra of the Kāśyapa gotra ..."—iha khalu ... samaņeņam bhagavayā Mahāvīrenam Kāsavenam paveiyā
29 Cf. Kapadia 1941, p. 29 (WB).
With the formula at the beginning of the Mahānisiha the misleading is deliberate.

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('ie). Dasā 1-7, Utt. 16, Dasav. 9, 4 and Cūlāo II 7, 2 have for this: "Here has been made known ... by the eldest ones, the lords" ---iha khalu therehim bhagavanthehim ... pannattā. The Kāsava texts will still be referred to (p. 13) when considering the Sūyagada.
If the emphasis which the texts place on the person of Mahāvīra led to the incorporation of the poetry therein into this collection of apologetic texts (p. 13 below), then in the three prose sections mentioned here one finds the value of the matter strongly emphasized. 32 The thera texts refer to the founder himself as little as the old collection of the rules (Kappa, Vavahāra, Nisiha, Cūlāo) refer to the order. The discipline was early under the care of the most senior ones. The texts deal, namely, with chastity (bambhacera) in Utt. 16, with inner and outer humility (vinaya) in Dasav. 9, 4, with lack of self-control (asamāhi), with obvious transgressions (sabala), with disrespect for the dignity of older ones (āsāyanā) in Dasā 1-3, with the requirements of a Gaņa leader (gani-sampayā) and with the respect (viņaya) of the disciple in Dasā 4, with the acquisition of extra-sensory knowledge (citta-samāhi) as a prize for pious conduct in Dasā 5,93 with the practice and stages (padimā) of the laity and monks in Dasā 6 and 7, with delusion (moha) in Dasā 9(34) and with seizure of property (oggaha) in the conclusion of Āyära II 7, 2. These presentations, put together each in a specific number of cases, are (10) scattered remainders (in the Utt. and Dasav. included for teaching purposes) of a disciplinary collection put in the mouth of theras, a collection that is arranged in numbers exactly like the Thāna and Samavāya, as is still evident today in the series 8-12 in Dasā 4–7 and 20, 21, 33 in Dasā 1-3.
The question texts, as one can call them, finally, make up a large part, just as the narrative pieces. The Jīvābhigama and the Pannavaņā represent practically completely, the Jambuddīvapannatti at least in considerable volume, how Mahāvīra teaches his chief disciple Goyama Indabhūi who poses questions. Moreover, the Jivābhigama goes back to the therā
In his personal copy Schubring notes in pencil: "not therehim bhagavanthehim" (WB). 52 Utt. 2: je (parisahe) bhikkhū soccā naccā abhibhūya ... putho no ninhavejjā; Utt. 29: ... ajjhayane ... paveie jam sammam saddahitta 10 bahave jīvā sijjhanti 5; Dasav. 4: chajjivaniyā nām'ajjhayanam ... paveiyā (!) su-y-akkhāyā (!) su-pannattā (!). (Further: seyam me ahijjium; (since] ajjhayanam [is] dhamma-pannatti.)
3 Here the beginning is in three stages: to the formula suyam me follows the reference to the theras, after it the secondary Varnaka-beginning which, because it mentions Mahāvīra as the preacher, is directly contrary to what precedes it. With the form thāņāim the thera-introduction proves to be younger than the thānā introduction. This third introduction seems to be inserted with the intention to prove Mahāvira's authorship also of this subject.
34 See Schubring 1935 $ 51.

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The Canon of the Svetāmbara Jainas bhagavanto and the Pannavaņā to Ajja Sāma. 3) The questioning is very often in such a way that it already unveils the knowledge of the disciple about the subject to be discussed. Thus this does not have to do with a description of an incident, but with a form of the presentation which became advisable because it combined the impression of antiquity with educational practicality. In the three large Uvangas already mentioned the obvious step is already taken to order the content which is bound together in this form according to a plan; thus, the classification of beings and the conception of the world are found enclosed in the Jivābhigama, the entire dogmatics in the Pannavaņā, and in the Jambuddivapannatti that part of the world after which it is named. The Uvavāiya, from 62 onwards, contains further systematic questioning, that is, it concerns rebirth and liberation; further, the Tandulaveyāliya deals with the clarification of physiological views; and the Samavāya in the second part of the appendix which discusses the construction of the world and the attributes of beings and, as we shall still see (p. 15 below), has been inserted there because of an extraneous reason.
The model for all these texts has been the Viyāhapannatti. In it, the “Proclamation of the Explanations”, the fifth work of the canon, whatever could not be inserted into the scheme of numbers controlling the third and fourth Angas has been collected from the teaching of the faith. The result is a colourful admixture that should also be expressed by the name saya, "a group of hundred”, for the large sections. This variety of content one finds above all in Saya 1-20 which constitute the core of the work. Corresponding to them is also Saya 25, whereas 24, 30 and 41 individually, and 21-23 (classified firstly in vagga), 26–29, 31 and 32 and, at least, 33, 34, and 35-40 are of uniform content. Whether one of these is an addition which was once regarded as an independent Viyāhacūliyā, and which one, is unknown. The apparent irregular series of instructions, the scene of which often changes, does not permit such an ordering that one would find a train of thought to which they might be attached; a few explanations present themselves only formally. References to other works are quite numerous, especially to the Pannavaņā and the Jīvābhigama (or to the Divasāgarapannatti, see p. 14 below), but also to Uvavõiya, Rāyapaseņaiya, Nandi and the Āyāradasão. On the one hand, they may be traced back to the desire (11) (to show that wherever there is a lot, there would be everything; but on the other hand, in the Viyahapannatti a topic is sometimes introduced, sometimes explained through a reference to the main place which sometimes precedes or
* See Schubring 1935 8 48.

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sometimes follows the topic. From both these explanations it naturally follows that these parts were added later, just as we then see a revising hand at work not only here.
We should not at all fail to see—and that is why the mention may be allowed here that the texts of the canon owe their form largely to a need for order. 36 This is valid, to mention first the larger relations, for the preparation of one whole out of scattered parts. Not always, though, does one have to look for a spiritual link among these: indeed, in the very nature of the work there is a certain colourfulness of the chapters which serves as an introduction for practice and for the world of ideas of Mahāvira's followers, just as the tradition mentions them for the Dasaveyāliya which Sejjambhava is supposed to have composed for his son Managa. The Dasaveyāliya and the Uttarajjhāyā take whatever is useful wherever they find it and the content of such a pattern selection is easily extended beyond the old limit. The dogmatic sections of the Uttarajjhāyā might have served at the very beginning, or quite early, for rounding up everything; 37 both chapters 11 and 12 of the Dasaveyāliya were added only later, because they contradict the title which determines the ten-number. If the connection between these two texts is based on the change (as regards the contents) then one has to try and infer it from other texts.
There are no less than four sections of appendices to the Bambhacerāim, the first half of the Āyāra, which are not only different from the previous ones, but partly also among themselves. This can be explained by the intention to present right conduct from now on practically, dealt with until that point mainly morally. Already in the Bambhacerāim this intention led to the inclusion even of the poetic description of Mahāvīra's own penance as the concluding chapter. Then, however, collections of rules, which incidentally are not the oldest of their kind, are added as the first and second appendices.38 The largest section of the third, the bhāvanā, makes up only the introduction to the five vows, including the instructions for their proper understanding (bhāvaņā), because Mahāvīra preaches both the vows and the rules for their execution on the strength of his omniscience, and the possession as well as the acquisition of knowledge of which omniscience is the most profound, permeates like a red thread the preceding biographical sketch (pp. 121f. and 130f. of the author's) edition). The last appendix,
so it is hardly necessary to say that this need for order goes back long before the time of Devarddhi. The gāhās serving as mnemonic verses and the editorial comments, perhaps also here and there the division into sections of the teaching and the mentioned references in the Viyāhapannatti are due to him. scr. Charpentier 1922, p. 38 and Schubring 1924, column 484. 38 See the Schubring 1921a, p. 9.

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13
Vimutti, follows this, because right conduct leads to "liberation". The adherence to the basic idea thus allows the bhāvaņā in Āyāra (12) to appear here from a distant starting point, the Vimutti raises itself from the planes. The first of these two appearances also provides the explanation for the unmediated co-existence of the two main parts in the Uvavāiya. For, the samosarana, the procession to listen to the sermon, indeed has only the function of leading to the real topic, a sermon about new-embodiment (uvavāya), just as in reality it is customary for the confidential elucidation of difficult questions to follow the public talk with its generally comprehensible expressions. The Sūyagada is a compilation, as is shown in the first main part, almost without exception, by the valid arrangement of the poems according to the exterior feature of the number of the sections of its teaching (the same in the Cālāo of the Āyāra). But this is based on the attempt to justify the teaching against those who think differently. It is expressed in different degrees: together with the detailed discussions of the doctrine of the others, which are prominent especially in the second main part, the frequently repeated statement appears (see also p. 9 above) that Mahāvīra, often mentioned according to his gotra as Kāśyapa, i.e., seen humanly and in the present, is the author (and none other), or that the teachings being presented were already declared in former times (pura 'kkhāya), which naturally should speak for their correctness. This spirit of self-assertion gives the Anga the name: an Anga of the philosophers, *sūcākṣtām or sūcikstām angam."
Finally, the eighth Āyāradasā, the so-called Kalpasūtra only in later times, appears to be especially heterogeneous. And yet the thought which represents the introductioncomposed certainly only later—to the third section called Pajjosavaņākappa, "mode of life in the rainy season", is the same as the one through which sections one and two, which move in an opposite direction to each other, are connected, that is, the biographies of Mahāvīra and all the liberators before him and the list of teachers after him and their schools: teaching and custom have survived from the earliest times to this day. The oldest commentary, the nijjutti,
Kada (-gada) stands for -krt as in antagada. Sūtra is used in the sense of "text" only for sutta (when Pischel speaks of Kappasüya (Pischel has only Kappasutta! WB) in his grammar then this is as erroneous as his writing Ovavāiya for Uvavāiya, let alone Vivāhapannatti-a quite late variant--for Viyāhapannatti). Although the Su-nijjutti overlooks this (stanza 2) it nonetheless has sücākrta as a second possibility. It is also conceivable that süya might stand for sūi, from sūci. Both sūcā and sūci could mean drsti. One should note also the word süijjanti in his personal copy Schubring writes "sūtriyante" WB) in the table of contents on the part of the Samavāya which is as intentionally used as thāvijjanti in Thāna and vāhijjanti in Viyāha. See also Bollée 1977, p. 32.)

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however, allows the Jinacariya and Theravall to be placed before the Pajjosavaṇākappa mangalartham, a view that is sufficiently explained by non-historical observation.
One can notice a borderline case for implementing the need for order in the substitution of missing texts or parts of them by others. Canonical passages adequately demonstrate that texts were lost, and Weber (1885, pp. 87-90) (13) has made a list of them at the end of his major treatise. This list, however, becomes shorter firstly insofar as the probability noted by him, that a number of allegedly independent texts are at present still extant as parts of bigger works, in many cases has to be considered as being a certainty. Secondly, since Weber wrote, several have appeared in print or as manuscripts: Maraṇavibhatti, Arahaṇāpaḍāgā, Angavijjä, the Angaculiya and at least a part of the Vaggaculiya. However, there are still sufficient open gaps, and to these are added others which are more or less hidden where a heading announces a text which in fact is not there. The case of the Candapannatti is most conspicuous. References in the canon unquestionably demonstrate that this doctrine of heaven based on the moon originally preceded the Sarapannatti which is based on the sun. Whether this (former) is supposed to be incorporated in that (latter) and still to be found today in it as pahuḍa 10ff., or whether it fell into oblivion in the shadow of the important work, in any case the manuscripts found until now contain nothing other than the Surapannatti under the title of the Candapannatti, certainly the easiest form in which to bestow upon a text disappeared from the list a kind of continued existence. Other gaps are concealed by new texts, to the least extent in Suy. I 16 where the name gähä does not entail stanzas but prose (see Bollée 1990, pp. 29-52 (WB)).
For the Panhävägaranäim, as indeed for all the Angas from the seventh onwards, there is a table of contents in Thana 10 which proves to be reliable on the basis of evidence provided in other texts. According to it the text should, as the name also indicates, deal with answers to questions about the doctrine" whereas today we have a continuous presentation; moreover, the presentation of the five great vows differs from the Bhavana of the Ayära, thus a completely different work. In the old form the second half of the Nayadhammakahão is also missing because, of both the main parts promised in the introduction, the Näyäim, "exemplary narratives" and Dhammakahão, "sermons", only the first is still extant, the second replaced in the
14
40
40 Jacobi 1879, p. 23.
41 Should the Khomaga-pasiṇaim and the Addāga-pasinaim, "questions because of a cloth" and "questions because of a mirror", be preserved at least partly in the Pannavana (folio 436b)? A person, as it says there, sees in the mirror (addaya) neither himself nor other objects held in front of it, but the image of the mirror. A cloth rolled up occupies the same space as one spread out, an upright pillar the same as one on the floor. These comments in the Pannavana sound strange. Weber's interpretation 1883, p. 334' is different.

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15
way described above (p. 8). We have noticed such a substitution when we spoke about the filling up of a stock of legends.
Even within the texts themselves an ordering hand is noticeable. As already touched upon (p. 13 above), such a hand organized the first main part of the Süyagada and Culāo 1 and 2 according to descending order of the length of each section. That in the Thāņa the lists of numbers from the conception of the world and teachings of the saints (14) were placed respectively at the end of each section is less significant than the fact that three large presentations were incorporated into the Samavāya as the continuation of the Thāna only because they are introduced by numbers: duvālas 'ange gani-pidage pannatte, "the canon has twelve Angas"; duve rāsi pannattā, "there are two large groups (namely, the sentient and the insentient)"; ... satta kulagarā hotthā, "there were ... seven ancestors". This is more important for us as the first example of the sequence of the parts on the basis of a completely exterior point of view. For originally these fragments belonged to the "question texts" (p. 10) and, according to this form, would be appropriate say in the Viyāhapannatti. But at least the first of these, the survey of the content already mentioned, is too young to come into question as a member of this collection. We have before us the undoubted desire for a correct order, whereas elsewhere a pious deception' is just as clearly evident. Thus: when in the sixth Dasā the description of damsaņa-sāvaga, of a lay person in desire but not yet in action, is replaced, apart from the conclusion, by the description of akiriya-või and kiriyā-vāi; or when in the Jivābhigama, in the middle of the description of the stellar deities, a new work, the Dīvasāgarapannatti begins (folio 435a);42 and apart from these, after dealing with another three short fragments, incidentally in the same strain as in the fifth Anga, then what was silently abandoned is just as silently taken up again. To this belongs also the already described substitution of whole sections with the titles retained (p. 14).
This arrangement of the individual sections in the Samavāya and Jivābhigama indicates maximum and minimum possibilities of good faith, seen perhaps only from the western standpoint. There are other occurrences between both these extremes. The continuity is often established just by a word or a series of words, indeed by a mere echo. When in Kappa 5, 6-9 we read: bhikkhu ya uggaya-vittie... and in 5, 10: iha khalu nigganthassa ... uggāle āgacchejjā, then this is a combination according to the sound of two rules that are of different origin.44 The
42 Kirfel 1925, pp. 50ff. 43 See Schubring 1905, pp. 32 and 57 (WB). 44 See Schubring 1921a, pp. 5ff.

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connection has been taken over in the Nisiha at 10, 31-35; thus here uggaya in 3 Iff. is connected according to the sound to uggahiya in 15-30, and uggālam uggilittä in 35 to gilāṇam in 36ff. Similarly with atthi nam, Pajjos. 19 appears after 18 which has atthegaiyāṇam. In Viyahap. 10, 3 asassa nam, bhante, dhāvamāṇassa commences a question and after the answer the next question begins with aha nam, bhante, äsaissämo; this is, among others, a striking example in the fifth Anga. The phenomenon has been proved in numerous cases for the Bambhacerdim, as the later pages of this book will make clear anew. It served, thus, not only as an added means for (15) the supposed restoration of a connection wherever the ordering spirit presupposed such a mental connection among the loosely transmitted small parts, but the urge for order sought support here and there in the sound and word, as well as in a whirlpool of more externally connected details." On the other hand, we notice a system wherever a different tradition is inserted. The Nisiha offers sufficient examples." When, further, in the Uvavāiya the description of the pre-conditions for the reappearance in the heavenly worlds or when liberation ensues (§§ 69-130), as well as the manner in which the teaching about the disappearance of the last remaining kamma particles (kevali-samugghāya, §§ 131-153) leads to a picture of blissful existence, so that this (§§ 154ff.) follows both, then it is possible to suggest that the kevali-samugghāya might be brought in here because one tradition wanted to see it in the place of the previous section. Leumann had already recognized that this part is particularly peculiar.
The above descriptions make us recall that Kappa, Pajjosavaṇākappa, Vavahära, Nisiha and also the Culão already long ago proved to have been a mosaic of pieces of different colour and size. Further to the new evidence for other texts in what has been mentioned till now is the evidence for the prose chapters of the Suyagada in the next section of this book, even though the variformity there is much more limited. The main monument for this (variformity), however, is still the Bambhacerdim.
16
The main content of the Bambhacerdim entails thoughts which one or several authors. have composed metrically, a small part being discourses in prose. A commentator gives his explanation to the verses in a curt form of expression, either by following them in his own
Probably setting the Teyanisagga precisely as Saya 15 of the Viyahapannati-to which it belongs as a description of a part of Mahavira's life is to be explained by teya-lesa in 14, 9 which appears almost immediately before it.
46 See Schubring 1921a, p. 9, ibid. for the Bambhacerāim.
47 Leumann 1883, p. 16 fn.

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The Canon of the Svetāmbara Jainas words or enframing them within his. Their content is paraphrased, supplemented or limited, often by using quotations (...) which we come across partly in the text or elsewhere, or are partly unknown; pādas are rearranged where, for instance, convenience makes it obvious. The stanzas and their parts which are handled in this way are now, however, no longer in their original sequence, 48 but in scattered fragments. A redactor makes a connection between these fragments on the basis of the impression of a corresponding sequence created by a word or a series of words, indeed by a mere echo of the sound. Even the old prose, still to be discussed (p. 22 below), which is not subject to an interpretation, appears only in (16) fragments. These are connected with those of the work of the commentator, and amongst themselves, generally in the way described, but then again often distributed according to a certain plan; compare (for example, the Satthaparinnā, Logasāra and the Vimoha. Whatever in the prose is concerned with the practice of monastic life in the prose is placed at the end of the work. A differing tradition is recorded, but hardly recognized as such since this is not done immediately after the corresponding place. An independent poem is brought in as an appendage probably because it superficially touches upon the content. Such a conscious and deliberate formation of the given material is associated with what is unconscious, where the beginning of a familiar word order or an enumeration which in another place brings about a connecting continuation, but which does not fit into the present (case is associated); this can be called induction (or triggering off, see p. 237 below. Finally, transpositions and displacements of lines or groups of lines are also met with (Continued. p. 21 below.) so
(From Schubring 1910, pp. 46-51. It should be shown now that the connection of pieces having the same style of composition), at first within each and every chapter, leads to uninterrupted thought coherences, even if they are not at all so formally. How the mosaic, which the text of the Bambhacerāim today evinces itself to be, emerged, will then be made clear. For an explanation of the individual words, however, one should check the glossary at the end of Schubring's edition; only the text of the ed. is supplied in Appendix 1 below, not the glossary and apparatus).
48 One notices the incorrect position of half-stanzas also in the translation of the Suyagada below. (On Schubring's ideas about the composition of the Bambhacerāim, cf. Kapadia 1941, p. 214 (WB).)
49 The arrangers of the Atharvaveda let themselves be guided largely by the same phenomena, Bloomfield 1899, p. 39.
30 Since the section beginning "The bases for..." (p. 21 below) to "Now is the moment ..." (p. 23) is not understandable without the relevant parts out of Schubring 1910, pp. 46-51, these are supplied here (WB).

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Mahavira's Words by Walther Schubring
1. Sattha-parinnā.
A. Prose. The knowledge of being subjected to re-embodiment must lead to a withdrawal of every activity, above all from every injury to or killing of living beings. 1, 1-18. 21-2, 2. 9-11. 13 (se)-15. 16 (socca)-18. 20-22. 31-3, 5. 16f. 25f. 4, 6f. 13f. 26f. 32f. 5, 11f. 18f. 25. 29f. 6, 6f.
B. Prose. Abandonment of the demonstration of reverence and respect: 1, 19-21 2, 11-13.
15f.
C. Śloka. Although they are themselves subject to suffering fools they torture (other) creatures; and still the person him- or herself is identical with the rest of the sentient world: 2, 3.5.19 3, 13-15. 27-29 4, 28-31 5, 22f. Wherever whatever kinds of living beings there are, they are injured or destroyed: 2, 6. 23-30 3, 17-24 4, 8-12 5, 1f. 13-17.26-28.
D. Sloka. The faithful and the fickle monk: 2, 4. 7. 3, 6-12 4, 3-5. 17-25 5, 3-5. 24. E. Tristubh. The prudent and the imprudent monk, especially in relation to the injury of creatures: 4, 1f. 15f. 5, 6-10. 20f. 31-6, 5.
2. Loga-vijao.
A. Tristubh. The manifold activity that arises out of desire causes ruin. One should rather take advantage of the short lease of life and renounce all wishes and hopes: 6, 8-10. 15-19, 25-30 7, 7. 21-26 9, 1f. 8-10. 20. 22-24 10, 16-22 11, 3. 6f. 12, 9. 13f. 26. 28 30.
B. Prose. Whoever sheds blood in that he exerts himself for others, receives no thanks from them; even the hope of reward in the beyond deludes him, because for each and every one, his rightful lot is (pre-) determined. It is just as useless when he looks after himself, because he never comes to enjoy (his) property: 6, 11-14. 21 (tao)-24 7, 1-6. 26 (se)-8, 14 (prose). 16 (arattam)-20 9, 2 (ja)-7. 18. 21 10, 7-11. The sentences 7, 3-6 appear in a more detailed variation: one can arrange (them so): 10, 7-11 and 9, 21 iha-m-egesim māṇavānam bhogām eva anusoyanti, then 9, 19. The variants of the Nagarjuniya, the entire content of which appears in our recension in the form of a quotation which, moreover, is changed, show how line 8, 8 is to be understood; its correct place would be after sabalattam. In 8, 12f. haôvahae will be the predicate (the Nāgs were not Mahävira's monks, but nonetheless respected (WB)).
C. Śloka. It is too late in old age to change, that is why one should seize the right moment: 6, 20, 241. 7, 2 (ndlam). 5 (nálam). 8-12 9, 18 (nálam). Corresponding to 7, 8 lines 6, 201 are to be transposed: abhikkantam... sãpehae, tam-jahā....
D. Śloka. The relapse of the monk to worldly inclinations; persistence in the chosen state. This general content is illustrated in special cases. Such a case appears between 7, 13-20 and 9, 11-17. 25-10, 2; first, one with a desire for life: 8, 15f. 21-26; then follows a survey of the monastic discipline: 10, 3-6. 12-15.23-31; the struggle against the desires: 11, 1f. 4f. 8-14, 21-24. Then follows the example, its beginning inserted already in between the previous exposition, of the hypocrite who, although guilty himself, poses as an enthusiastic, renouncing preacher of liberation: 11, 15-20; and, in contrast, the example of the indolent monk who is tired of proclaiming the doctrine further: 12, 18-25. 27; (then) both, in turning to what is general: 11, 25-12, 8. 10-12 15-17 13, 1-7.
3. Siôsanijjam.
A. Tristubh. Through an insight into the effect the wise one renounces all activity and all passions: 13, 8f. 14f. 18f. 21-25 14, 8-15. 18-21 15, 7-17.27-16, 9.
B. Śloka. Whoever recognizes that all life forms in the world have a great connection to one another, discards the impulse to kill: 13, 10f. 20. 26-14, 7. 27-15, 6. 18-24.
C. Śloka. The knowledge of the deceptive nature of the senses: 13, 11-13 15, 25f. Through it the wise one has perseverance and patience in difficulties: 13, 16f. 14, 26; rejects delight and pleasure: 14, 16f. 22-25; and withdraws back to himself full of equanimity: 16, 10-22, because

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19
he recognizes that the passions, reproducing (themselves), are in contact with one another and are the basis for a new existence and a new death: 16, 23-17, 15.
4. Sammattam. A. Prose. Defence of the prohibition of killing or of the misuse of living beings against those who permit both: 17, 16-23 18, 14–16. 18–20.22-25 19, (anā°)-4.4-8 20, 20f. 23 (saccamsi) 25.
B. Śloka. Dissociation from the sensual world and its influences, and castigation. 17, 24-18,3 19, 17iha)- 20.27.29-20, 16. 19.26.
C. Tristubh. The warning not to cause a new existence through wishes and deeds: 18. 4-13. 17.21. 25 (ettham) 19, 4 (ettham). 9-17.21-26. 28 20, 17f. 22f.
5. Loga-sāro (Āvanti). A. Prose. For and against injury, violence and greed: 20, 27f. 21, 12. 24f. 22, 11-14. 24.
B. Sloka. Energy and knowledge. 1. The (young) monk with energy and resistance. Apart from general warnings against succumbing again to desires, individual cases mentioned are: sexual intercourse: 20, 28-31 21, 6-8; the passions which arise in the heart of the solitary one, and are) confessed to no one: 21, 16-19.26-22, 4; the wish to alleviate the difficulties of monastic existence: 22, 5-10. 15. 21-23.26-23, 5.7-10. 24-30; 2. The monk full of knowledge and firmness in the faith: 24, 1-25, 28. 3. Energy and insight, knowledge of the doctrine (pavāya) and obedience towards the rules (niddesa) (all) have to be equally characteristic of the monk. For those who know, all memories, qualities and stimuli of the world sink into nothingness: 25, 29-26, 24.
C. Tristubh. Doubt and stopping half the way are fatal; certain knowledge and its application, on the other hand, lead to liberation: 21, 1-5. 9-11. 13-15. 19-23 22, 16-20 23, 6. 11-24
6. Dhuyam. A. Tristubh. Those without energy do not themselves have the strength to take up monastic life, and try by means of requests and slander, to control those who move out: 27, 1-14 28, 5-14.32-29,3 32, 22f. For others, however, who have already begun the new life, it is painful because they lack the inner maturity: 30, 13-18. 27-31, 1. In 30, 27f. we have a variant for 15-18.
B. Sloka. The sight of suffering and death, and the possibility of rebirth into animal existence, should lead people to a protection of other beings: 27, 15-28, 2.
C. Sloka. The discarded (dhūya) monastic life. 1. The disloyal ones, out of weakness, are no match for monastic life. The steadfast one, however, is undemanding with regard to clothing-where he, by going naked, in fact surpasses the minimum requirement and diet: 28, 3f. 15-31 29, 3-18. 27-30, 2. Line 29, 5 fits into a context only if it is put after 7. 2. Out of putative conviction the apostate one does not let himself be instructed in the doctrine, is unhappy with the mode of life, is obstinate or disputes without sufficient knowledge: 30, 3-13. 19-26 31,1-6. 3. Such apostates damage their own reputation the most: 31,7-17. The student should be willing to listen and himself (be) a preacher of the doctrine and a model for the mode of life: 31, 18-32, 13; the weak one should not let himself be discouraged, but should go forwards bravely: 32, 14-21.
D. Prose. The rules of those without clothes: 29, 18 (je)-26.

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(51).
According to the Acaränga tradition the Maha-parinnä, after the sixth chapter, has been left out; according to the Nandi, the Avasyaka-niryukti ( and the Vidhiprapa (53) it appeared in the ninth section after the Uvahana-suya. If one should believe the latter two then Vajra would have removed agasa-gamini vijja from it, which then would have got lost, because this extract overlapped with the original (? säisayattaṇena). This is obviously a confusion with the Sumahāpaiņṇa-puvva about which the same is asserted in Jinadatta's Ganadharasârdhaŝataka (see Weber 1885, s.v.). This is so because Vajra, precisely as a Purva expert, commands respect in the tradition and, besides, the table of contents transmitted in the Acar.-niryukti apparently contains nothing out of which a special knowledge leading to magical powers could have been acquired. In Niry. 34 the general content is given as moha-samutthä parisah 'uvasagga, (and) the special content after the 7 (footnote: Devraj 1902 erroneously says 16) uddesas in Niryukti 253-263, cp. the car. edition, Calcutta 1879, pp. 435f54) In six stanzas follow, furthermore, discussions over the components of the chapter, a more detailed treatment of the topics of the chapter does not follow, in contrast to the usual practice. If this alone suggests that already the composer of the Niryukti did not have direct access to the Mahaparinna himself, then I too would like to deduce the same from the conspicuous detail of his table of contents and ask whether his sources perhaps may have reported to him what was beyond actuality.
20
8. Vimoho.
(1.2) 32, 25-33, 2.4
A. Prose. The services of a monk rendered to monks and laity, (pantham)-6 (7. 8:) 34, 31-35, 4 (3.4:) 36, 22-27 (5.6) 38, 13-19.
As one sees, the sequence in which these places are put today does not correspond to the one according to its contents. The reading I have of it will be clearest in a translation:
"(1) [A monk] may not give [another] monk or a layperson food, etc., or offer it [and] not do him any service, by which he, thereby, has [calculated] consideration for the other. (2) He may do it and thereby (in fact] go a part of the way back, or deviate from the road, interrupt his ascetic practice and [as it were] enter from the state of peace into that of [worldly] activity-if he thereby has [calculated] consideration for the other.
(3) A monk for whom the following arrangement obtains: "approached by those whom I have not requested, I will have a service rendered to me by a healthy fellow monk when I become sick; if I so wish, and on my part, unrequested, render a fellow monk who is sick, whom I myself, healthy, have approached, if he so wishes that I do it: (4) putting aside renunciation I shall acquire [food, etc.] and allow that [it] be specially provided, or do one of these or neither"
(5) a monk who thinks the following: "for other monks I shall specially provide for food, etc., give, or allow that it be specially provided, do one of these or neither of the two; (6) [or] with this left over food, etc., which is free of fault, unchanged, I shall render a service to a fellow monk, if he wishes that I do it, and shall on my part, if I so wish, let the service be rendered thereby (to me)"(7) [whereas for this purpose such] a monk may not give, or offer food, etc., to a layperson [and] not render him a service, by which he has [calculated] consideration for him, (8) but indeed,
51 Śilanka 235a2 on Ayar. 1, 7, 1 at the beginning; cf. further Weber 1883, p. 251ff. and Kapadia 1941, p. 78 (WB).
52 AvN. 660 quoted by Haribhadra 76, 13f. on Nandi Sūtra 87 gives Mahāparinnā as ch. 8, between Vimoho and Uvahāṇa. This reference to the Nandi was not found, but see Thānanga 9, 2 and Samavaya 9, 3 (WB). 53 On this see Weber 1883, p. 223.
54 Since the 1879 Calcutta ed. of the Acaranganiryukti will hardly be available, this section of it referred to by Schubring here is supplied in Appendix 4 (WB).

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by having (calculated) consideration he may do this for another monk."
Sentence 7 is a redundant partial repetition of 1. Even superficially it proves to be a secondary addition through the ending āga in ādhāyamīņāe which in our text appears only sporadically (paggahiyatarāga, muhuttāga) and is characteristic of a younger period of the language.
B. Prose. Warning against inaccuracy in speech or unnecessary speculation: 33, 3f. 7-12. The sense of the first lines makes the parallel passage understandable, where Jacobi's translation corrects his edition (by adding the second paragraph).
C. Sloka. The doctrine is suitable for every age group: 33, 18-25 34, 24-30, i.e., for the second: 35, 5-10 (and) the third: 35, 11-16 36, 8f. age groups). Solitude is most suitable for castigation; there through the higher and the highest degree of asceticism liberation is attained at death: 36, 10-13. 27(evam)-37, 238, 1-4.21-40, 8.
D. Tristubh. Warning against violent deed: 33, 26f. 34, 4f. E. Prose. Warning against violent deed: 33, 28-34, 3f.
F. Prose. The monk's renunciation: 1. of specially prepared food or of clothing in the round for alms,: 34, 6-23; 2. of warmth intended for him in the cold: 35, 17-24 (should be after) 36, 7.; 3. of food fetched (for him) when unable to walk: 36, 17-21; 4. of company: 37, 7-9. 5. If he does not want to go (for alms) then he fasts alone: 37, 14-26 38, 20.
G. Prose. The monk's rules for clothing: 35, 25–36, 6. 14-21 37, 3-9 38, 5-12. H. Prose. On proper eating for the monk and nun: 37, 10-13.)
(Continued from p. 17 above.) The bases for the "exegesis" turn out to be the compositions which reappear as fragments at different points. Accordingly, we can put together: 1. The unity of every living being in the world; out of this follows the respect for the fellow creatures (1C, 3B, 6B).() 2. Listlessness, relapse, defection; equanimity, constancy, goodwill in both young (5B) and middle-aged (8C) monks (1D, 2A, 3C, 4B, 5B, 6C, 8C). 3. Relapse and indecisiveness; loyalty (1E, 2B, 3A, 4C,5C, 6A, 8D). The sequence of the theme-fragments, given here in the translation below corresponding to the headings of the chapters, naturally does not have to be as in the original; indeed this would be plainly astonishing given the confusion we otherwise find. That it is indeed so will be practically certain when one sees in chapter 2 how the variants to paragraph [3] in C appear only after paragraphs [4] and [5), whereas they in fact have their old place before them. If one would like to further apply this discovery to the grouping of the fragments, then one might see the end of theme 1 in 6B, because here the penalty for misunderstanding the connection is indicated; theme 4 would begin with 6A because logically the lack of determination concerning the vocation has to precede the relapse of the one who was ready initially. That the introduction in chapters with individual names cannot be original requires no elaboration after all these observations.
» These references here and further below) refer to the sections given in Schubring 1910, pp. 46-51, which is why this part has been inserted above: IC refers to Sattha-parinnā, C (sloka), and so on (WB).

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As for the author or authors of the themes in verses which latter incidentally are often faulty (see the edition p. 53) for which, however, the exegete may partly be guilty precisely through his activity—there is no more to say than, to conclude from the closely related manner of expression, that they must be very closely connected to the verse authors of the Sūyagada, Uttarajjhāyā, and Dasaveyāliya. The stanzas, apart from those of the first theme where the positive character is dominant, are directed towards the uncertain fellow companion of the order so as to guard him from sinking back to worldly attitude and activity. Since they are in verse, they cannot represent a proclamation (17) of a doctrine of liberation to listeners who still have to be won over, because a conversion is undertaken only in free speech.
We turn now to the old prose of the Bambhacerāim. It, too, is largely directed at the fellow monks, thus above all the rules for the practice of monastic life, namely 8G which is supplemented by 6D, 8A, F and H. These instructions, stylistically different from one another, do not conform to the tone of the rule-collections of Kappa and Vavahāra, but have rather the character of an incidental announcement; in part they remind one clearly of the rules in the first Cūlão. The rest of the old prose renders speeches on the faith and the conviction of the listeners. It was not given a proper exegesis in the sense above, though explanatory quotations appear in 1B and 2C, as already described (p. 16 above). Thus the supposition seems to be obvious that in these fragments the exegete is speaking. Perhaps this is also the case in 8B where, as in the parts cited above, Mahāvīra is mentioned. From the content one is strongly reminded of the Bhāsājāyā, i.e:, Cūlā 1, 4.
What still remains is the prose in 1A, 4A, 5A, 8E. The reasons why, with regard to content and language, these parts belong together have been explained in the edition, p. 51. Eight E (8E) as a variant of 1A (conclusion) is clear without further comment. The translation sufficiently shows that the individually placed sentences in 5A fit with surprising naturalness into the mentioned place (p. 17, line 23 of the edition) of 4A. It is possible that the beginning of the theme would have to be sought rather in the elevated version of 4A than in 1A which commences somewhat abruptly. If one connects 1A to 4A (p. 20, line 25), then both join together quite well. In any case, one recognizes in this prose-theme a speech that deals with the pros and cons of opinions, out of which the highest precept, the protection of living beings, is repeatedly conspicuous. This speech is, in fact, directed at listeners who have yet to be converted from the incorrect view to the correct one, who perhaps are not yet members of the monastic order at all.

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Now is the moment to shift our attention once more from the entangled textual relationships of the Bambhaceräim which are not amenable to congenial presentation and to direct it to other texts, because Süyagada II 1 is associated with 1A, etc. The echoes of the wording and manner of expression cannot be overlooked. The forms and uses of savvävanti (5),(56), dhamme su-y-akkhāe supannatte bhavai (14, etc.), nayam bhavai (19. 37), plurals like vippajahissämo (38.41) and vasissāmo (45) we have come across in the edition p. 51, all as proofs for the relationship of the themes in the Bambhacerdim which have now been put under a common heading. Parallel to 1A are also parinnäya-kamme (47.60), paḍisamveei (48) and disă aṇudisă (57). That samana and mahana are often mentioned in accordance to 18, 14 corresponds to the polemical character of the discussion which it shares also with our theme. Above all, however, 4A is identical to 49. The fragmentary speech contained in the Bambhaceräim might just as well have been ascribed to Mahāvira, (18) just as is done in Suy. II 1. From among the other prose chapters of the Sayagada one is tempted to place II 2A next to II 1, thanks to the general impression of the lively presentation and certain echoing phrases towards the conclusion. The speaker is not mentioned here. On the other hand, this also happens in Say. I 16, the misleadingly so-called gähä (see p. 14 above). Thus, there are no more than two places in the whole canon which are ascribed to Mahavira other than in a way that is customary, formulalike. He does not appear personally in them. In order to come closer to an image of him let us return now, finally, to the Viyahapannatti.
In the series of the Anga the Viyahapannatti constitutes the conclusion of pure dogmatics in which, among the later ones of the series, the teaching of the faith is indirectly enunciated through selection (of texts) and edifying narratives. This is a beginning for us insofar as they demonstrate Mahavira's influence more clearly than happens in the texts before it. Although among the listeners Goyama appears by far most frequently, yet apart from him there is a large number of disciples and discussers who seek and obtain clarification. The disciples Roha (Saya 1, uddesa 6), Aggibhüi, Väubhūi (3, 1), Mandiyaputta (3, 3), Māgandiyaputta (18, 3) and the lay person Sankha (12, 1) are instructed, in the course of which we learn about Väubhūi's initial doubt and the disbelieving astonishment of the audience around Mägandiyaputta. Päsa devotees appear, among them a certain Gangeya (5, 9; 9, 32), the brahmins Khandaga, a
56 Schubring's paragraph references of the Suyagaḍa refer to the 1879-80 Bombay ed., which Jacobi also used for his translation. Later editions (e.g., Bombay 1917 and 1950) have a different numbering of the paragraphs. Since the editio princeps is no longer available the glossaries in Jambūvijaya 1978 or Mahāprajña 1980 may be consulted. For the point concerning the "echoes" see also Kapadia 1941, p. 120 (WB).

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disciple of Gaddabhāli (2, 1), Poggala (11, 12) and Somila (18, 10), the merchant Sudamsaņa (11, 11), the heretic Kālodāi (7, 10), and are all converted by Mahāvīra. King Udāyaṇa of Kosambi and his mother are content with the visit (alone), whereas his aunt Jayanti is won over to become a nun (12, 2). The king of Sindhusovira, with the same name, who converts himself to a lay follower, may be someone else (13,6). What is very significant is that Mahāvīra does not speak at all; on the contrary, Goyama (11, 4), a certain Niyaņțhīputta (5, 8) and even generally the therā bhagavanto (1, 9, see p. 10 above) successfully appear and, indeed, even the laymen Isibhaddaputta (11, 12) and Madduya (18, 7) express their views on questions of faith, coming from a friendly or unfriendly side, to the satisfaction of the master. On the other hand, recognition is also given to teachers who are devotees of Pāsa who answer questions from pious laity in Mahāvira's sense (12,5), who himself repeatedly refers to Pāsa (5,9; 9, 32). This instruction to the laity took place at the holy place of Pupphavaiya near Tungiyā. (57) The scenes of the other events mentioned here are Moyā, Ālambhiyā and Sāvatthi. A hot spring near Rāyagiha, the Mount Vebhāra there and the name of this city itself play a role. Events contemporary to the period are the battle of the stone missiles" and the battle of the chargingchariots" (7,9).59 (19) From the content of the instructions and remarks in the Viyahapannatti as well, one obtains a clearer picture of the figure of the founder (60) than from anywhere else in the texts with the same outline. Mahāvīra appears to us as a person when admits that the close relationship between himself and Goyama has occurred in numerous existences of both of them in the worlds of gods and humans (14,7), and when he commends Goyama for his own unique quickness of repartee demonstrated in various disputes (18,8). Madduya finally obtains Mahāvīra's approval because he (Madduya) refutes the opponent without drawing the sanctity of the doctrine into the battle of word (18, 7).
At that time a competent,6 little monk called Aimutta was a disciple of the monk [and] Lord Mahāvīra. This little monk Aimutta once when it rained heavily had
$7... situated two miles from Bihar town." Jain 1984, p. 421 (WB).
** Abhayadeva calls it a kriļā-parvata, though the picture given in Rhys Davids 1909, p. 364, depicts more significantly natural conditions.
» For these war machines see Hoernle, 1888-90 appendix (vol. II) p. 59. ou See Schubring 1935, $ 31 and Dundas 2002, p. 32f. (WB). l Here there is the usual series of praiseworthy epithets.

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25
gone out with his begging bowl, which was to be carried around the waist, and the broom. The little monk Aimutta then saw a rivulet flowing. He built a dam out of clay, put the begging bowl like a ship on the water and let it swim in it happily, as if he were the captain: this was now his little ship. Worthy monks62 saw this. They went to the monk [and] Lord Mahāvīra and said: "Such and such your venerable's disciple, the little monk Aimutta [does). After how many existences, o master, will the little monk Aimutta [indeed] obtain liberation?" The monk [and] Lord Mahāvira said to the venerable ones: "You dear ones, so [thus) my disciple, the competent,63 little monk Aimutta (does]. This little monk Aimutta will be liberated in this very existence. Therefore you should not reproach the little monk Aimutta yourself, do not rebuke him in front of others nor in his face, 64 nor regard him poorly. O venerable ones, you should rather) take care of the little monk Aimutta untiringly amongst yourselves, serve him with food [and] drink, regard and help. The little monk Aimutta will effect the end, he is living in his last incarnation.” When the venerable ones had been so warned by the monk [and] Lord Mahāvīra they respectfully bowed to him and were untiring towards the little monk Aimutta, as they were told (5, 4).
The events preceding Aimutta becoming a monk are in Antag. 6. (65) According to the text he came from a very good home, and we are perhaps not entirely wrong in thinking that this circumstance influenced Mahāvira, because he always found support from the nobility, and predicted liberation or divine existence for the believers of the old generations (20,8).
The biography of Mahāvīra narrated in Cūlā 3 and then in Jinacariya, as is well-known, says he was conceived by the brahmin woman Devāṇandā, but born from the ksatriyāni Tisalā, after the angel Hari Negamesi (66) transferred him from the womb of the former to that of Tisalā. (20) Contrary to this view, which in fact belongs to the attempt to form a Jaina mythology on the model of the brahmin one where Baladeva as an embryo is transferred from Rohiņi to Devakī,67 is the fact that Mahāvīra himself admits being Devāņandā's son to Goyama (9,33): “The brahmin woman Devāṇandā is my mother (ammagā), and I am her son (attaya).” She had made a pilgrimage to him with her husband Usabhadatta and stood in front of him with breasts
62 One is a thera (old) through knowledge, age or a long career as a monk (Vav. 10, 14). 63 See fn. 55 above. ** So according to Abhayadeva's commentary. ** See also Malvania 1970, p. 2 and Balbir in Chojnacki 2001, p. 163 ---Monks are forbidden to go about during the rains! Kappa 1,36 (WB). 06 For him see Schubring 1935, $ 132 and Shah 1952-53 (WB). 67 Cf. Jacobi 1914, p. 466b.

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Mahavira's Words by Walther Schubring
flowing (āgaya-panhavā) out of former love, looking at him unflinchingly. Mahāvīra himself admits her into the order and entrusts her to the nun Candaņā under whose charge she obtains liberation, as also her husband. The feature of the legend which we come across here with "breasts flowing" does not prevent us from noticing a considerable antiquity in this report which could not possibly be removed. On the other hand, the formation of the legend has been acknowledged at another place, where Mahāvīra is made responsible for the acquaintance with the role of Hari Negamesi already mentioned above: he apparently describes himself (5, 4) how: "Hari Negamesi, Indra's messenger, carefully taking hold (of it), removes the painless fruit. He is able to take the fruit of the woman on the tip of a nail or on a hair, or to pull it out, and this so gently that the fruit is caused neither pain nor agony at all and it only abrases her
skin."
When we refer to the well-known reports about the heresy of Jamāli (9,33) and Gosāla (15) which with the defection of the son-in-law and disciple must have been decisive events in Mahāvīra's life, then with it we arrive finally at the teaching personality of the master. Much of what has been collected in the Viyāhapannatti is determined by the situation prevailing then. The lively play of intellectual powers summons Mahāvīra many times into action against teachers of false wisdom; the views of such annautthiya are often dealt with all together. Unfortunately here one finds just one assertion against another, a reason is not given; still at times it has just to do with a reaffirmation of a sentence doubted by an opponent. The question about the simultaneity of a state of affairs and action plays a big role. It seems though, that the doctrines appearing in different places (as answers) to this question have to be seen as part of one and the same context.69 (21) A great deal is reported about miraculous powers. The appearance of gods, whether their names are mentioned or not, in front of Mahāvīra could be attributed to hallucinations; the
68 Cf. Leumann 1889, pp. 335f. (Kleine Schriften, pp. 519ff.). (On Jamāli see also Dundas 2002, p. 46 and on Gosāla, Basham 1951 (reviewed in Schubring 1954 = Kleine Schriften, pp. 468-475), pp. 34ff. (WB).)
69 At one and the same time one causes only one life, namely, this here or the one beyond, not both (1,9)... Speech is speech only when it is spoken, not before nor after, but it is always the speech of a speaker, not of a non-speaker. An action brings harm not before but during its performance and when it is performed (1,10). An action cannot be performed simultaneously as a religious duty and out of a wicked impulse (1, 10)... A being can have only one sex at one and the same time (2, 5). To each life are attached innumerable others. At one and the same time one is conscious only of one life, namely, this here or the one beyond (see the beginning; 5, 3). Similarly, one is perhaps to connect the places dealing with sensation, 5, 5 and 6, 10 (twice).

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exact knowledge of everything they do, their past and their future, however, arises at least out of the urge for knowledge on the part of the listeners and the urge to communicate on the part of the speaker. For, without doubt it was a case of outdoing the opponent with regard to supernatural matters. Thus, in the conclusion of a single case, when the god Camara decides to put an end to Sakka's lustful activity and attacks him with Mahavira's consent, but who then in the face of the lightning hurled by Sakka flees back to him (Mahāvīra), as a result of which the god is still able to catch hold of the missile in flight and apologizes to the master-the general capability of the gods to catch hold of an object in flight is dealt with (3, 2). That gods get over mountains or a wall which are in their way (14, 5) is almost taken for granted. But what is almost hardly granted is that they bring about dances on someone's eye-lashes (divvam battisaiviham naṭṭa-vihim uvadamsettae), or that Sakka can take the head of a person temporarily, in both cases without those concerned having a problem because of it (14, 8). The descriptions, though, are also of purely earthly matters. The system of doctrines which Mahāvira built up makes him know about the wind as arising ultimately through the instigation on the part of the wind gods (5, 1), that of rain through the command of Pajjanna and Sakka, that of eclipse, on the other hand, through the order of Isana to the officials who carry it out (14, 2), the explanation of the light of day and the darkness of the night from the condition of the smallest particles of matter (5, 9), and many other (things); the appearance of the red morning sun leads to the declaration that the god Suriya and his glow are identical (14, 9). But we also hear about the duration of the ability to germinate of certain seeds which are preserved sealed up, and immediately following this, about the number of breaths within an hour, which then leads further to a discussion on the measure of time (6, 7) and on the cause of the internal sounds with a galloping horse (10, 3). Apparently here too, as in numerous other cases, competition required the ability to give exact information and the wisdom of an ignoramus was unknown.
All these remarks concern what in the Viyahapannatti brings us closer to Mahāvira's humanity, and so it is obvious to ask whether the doctrines proclaimed there and elsewhere, together with the dogmatic technical language traceable back to him, until otherwise proved, entail traces of a mode of expression personally his own. The question is to be answered in the
27
A fragment of the same incident is included in the Jivabhigama because of the word poggala (869a, of the old 1884 Benares edition (the Ladnun ed. does not give the corresponding page (WB))).

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affirmative. Numerous parallels, faithfully preserved as such, demonstrate Mahāvīra's attempt to make what he means comprehensible to his listeners. In order that they understand him he has to lower himself down considerably and take the environment into consideration. Thus: the blow of an axe causes the same pain to an old man as an (22) injury to an elementary being (19, 3); the innumerable glances directed at a dancer, (glances) whose close compactness, and yet isolation, correspond to the same qualities of space points (11, 10); the pen for goats which is as full of their droppings as there occur origin and destruction in every point of space (12, 7). Souls and matter pervade each other like water a sinking ship (1,6); an action which monastic duty demands remains without consequence just as water flows away from a flawless surface of a boat, or evaporates on glowing iron (aya-kavalla), or like a bundle of dry grass (sukka tana-hatthaya) burns up in fire (3, 3). The gourd encrusted with clay—the well-known comparison is expressly put in Mahāvīra's mouth in Nāyā 671)-rises up from the bottom of the stream to the surface as soon as the burden dissolves; certain seeds burst open in dry heat and (the content) springs out;72 smoke beyond the area of a fire (indhana-vippamukka) takes a direction upwards; an arrow flies from the bow directly to the target: in the same way the soul of one who has overcome kamma journeys upwards on the strength of its freedom from all attachment and adhering to, from all bondage, all inner burning (nirandhanayā) and on the strength of the inherent impulse (puvva-paoga, 7, 1). The stratification in the cosmos where what is heavy is at the top and what is light at the bottom, insofar as wind rests on space, water on wind, earth on water, is first made believable on the example of a tube (vatthi) which one inflates [from the top] (ādovei) and then closes the top (? uppim sitam,-or siyam"--bandhai), and then ties a knot in the middle (majjhenam ganthim bandhai), opens the knot at the top (uvarillam ganthim muyai), lets the air out (uv. desam vāmei), and then fills the upper part with water (uv. d. āu-yāyassa pūrei). Then the top is closed again (? uppim sitam bandhai), the middle opened (majjhillam ganthim muyai), and the water rests on the air (se āu-yāe tassa vāu-yāyassa uppim uvari-tale citthai)! But if, further, someone ties a sack full of air on the hips (vattim ādovei ādovettā kadie bandhai) and then steps into deep water, then he floats on the top
" See Schubring 1927, pp. 28f. (= Kleine Schriften, pp. 102f.); 1978, pp. 22f. (WB).
72 kala-simbaliyā (=kalāyabhihāna-dhānya-phalikā) i vā mugga-si vā māsa-si vā simbali (=vrkşa-viseşah) -
si vă eranda-minjiyā (=eranda-phalam)i vā unhe dinnā sukkā samāni phudittānam eganta-m-antam gacchai.
73 This makes it impossible to separate uppimsi tam, which Abhayadeva considers possible.

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(tassa āu-yāyassa uvari-tale citthai, 1,6). Suffice it for these more or less naive examples from the graphic explanations in the Viyāhapannatti adapted to the mental capacity of the audience.74
When we turn to the similes we find ordinary snakes (jāi-āsivisā) with their amazing ability (23) to poison contrasted with creatures which are comparable in their effect in the animal, human and divine world (kamma-āsivisa, 8, 2), without the oratorical achievement becoming prominent in the customary form of the presentation. The relation of the compared object to the surrounding is omitted, whereas it appears in the comparisons in Țhāna 4, 4, to which Leumann 1889, p. 331 has already drawn attention, and which, as the core of old oratorical allegories, we cannot ignore here. A teacher here is, in accordance with his inner wealth --in this we may follow the commentary-like the treasure chest (karandaga) of the rude Cāņdāla, of the conceited prostitute, the wealthy owner, or of the rich prince; it contains what one presupposes of it, and is as big as the sāl tree or as bare as the ricin bush, or it disappoints the expectation. Just as fish move sometimes with the current, sometimes against it, seeking sometimes the bank and sometimes the middle of the water, so too a monk on the way for alms has a certain direction and preference. On the other hand, human beings are as (soft as) wax (madhusittha = madana) or lac, or (hard as] wood or clay; they are like iron, tin, copper or lead [just as heavy with the burden of sin or dignity); they are [valuable) like gold, silver or a diamond; (of different capacity or energy] like a saw (asi-patta = krakaca), a big or small knife (khura-patta; kalambaciriyā-patta = kadambacirikā, sastra-višeşa), [having worldly tendencies in different intensity) like a net of straw (sumbha= trna-višeșa, but rather, like sumbala), cane, leather or cloth (are of different strength] (new edition, Bombay 1918, folios 271 ff.). We should not forget, finally, also the description of the sexual instinct of women, men and napumsaga, how, because of the detailed descriptions, which the later texts preserved," it has been recorded in Jivābhigama II (old edition, Ahmedabad 1883, 1500, 1516, 177a). It is comparable,
74 The explanations about the magical ability to create a number of forms (3,5; 13,9) and about the dense abundance of creatures in the area of the human world and the lower regions (5, 6) leads, for the idea of a large number, to the words: se jahā nāmae juvaim juvāne hatthenam hatthe genheijā, cakkassa vā näbhi arag'āuttā siyā, evām eva ... (already in 3,1,1). The first comparison seems to want to present the density of the togetherness.
They can pervade with poison a body that is half or just as big as Bharaha[vāsa), Jambuddiva or Samayakhetta depending on whether it is a vicchuya (vrścika), mandukka, uraga or manussa snake.
? Probably just a deviating tradition is recorded when following this the comparison substituting pariyāya, "kind of being", with parivära, "studentship" is repeated.
77 Cf. Glasenapp 1915, pp. 25f.

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as the case may be, to the (concealed) glow of a (dried up) heap of dung (phumphuā = karīságni, Desin. 6,84), to the [blazing] flame of a forest fire and to the [insatiable flame) of the burning city.
We return now) to the Viyahapannatti in order to show once more how Mahāvira teaches with wit a questioner who was not at all sure to be satisfied with his information (18, 10).78 "Is sarisava edible according to you?", the brahmin Somila asks him." I may not misuse those of my age, Mahāvīra answers with a bold play on words—because (24) the abhakkheyā sarisavā are for him in the first place abhaksyāḥ sadssa-vayasaḥ0—but a monk may eat mustard if someone else has prepared and given it to him. The same presupposition is valid for māsa-beans, although neither māsa as a month is the object of enjoyment, nor may māsa as a measure of weight of gold or silver be an object of possession; the same holds for kulattha although a kulasthā, a member of a good family, may naturally not be enjoyed by a monk. Si
Although Mahāvira's role in the formation of the doctrine itself must be basically disregarded here, as mentioned above (p. 27), two cases nonetheless may in conclusion be referred to in this respect since to the reader of the fifth Anga they are conspicuous as being peculiar to the founder. First the sentence: the irrevocable factum®2 that was put at the very beginning of the text, from which it is clear that already at that time it was regarded as a revered passage, indeed a sense for what is really ancient in the fragments handed down is clearly evident:83
"What is about to move, is regarded as moving; what one is about to set in motion, as set in motion; what one is about to make tangible, as made tangible; what one is about to get rid of, as gotten rid of; what one is about to cut, as cut; what one is about to break, as broken; what one is about to burn, as burnt; what one is about to kill, as killed; what one is about to eradicate, as eradicated.” “These nine word (-pairs "-called as such in special remarks further—"are [intrinsically] different
"* In this case he thought of making him a nippatha-pasina-vägarana. " According to Abhayadeva chala-grahaņenopahāsârtham. 30 And as such mitta-sarisavā, i.e., saha-jāyayā, S.-vaddhiyaya and saha-pamsukiliyā. "Perhaps the same superior manner of reply is evident already in the previous section) where Somila asks about the terms jattā, javanijja, avvābāha and phāsuya-vihāra.
82 Leumann 1885a, p. 101 fn. 4.
* Cf. the beginning of the Bambhacerāim, several beginnings in the Cūlāo with their reference to niggantha (see Schubring 1921a, p. 8, also note 33 above), Kappa 1, Iff, with its special case, etc.

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in sound and letters. 84) The first four entail an origin and the object of their action remains (unchangeably) one [and the same]; the other five entail a destruction, and the object of their action will be different from what it was before)."(85)
This tenet which is presupposed-disputed by the other side (1, 10), and especially by Jamāli (9,33)—is to be understood generally, even though the verbs calai, udirei, vedei, and nijjarei incidentally also belong to the karman doctrine as technical words86 as, for example, in 1, 8. A man aiming at an antelope is killed by another man, but the arrow flies off and hits the animal. Here again the incomplete action is the same as the completed one. 87 (25) Similarly an intention to confess an offence is the same as the fulfilment which is hindered by adverse conditions;88 indeed a woollen thread is already burnt when thrown into a fire (one should notice the care taken in the choice of the object of comparison), a cloth becomes coloured the moment it falls into the container of bright red madder (8,6). When finally certain opponents deny that what is about to be given is already given, and then add the objection, (namely that, to accept a gift which does not reach the donee because a third party intervenes, implies an unallowed appropriation, because the object still belongs to the donor,--then it is pointed out by Mahāvīra's disciples that they themselves are indebted to him because the donee possesses the object, since the act of giving is any case completed. The disciples accuse the annautthiya (heretics) of the same offence they are accused of against the living earth, where the activity of walking, indeed the intention to walk, would have to be regarded as the same as the com
* In his personal copy Schubring marked this with a question mark (?) and wrote next to it: "consonant and vowel" (WB).
** calamāņe calie (1) udiriijamāne udirie (2) veijjamāne veie (3) pahijjamane pahīņe (4) chijjamāne chinne (5) bhijjamāne bhinne (6) dajjhamāne daddhe (7) mijjamāne mae (8) nijjarijjamāne nijjinne (9). Ee ... nava payā... nāņatthā nāņā-ghosā nāņā-vanjaņā... ee nam cattāri payā egathā ... uppanna-pakkhassa, ... ee nam panca payā nāņatthā ... vigaya-pakkhasa (Viy. [1918] 1. 1. 7 (fols 13ab, 166 and 17a) (WB).
36 calai in Viyāhap. 1, 1, new edition (1918) 26a. $ The doctrine of the five kinds of action (kiriya) belongs to those which appear repeatedly in fragments in scattered places in the Viyāhapannatti and which might have belonged to a single context. They are described each together with two varieties to Mandiyaputta (3, 3)) (ascribed to Mahāvīra,(WB)), connected with a specific action (1,6 and 17, 4, and also 5, 6 and 16,3). Many kinds come under consideration with one and the same action in 1, 8, 5, 6; 9, 34; 16, 1. 8; 17, 1; 8,6; iriyavahiya and samparāiyā kiriya, an action with passing and persisting effect are dealt with in 1, 10, 7, 1.7, 8, 9, 10, 2. "The following are the folios of the 1918 cd as Schubring entered them in his personal copy in pencil 3,3 [181a), 1,6 [91b). 5, 6 (228a], 9, 34 [491b], 16, 1 [697a) 8 (717a), 17, 1 [720b), 8, 6 (376b)(WB).
The person who wants to confess does not come to the right place (asampatta), or those to whom one wants to confess do not appear (amuha).

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pleted fact, something the opponents denied (8, 7).
To this repeated appearance of the tenet one may add that putting together the beginning and conclusion of a new birth in 12, 8 is expressly traced back to Mahāvīra's utterance: samaņe bhagavam Mahāvīre vägarei: uvavajjamāne uvavanne tti vattavvam siyā. These words contain at the same time the other characteristic sign of the Mahāvirian mode of expression which should be mentioned here: the use of syāt. The word siyā/siya can function in an adverbial sense which, when employed twice, can express “partly ... partly", as well as in the usual verbal sense. The utterance thereby contains the indefinite colouring the inventor of the doctrine of standpoints wishes to give it. Thus, there is in the utterance just mentioned, as in a number of other vattavvam siyā, apparently nothing other than "one can let the assertion be valid.” Mahāvīra realized that an object is subject to a different judgement, depending on the viewpoint from which one observes it. The general form, though, is not to be attributed to him; it belongs rather to the syādvāda of which the canon does not yet know;" for Mahāvīra, however, the sentence was justified without restriction (to a particular standpoint), as manifold examples of disparate content and various types show, even the one mentioned earlier. That he discovered it is less the result of speculation than of life experience. Mahāvīra professed with determination the moral tenets he laid down, and the structure of the world and content of the world which he proclaimed; at the same time he also had the capacity common to (many) great intellects to observe facts of life from different sides. We may see his doctrine of standpoints as the philosophical outcome of this gift which, in its components, at the same time evinces his intellectual eminence.
gamamāne gae, viikkamijjamāṇe viikkante, Rāyagiham nagaram sampāviukāme sampatte (neuters!). 0 The echo of vattavva in the word vaktavya of the syādvāda formula is, of course, incidental.

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1.
1. The Lotus (Suyagaḍa II 1.)
I have heard, o venerable one, that the Lord has spoken thus [as follows]. Here [is] now the section of the teaching called "The Lotus". The following content [is] known of it.
2.
[Let us set up] for example, a lotus pond with quite a lot of water, sludge and lotus 3. plants [i.e.,] a lotus lake, as it should be: friendly, charming, beautiful [and] nice. In this lotus pond [there are], as we assume, here and there, in every spot, everywhere, lots of lotus plants with wonderful blossoms, jutting up straight, long stemmed, pleasing, nice in colour, rich in fragrance, pleasant to the taste,' comforting to sensation, friendly, charming, beauti4. ful [and] nice. In this lotus pond [there is now], as we assume,' right in the middle a large lotus with a wonderful blossom, [it too] jutting up straight, long stemmed, pleasing... [and] 5. nice. ([Other transmit instead of 3:] In this whole lotus pond... [and instead of 4:] in this 6. whole lotus pond...). Now, [once] a man from the east came here to this lotus pond, and when he stood still at the bank of this lotus pond, he saw that large lotus with its wonderful blossom, [how it stood there] jutting up straight... Then the man said this [to himself]: 'I am an expert, experienced, learned, educated wise one, not an imprudent man, one who is on the [right] path, who knows the [right] path, who knows how one goes on the [right] path and proceeds forwards. I want to pluck that wonderful lotus.' With this intention (speaking thus) the man went into the lotus pond. [But] the further he went in the more [there was] deep water, deep sludge; he was away from the bank [but] he did not have the wonderful

'On puskarini, a pond with especially blue lotus plants (Nelumbo nucifera), pundartka, a pond especially with white lotus plants (Nelumbium speciosum); and padma, the white lotus flower, see Syed 1990, pp. 667ff., 662ff., and 656ff. respectively. Nelumbium is a spring flower and Nelumbo blooms in autumn (WB). 2 Literally: "are narrated" (buiya).
3 Not in the right place; the series of the sense organs in question is unrolled mechanically. (See the addition to this in Appendix 4 for the lotus plants.)
4 This is also not in the right place; anupuvv 'utthiya can indeed only refer to many plants.

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lotus; [he could go) neither backwards nor forwards. In the middle of the lotus pond he got 7. stuck in the sludge, the first man. Then (comes) a second man. A man came here from the
south to that lotus pond, and when he stood still ... he saw that large lotus ... how it ... (stood there]; at the same time he saw that one man: '[look here) he is away from the bank, [but] he does not have the wonderful lotus; [he can go) neither backwards nor forwards; in the middle of the lotus pond he is stuck in the sludge.' Then the man said this [to himself]:S "[to me) this is indeed an ignorant, inexperienced, unlearned, uneducated, unwise, imprudent man, (one) who is not on the [right] path, one who does not know the [right] path, who does not know how one goes on the (right) path and proceeds forwards. If this man thinks he is an expert ... man, who would be on the [right] way, one who knows the [right] path, who would know how one ... proceeds forwards, (and if] he (therefore] wants to pluck that wonderful lotus-truly, one cannot pluck this wonderful lotus in the way this man thinks.
[But] I am an expert ... man, who ...knows how one ... proceeds forwards. I want to ... (like 8. 6 above, until) he got stuck in the sludge, the second man.' Then (comes) a third man. A man from the west came here to that lotus pond, and... at the same time saw those two men, how they were away from the bank, [but] not having the wonderful lotus; (they could go] neither backwards nor forwards; in the middle of the lotus pond they were stuck in the sludge.' Then the man said this to himself]: '[to me) they are indeed ignorant ... men, they are not ..., they do not know ..., they do not know how one ... proceeds forwards. If these men think they are experts ..., men who would be ..., who know ..., who would know how one ... proceeds forwards, and if they (therefore) want to pluck...-truly, one cannot pluck
this wonderful lotus in the way these men think. (But] I... (like 7 above, until) ... he got 9. stuck in the sludge, the third man.' Then (comes) a fourth. A man from the north came
here to that lotus pond, and ... at the same time saw those three men, how they ... (like 8
above, until) he got stuck in the sludge, the fourth man.' 10. Then came from some main or side route a monk here to this lotus pond, one who was
used to a plain (diet), who aspired for the hereafter, an expert ... [monk] who knew how one
The text says "to that man", but evidently the first man is not addressed, and the words are also omitted in the next two cases.
"It may be said in general of Indian cosmography ... the north symbolizes health and salvation (moksa, nirvana)" Hiltebeitel 1978, p. 783, (WB).

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The Lotus (Sūyagada II 1.) ... proceeds forwards; and ... so saw those four men, how they ... (like 8 above, until)... in the way these men think. [But] I am a monk who is used to a plain (diet), who aspires for the hereafter, an expert... (monk] who knows how one ... proceeds forwards. I want to pluck that wonderful lotus. Speaking so) with this intention, the monk did not go into the lotus pond, [but] remained on the bank of the lotus pond and called out: “Fly up, you wonderful lotus, fly up!” Then the wonderful lotus flew over [to him].
I have narrated a simile, you venerable ones, but (you also) have to understand its
sense. 11. The monks and nuns piously venerated the monk [and] Lord Mahāvīra and spoke thus: “Lord, [you have) narrated a simile, venerable one, but we do not understand its sense."
The monk [and] Lord Mahāvīra turned to the many monks and nuns and said the following: Venerable ones, this I am saying, explaining, narrating, proclaiming; I am elucidating
its meaning, its reasons, its causes in detail. 12. Truly I say: with regard to the world, you venerable ones, I spoke of the lotus pond; with
regard to the effective deed, you venerable ones, I spoke of water, with regard to desires and their fulfilment, you venerable ones, I spoke of sludge; with regard to the subjects, you venerable ones, I spoke of the many lotus plants, with regard to the king, you venerable ones, I spoke of the one lotus with the wonderful blossom; with regard to other faiths, you venerable ones, I spoke of the four men; with regard to (my) teaching, you venerable ones, I spoke of the monk: with regard to the rescue through (my) teaching, you venerable ones, I spoke of the bank; with regard to the sermon of (my) teaching, you venerable ones, I spoke of the call; with regard to extinction, you venerable ones, I spoke of the flying up. With
regard to all this truly, you venerable ones, I have spoken this so. 13. In this world, truly, in the east, west, north (or) south, people in the world have acquired
embodiment in many different] levels, as there are Aryans, non-Aryans, nobles, inferiors,
7 This simile is strange, for why would a monk want to have a lotus? Furthermore, it involves killing the flower, a living being, and thereby offends the first monastic vow of ahimsā. Since, however, the lotus symbolizes the king ( 13 below) the monk intends to convert him and his subjects (8 14). Syed 1990, pp. 658, 665, 671 notes only face, eye and heart in similes with lotuses in question here, not persons as such (WB).
appāhattu= apyāhrtya, not ātmany āhrtya as with Silānka. (Cf. Balbir 1994, p. 245, note 63; for "water" in the sentence cf. ásrava (WB).)
nivvānam. In Jainism nirvāṇa, however, is not extinction, because the soul continues to exist at the top of the head of the cosmic person; therefore "flying up". Real extinction is a Buddhist idea. For the parable of "flying up" mentioned after this see Balbir 1994, pp. 242 ff. (WB).

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Mahāvira's Words by Walther Schubring
big, small, well-coloured, discoloured, well-formed [and] deformed. (All) these people, now, have one king,
elevated high like the mountains) Himālaya, Malaya, Mandara, Mahinda, happily born in a regal family of supreme purity, limb upon limb without exception shining with the signs of a king, by the whole world considered with every respect, endowed with all merits;
from a noble family, from a noble mother," rightful; born to the joy of the parents, harbouring love [for the parents]; (12) creating borders, protecting borders, creating peace, protecting peace; a god among people; father, protector, (and) priest of his people; builder of dams, banner raiser; 13) the best of men; the most superior of men;
a man like a lion, a tiger, a poisonous snake, a lotus, a man like a wonderful elephant,
rich, brilliant, renowned, possessing extensive, numerous palaces, resting places and
thrones, carriages, vehicles, [and] noble horses;'* rich in precious goods, gold and silver, frequently making use of them, plentifully donating food and drink, well provided with domestic servants, bulls, cows, he-goats,'s
[knowing) that the treasuries, storehouses (and) armouries were filled, powerful, an enemy of weakness, the ruler of an empire in which the internal enemy was warded
10 The indented position is a later insertion from Uvav. 11. It contains vedhas and triple measure gähā.--- mahayā should probably be separated from Himavanta. (See also Bollée 2002, glossary (WB).)
"muiya could also mean nirdosa-mātska, cf. Leumann: 1883. (In his personal copy Schubring notes in pencil: muiya = Skt. mudita, 'happy' (WB).)
12 “On his mother's and father's side of a noble family", Bollée 2002, § 671, where Pāli Digha-Nikāya I 115, 5: samano gotamo sujāto hoti mātito ca pitito ca is compared. Dayapatte (compassionate) may be equated to Skt. *dayatmika (WB).
15 "The one who disposed of the cultivation of the soil" Bollée 2002, $ 671. A seu-khetta is a field that can be cultivated only with artificial irrigation; a keu-khetta gets enough rain water for cultivation (WB).
Despite the nn the word āinna =ājanya. (Leumann 1883, p. 100 takes it to be ākirna, (WB).) " Read elaga instead of gavelaga. 1 dubballa. dubbala-p.: "whose enemies are weak," of the Uvav. (11) appears to be better.

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The Lotus (Suyagaḍa II 1.)
off, struck down, smashed, split up [and] not there [at all anymore], the external (fiend) the same, split up, conquered [and] utterly defeated;
where the evil" of famine was over [and] the danger of an epidemic was unknown,
which was peaceful, friendly, [and] productive, [and] where unrest from outside and inside had been pacified.
This king, now, has a following of Ugras [and] sons of Ugras, of Bhogas and sons of Bhogas, of Aiksväkas, Jnätas, Kauravyas, warriors, brahmins, Licchavis, law experts, gene14. rals and all their sons." Among these, now, he alone is faithfully [devoted to me]. Surely19 wandering brothers and monks have set out to him [with the thought]: 'if [first] I appear before him as a messenger with this or that doctrine, then through this doctrine I shall make him a messenger [of the same (doctrine)]."' [And they say to him:] "Perceive, o lord, how my doctrine has been made known and presented thoroughly"-[namely] as follows. "From 15. the sole of the feet [reaching] upwards, from the tips of the hair of the head20 [reaching] downwards, limited sidewards by the skin, [is] the soul. [This word] is absolutely synonymous with the [word] self. The soul is alive; when it dies, it does not live. As long as the body exists, [it too] exists; and when [the body] is gone, it does not exist anymore. It is this [palpable] life. [One dies and one] is taken [away] by others for the cremation; when the body is burnt by the fire then [only] the grey bones(24) are there, [and] and the four
(23)
37
17
Read dosa before mari.
18
This enumeration, which is often repeated with few variations, seems to be original here. Mahavira has the environment of "his" king Küniya in view who, after the war with Cedaga and his allies, had enlisted members of the Licchavi family in his retinue. They are missing in later places (Schubring's note in his personal copy: "not in Suy. I 13, 10" (WB)). For the Ugras and Bhogas cp. Leumann 1883 (§§ 23 and 38), Jacobi 1895, p. 712, and Jha 1978, pp. 89f. (For Suyagada 2, 1, 13-34 see Bollée 1977, pp. 131-164 and for § 13 here Bollée 2002, § 671 (the word putta here probably means 'relative' and not 'son') (WB).) 19 kāmam avadhṛtam, niscitam; "sure-ly".
20 kes 'agga-matthaya instead of matthaya-kes 'agga (this is an old sloka; Schubring's note in his personal copy: "supply jive after paya-tala" (WB)).
21 Actually "it", the soul.
22 With Sil. I am taking kasine with what comes before, not after; kasina in Aya. I 1, 1,11 (II 1 sūtra 2? WB) is in another sense. (In his personal copy of Schubring's book Alsdorf shows disapproval here, WB.)
23 See the discussion in Bollée 1977, pp. 141f.
24 Literally: 'bones the colour of pigeons'. See Bollée 1977, p. 143; Somadeva's Yasastilaka 1, 85; Hopkins 1915, § 12 and p. 103; Hastings 1911, pp. 484f. (WB).

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people return to the village with the stretcher. Thus, (the soul) does not exist, cannot be established. Those for whom this is certain: without the body it] does not exist, cannot be established, for them this doctrine) has been made known with success. (25)
The soul is different, the body different!26 That is why they do not state (either): it is, o venerable one, (when detached from the body] big, small, round, spherical, triangular, square, long, six or eight sided; black, blue, red, green or white; (27) good smelling or bad smelling; bitter, pungent, acid, sour or sweet; hard or soft; heavy or light, cold or warm; smooth or rough. Thus it (without the body, rather,] does not exist, is not to be established. Those for whom this has been made known with success,
The soul (is) different, the body different!26 16. will not be caught in the following way: let us suppose a man who draws a sword from the
sheath and points out: here, o venerable one, is the sword, here the sheath. There is no one who in the same way can point out: here, o venerable one, is the soul, here the body. Let us suppose a man who draws a fibre from the stem of a reed and points out: here, o venerable one, is the stem of the reed, here the fibre. There is ... Let us suppose a man who draws out a bone from the flesh and points out: here, o venerable one, is the flesh, here the bone. There is... Let us suppose a man who takes an āmalaka fruit from the palm (of his) hand and points out: here, o venerable one, is the palm (of my] hand, here the āmalaka fruit: There is ... Let us suppose a man who separates butter from sour milk and points out: here, o venerable one, is the milk, here the butter. There is ... Let us suppose a man who presses oil
25 In his personal copy of Schubring's book Alsdorf writes in the margin at the end of $15: "wrong!”(WB). 26 One comes across the sentence annojivo (bhavai), annam sariram three times in 15 and 16, after which tamhă follows. It is impossible to link it to the context. One notes also the difference in language with regard to jive and sarire in what came earlier; tamhā is tolerable in the first place, at the most. The framing in of a second proof into the first led in time to more confusion, and teachers as well as copyists who, moreover, are used to connecting a positive su-y-akkhāya with their own teaching, have lost the thread. For the old interpreters logical difficulties in the wording are non-existent. (Norman 1996, p. 179 takes se jahā nāmae in the next $16 as nominatives (WB).)
2 Cf. Bollée 1977, p. 144 with reference to Basham 1951, p. 272. See also Bozzano 1975, p. 211 (WB). 28 A myrobalan. (For this simile see, e.g., Bollée 2002, $770; in MW:kara-badara (WB).)

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The Lotus (Suyagaḍa II 1.)
from grains and points out: here, o venerable one, is the oil, here the husk.29 There is ... Let us suppose a man who presses the juice out of sugar cane and points out: here, o venerable one, is the sweet juice,30 here the sugar cane. There is... Let us suppose [finally] a man who makes fire by rubbing sticks and points out: here, o venerable one, is the stick, here the fire. There is no one who in the same way can point out: here, o venerable one, is the soul, here the body. Thus [without the body, rather, the soul does] not exist, is not to be established." Those for whom this has been made known with success,
namely: the soul [is] different, the body different,
17. They err! [They could also say:] "He has killed," beat him, tear his [skin] open, hurt him. burn him, roast him, undress him, use violence against him, handle him crudely! A soul [one has only] till that moment; there is no hereafter." They do not indicate [whether an effective] act [is in question] or no [effective] act, [whether something is] done well, [whether something is] done badly, [whether something is] beneficial, [whether something is] detrimental, [whether something is] good, [whether something is] not good, [whether people are] perfect or not, [whether there is] a hell or not. Rather, they secure for themselves 18. various sense pleasures through various actions with deeds, for the pleasure of it." Thus a few, after proudly going out [as monks] proclaim their own doctrine, [and many say] in believing it, expressing their trust, finding delight in it: "Bravo, well-preached, wandering brother", or "Monk! Gladly do I present you, o venerable one, food, drink, sweet or spiced, clothing, a bowl, a cloth or a broom." After that some arrived [then] to show respect, have
39
29
pinnaga cannot be separated from pināka, "falling dust" (Böhtlingk). (Not so Mayrhofer 1996, p. 128. Alsdorf takes pinnaga (Skt. pinyaka) as 'oil' and in his personal copy deletes this fn. by Schubring (WB).) 30 choya kṣaudra, otherwise khoya (Schubring 1921b, p. 267, fn. 1, Kleine Schriften, p. 427, n. 1).
31
Or does se hantä simply mean: "woe betide him"? (In his personal copy Alsdorf notes here: "no! hanta means 'well"". See the discussion in Bollée 1977, pp. 146ff., and Norman 1996, p. 179 (WB).)
32 Literally: "till then;" either spatially as at the beginning of 15 or euphemistically for: until death. With this sentence either the punishment already mentioned is excused (since a dead person can no longer hurt), or the mentioned violent activity (since no retaliation awaits it in the hereafter).
33 Literally: "for enjoyment." Cp. Ayar. I, 7, 4 (= sūtra 67), etc. In §§ 24. 28. 33 below it is said after this: "Thus [say now] those ignoble ones who judge erroneously by believing this..."
34
The originality of this enumeration is suspicious to me. (Cf. Bollée 1977, p. 49 (WB).)

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40
Mahāvīra's Words by Walther Schubring
19. thought about showing respect.35 At first it is certain to them that they want to be monks,
without a house, without property, without a son, without cattle; (36) that they want to eat only what others give them when they beg for food; that they do not want to do a bad deed, after pulling themselves together. But later they did not safter all) renounce. They themselves take [what they should not have,]40 they make others take, or they agree to it when others take. Similarly, they are deluded(41) by pleasures with women, filled with desire, bound, excited, greedy, under the spell of love and hate. They bring neither themselves, 42 nor another person, nor others, (as there are] lower animals, plants, higher beings (and) the remaining living beings, nearer to ultimate liberation (from the world). They have given up the old attachment, [but] have not reached the noble path. Thus, they can go neither backwards nor forwards; they are stuck right in the middle of sensual plea
sures. (43) This (is) the first man; he is called "one for whom the soul and the body are one". 20. Now (comes) the second man; one calls him the "one who believes in the five ele
ments". 44 21. "In this world, truly, (so he says, there are] five basic elements. They do not prepares
what is an [effective) act, or what is not an [effective] act, what is well done, what is badly
For $$ 18 and 24 C reads nikāmaimsu (nikāmam ņāma pajjattam) instead of nikāimsu. 36 Cp. Ayār. II, 7, 1 and Lincoln 1975, pp. 143ff. (WB). 37 The text says "T" under the influence of Ayār. I, 4, 15 (= 1917, sūtra 39).
38 In the Sa here samutthāe belongs to what comes immediately before. For Ayär. I 31 (= sūtra 193), on the other hand, the word (given in the pathāntara (253b2)) stands for the whole sentence, as virāyamāne in the text shows.
Instead of te appano appadi viraya I venture to read: tao puno appa', where tao represents the contrast to puvvam eva. C reads te appano appa'.
40 Cp. adinnam āiyanti in Ayār. I 33, 9 (= sūtra 199) and immediately following it the disregard for the fourth vow. Possible, but improbable in this sentence echoing the discipline, is changing):āiyai to āyāna, "acceptance" of external impressions, cp. Āyār. I 20,9 (= sū. 138); 41, 12(-1,9, 1, 16).
"Cr. Suy. 1, 2, 3, 4 and Mette 1974, p. 135 fn. 65 (WB). 42 For samucchedenti (in his personal copy Schubring added: 277b1/281ab mokşayanti, where the text in the 1917 Bombay pothi ed., however, reads mocayanti (WB)) compare samuccheya-kappa, Vav. 3. 10, explained as a case of death (of a teacher).
On these see Schubring 1935, $ 174. For the materialist in the next sentence see Jayatilleke 1963, pp. 90, 95, etc. (WB)..
4* Here follows a repetition of 13 and 14. (On this doctrine see Jayatilleke 1963, pp. 90 and 266 (WB).) 45 "Ours" (asmākam, śil.), instead of "not", would have required ne instead of no.

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The Lotus (Sūyagada II 1.)
41
done, what is beneficial, what is detrimental, what is good, what is not good, perfection, no
perfection, hell, no hell. [Everything is constructed] in this manner right down even to a 22. blade of grass, 46 and one should recognize it through an enumeration of each and every ele
ment respectively as the sum of the elements, as there are: earth [is] the first element, water the second, fire the third, wind the fourth, air the fifth element. These five elements (are) not
[directly ready] created, not indirectly [ready] created, not made, not prepared (out of com23. ponents), not originated (on their own), without beginning, without end, never ineffective
[and this] without a driving force, independent (and) remain the same." (Some, however,
mention as the sixth element the soul. They say so: what is, cannot perish, [and] what is not, 24. cannot originate.)47 They constitute the totality of life, “the class of being 'life,">48 the whole
world. Through their effect they are "the original cause of the world”. [They might also say:) "Living beings right down even to a blade of grass, 6 one buys [and] has (them) bought, kills (them and) has (them) killed, roasts (them) and has [them) roasted right up even to a human being one buys (something or] one has [it bought, one kills or has it] killed: and so know then, there is no sin in this.” They (too] do not indicate (whether) ... (as in 17 continued to 19) ... in the middle (of sensual pleasure). This is the second man, he is
called the "one who believes in the five elements”. 25. Now [comes) the third man; one calls him the one who believes in a god as the creator”.49 26. “In this world truly (all] qualities have their beginning through the highest spirit (purisa),
their continuation through the highest spirit: they have been brought about by the highest spirit, come to be through it, brought to light through it, they are looked after through it, they are attached to it. Just as, for example, a growth on the body ensues, grows with the body, is looked after by the body, is attached to the body, so too the qualities have ... they are attached to it. Just as, for example, an ill-feeling ensues in the body ..., so too the qual
46 avi y'antaso...avi y'antaso ... avi, twice a triple "even”. (For this see Bollée 1977, p. 154 (WB). The same fn. twice on this page.) "7Cp. here 1 1, 1, 15f. Perhaps there is a sloka-păda here.
** atthikāya, perhaps still without the dogmatic meaning "the totality of all things”. (In his personal copy Schubring wrote, perhaps correcting Leben (life): "Seele" (soul). See also Nyāyavijaya 1998, 156. (WB).)
* A repetition of 13 and 14 follows this. (The same fn. on the next page.)

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Mahavira's Words by Walther Schubring
ities have.... Just as, for example, an anthill ensues on the earth50..., so too the qualities have
Just as, for example, a tree ensues in the earth..., so too the qualities have.... Just as, for example, a lotus pond in the earth ensues, so too the qualities have
example, a surge in water ensues..., so too the qualities have .... Just as, for example, a 27. bubble in water ensues..., so too the qualities have .... And what here is taught, presented, explained by the monks who call themselves bondless,
the canon of the twelve Angas, namely, Ayära, Suyagada [etc.,] to the Ditthivaya, all that is false, it is not right, not according to the facts; this [our teaching] is true, right, according to the facts."
52
Thus they give it a name, thus they set up a name. From the suffering that arises out of it, they are thus
'not free, as little as the bird from the cage."
42
28.
They do not indicate [whether]... [as in 17 continued to 19]... in the middle (of sensual pleasure). This is the third man, he who [thus] is called the "one who believes in god as the
creator".
Now [comes] the fourth man; one calls him the "one who believes in the necessity [of 30. everything that happens]."49 "In this world there are [so to say] two men. The one man recognizes an [effective] act, the other man denies an [effective] act. [But] the man who recognizes an [effective] act and the man who denies an [effective] act, both these men [are] in the same situation [and] with the same intention [have] resorted to the [question about 31. the] reason [for their condition]. The foolish one now states the following: 'I have resorted to the [question about the] reason, [and I think:] I am unhappy, [or:] I am sad, struck
50 Ants were the first beings to be created (Vājasaneyi-Samhita, 37, 4). By means of the anthills, which they produce so to say out of nothing, they seem to increase if not to produce the earth and, thereby, the entire fauna, flora and finally humans (König 1983, p. 24) (WB).
Namely, "god". (Cf. Bollée 1977, p. 157 (WB).)
52 sovatṭhavayanti is apparently su(sthu) upasthapayanti, to which su-sehanti 13. 2.9, su-sikkhe I 14. 1, susikkhejja Ayar. 122, 22 (s. 150, with a different reading), su-pparakkamejjäsi Äyär. I 26, 8 (s. 168, with a different reading) would be comparable. (Cf. Bollée 1977, pp. 158f. where uvatthavei is given the meaning 'to state, express' (WB).)
53 A different interpretation of the words kāraṇam āvannā in Jacobi 1895, 3452. (See also Jayatilleke 1963, p. 148 and Bollée 1977, p. 161.)

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The Lotus (Suyagaḍa II 1.)
down, depressed, concerned, suffering-I [myself] have so acted [that this is the result]; or if another is unhappy, or sad, struck down, depressed, concerned, suffering, then this other so acted [that this is the result]." Thus, this foolish one states the [supposed] reason [for] his own [suffering] or the [supposed] reason [for the suffering of] another when he resorts to 32. the [question about the] reason. But a prudent man states the following: 'I have resorted to the [question about the] reason, [and I think:] I am unhappy, [or:]...suffering-I have not acted so [that this has to be the result]; or if another is unhappy, [or:]...suffering exerts itself, then this other has not acted so [that this has to be the result]." So this prudent man states the reason [for] his own [existing suffering] or the reason [for the existing suffering of] another when he resorts to the [question about the] reason. Truly, I say [thus]: the beings who in the east, west, north [and] south are (independently] mobile or (independently] nonmobile, experience in this way [as fate would have it], collision," have to suffer decline, attain dissolution, arrive at their destiny."
After in such a way [apparently] assessing the necessity [of what happens], they do not 33. indicate [whether]... [as in 17 continued to 19]... in the middle (of sensual pleasures). This is the fourth man, he who [thus] is called the "one who believes in the necessity [of everything that happens]."
34. These four men of different intellect, inclination, disposition, faith, favour, action [and] intention, have all together given up the old attachment, [but] have not reached the noble path. Thus, they can go neither backwards nor forwards; they are stuck right in the middle of sensual pleasures.
35. Truly I say: in the east, west, north [or] south, there are many people, as there are Aryans, non-Aryans, nobles, inferiors, big, small, well-coloured, discoloured, pretty, ugly. They possess land and wealth, sometimes more, sometimes less; they have people, sometimes more, sometimes less. They have come [to us] from such families, turning [to us] some have decided on the way of alms." Some have voluntarily abandoned the relatives and the work
54 Fortune and misfortune, rather, appear of necessity, cp. I 1, 2, 2f.
Compare Ayar. 14, 11 (za. 36, 1917 ed.).
56
I.e., on a monastic life.

43

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44
Mahāvira's Words by Walther Schubring
shops and have decided on the way of alms, or some have involuntarilys abandoned the relatives and the workshop and have decided on the way of alms. Those, now, who have
voluntarily or involuntarily abandoned the relatives, the more distant ones and the workshop 36. and have decided on the way of alms, to them this is certain right at the beginning: here, a
person who owns this or that considers the following : 'I have land, a house, gold jewellery, gold money, cattle, grain, copper [and] clothes, readily available valuable wealth of a lot of assets, gold, gems, (set) jewels, pearls, shells, stone corals, rubies, I have [an
awareness of] sounds, visual impressions, smells, kinds of taste and touches. These are my 37. pleasures and I belong to them.' If he is prudent then he recognizes perhaps the following
by himself: 'An unpleasant sickness could indeed befall me, an unwelcome one, displeasing, not good, not nice, disagreeable, annoying, unpleasant, not pleasing; therefore, o you pleasures, relieve me of [here he names them) this and that unpleasant sickness, the unwelcome one ... not pleasing! Under it I am unhappy, [or:) sad, dejected, depressed, worried, suf
fering. [The life of pleasure) should relieve me of this [here he names it] certain sickness, 38. the unwelcome one ... not pleasing! Until then this has not been allotted showever, to
him). In this world pleasures do not serve for protection or refuge. A person [it is who) one day on his/her part gives up the pleasures, or the pleasures are the ones which] one day on their part abandon the person; [a person, by saying:] 'the pleasures are there, I am here.' Why then do we delude ourselves sometimes through these, sometimes through those pleasures? If we think in this way we shall give up the pleasures. Whoever is prudent
recognizes well indeed that they are an external thing. 39. The following (howeveraffects (us) more directly: [A person says:) 'I have a mother,
57 Literally: "tools of the trade". ** This can only mean: under the pressure of their new conviction, because there is no external compulsion to become a monk. (See, however, e.g., Haribhadra's Samarāiccakahā 472, 11 (WB).)
» I suppose that here it does not have to do with a mam'atthāe = mad-artham, which in the context would be surprising, but with a form similar to māmaga, mamāga: mamatthāga mamārthaka. Cp. majjhattha I 1,4, 12 from mahyam +artha; - annam annam, rightly means anyad anyad Šil. 60 The MSS have padimoeu.
From the context of the speaker this would also be possible: "no one yet has had to suffer such things".

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The Lotus (Suyagaḍa II 1.)
father, brothers, sisters, wife, sons,62 daughters, grand-children, daughters-in-law, friends, relatives, relations, acquaintances; these are my family members, and I belong to them." If he is prudent then he recognizes perhaps on his own the following: 'An unpleasant sickness could indeed befall me, an unwelcome one, ... not pleasing; therefore, o you dear family members, relieve me indeed of [here he names it] this and that sickness, the unwelcome one... not pleasing! Under it I am unhappy ... suffering. Free me of [here he names 40. it] this specific sickness the unwelcome one... not pleasing!' Until then this is not allotted [however, to him]." Or [perhaps he recognizes the following:] 'An unpleasant sickness could indeed befall my dear family members, an unwelcome one, ... not pleasing; oh, therefore, I [want to] relieve my dear family members of [here he names it] this specific sickness, the unwelcome one... not pleasing!' Until then this is not allotted [however, to him]. [For,] 41. from the suffering of the one, another [can] not relieve [him]; what one causes, another does not atone for [this]. Each one is born for oneself, each one dies for oneself, each one reaps for oneself a lower, each one a higher, form of existence. Sounds, consciousness," mind, sensation are determined personally. In this world the attachment to family members does not serve for protection or refuge. A person [it is who] one day on his/her part gives up the attachment to family members, or the attachment to family members [is what] one day on its part abandons the person; [the person, by saying:] 'the attachment to [my] family members is different, I am different.' Why then do we delude ourselves through attachment sometimes to this, sometimes to that family member? If we think in this way we shall give 42. up the attachment to the family members. Whoever is prudent recognizes well indeed that it is an external thing.
62 Compare (Suy. II 2, 12 and) the note to Ayar. I 6, 12 (= sū. 62, 1917 ed.).
63
The other terms appearing in the edition are not attested in the MSS, apart from pesa, "domestic servants", which in one case appears as peha after suṇhā.
64 See note 56 above.
45
65 jhanjhā is an intensive form and originally expressed surely just a repeated articulation of this or that content. The meaning kalaha was developed only subsequently and is not useful here.
66
sannä could also be translated as "instinct, drive"; patteyam manna following it is without doubt originally just a scribal error. (Schubring's note in his personal copy: ega sanna ega manna Than. 19b 6 (WB).)

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Mahāvira's Words by Walther Schubring
The following [however) affects [us even) more directly: [A person says:] 'I have hands, feet, arms, chest, abdomen, head, mentality, life, energy, colour, skin, complexion, ear, eye, nose, tongue [and] feeling.' He is proud of what for him perishes in old age: of life ... feeling. (For,] a joint in good condition will become loose; the body will become wavy on account of wrinkles, the black hair will become grey: this natural body built up on nourishment, when its turn comes, has to be left behind. Out of such a deliberation (that person]6% decided on the way of alms.
A monk should recognize the world as twofold, namely, (as made up of] sentient [beings] and insentient [things), [and the former of independently) moving and (independently] non43. moving (beings). Those in the world who live in a house carry out activity (and) ownership;
even some wandering brothers and monks carry out activity (and) ownership. [Activity: because they themselves act against the creatures which are (independently) moving and
(independently] non-moving (injuriously), have another act [injuriously against them) and 44. approve of it when another acts [injuriously against them). Those in this world who live in
a house carry out activity (and) ownership; even some wandering brothers and monks carry out activity (and) ownership. (Ownership: because) they themselves make as their own the
pleasures directed at sentience or insentience, have another make (them) his own and ap45. prove of it when another makes (them) his own. [Yes) truly: those in this world who live
in a house carry out activity (and) ownership; even some wandering brothers and monks carry out activity (and) ownership. I, in truth, am without activity and ownership. Those, now, who live in a house carry out activity (and) ownership, even some wandering brothers and monks who carry out activity [and] ownership—with regard to these we want to live a pious life. (But] what leads us to it? As the preceding (was] so [is] the succeeding, [and]
67 In the edition jamsi seems to be an old mistake for jam se (Sil. yat kimcit; C jassim ... mamāti, tassi[m] ... jhürati). The following ablatives are under the influence of vayāo for nominatives.
* se bhikkhū before bhikkhāyariyāe is not in the right place. Whoever is already a monk need not have to decide about monastic life (bhikkhāyariyā). On the other hand, it is quite improbable that the speaker glides into the new section of his discourse without a sentence end with the help of a participial expression. I am therefore putting a full stop after samutthie and beginning anew: se bhikkhu duhao .... (Above "right place" Schubring noted in his personal copy: "cf. Ayār. p. 139 of the edition." This could not be found (WB).)

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The Lotus (Süyagada II 1.)
47
as the succeeding [is] so (was) the preceding. That is how it is! Those have not renounced 46. they are not willing: (they will be) repeatedly so. Those, now, who live in a house carry out
activity (and) ownership, even some wandering brothers and monks who carry out activity [and] ownership-in both cases they are committing wrong: on the basis of such a deliberation a monk should conduct himself according to the saying:
'at both ends deficient?! 47. in the east, west, north (or) south. Truly, I say:12 thus has he recognized the deeds [as inju
rious), thus the deeds have left him, thus has he put an end—this is what has been said.73 48. On this occasion, for the purpose (of the knowledge of the six forms of life, the Lord pro
pounded the class of earth beings, [those of the water beings, those of the fire beings, those of the wind beings, those of the plant beings and] those of the [independently) moving [animals): exactly as it is not nice to me if, with a stick, a bone, (74) fist, a clod of earth or a potsherd, I am wounded, struck, threatened, beaten, hurt, hit hard or killed-(yes, even if just a hair of mine is pulled out I feel vividly the injury which causes (me) suffering and fear [of it)—so too, know [this] all higher beings, all plants, all lower animals, all other living beings if wounded ... or killed with a stick ..., [indeed] even if just a hair of theirs is pulled out,feel vividly the injury which causes (them) suffering and fear (of it). If one has recognized this, then [it is certain that) no higher being, no plant, no lower animal, no other
69 I.e., the future form of existence corresponds to the present mode of life. Cp. the same words in Ayır. I 16, 2.
70 Literally: "rightly (so]!” But the three sentences are indeed merely a rhetorical question, answer and confirmation.
7 With "both ends" birth and death are to be understood; this expression is impossible for love and hate, or activity and ownership (thus Šil.). Induced by duhao, we have either a quotation of a verse fragment also appearing in Ayār. I 15, 27 (= sū. 116, 1917 ed.); 14,4 (= sū. 110), or it itself, see there.
1. To me there is no doubt that these words belong here indeed, instead of before the directions. "Siti-m-akkhāyam, the same below 2, 79; 3, 2, etc.
74 See Bollée 2002, $ 806 under athi-juddha, for which also 'fighting with the knees' was proposed, but obviously bones were also used as weapons (WB).
The speaker forgets that this case can apply for only one or two of the mentioned classes of beings.

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Mahāvīra's Words by Walther Schubring
49. living being may be beaten, commanded, subdued, strained (or) killed. Truly, I say: the
venerable saints who were, who are and who will be, they all say, they speak, proclaim, explain the following: no lower animal, no plant, no other living being may be beaten, commanded, subdued, strained (or) killed. This is the pure, constant, eternal teaching proclaimed by those who know, because they go to the world. In this way a monk renounces violence against living beings (untruth, unallowed acquisition, sexual intercourse and]
ownership. He may not clean his teeth with a rubbing stick, (use) make-up, purgatives, 50. scents, nor acquire (any).?? A monk is free from an (effective] act, free from injury (of the
faith), free from anger, pride, deceit, greed, peaceful, dead to the world); he should not indulge in the desire: 'through what I have seen, heard, known, recognized, or through the effect of this my penance, self-restriction and chastity to which I have been diligently devoted, or through this (my] habit of being satisfied with what is absolutely necessary to live,
I would like to be, when I am gone away and departed from here, a god who commands all 51. pleasures, or a perfect being who is beyond the bad and the good,' [or:) 'I would like to be
there, I would not like to be there.'A monk is not deluded by sounds, pictures, kinds of taste, smells (or] feelings; he has renounced anger, pride, deceit, greed, love, hate, quarrel, slander, gossip, defamation, displeasure as well as pleasure, deception and falsity, [and finally]
wrong faith, this thorn; (78) in this way he has come away from great [karman) absorption 52. [and] come to peace, he is willing [and] has earnestly renounced, he the [right] monk. He
does not himself act against (independently) nor non- (independently) moving beings, nor
has another act [against them), nor does he approve of it if another acts (against them]; so 53. he is ... willing [and] has earnestly renounced, he the [right] monk. He is himself not
devoted to the pleasure of living or dead (goods), nor does he let another be devoted to it), nor does he approve of it when another is devoted [to it); in this way he is ... willing [and]
76 From here until "proclaimed (by ... world)" = Ayār. I 17, 19-21 (= 1,4, 1, 1f. (1917 ed.), = sū. 126 (WB)). The series of the classes of beings different from the previous one makes one suspect that we have an interpolation here.
pariyāviejjā is certainly pariyāiejjā and belongs to the root) dā. C and Śīl. take it with pibati. 78 This enumeration is also in II 2, 62 (WB).

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The Lotus (Süyagaļa II 1.) 54. has earnestly renounced, he the [right] monk. And a deed that arises out of desire, neither
does he perform himself nor does he approve of it when another performs [it]; in this way 55. he is ... willing (and) has earnestly renounced, he the [right] monk. Should the monk
know: 'for our sake, for the sake of one single fellow monk is indeed [here] on purpose food, drink, sweets, what is spicy bought, borrowed, violently acquired, taken from common property, had it brought, and this by doing harm to the lower animals, plants, higher creatures (and) other living beings, it is brought hither, meant and determined (for us):' this he
neither eats himself, nor lets another eat [it], nor approves of it when another eats [it]; in this 56. way he is ... willing [and] has earnestly renounced, he the [right] monk. If, on the other
hand, he knows as follows: 'they (the donors) possess forces for whom it is meant, namely, as a present for the own sons, daughters, daughters-in-law, nurse, relations, prince, 82 servants and maids, male and female workers, as a festival present for each of them, for an evening (or) morning meal a (food) stock is donated for a number of fellow beings to eat,' then the monk may take the food in the way in which a snake (quickly slips back] in the hole, since it is prepared for another person, placed there for another (if it, further,) is free of objections on the part of the donor, of the donee and for acceptance, has gone through an instrument, has been prepared with an instrument, is harmless, obtained during the search, given to a suppliant (and) has been only placed (for him in the bowl) as part of the entire alms because of these good reasons to a permitted degree, as if it were
The words se bhikkhū are probably to be supplemented on the model of 51-53. They are omitted in 54 because the next sentence begins with se bhikkhu.
30 For what follows cp. Ayār. II 1, 1, 11 and I 34, 10ff. (= sü. 202, 1917 ed.). Instead of assim I am reading, as do the MSS ADBGb, assam in the first place. Šīl. also read it so there, as is evident from his explanation: na vidyate sva-dravyam asya, so 'yam asvah (1879 ed. p. 12, 9 aśvaḥ); nirgrantha ity arthaḥ. But it seems to be obvious to suppose an original asmam = asmān. (The 1917 Bombay ed., fol. 325a5f. reads: assam padiye iti na vidyate svam - dravyam asya so 'yam asvo -- nirgrantha ... (WB).)
In the sense of "dependent people," (see Leumann's review p. 2 (English tr. of it in Appendix 2 below).) Or: parakkame jass 'attha, "power(-display) by virtue of which". (See Appendix 4, for the addition by WB on Schubring's rendering of (jänejjā:) ...) 82 Compare Ayār. I 10,9 (sū. 86, 1917 ed. (WB).)
13 "Harmless" because it does not contain life (nirjiva, śīl.); "during the search," not by arrangement; "to a suppliant," one who is recognizable as such through his habit (veșa). According to Sīl panna is prājna. (In his personal copy Schubring noted: “probably patta" (WB).)

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Mahavira's Words by Walther Schubring
[as much] grease for the axle [or] ointment for a wound [as one needs], as much as one absolutely needs to live in the monastic training. Food, drink, clothes, shelter, a night's 57. lodging, [he should accept] each in its time; a [right] monk observes moderation. If he has come [forwards] to any main or side route then he should
50
'communicate, announce, praisingly proclaim;"
the doctrine to those ready to act [and] to unprepared ones who [however] are ready to listen, he proclaims peace, renunciation, peaceableness, extinction, purity, honesty, humility; the doctrine which does not offend any lower animal, any plant, any higher being [and] any other living being he proclaims praisingly in logical development,**
58. When a monk praisingly proclaims the doctrine he should not announce it for the sake of food, drink, clothing, a night's lodging, a resting place [or] any other kind of pleasures; he should communicate the doctrine untiringly, exclusively and solely to erase the effect of a 59. a previous deed. Thereby, then, after they heard [and] learnt the doctrine from the monk, rising with right energy, brave ones have set out in this doctrine. Those [however], after they heard [and] learnt the doctrine from the monk, rising with right energy, bravely setting out in this doctrine, have obtained every
60. thing, have concluded everything, are completely peaceful [and] totally extinguished-so I say. In this way is the [right] monk intent upon the doctrine, knowing the doctrine, taking an individual standpoint.
As that was said [previously]: he has the wonderful lotus, or he does not have it." Thus the [right] monk has recognized the actions, the attachment [to the world and] living in a house [as injurious], is peaceful, attentive, ready, always keen. He is to be called as follows: wandering brother, pious man, patient, controlled, on guard, liberated, a seer, a wise man, prudent, knowledgeable, monk, [used to] hardship, craving for the beyond, in the hustle and bustle knowing the goal on the other side-so I say.
84 Compare Ayar. I 32, 1ff. (= sū. 194 (WB)). For Viy. 2, 1: pāṇa bhūya jiva satta the translation would be: "breathing, existing, living their life, beings bound (sakta) to karman."
85 A weak addition for the purpose of an external rounding up. (For ti bemi at the end here see Caillat 1994, pp. 77f. (WB))

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1.
2.
3.
4.
2. The Ways of Action (Suyagaḍa II 2.)
Introductory Words
A. Guilty and pious action and the relation between both. The first case-guilt-appears only by way of announcement; the second and the third are dealt with by closely relying on the places in B or of the Uvavaiya. The general impression of A is of a subsequent compensation as a consequence of the one-sided negating content of B.
B. On forbidden action. 1. (2-24): 13 cases of action called 1-5 daṇḍa-samāyāṇa, 6-13 kiriya-tṭhāṇa. The tenth among these would belong to the former; 13 presents the required action. 2. (24. 79-85): reinforcement and teaching of opponents. 3. (28-57.61-68): violent action, especially towards people. (The same beginning as 1.) 4. (25-27): Appendix: prohibited influence on people (purisa-vijaya).
I have heard, o venerable one, that the Lord has spoken thus [as follows]. Here [is] now the section of the teaching called "The Ways of Action". The following content [is] known of it.
Here two cases are being presented in summary, namely, merit and guilt, peaceful and without peace. The discourse on the first case, however,-[and this should be] guilthas the following content.
In this world truly, in the east, west, north [or] south, there are many people, as there are Aryans, non-Aryans, nobles, inferiors, big, small, well-coloured, discoloured, well formed [and] deformed; and they [exercise] the committing of violent deeds, as the case may be, to ...' and whatever else such beings there are which are sentient and feel pain, of the following kind. [Another tradition:] And for them apply, so it has been proclaimed, the following thirteen cases of violent deeds. They arise out of: (1) purposeful violent deed, (2) purposeless violent deed, (3) militant violent deed, (4) accidental violent deed, (5) a violent deed through an optical illusion, (6) an act that

The text has: "to hell beings, animals, people or gods," which is meaningless because people cannot commit an offence to hell beings and gods.
2 The first five of these thirteen cases are also in fact to be supposed after the words: "of the following kind". (See also Leumann's review (tr. in Appendix 2) p. 2 where he defends the traditional classification (WB).)

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52
5.
6.
7.
Mahavira's Words by Walther Schubring
occurs in untrue speech, (7) in unallowed acquisition, (8) in [a bad] mood, (9) in pride, (10) in doing wrong to friends, (11) in deception, (12) in greed, (13) in prescribed action.
The first [kind of] committing a violent deed occurs through a purposeful violent deed.' For example, a man himself lets off for the sake of himself, his relations, his house, his domestic servants, his friends, for the sake of a naga, bhūta or yakṣa, this [or that] violent deed against [independently] and non- [independently] moving creatures, makes another to let [it] off against them, or approves of it when another lets [it] off [against them]. Thus, for its sake, one speaks of [bad] action with regard to him. The first [kind of] committing a violent deed occurs through a purposeful violent deed.4
Now [comes] the second [kind of] committing a violent deed; it occurs through a purposeless violent deed. For example, a man-seizes the animals around us which move around freely, not for the sake of the [whole] body, not for its skin, flesh, blood, heart, gall, fat, tail (feathers), tail [hair], tail, horn, tusk, incisor tooth, fang, claw, sinew, bones, bone-marrow, [also] not because they have injured him, injure him [at present or] will injure him, [also] not for the sake of caring for a child or cattle, for equipping the house better, or for the livelihood of wandering brothers and monks." He massacres, cuts, shatters, plunders, robs, destroys. Apart
from children whoever purposelessly commits a violent deed partakes of cruelty. For example, a man-seizes the plants around us which do not move around freely, like ikkata, kaḍhina, jantuga, paraga, mokkha,' [normal] grass, kusa grass, kucchaga, babbaya," [normal] straw, not for the sake of caring for a child or cattle, for equipping
3 Here and in the related places literally: "is called occurring (through)...." 4 See previous footnote.
5 The sentence construction is disturbed after -vattana-heum because by way of a summary no tassa (written pāṇassa) sariragassa kimci is inserted. In this case tassa is either inaccurate for tesim or wrong for tasa.
ujjhium bale. A noteworthy admission! One should not supplement ujjhitvā simply with sad-vivekam, as Sil. does (C is silent about this). (Schubring's note in his personal copy: "Madhva and others let karman take effect only in adults" (WB).)

7 Not mokşa (Jacobi 1895, p. 157) but muşka. All the plants mentioned here are especially for sleeping on or for covering.
Probably to be read so instead of pappaya, compare the note to Kappa. 2, 30. (In Ayar. II 2, 3, 18 Jacobi reads paccaga, the Curni vaccaga. The 1975 Ladnun ed. p. 135 (§ 63) omits the word, which corresponds to Pāli pabbaja, babbaja and Sanskrit balbaja (WB).)

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The Ways of Action (Süyagada II 2.)
the house better .... He ... who purposelessly performs a violent deed. A man, for example, piles up grass in a vegetable garden, in a royal meadow, in a slope, in an elevation from the water, [in a place) in the bush, forest or mountains, be it reachable easily or with difficulty, and himself makes a fire, or makes another make a fire, or approves of it when one makes a fire in a purposeless violent deed. Thus, ... (like 5, until) action. The second [kind of] committing a violent deed occurs through a purposeless violent deed. Now [comes) the third [kind of] committing a violent deed; it occurs through a militant violent deed. A man, for example, [because he thinks that] one of his own, man or woman, or anyone else, man or woman was injured, is being injured, or will be injured, raises a weapon against (independently) and non- [independently) moving creatures, makes another raise it, or approves of it when another raises it in militant violent action. Thus, ... (like 5, until) action. The third [kind of] committing a violent deed occurs through a militant violent deed. Now [comes] the fourth [kind of] committing a violent deed; it occurs through an accidental violent deed. A man, for example, who lives on deer, thinks of deer, demands deer, goes deer hunting and shoots his arrow in a vegetable garden ... (like 8, until) with difficulty in order to kill a deer, thinking he sees one. Although he wants to aim at the deer he hits a partridge, a quail of this or that kind,' a sparrow, a pigeon," or a hazel-grouse. Thus, then, he hits one thing for the sake of another. (Or] for example, a man who plants water-rice, rain-rice, koddava, millet, paraga, or rāla'2 pulls out a knife in order to cut some grass. As he wants to cut sāmaga grass, kumuduga, vihi-ūsiya, [or] kalesuya he cuts the water-rice, rain-rice, koddava, millet, paraga, or rāla. Here, then, he meddles in one thing for the sake of another. Thus, ... (like
10.
kaccha, a "low"field, namely, one between dams near a river, a plantation of radish and cucumbers. This and the other meanings are according to the Bālāvabodha and Ayār. II p.150. After kacchamsi follow dahamsi and udagamsi, which do not seem to be in the right place here, and are also omitted in the list in Ayār. II 3, 3,2, insofar as it is similar to the case here. (In his personal copy Schubring notes: "cp. Abhayadeva on Viyahapannatti 1, 8 (91b)" (WB).)
10 vattaga and (after “sparrow") lāvaga.
"From the context here I regard kavim vā, or a monkey," following this as an erroneous repetition of kavinjala. "paraga is explained as banti, rāla as rālo, both names of farm products (dhänya).

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54
12.
13.
14.
15.
16.
Mahavira's Words by Walther Schubring
5, until) action. The fourth [kind of] committing a violent deed occurs through an accidental violent deed.
Now [comes] the fifth [kind of] committing a violent deed; it occurs in a violent deed through an optical illusion. A man, for example, who lives together with his mother and father and their family members, with brothers, sisters, wives, sons, daughters, or daughters-in-law, (13) regards someone [of them] who means him well, as one who means him badly and does something to him in a violent deed through an optical illusion. [Or] a man, for example, at a robbery in a village, city, a walled city, a city with ramparts, an isolated city, a city reachable either by land or by water, a city. reachable both by land and by water, at a metal mine," a place where monks reside, where pilgrims come together, where merchants live, or where a prince resides, regards an innocent person as the robber and does something to him in a violent deed through an optical illusion. Thus,... (like 5, until) action. The fifth [kind of] committing a violent deed occurs through an optical illusion.
Now [comes] the sixth kind of acting;15 it occurs in untrue speech. A man, for example, for his own benefit, for the benefit of his relations, his house or his domestic servants, himself speaks the untruth, makes another speak it, or approves of it when another speaks it. Thus, ... (like 5, until) action. The sixth [kind of] of acting occurs in untrue speech.

Now [comes] the seventh kind of acting; it occurs in unallowed acquisition. It happens, for example, that a man for his own benefit... or his domestic servants, himself takes something, makes another take something or approves of it when another takes something. Thus, ... (like 5, until) action. The seventh [kind of] acting occurs in unallowed acquisition.
Now [comes] the eighth kind of acting; it occurs in [a bad] mood. There is, for
13
Cp. Suy. II 1, 39 for this enumeration (WB).
14 agara is omitted in the text, probably only by mistake. The translation of this part is like Ayār. I 37, 20 (sū. 222 of the 1917 ed.; cp. Hemacandra's Triṣasti 1, 6, 76 and Bollée 2002, § 667 (WB)). In his Dīpikā Harşakula quotes a stanza which gives several other meanings, cp. Jacobi 1895, p. 359. C writes: se jadha kei purise gama-ghātamsi vā rāto vā viyālaṇsi vā divasato vā ... atenam, etc., "a man regards, for example, at a robbery in a village [etc.,] at night, dusk, or in broad daylight, an innocent person as the robber."
15 From here onwards the kiriya-ṭṭhāṇa are enumerated, not daṇḍa-samāyāṇa. Na tesu parassa vavarovanam bhavati (C); but compare 18.

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The Ways of Action (Süyagada II 2.)
17.
example, a man sunk in thought, without disagreeing with anyone, (rather) on his own, weak, disheartened, exhausted, sad, depressed in thought and will, sunk in a sea of sorrow, his face placed in his hands, fallen into a gloomy sense, eyes turned to the ground. He has four kinds of definite psychological moods; one calls them, anger, pride, deceit (and) greed; yes, [his] soul is anger, pride, deceit (and) greed. Thus, ... (like 5, until) action. The eighth [kind of] acting occurs in [a bad] mood. Now [comes) the ninth kind of acting; it occurs in pride. For example, out of pride of [his] caste, [his) family, [his] strength, [his) beauty, [his] penance, [his) scholarship, (his] successes, [his) power, or [his) knowledge, or out of pride of anything else, a man offends, blames, scolds, admonishes, humiliates, despises another; 'this is one of the others; but I am better and have the privileges of my caste, family, strength, etc.:' thus he blows himself up. [And yet) when he has left his body, alone with [his] effected act he goes away powerless, namely, from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, unmoved, unsteady and arrogant. Thus, ... (like 5, until) action. The ninth [kind of] acting occurs in pride. Now (comes) the tenth kind of acting; it occurs in doing wrong to friends. A man, for example, who lives together with his mother and father and their family members, with brothers, sisters, wives, sons, daughters, or daughters-in-law, himself imposes on one of them a heavy punishment because of a minor offence: he immerses him in cold water, or pours hot water over him, burns him with fire, weals' his sides with a cord, cane, rope, leather,20 whip, [hard) grass?' or with a [rough) creeper, beats with a stick, bone, fist, (pelts him) with a lump of earth or with a potsherd. When such a
18.
16 The expression with the adverbial n'atthi: n'atthi nam kei visamvādei is noteworthy. "Are the words ohaya to jhiyāi borrowed from Jinacariya 92? 1 The Nisiha-Cunni distinguishes ucсholei from padhoei, a single from numerous pouring over (III 465, 2 on 14, 14 and NisBh 4640f.: ekkamsi dhovanam ucсholanam, puno puno dhovanam padhovanam, cp. Cunni II 303, 1 on NisBh 4, 1881 (WB)). In Dasā. 6, 12 (=Suttâgame II p. 927, 21, $134 (WB)), where this whole section is found again, bolitta occurs instead of ucсholettā, also Sil. has bolayita (C has uvaletta (1936 Lahore ed., p. 201, 13: būdita) (WB)). "Literally: "rips open his sides". 20 tayāe = tvacā. 21 chivā= śivā; or, as with Dasā. 6, chivādi = śivāti.

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man is at home [his relations) are sad, if he is far away they are in good cheer.22 Such a man thinks only of punishment,23 imposes respect through punishment, places nothing higher than punishment. He is amiss in this world, amiss in the other world. He has a high temper (and) is full of anger and a brute. Thus, ... (like 5, until) action. The tenth [kind of] acting occurs in doing wrong to friends.24 Now [comes the eleventh kind of acting; it occurs in deception. Those [here) amongst us who lead a dark life, push their way through the darkness,as are light like owl-feathers,26 heavy like a mountain, though they are “noble ones,”(27) speak an ignoble language. They are this, (and) regard themselves as being something else; one asks them one thing, (and) they answer the other; they should say the one thing, [and] say the other. A man, for example, in whose body there is an arrow, does not pull it out himself, nor does he make another pull [it] out, nor does he destroy [it there and then]; (rather) he conceals [it] in this or that way,28 [and] because it is not destroyed, 29 it sinks deeper and deeper. In the same way, a dishonest person, if he incurs a deception, does not confess it, either privately or publicly, he blames [himself] neither to himself nor in front of witnesses, he does not detach himself (from it], he is not cleansed (of it], he does not vow to avoid [it], he does not take upon himself the appropriate atonement through fasting." A dishonest person will be born again in this
22 ta eva yathā mārjāre proșite mūşikā visatthā sutthu suheņa viharanti, C. 23 danda-pāsi is better with the root pas than with pārsva, as with sil. (The etymon is rather danda-pāśi-ka, for which see Edgerton 1970, s.v. danda-vāsika, 'policeman, local guard' (WB).)
24 According to C and Śil the ninth and tenth kiriya-tthāna are in reverse order in some cases. Thus 10 is called no. 9 para-dosa-vattiya, and 8 (āya-]dosa-vattiya, ātma-dosa-pratyayikam.
2 For the Jaina darkness is matter, hence tamo-kāsiya = tamaḥkāşin, Śīl. "rubbing against the darkness." C has tamo-kaiya.
26 So according to śil. (313b 6 te ca sva-cestaydivôlūka-pattraval laghavah (WB)). One first thinks of the noiseless flight of owls (which are inauspicious birds, e.g., in Brhatsamhita 43, 62 (WB)).
27 Te āriyā vi santā (WB). 28 evam eva is not kim tu.
- (Text: no viuttai; Sil 314a 6f. apanayati. Vivartate means 'to be removed' Jacobi (WB).) Compare satthehim viuftanti, Ayār. I 3,28 (= sū. 28 (WB)).
30 C has twice anto anto, siya ti. 3This series of instances is from monastic life. At the same time, the whole explanation is directed at everyone, not only at monks.

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The Ways of Action (Sūyagaḍa II 2.)
world, a dishonest person will be born again in the other world." He blames, he rebukes," he praises, he goes away [and] does not return; after committing a violent deed he covers it up. A dishonest person does not possess a light-coloured soul.(34) Thus,... (like 5, until) action. The eleventh [kind of] acting occurs in deception. Now [comes] the twelfth kind of acting; it occurs in greed. Those [here] amongst us who live in forests, huts or villages, carry out secret practices, are not very controlled, not moderate towards all the lower animals, plants, higher beings and other living beings, they take recourse to half true, half untrue speech, in that they say: "me, one may not beat, command, take hold of, strain [or] destroy, [but] others one may beat, command, take hold of [or] strain [or] destroy." Likewise, they are deluded in the desire for women, filled with lust, fettered, agitated." After having enjoyed sense pleasures four or five years long, or six to ten years, sometimes less, sometimes longer, then they die at their destined time and are newly born in the abodes of gods of the underworld and of the lower heavenly classes. When they are released from there they always return anew as deaf and dumb," as born blind," or born dumb. Thus,... (like 5, until) action. The twelfth [kind of] acting occurs in greed.
An able wandering brother and monk must recognize these twelve kinds of acting thoroughly [as being injurious].
Now [comes] the thirteenth kind of acting; it occurs in prescribed action. A houseless person living secluded here in this world for sake of [the welfare of] his soul, who in gait, speech, gathering, putting down the utensils, in excreting his faeces, urine, snot,
57
32
Here paccayai cannot be separated from the meaning derived from other places (attested in Pischel § 487). The same in C, whereas Šil. has: sarva-karyeṣv evâviśrambhaṇatvena pratyāyāti prakhyātim yāti tathābhūtas ca sarvasyâpi [a]viśvasyo bhavati (314a 10f. (WB)).
33 These expressions characterize indeed a dishonest person who disregards everything. Here the distinction between nindati and garahai taken from the discipline does not seem to be in place.
34 On the colours of the soul see Schubring 1935, § 97; Basham 1951, p. 245; and Nyāyavijaya 1998, pp. 212ff. (WB).
35 In the edition garahiya is based on a misunderstanding of gaḍhiya and is omitted as disturbing the sense, being left out in the commentary.
36 elao jaha vuccati evamvidha tassa bhāsā bhāsati, C.
37 tamiya, as one evidently has to read, has nothing to do with muka, as also the explanation of tamuyattae as tamo-mukatvena in Jacobi 1895, p. 363, n. 3 is not from Sil and the Dipika. Rather, it seems to be an -ūka derivation from tamas. Chas: tamakaiyae tti, jāty-andho bhavati balato va, without mentioning jāi-mūyattāe. (PSM reads tamuya here. Wackernagel/Debrunner 1954 do have the suffixes -uka (§§ 291ff.) and -ūka (§ 322), but not as derivations of neuter nouns in -as (WB).)

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spit 38) (and) dirt is careful, in thoughts, words (and) deeds is attentive and disciplined, restrains his senses [and] his life, in exerting [his attention) walks, stands, sits, lies down, 39 eats [and] speaks, takes or puts down clothing, bowl, cloth (and) broom, commits, and even if it be so much as the falling of a hair of the eye-lash, an imponderable, most trivial activity appearing through a prescribed action. It is acquired in one moment, felt in the next, annulled in the one thereafter. Acquired, effecting itself prematurely," felt (and thereby] annulled, [it follows its law immediately), and he who [commits it],"? remains in the lapse of] time without effective action. The thirteenth kind of acting appears in prescribed action. Truly I say: the venerable saints who were, who are and who will be, they have named, name and will name all these thirteen kinds of acting, they have proclaimed, proclaim, and will proclaim them; they have cultivated the thirteenth kind, cultivate it and will cultivate it.44 Further, I want to speak of those kinds which one [in an unacceptable way) effects on people. Here in this world(46) people of different intellect, inclination, disposition, faith, favour, action [and] intention, pursue the study of this and that bad knowledge since there are (prophecies from earth and weather,"? natural wonders, dreams, atmospheric phenomena, (twitching of the limbs, sounds, body signs, grains; studies about woman, man, (48) about the horse, elephant, cow, ram, about the cock, partridge [and]
25.
26.
38 Schubring 1927, p. 24 (Kleine Schriften, p. 98) changed "snot, spit" (Rotz, Schleim) to 'all kinds of mucous' (Schleim aller Art) (WB).
39 tuyattamānassa. On tuyattae = ativartate see the ref. to Schubring in the next fn.; the note on Pure Life 32, 19 (p. 119 below) and Alsdorf 1959, pp. 18f. are to be added in Bollée 2002, glossary (WB).
40 baddhā putthā. (Schubring 1927, p. 24 (Kleine Schriften, p. 98) changed "acquired” (erworben) to 'bound' (gebunden) (WB))
41 udiriyā. 42 Thus as in C: se ya.
43 The sentence following this: "Thus for its sake with regard to him one speaks of a bad action," is a mechanical repetition and to be omitted.
44 Continued p. 91 below. 45 purisa-vijaya[-]vibhanga (25-57). Śil. has vicaya, "search" in mind, but this is not necessary. (Jaina) dogmatics knows the word vibhanga in connection with avadhi-knowledge in order to indicate its false kind (Viy. 11, udd. 9) (see Schubring 1935, $ 79 (WB)). 40 The $$ 25-27 here are quoted by Horsch 1966, pp. 66. (WB). 47 bhomma (according to C). 48 For itthi- and purisa-lakkhaņa see Bollée 2002, $ 806 (WB).

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quail of different kinds, about wheels, umbrellas, pelts, sticks, swords, precious stones and measures;49 the art of making one happy, unhappy, pregnant (or) mad; [knowledge about] magic, incantation, sacrifice [and] chivalry; [insights about] the movement of the moon, sun, Venus, [and] Jupiter; (warning interpretations) of falling meteors, fire in the sky, the appearance of forest animals among people"" [and] the cry of crows, the rain of dust, (S1) hair, parts of flesh [and] blood; the ability (under magical power) to place a stick in the air or to lift it up (only) from the ground, $2 to put [someone) to sleep, to open bolts; the secret remedies of the Śvapāka, Šabara, Drāvida, Kālinga, Gauda, Gāndhāra; the power to knock (someone) down, to pick up,' cause to tremble, 54 make stiff, to stick to something, make sick (or) healthy, to move anywhere (and) the art to become invisible:SS they use these and other arts for the sake of food, drink, shelter [or] lodging or many other desires. They possess a lower knowledge. When these ignoble ones (and) and those who are on the false path die at their destined time, they are newly born in the abodes of gods of the underworld and of the lower heavenly classes. When they are released from there they always return anew as deaf and dumb, as born blind, or born dumb. A man for his own sake or for relations, for his house or his servants joins a relative or a fellow lodger and [becomes his] escort, comrade or travelling friend, [becomes
28.
kāgini is either a small coin or a measure of length. It appears as the latter in the Jambuddivapannatti (3 sū. 63 (fol. 250b 2) WB): the original picture of the kāgini is acquired there by king Bharaha and belongs to one of the important possessions of the emperor of the world, the ratna. Hence it is clearly explained why Šil. at this place interprets kägini as ratna (1917 ed. 319a 1. For references apart from the Jambudd. see e.g., Maity 1970, p. 221; Srinivasan 1979, p. 54 and Bollée 1998 III, p. 65f. (WB)).
So So miya-cakka according to śil. s For "rain of dust" cp. Lüders 1940, 634f. (WB).
» This is presumably a degree lesser than the former which sil. (319a 12) explains as dandam utthāpayati, whereas addhaveyali vijja is supposed to be dandam upaśamayati. Compare Jacobi: 1895, p. 266 (quoted and discussed by Mitra 1939, pp. 179f., see also Leumann 1892, p. 612 (Kleine Schriften p. 238) - Dasav. 105b 5ff. of the 1918 ed. (a-nihnava-kathānaka on DasavNijj. 190) WB). 53 Or to do both these to oneself (C). * So jambhiņi according to C (kampāvei păsādam vă rukkham vā purisam vā).
The word ayamanim (Bālav.: ātmani vidyā), that follows here is omitted in C and Sil. (For a ritual to become invisible see Saletore 1981, pp. 66ff. and 165 (the use of collyrium) (WB).) so tiricchi vijjā, which does not look or lead up, but remains in the earthly region.
egaio, or perhaps alone" has an indefinite sense. Therefore se is not sa, but means atha.

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Mahāvira's Words by Walther Schubring
29-31.
32.33.
34-41.
with him) a burglar, thief, shepherd, hunter, trapper, bird-trapper, fisherman, slaughterer of cows, cowherd, dog-keeper or tracker with a dog. If a man has agreed to be someone else's] escort, comrades (or) travelling friend, then he beats, runs through, pierces, drags, robs, destroys in the same way (as the other and] consumes [it]. Thus he degrades himself by a very bad action. If a man has agreed to be with someone else] a burglar (or thief], thus ... action. If a man has agreed to be [with someone else) a shepherd, hunter, trapper, birdtrapper, fisherman, slaughterer of cows, cowherd, dog-keeper, then he beats ... destroys sheep, buffalo, antelope, bird, fish, cow, dog or another animal in the same way (as the other and] consumes [it]. Thus ... action. If a man has agreed to be (with someone else) a tracker with a dog, 62 then he beats ... destroys the same person or (the same) animal (as the other and) consumes [it]. Thus ... action. A man tells his listeners he would like to kill a partridge, a quail of this or that kind, a pigeon, hazel-hen or another animal, [and] so he beats ... destroys and consumes [it]. Thus ... action. A man is troubled by some experience63 or by not being given enough, or by being ignored at a drink (party)64 [and] so [on purpose) sets fire to the grain of the house owner or his sons, [or] he cuts (the sinews of] the legs of their camels, cows, horses or donkeys, [or] he burns their stables after having blocked (the doors) with bundles of thorn[- bush], [or] he steals from them a ring, precious stone, or pearl chain, Cor)
5* Literally "boar-hunter" because sovariya = saukarika is derived from sūkara, "wild boar". But the victim of a sovariya in 35 is a mahisa, "buffalo", and Śīl. calls him a cāņdāla or simply hunter (khattika).
In C: upacarakaḥ bhandio, bhandeum musāvei, whereby the word is certainly given an unintended meaning.
60 It is not a question of his killing the companion, as sil. and C think. A criminal is not being described, but daily life.
"Here 39 runs: tam eva gonam, the same cow", also 41f. Probably tam eva should also be in 34-38. For 40, where the reference is to govăla, I am following Sīl. because the text does not seem to be in order: tam eva govālam vā parijaviya parijaviya hantā ..., as if he kills a shepherd. In C 40 and 41 are omitted.
62 For sovaniy'antie, apparently sauvanikântikah, "one who lives at the edge of the village and has dangerous dogs," C has soväga-niyantie and means: so puna sovāgehimto vi antiyataro bhavai, thereby calling such a one lesser than a svapāka.
os āyāna, drawing to oneself, absorbing something into the Jaina discipline (first appearing in Ayar. II 1, 2, 6): the absorption of sin (karmópādāna, Sil.). 64 So according to C.

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48.
49.
50-53.
54.
from wandering brothers and monks an umbrella, stick, pot, jug, staff, bedding, clothing, blanket, shoes, leather items or shoe bag. This he does himself, or makes another do it, or approves of it when another does it. Thus ... action. A man is without consideration [because of some experience or in his anger, and) so sets fire to the stock of herbs of the house owner or of his sons, [or] he cuts ... (as above, 45-48)... does it. Thus ... action. A man, when he sees a wandering brother or monk, degrades himself by different kinds of bad action: he slaps him or rushes at him, or when the other in his time appears, he does not let him be given anything to eat or to drink, [because he thinks:) "those who are tiresome and laden, lazy, pitiful, miserable, weak, become wandering brothers in the forest." They elevate the life here in this world, the wretched life, they do not in the least concern themselves with the beyond. They make others (for the sake of their wishes) sad, cast down, depressed, worried, suffer; they do not desist from causing sadness, disheartedness, pressure, worry, suffering [and] torment by killing and fettering; by gross, more gross and most gross activities through bad action of various kinds, they enjoy the bodily pleasures of human beings, such as food, drink, clothing, shelter, lodging, each at its own time. One after the other, further,
someone takes his bath, brings the donation, carries out daubing the eyes and forehead, atones (perhaps, for a bad dream he
55.
63 Tentatively for bhisiyā (besvāno pā!, Bālāv.). (Both the 1879 and 1917 eds read bhisigam. For bhisiyā, Skt. bssikā, see Bollée 1998 III, p. 179 (WB).)
60 Ironically. For connamanta (vonao) C has dhunnamanta (dhūyate 'nenêti dhunnam). These are people who do nothing else but collect wood and grass. A bhar'akkanto is one whose burden it is to care for his family members.
7 Plural because of the influence of parivvayanti coming before it. At the beginning of 56 singular again so that the richness in servants stands out more; padivūhei appears with soyai, etc., also in Ayār. 1, 2, 5,4 = sū. 92 (WB).
* It seems that one has to understand dukkhanti, etc., as causatives. The same with 64 below where dukkhenti, etc., appear in C.
69 In this second half of 55 we have in front of us as an interpolation the part of a varņaka which we have already come across above in II 1, 13. The wording is very closely related to Uvav. 38 (compare also Uvav. 2. 17, Jin. 95.104). There are no vedhas; as opposed to the Uvav. (kappiya ... sukaya-sohā) they are replaced by gāhās (kappiya-mālā-maudi) and prose (vagghāriya-... kalāve). The interpolation is probably continued in 56. Both texts are found together again in Dasa. 10.

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56.
had), sprinkles his head," lays a garland around his neck,"
puts on precious stones and gold
puts on a garland belts his body,'' lets a bundle of flower garlands hang down as a waist band, wraps on fresh clothes, anoints the joints and body with sandal (paste), and so, (sitting] in a big hall on a splendid chair, surrounded by a crowd of women, in bright lights till the morning, in the loud noise of a poetic recitation, dance, song, string and
drum music of different kinds, enjoys the bodily pleasures of human beings. If he deputes a person (with something], then four or five spring up uncalled (and say]: "Speak, your honour, what should we do? What should we bring, what (should we) offer, what (should we) undertake? What is welcome to you indeed? What tastes good to your palate?” When they see this (man) ordinary people say: "Truly, this person is a god, god-anointed is this person, this person should grant (us) support;+2 others too obtain support from him." But the pious ones say when they see him: "This person has undertaken a bad action, he is a big rascal," a real selfish one, destined for the land of death,74 belonging to hell, 75 a child of death, and will with difficulty arrive at the knowledge which the future [liberators will proclaim)." Some are stuck" full of desires, those ready to take on (monastic life), those not ready; tormented by restlessness they are stuck full of desires. This attitude [is]
57.
10 With Sil sirasā (siramsi) nhāe only after kalāve; kanthe mālā-kade is not in C. (For "bad dream" here see Bollée 2002, p. 40, pāyacchitte (WB).)
Presumably for padibaddha-sarire as, according to Jin. 32, one has to read separately from vagghāriya, despite Šil. 72 Read uvajīvanijje instead of devajio.
Saidhutta, atidhūrta. Cand śīl. take the word together with dhunoti, but dhutta = *dhutya does not fit in here (cp. fn. 114 below). (In his personal copy Schubring noted "atidhūla" next to dhunoti (WB).)
dāhiņa-gāmiya, "going to the south (in the direction belonging to the god of death)." 19 Probably neraiya has to be taken along with niraya in its basic sense.
70 For kanha-pakkhiya compare the krsnapāksika in Lalitavistara. Monier-Williams and Edgerton have only -pakșika, without any reference to the Lalitavistara (WB).)
"Before this is icc-eyassa hānassa which as a genitive cannot be connected to abhigijjhanti or utthiyā, nor can it be joined to the end of 56.
Supposedly abhijhanjhā means trsnā (326b 5, 1917 ed.: jhanjhā trsnā; jhanjhā 'the noise of the wind or of falling rain; hurricane' (WB)). The translation is only approximate.
Perforce for thāna; sthāna is a possibility, a case, etc.; cp. the use of the word in Thān 'anga. In German, however, one cannot satisfactorily connect such a dividing word (Einteilungswort) with laudable and reproachable adjectives (sthāna, however, can mean 'state, condition', Monier-Williams (WB)).

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The Ways of Action (Suyagaḍa II 2.)
ignoble, manifold, imperfect, against the rules, impure, not healing; it [is] not the way to perfection, to liberation, to extinction, to isolation, not the way which is free from suffering; it [is] completely false and impious.
63
With this, then the discourse of the first case, of guilt, has taken place.
Now the discourse of the second case, of merit, will be given. Truly I say: in the east [like II 1, 35 until] decided on the way of alms. They, [however] after they have heard [and] understood the teaching from the monk... [like II 1, 59 until] are completely peaceful [and] totally extinguished-so I say. This attitude" [is] noble, unique, perfect, according to the rules, pure, healing; it [is] the way to perfection, to liberation, to extinction, to isolation, the way which is free from all suffering; it [is] completely right and pious. Thus, then the discourse of the second case, of merit, has taken place.
Now the discourse of the third case, of the relation between guilt and merit will be given. Those [here] among us... (like 21 above, until) [or] born dumb. This attitude [is] ignoble,... (like 57, until) completely false and impious. With this, then, the discourse of the third case, of the relation between guilt and merit has taken place."
Now the discourse of the first case, of guilt, will be given.
Truly, here in the east, south, west [or] north there are" all kinds of people, who live in the world, are full of desires, full of activities, have a lot of property, being false, agree to the false, are devoted to the false, speak false, live false, have the false in view, hang on to the false, are completely false in mentality and action, acquired their livelihood through the false alone; so they lead their life. They beat, run through, pierce, continuously cut [what is living]," have bloody hands, are cruel, crude, vulgar, violent; indulge in bribery, fraud, deception trickery, dishonesty, pretension, profit
80 In C se bemi. Instead iha khalu is omitted there, the same, correspondingly, in II 1, 35.
81
See note 79 above.
82 Indeed, in view of their brevity and lack of invention, the second as well as the third case have to be a much later addition out of scholastic intention. If it is required in 58 that from II 1, 35 one repeat everything until 59, then this is, of course, impossible; at the most, it has to be those parts from 35 to 59 which, connected to one another, have a certain coherence.
83
The following until 68 is also contained in Dasă. 6, with minor differences. I am referring to this through D, Dc(unni) and D(ikā). Dc and C are almost identical for 63. (Cf. Schubring 1921a, p. 14 (WB).)
84 The sense of repetition is in the use of the second person, imperative: "beat, run through, pierce," compare Jacobi 1895, p. 373' (Cp. Sen 1936, p. 15 (WB)).

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Mahāvira's Words by Walther Schubring hunting,85 [have] bad ways of thinking, bad habits, (are) bad in company, difficult to satisfy, to please, (are) impious [and] do not lifelong abstain from every kind of offence towards living beings, from every untruth, from every unallowed acquisition, from every unchastity, from every possession; from pride, from deceit, greed, love, hate, quarrel, slander, gossip, defamation, displeasure, pleasure, deception and lying, [and] wrong faith, this thorn;(86) from all bathing, massaging, rubbing, (and) anointing, from (effects of] sound, feeling, taste, smell, ? [and] floral decoration; from chariot,88 howdah, two-horse chariot, palanquin [and] stretcher"; resting place [and] seats,92 draught animals,"[tasty) food [and] household utensils94 in their application; from all buying, selling (and) business in whole [and] half [gold-] māsa (and) coins;%from all unminted and minted gold, from rich possessions, corn, precious stones, pearls, shells, stones [and] corals; froin all false weights (and) measures, from all activity to a weaker [or] stronger degree; from all action and the causing of it, from all cooking and the causing of it, from all stamping, pressing, beating, pushing, from torment by killing [and] fettering; and such other blameworthy actions the ignoble ones perpetrate that are based on a lack of knowledge (and) inflict pain on other beings. For example, a man does violence to rice, lentil, sesame, beans and other pulses
*s sãi, explained everywhere as sâtiśayena, a second possibility (apare) only in Dț as sāti which, however, should mean avisrambha. * For this cliché cf. II 1,51 (WB).
* The commentators understand sadda, etc., generally. It seems to me that the words, in their relation to the external appearance, can be separated neither from nhāna, etc., nor mallâlamkāra.
* sagada-raha-jāņa; further juggam = puruşôtkşiptam ākāśa-yānam. 89 Abhayadeva (see Aup., s.v. gilli) is obviously right (with "howdah" (WB)), as against Śil. who says: gilli tti puruṣadvayótkşiptā jhollikā (dooDt).
Lātānām yad addapallānam rūdham tad anya-vişayeșu thillir ity ucyate, Dļ, whereby Leumann's reading in Aup. (see thilli) is corrected.
(sīyā sibikā) kūtāgāra-cchădito jampāna-viseșas, tathā samdāmaniya ni sibika-viseşa eva purus 'āyāmapramāno jampāna-višeşo vā, Dt. » asannāni gabdik'ādini, Dț.
"jāna-vāhana; not in the right place as a dvandva, because the vehicles (jāņāņi naukadini, DJ have already been mentioned. In D the animals also follow immediately ... āsa-hatthi-mahisa-gavelaga ...). 94 pravistaro nāma grhópaskarah, Dt. 9 Compare Lüders 1919, p. 750 (= Lüders 1940, p. 478).
* According to the usage today (cp. also Engelbrecht 1919) mugga and māsa would be Phaseolus Mungo and Phaseolus radiatus, nipphāva (vāl, Bālāv.) Dolichos Lablab, kulattha (tuvar) Cajanus indicus, if it means kulitti: Dolichos uniflorus, alisandaya (cauth), if it means cavli: D. Catiang, palimanthaga (kālā cana) Cicer arietinum, if it means math: Ph. aconitifolius, if it means black gram: Ph. radiatus.

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carelessly [and] cruelly by mistake, [and] exactly in the same way such a person does violence to partridges, quails of this or that kind, to pigeons, hazel-hens, antelopes, buffaloes, wild boars, cows, lizards, tortoises (and) snakes. On those at home, such as a serf, messenger, servant, farm labourer, worker (or] donee, he himself imposes, on account of a minor offence, a severe punishment: “thrash him, pull out his hair, beat him, push him,98 tie his hands to his back,99 bind his feet, gag him, arrest him, tie his joints and neck together, cut off his hand (foot, ear, nose, lips, uvula); ' cut his flesh where he wears the thread, 102 tear his flesh out from his chest, 103 pluck out his eyes (testicles, tongue); 104 drag him through water, los rub him with rubbish, turn him around and around, 107 impale him, spear him, drip (something) acid-like into his wounds, cut him with sharp darbha grass, hurt him on the penis, 10% burn him in
97 This series, further extended, is also in Uvav. 70(= sū. 38 (WB)). 98 cincalaya-kasa-vetta-tālaud'ādihim tajjenti, pāy'ādīhim tālenti, CDc. "adu-bandhanam ti prstha-bāhu-bandhanam, Dt., Uvav. have andu. 1 samkodita-modito jo hatthesu ya pādesu ya galae(su ya,Dc!) bajjhai, CDc(Cp. Bollée 2002, 9754 (WB)).
101 Thus according to Uvav., where murava is explained as galaghanţikā by Abhayadeva. In Sūy. and D muha is inserted, presumably for mukha which was misread from murava. Before it is sisa, which is conspicuous, because otherwise here it does not pertain to a direct, deadly treatment. Probably originally there was: imam sisamurava-cchinnayam kareha which in the analysis of what was written in abbreviated form: nakka-ottha-sisamurava, was erroneously separated. CDt agree with it (ekko vā do vi hatthä сhijjanti evam pādā vi cor 'ādinam, kanna-nakk'otth'ādi cāriya-dūtānam viruddha-rajja-cārina ya itthiyānam ca, sisam abhimara-veriyānam, muravo majjhe chijjai-asi-m-ādīhim CDc; in Dt only muravo madhya-vedhah sarirasyasi-prabhrtikena).
102 A vaikaksika is the thread worn from the left shoulder under the right arm; cp. M. R. Kale on Harsacarita 11. This corresponds to D: veya-cchinnayam veyacchao khandhe ähantūna ("tum Dc): bambhasuttaena chijjanti CDc; brahmasūtr'ādy-akārena cchedanam Dt. Abhayadeva has it slightly differently where vaikaccha-cchinnaga means uttar 'asanga-nyāyena vidārita. There is no trace elsewhere of angachahiyam next to veyachahiyam in the printed text. (See Appendix 4 for other readings.)
" As in the 1879 ed. pukkhāpphodiyam, instead of hiya 'uppādiyam. The area around the heart is certainly meant. (See Appendix 4 for other readings.)
104 damsana means "eye", dasana would mean "tooth" which in the Uvav. is next to nayana.
103 kūve pavvaya-nadi-tada (°di MSS)-m-ādisu vā olambijjai (ullam MSS) CDc; with a rope in order to be pulled out again.
106 gharșitam karis'ādinā, Dų. (Cp. Bollée 2002, $ 754 (WB).>
107 As one does when making butter (rasa-nihkösana, Dt), cp. Aup. glossary under gholiyaga (where Leumann refers to ghola, “Hindi lassi, curds churned with entire butter in it", Prakash 1961, p. 286 (WB).)
10 Thus according to Abhayadeva, Aup. under siha-pucchiyaga. CDc think indeed the same: siho sihie tāva samam laggao acchai jāva thāmiyānam donha vi kaddhantānam chinnanetto bhavai. evam kassai (tassa Dc) puttagā (pputtayā Dc) chettum appanae muhe chubbha'n C) ti, Dt has only: simha-pucche bandhanam. It is only with such a simple interpretation that vasaha-pucchiyam is reconcilable, which is indeed omitted in Uvav. In the edition -pucchiyangam is not attested anywhere.

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straw,'' let the crows peck his flesh, deprive him of food and drink, chain him for life, kill him in some terrible way." To his family, like mother, father, brother, sister, wife, daughter' or daughter-in-law, he himself imposes, on account of a minor offence, a severe punishment: he immerses [the guilty one) in cold water, or pours hot water over him, burns him ... (like 18 above, until) amiss in the other world. They make" (others) sad, cast down, depressed, worried, ill; they do not desist from causing sadness, downcastedness, pressure, worry, suffering [and] torment by killing and fettering. They are also deluded through desire for women, filled with craving, bound, excited. After having enjoyed sense pleasures four or five years long, or six to ten years, sometimes less, sometimes more, having created one enmity after the other," having accumulated [Karma matter from] a lot of bad actions: (then it happens) inevitably'' (that) through the karma (matter] with which they have burdened themselves — like an iron or stone ball which one throws into the water, penetrates the water surface and (then) rests at the bottom on the ground, exactly like that a man who surrounds himself with things to be avoided or discarded, with [moral] morass,"14 enmity, deception, trickery, profit hunting," shame, ill-humour, who habitually murders animals, when he is dead at the time destined for him, he penetrates the earth surface and rests at the bottom on the ground of hell. The hells, however, 16 [insofar as they are) inside, are round, [insofar as out
109 Dc has kadaggi for davaggi (kadaena vedhitum palivijjanti). (In his personal copy Schubring notes: "Also Isibhās. 9". -- Cp. Bollée 2002, $ 767 (WB).) To dhuya i vā suyā i vā (!). 111 See 55 above.
112 kālam belongs to appataro va bhujjataro vā, because II 2, 21 shows that in this sentence the object appears after the verb: bhunjittu bhoga-bhogāim, pavisuittā ver'āyayaņāim, samciņitta bahūim pāvāim kammāim. Sīl. leaves out bh. bh. and puts pav. before samc., Dt also does the latter.
"Sussannāim is an adverb in the plural of the adjective. The Dipikā explains it as prāyaḥ, śīl., and Dt, not at all, and C explains ussannam as anekaso. Hemacandra's Desināmamālā 1, 176 somewhat differently, osannam = truțitam.
1 vajja is not vajra but varjya; dhūya is a gerund from dhū (another formation is dhutta = *dhutya, Dasav. 7,57 (see fn. 73 above)); should pamka be not panka but pakva, and be related to karman? "Dt notes here the variant āsāyaṇā-bahule.
10 This description is also in Pannavanā 87b. (Cp. Schubring 1935, § 108 and Caillat and Kumar 1981, plates 15ff. (WB).)

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side, square"? (and) in depth the form of a knife (-blade), of eternal darkness,
[insofar as) without the shine of planets, moon, sun, houses of the moon and (other) fixed stars; the ground (there) is slimy through lard, flesh, blood, pus, (and) rubbish in
masses;119
68.
horribly stinking because of filth [and] excrement,120 with an uncertain glow of fire, 121 sharp to the touch, unbearable. The hells [are] bad, the feeling in the hells bad. 122 The hell beings do not sleep and slumber, they do not accept 123) rest, 124 nor satisfaction or reason. The beings in hell continuously feel hot, strong, deep, hard, sharp, cruel, bad, heavy, bitter, unbearable pain. Just as when a tree growing on a mountain peak is felled from the root plunges into the depths, an abyss, a wilderness, because it is heavy on the top, exactly like that such a man (plunges) from one womb to another, from birth to birth, from death to death, from suffering to suffering; she is] destined for the land of death, determined for hell, a child of death, and will with difficulty arrive at the knowledge which the future [liberators will proclaim).125 This
attitude ... (like 57, until) impious. With this, then, the discourse of the first case, of guilt, has taken place. Now the
69.
"It is already indicated through the brackets that this description does not present the form of a single hell, which would also be difficult to imagine in this form, but of all their kinds. Later Jaina dogmatics (Jīvābh. 215ff., Pannav 87) describe more exactly how the middle hells are round and those which are around them in rows are triangular or square, whereas the lowest four in the four directions are spread out triangularly (namely, like the blade of a knife).
118 $il. and DỊ derive -pahā from path, "way," not from prabhā, "lustre."
119 The indented lines entail a gāhā part which we often come across in connection with vedhas incidentally, Šil. knows the reading nicc 'andha-tamasā), and two of them, of which only the second is disturbed in the middle, because in meya-vasā-mamsa-ruhira-puya-padala-cikkhalla-littânulevana-talā, by changing padala and cikkhalla, an odd gana is missing after pūya (read püyana). As far as I can see these vedhas are new to those known from the Uvav., Jin., and Nāyādh.
120 Śil. and, following him, Dț, separate asui-visā from parama-dubbhigandha. May we see here also a vedha, at least a remainder of it?
121 Instead of kanhā CD correctly have kāū, which however in C is also erroneously rendered as krsna, whereas Dt aims at käpota (kāpotâgni-varn 'ābhaḥ, dhamyamäna-lohågni-jvāla-kalpa iti bhāvah). The description here is invalidated by the metrical details about the eternal darkness inserted earlier. 122 D has narayassa. 12 In German annehmen, but obviously to obtain, to have a rest, or 'to know what rest is, is meant (WB). - Before this sūim, allegedly śrutim. (Jacobi 1895, p. 376 n. 2 and the 1917 ed. read suim (WB).)
125 Compare 56.

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70.
discourse of the second case, of merit, will be given. Indeed here, in the east, south, west or north, there are all kinds of people who live without acting, without possessions, stand on the ground of what is right, agree to what is right, are devoted to the right, speak what is right, live in what is right, have the right in sight, are attached to what is right, are completely in the right in mentality and action, acquire their livelihood alone through what is right; so they lead their life. They (are] of good mentality, good habits, good in company and to please, pious [and] lifelong abstain from every kind of offence towards living beings and whatever kinds of activities which take place, just as blameworthy, not leading to knowledge, through which other beings will be harmed, these too they abstain from lifelong. Just as, then,!27 the venerable houseless ones are careful in gait, speech, gathering, putting down the utensils, in expelling faeces, urine, snot, spit [and] dirt, in thoughts, words [and] deeds are attentive and disciplined, restrain their senses [and] their way of life, are free from anger, pride, deceit [and] greed, peace loving, tranquil, peaceful, dead (to the world), devoid of the influences (of karman) and fetters, free of the stream [of the world and) without stain; without water (that adheres) like a brass pot, without fat (that adheres) like a shell, 128 without hindrance like the (whirling (bow-] string, 129 without support like the atmosphere, without fetters like the wind, of a pure heart, as water is pure) in autumn, without a stain like a lotus leaf, protecting the senses like a tortoise [its limbs), free like a bird, alone like the horn of a rhinoceros, (130)
126 On account of jāva after this, and according to the commentators: "from every untruth, every unallowed acquisition, every unchastity (and) every hanging on to possession" should follow. It is undeniable that what follows this hardly connects to it. In 75 instead of full validity partial validity would appear. Compare Uvav. 125. 123. 124.
127 70-72 are closely connected to Uvay. 27-30, in fact 70-71a literally. The borrowing on the part of the Sūy. was indubitable to me only after the way in which 72 follows the course of the presentation in Uvav. 30. Following a phrase based on the introduction to 30 we have 30 I in cautthe bhatte until chammāsie (bhatte), III until suddh'esaniyā, IV until no niyāma-rasa-bhoi, V until vippamukkā; II therefore seems to have been left out, because the version which changes between the nominative singular feminine and the n. s. masculine makes the uniform construction with a n. pl. masculine difficult. That something has been overlooked is suggested by the words aduttaram ca nam, "and, further." In 72 hotthā, which fits only in Uvav., is noteworthy. The beginning se jaha nämae in 70 is inorganically placed in front; 70 and 71 are also in Jin. 118. The sequence of the comparisons there is identical with the one here; it is fixed by the two gāhās, i.e., authentic. 12* A monk applies neither water nor ointment to his body.
- In Uvav. 27 Q has jivā (= jyā) instead of jiva, jive, jivo, evidently what is correct. 150 Wright 2001, p. 3, following Salomon 2000, plausibly argues that khagga-vişāņa means 'rhinoceros' and not 'r.-horn' and that the tertium comparationis is its habit of grazing alone, not having only one horn. On the gigantic stork (bhārunda) mentioned next see Shah 1975 fig. 19 and p. 52, fig 57 and p. 70, and Bollée 2002, $ 703. (WB).

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69
71.
72.
alert like the bhārunda bird, brave as an elephant, strong as a bull, invincible as a lion, immovable as [mount] Mandara, unfathomable as the sea, of a mild shine like the moon, of a bright glow like the sun, genuine like gold, all-enduring like the earth, with a glow radiant like fire which one feeds. The venerable ones know no bondage."! Pure (in heart), meagre [and] light (with regard to utensils), (132) without a connection to the previous life] 133 they wander in whichever direction they like, and observe discipline [and] penance. The venerable ones have the following rules according to which they barely manage to live: they take (respectively only) the fourth, sixth, eighth, tenth, twelfth, fourteenth meal, they eat (only) every half, full, second, third, fourth, fifth (or) sixth month; and, further, they take [only] what (the giver) has taken out (from the cooking pot for himself, only], what he has still kept (for himself, or] what (he) has taken out and kept; they call upon [houses only] around the edge, right at the edge, [or] where crude people live 134 in many single houses; they allow the gift to be offered [only] with a hand to which is attached [or] not attached the traces of gifts for others, [or) which shows traces of the gift just about to be offered; they accept (only) something of the food which they have seen, [or] not seen before, to which a question has been joined [or] not joined, 135 (food) which for monks is good enough136 [or) with regard to which one does not think as being so, which one has forgotten,137 which one has left standing overnight or for which one just now reaches out; they gather [only] a fixed number of gifts for just a certain amount, [all
15 Here follows: se padibandhe cauvvihe pannatte, tam-jahā: andae i vā poyae i vā uggahe i vā paggahe i vã, the first two of which, according to Leumann's Aup., should be found in the footnotes of Uvav. 28, but which is not the case. (See the Ladnun ed. § 28; for the eulogy of Mahāvira in the previous sentence see Caillat 1996, p. 516 (WB). 152 The 1879 ed. reads: sui-bhūyā appa-lahu bhūyā, the 1917 ed.: s. lahu-bhūyā (WB).
159 ana-ppagantha with the negative ana (Pischel 877) (the 1879 and 1917 eds read a-ppaganthā; Schubring misread the text here (WB)). For paggantha cp. paliya-ppagantha, Ayār. I 29, 2 (= 1 6, 2, 2, sū. 183 (WB)). 134 lūha-caraga is put next to anta-c. and panta-c perhaps only by thinking of luh 'āhāra.
13 On account of what precedes it I would put dittha first, and take puttha as sprsta, "touched", if the process would allow conceiving it so. The "question" means whether a monk follows a specific rule (he sādho, kim te diyate? Dip.), of which several are mentioned here.
1 bhikṣaiva bhikṣā, tuccham avajnātam vā (the place given in Leumann's Aup. at bhikkhā-lābhiya is faulty), tal-lābho yeşām asti te tathā. In fact, the place is correct, but Leumann omitted it there. In the Ladnun ed. it is in § 34 (WB).) Wannāya, compare annāya-unchā, Vav. 10, 1f.

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this naturally) under observation of the purity rules.138 They eat leftovers, old (and therefore) dry remnants, tasteless, non-stimulating, not fully cooked, substanceless, '39 they limit themselves to sour groats, they do without the early meal, additives, 40 marrow and meat. They castigate themselves in posture [or) in diet with squatting, chewing, enthroning, sitting stiff, bent positions, giving up a covering, avoidance of scratching and spitting out (and] from the care of the hair of the head, beard, short hair, the nails, and dispense with all cares for the body and all its decoration. With such a way of life they attain a monk's age of many years. Whether or not a great deal of suffering befalls them they dispense with many dishes; then they leave out many meals; 142 [but] as soon as the reason for which one submits to going naked, bareness, dispensing with bathing, cleaning the teeth, umbrella (and) with bedding, sitting on the ground, on a plank or on wood, plucking out the hair, a chaste life and calling on houses of strangers, misses neither honour nor deprecation, abuse, scolding, insult, blame, pushing [and] beating, piercing language of different kinds in the villages!43 [and] complaints 144 about the twenty-two objections and hindrances, 14) to him they pay honour and with their last breath, rise to the infinite, highest, incontestable, unfettered, all-encompassing [and] complete kevala knowledge and view, and thereupon they attain the goal, awaken, become free, extinguish [and] put an end to all suffering.
138 suddh'esaniya covers all the rules already mentioned, rules which a monk gives himself in order to make the rounds for alms ascetically more difficult. The word is also at the end in Thān. 351 ff., on the other hand, erroneously not in Uvav. 30 III where generally what belongs together is separated. In 70 the Uvav. was also not as good as the Jiņacariya.
159 After this is anta-jivi panta-jivi, "they live on leftovers, from the last remnants.” The words repeat ant'. āhāra and pant'āhāra, which just preceded them, and seem to be superfluous; they are also omitted in Uvav. and Thān. (Monks should not eat such food, see note on Bambhaceräim 10, 15 (p. 90, fn. 73 below)(WB).)
14 Thán. 514b, cp. also 230b, f. The additives are milk and its products, oil, honey and sugar juice.
14 After this is agattaya, of unknown meaning. The word is left out in the commentaries. A similar passage occurs in Panhāvāgaranāim 6, sū. 22 (fol. 100a 9) where a-nitthubhaehim appears between a-ppāuehim and a-kanduyaehim, but preceded by āyāvaehim, as in Viy. 25, sü. 571 (1992 Ladnun ed.) and Uvav. $ 30 V (= fol. 40a 13). Āyāvaya (Skt ātāpaka), explained by Leumann as 'submitting oneself to hard penances' seems to be corrupted to *agattaya in Suy. For Leumann's note on Uvav. here see Bollée 1997, pp. 357. (WB).)
14-vāsāim, without doubt erroneously for bhattāim as read in the Ladnun ed. (WB)).
145 For the translation I am following Ayār. 19, 3, 7 which appeared most suitable. It is also conceivable, as with Sil., to take gāma for the totality of the senses.
144 The expression bāvisam parisahôvasaggā is dogmatically inexact because only the parísahā are 22 in number. See the author's Mahānisiha, p. 66-ahiyāsei represents both "misses" and "complains."
148 For these see Schubring 1935, $ 176 (WB).

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74.
Some venerable ones, however, 146 because a rest of earlier effective action was still left to them after they died at their destined time, rise up to the worlds of gods in order to rule there as gods, in these wonderful, lustrous, stupendous, glorious, mighty, powerful, blessed (worlds). There they become wonderful ..., blessed gods;
their chests shine from pearl necklaces, their arms have rings and jewellery, their cheeks are touched by the decoration of the ear, this itself is ornamented,14%
on their hands they have numerous pieces of jewellery, their head jewellery displays garlands of numerous kinds, 149 they are adorned with magnificent, best clothing, so they are furnished with magnificent, best wreaths and fragrances,
they wear a flower garland that hangs down from their lustrous body,'si with a divine form, divine appearance, divine smell, divine softness, divine structure, divine arrangement of joints, divine magical power, divine glow, divine light, divine rays, divine fire, they shine with divine colour, they light up all the ten directions [and] are magnificent in their being, magnificent in their continuity, well-meaning towards future [liberators]."52 This attitude [is] noble ... (like 59, until) pious. With this, then, the discourse of the second case, of merit, has taken place. Now the discourse of the third case, of the relation between guilt and merit, will be given. Truly here, in the east, south, west or north, there are all kinds of people who have (just) a few desires, perform (only) a little activity, have (only) little possessions, (and indeed]
75.
149 bhavanti, avare puna in the printed version is rightly omitted in Uvav. 56, and is to be removed from here too.
147 This threefold rhythm opens the description which goes from the bottom to the top, as required in the case of gods, and display more or less complete vedhas. Similarly in 76.
148 From dala in kundala onwards a vedha. That is why I do not want to read gandhayalā, as in Uvav. 33 (= sú 22).
149 Here a vedha is at least supposable.
150 In Uvay. 33 (fol. 49b 4, 1916 ed. (WB)) gandha is omitted, nor does it seem to be in place. Instead, its addition to the next word produces the expected vedha: kallānaga-pavara-malla-gandhanulevana-dharā.
15 Partly together with Jin. 14 I am reading: bhāsura-bondi-palambamāna-vanamála-dharayā. (On bondi see Lüders 1924, pp. 106ff. (Lüders 1940, pp. 566ff.) (WB).)
152 Thus āgamesi-bhaddayā on the basis of āgamessānam dullabha-bohiya 56, 58. Chas: āgamesa-bhavaggahane sijjhanti, Sil. has: āgāmini kāle bhadrakāḥ śobhana-manusya-bhava-rupa-sampad-upetāḥ.

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76.
keep within what is right ... (like 69, until) pious [and] abstaining from several offences against living beings as long as they live, not from others, and whatever other kinds of activities, also blameworthy, not leading to knowledge, which take place through which other beings will be harmed, they do not abstain even from some of these. Just as, then, 154 the laity
have an understanding of [the terms] sentient and insentient, are clear about the (the terms] good and bad,
acquainted with the influxes (of karman),"" (their) stoppage [and] annihilation, [as
also] bondage [and] detachment from necessary (and) offensive action, ish invincible,
[that is) they cannot be influenced by gods, asuras, nāgas, yakşas, rākşasas, kimnaras, kimpuruşas, garudas, gandharvas, mahoragas, etc., to transgress the teaching of the bondless ones; is they stand in this'teaching of the bondless ones without uncertainty, [their own] will [and] hesitation; they have grasped, comprehended, ascertained, understood the meaning (of the teaching and) and regard it as
sure, dedicated to the profoundest inner feeling of devotion:159
153 Compare fn. 126 above to 69. Compare further Uvav. 123. 154 Usually se jahā nāmae introduces a comparison; here such a one is missing. 15 silanka (336a 12f.) remarks on this place: 1. iha ca prāyaḥ sūtr'ādarseșu nānāvidhāni sūtrāņi drśyante. 2. ata ekam ādarsam angikrtyásmābhir vivaranam kriyate. 3. "na tikā-samvädy eko 'py asmábhir ādarsa upalabdha" 4. ity etad avagamya sūtra-visamvāda-darsanāc citta-vyāmoho ( 'vidheya iti. In this way, in fact, the sequence of the sentences appearing in the 1879 ed., 1.3.2.4., evidently has to be changed. In the discussion about them by Jacobi 1895, p. 382' after the words:"that of the commentator", perhaps the name Harsakula, the author of the Dipikā, is to be added, because the Dipikä corresponds to the text exactly, and the contradiction between this state of affairs and Silānka's comment taken over unchanged by Harşakula is, indeed, plain. Instead of āsavā ... rattā Sīlānka has only: te śrāvakah parijnāta-bandha-mokşa-svarūpāḥ santo na dharmäc cyävyante Merur iva nisprakampā drdham arhate darsane 'nuraktāh. It is doubtful whether words of a text deviating from ours are hidden here: nijjara, as Uvav. 124 = 104b 12, sū. 41 (WB)) has it, and bandha-mokkha-kusalā indicates a verse, namely, a vedha. On the influx of karman (anhaya), see Schubring 1935, $ 84 (WB).> 156 kiriyā and ahigarana.
anaikkamanijja, which amounts to atikrāmayitum na sakya. 13* Is iname correct? It is missing in C and Uvay. 124 sū.41 (WB)). 1 asahejjā atthiminja-pemmanurāga-rattā can be joined to a vedha.

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73
77.
"listen, venerable one, the teaching of the bondless ones is valuable; 160 this is the
highest truth, everything else is worthless." Their gate-locks are drawn up, their door open [for the right faith, but] it is disliked [by them], (just as] the entrance into the ladies' rooms, (so too) that in houses of
strangers. 161 They observe the day of abstention which falls on the fourteenth (and) eighth day (of each half-month and) on the day of the new moon [and] full moon; they present the bondless monks with food, drink, sweets (or) what is spiced, with clothing, bowl, cloth (or] broom, (they give them) medicine, foot-stool [and] sitting board, lodging [and] straw, (everything) just as it is allowed; they purge themselves through the periodic and permanent vows, through renunciation, days of abstention and fasting in many cases [and] through penance, depending on whether they have taken these upon themselves. By living in this way they fulfil for many years the career of a lay person; and whether suffering befalls them or not, they abstain from many dishes, then they leave out many meals, and after confession and atonement, when they die with a composed spirit at the time destined for them, they are reborn in the worlds of gods, in order to rule there as gods; [the worlds of the gods, however,) are wonderful ... (like 74, until) blessed. There they are ... (like 74, until well-meaning towards future [liberators]). This attitude is noble ... (like 57, until) pious. With this, then, the discourse of the third case, of the relation between guilt and merit, has taken place. In view of the inability to renounce, one speaks of a fool; in view of the power to renounce, one speaks of a wise one; in view of a mixture of renouncing and not renouncing, one speaks of a semi-fool and a semi-wise one. The lack of an accomplished renouncing is the case of acting which is ignoble ... (like 57, until) impious. The accomplished renouncing is the case of not acting which is noble ... (like 59, until) pious. A mixture of renouncing and not renouncing is the case of accomplished partial renounc
aya-m-āuso (he āyuşman, C), perhaps means: ae a' (aye āyuşman). To take ayam as a form of address or as related to the neuter pavayane is just as risky. The word atthe, which C and Uvav. have after pāvayane, may be arthyam; the negation is anathe.
10 Metaphorically! aciyatta (anabhimata) is certainly correct, as opposed to ciyatta, Uvav. 94 (972 3; WB). 124 (105a 3 (WB)); on the other hand, dära has to be put after ghara in these places, because of Silänka; pura in Uvav. 124 is wrong. (Cf. Bollée 2002, on $ 698 (WB)).

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79.
80.
ing, [is also) noble ... (like 59, until) pious. 162 With both these cases in correlation the following now ensues: merit and guilt, peaceful and without peace. Here the discourse of the first case, of guilt, will now be given:
There are 163 now, as is known, there are 363. [kinds of] opponents, 164 namely, those who recognize the moral basic laws!6s (only with reservation); those who deny them; [further,] sceptics and moralists. [In accordance with the maxim:) "Some teach extinguishing, some speak [it out again) as disciples,"(that is,] some teach liberation, some speak [it out again) as [further-) preachers.166 All these opponents, founders (of their teaching], of different intellect, inclination, disposition, faith, favour, action [and] intention, form a large circle and sit down,'67 each for himself. That man 68 takes a bowl full to the top with glowing coal, takes [it] with iron tongs and says to all these opponents, the founders of their own teaching, of different intellect, inclination, disposition, faith, favour, action (and) intention: “You opponents, founders ... intention; take this bowl full to the top with glowing coal, and hold it a moment in the hand. No one may first of all use the tongs, no one may first of all dampen the fire, no one may first of all help a fellow-believer, no one may first of all help a man of another line; [but] honestly, taking one own's standpoint, without committing deceit, stretch the hand out." With these words hel69 takes the bowl full to the top with glowing coal, and wants to give it to those opponents in the hand. 170 Then, these opponents, the founders of their own teaching, of different intellect,
162 In 60 the mixed standpoint is on the negative side. But there it deals with non-Jaina world fugitives, here with Jaina laity.
163 tassa is wrong for tattha. 164 A survey is given in Schrader 1902, pp. 2ff. (See also Jayatilleke 1963, pp. 115f. (WB).) 165 Freedom of the will, responsibility, rebirth. 160 A general observation about the transmission of a teaching, because the maxim would not be valid for the ānānikas and the vainayikas. The sloka rhythm in te vi nivvānam āhamsu, te vi lavanti sāvagā cannot be missed. For the sake of clarity the four short sentences above are given in the sequence: 1.3.2.4.
107... meletum bhanitā: 'mandala-bandham kāum thādha, jadhā donni bāhāo ākunciyão: aggahatthena hi melliyão bāhā (MS pādhā) bhavanti .... te vi cintenti: 'kūro labbhai' tti uvavitthā, C. (See also above $34 (pp. 42-43), 8 25 (p. 58), and the next § 81 below for the same expression: "different intellect...".)
168 purise 'yam here is not contemptuous, as often in Āyār. (see my glossary), but the expression is conspicuous, and almost makes one suppose that something before it has been left out. The double gahāya is clumsy.
169 Once again! 1° Literally: "gives it ... in the hand."

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82.
inclination, disposition, faith, favour, action (and) intention, pull the hand back. Then the man says to all the opponents, the founders ... intention: “You opponents, founders ... intention, why are you pulling your hand back? [The bowl] should not burn the hand.'71 And if, what happens then? Since you believe that (then) pain sensues) you pull it back."172 This equation, this standard [and] this result' is equation, standard [and] result in every single case (of living beings]. Those wandering brothers (174) and monks, now, who here say, speak, proclaim, explain, that all lower animals, all plants, all higher beings, all other beings, may be beaten, subdued, strained (or) annihilated, to them is ordained in the future cutting or piercing, they suffer birth, old age, death, [and from a new] womb the being born, journey through the sequence of existences, re-living [revival], embryo state, the abundance of forms of existence [and] erring."7 They will suffer from it that they beat them variously, pull out their hair, strike them, push, bind the hands on their back, shackle their feet, cudgel them, arrest them, bind together their limbs and neck, cut off their hand, foot, ear, nose, lip, uvula, cut into the flesh along the clothes, tear the flesh out of the chest, tear out their eyes, testicles, tongue, drag them through water, rub them with rubbish [and] turn them round and round; (they will experience) that their mother, father, brother, sister, wife, son, daughter (or) daughter-in-law will be killed, they will suffer] poverty, misfortune, association with what is unpleasant, separation form loved ones, pain [and] misery, always anew moving again in the beginningless and endless long path, the fourfold labyrinth of the sequence of existences; (176) they will not attain the goal, not awaken, be free, extinguished [and] put an end to all suffering. This equation, this standard, this result is equation, standard (and) result in every
83.
17 pānim ne dahijjā would mean "our hand."
172 Since dukkham appears only once, this is a sentence. The interpretation of C and Sil. would require: "daddhe kim bhavissai?" "dukkham". "dukkham ti mannamāņā..."
173 I understand samosarana as what "comes out of it. We have to supplement the thought: an animal is afraid of pain exactly like you."
174 This passage until the end of 8 82 is quoted in Schubring 1927, p. 16 (Kleine Schriften, p. 90) (WB).
175 An awkward translation of kalankali-bhāva. Šil. is not understandable with: tejo-vāyuşúccair-gotródvalanena kalankalibhāva-bhājo bhavanti. (On reincarnation see Schubring 1935, $ 92 and Jaini 2000, pp. 121-146 (WB).) 176 On the four stages of existence see Schubring 1935, § 93 (WB).

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84.
85.
Mahavira's Words by Walther Schubring
single case [of living beings]. Those wandering brothers and monks, now, who here say, speak, proclaim, explain, that no lower animal, no plant, no higher being, no other being may be beaten, commanded, subdued, strained [or] annihilated, to them. will not be ordained in the future cutting or piercing, they will not suffer birth... (like 81). They will not suffer from it that...; [they will not live to see] that...: [they will not suffer from it] that ..., not move again ...; [but] they will attain the goal, awaken, become free, be extinguished [and] put an end to all suffering.
The souls which move in these twelve kinds of acting have [as yet] never attained the goal, been awakened, become free, be extinguished [and] put an end to all suffering: nor do they attain the goal, wake up, become free, be extinguished [and] put an end to all suffering; nor will they attain the goal, wake up, become free, extinguish [and] put an end

to all suffering. The souls (however,] which move in our thirteenth kind of acting, [they] have attained the goal, ... [and] have put an end...; they attain the goal... [and] put an end.... So may [you], a monk who thinks about his self, benefits his self, is in his self on guard, exerts his self, strains himself from his self, maintains his self, has mercy on his self, saves his self," draw [onto you] the self-so I say.
177 Or: "acts [only] for his self" (in religious life).
178
Through daya, because all beings are the same.
179
attāṇam samsāra-caragā nippheḍeti, attānam ṇāṇ' ādīhim gunehim nipphedeti, C.

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(Bambhacerāim) Preliminary remark: The necessary changes in the text on account of a new interpretation have all been indicated. The following are to be omitted from the corrigenda of the edition p. 109: 7,2. 21:11.11: 14,26: 16, 23:23: 34. 28; 41, 15. In the outer margin one finds the line number of the edition. What is to be ascribed to the "commentator" is given in round brackets and what has to inserted is in square brackets. (Schubring writes this at the bottom of the page, before his footnotes.)
1. Renunciation of a Tool 1) A. Prose. The certainty of being subjected to rebirth must lead to a withdrawal from every activity, especially from every offence towards living beings. B. Prose. It is useless to show regard for this life through outer forms.
C. Śloka. The equality of all living beings and therefore the protection of: 1. human beings, 2. water, 3. fire, 4. plant, 5. animal, 6. wind. (Earth is omitted.) D. Sloka. The faithful monk and the unconverted one.
E. Indravajrā. The prudent and the fickle monk.
I have heard, venerable one, that the Lord has spoken thus:? Some people here [on earth) have no consciousness whether they have come from an 1,5 easterly direction, or southerly, or westerly, or northerly, or whether the direction was
from the top, or from the bottom, or whether they have [at all] come from any main route or from a side route. In the same way it is (also) unknown to some whether they have an I that is subjected to rebirth, or not, what they have been or what they will be when they have gone and departed from here.* One can [only] know this on the strength of one's own knowledge, through instructive clarification or through hearing it by chance) from
others whether one has (namely] come from an easterly direction, or southerly, or west10 erly, or northerly, or whether the direction was from the top, or the bottom, or whether
they have [at all) come from any main route or side route. In the same way it is (then
For an explanation of sattha-parinnā, "knowledge of the weapon", see Jacobi 1884, fn. 2. See also āyārN. 35f.: viraie ahigāro sauha-parinnāěnāyavvo (35) davam satth'-aggi-visa-nneh-ambila-khāra-lona-m-aryam bhavo ya du-ppautto vāyā kāo a-virai yā (36). Sil. 10b 9. makes a niksepa of sastra and explains bhāvasastram as dusprayukto bhāvah: antahkaranam tathā vāk-käyäv a-viratis cêti (WB). ? For these introductory words see pp. 8-9 above.
Indirect speech is absent in Indian languages, that is why direct speech appears there.
Read io cue peccā as in Süy. II 1, 50; Viyāhap. 1, 1, 48 (Ladnun ed.), without iha "in the human world." The reappearance in it is through cue, in fact, made doubtful.

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also) known to some: 'I have an I that is subjected to rebirth; he who has one after the other wandered through these main or side routes, (yes) all main or side routes, (67) that I am.' He believes (then) in an I, in a world, in the (repercussion of all] acts and in the freedom of the will.") (Since he believes in these he says:) 'I want to act, I want to cause
to act, and I want approve of him who acts here.' 1,15 All these activities through acts in the world have to be recognized [as being injurious).
But such a person has not recognized the acts [as being injurious] who has wandered through these main or side routes, who has to do with all these main or side routes, who
moves between starting points of various kinds, experiences many influences. 20 Here, then, has been announced by the Lord, the insight [of the uselessness of the
demonstration of praise, attention and respect towards this life so that the freedom
from birth and death takes place, and thereby suffering be controlled. All these activities through acts in the world have to be recognized (as being injurious). He who [however) has recognized these activities through acts in world [as something injurious), is a wise one, who has recognized the acts (as being injurious]. So I say.*7
[1.] The world is wretched, decrepit (and thereby] unteachable, ignorant! In this much tormented world beings abide in (many) individual abodes; everywhere in (many) individual cases, see, [beings] cause pain, who [themselves) feel pain.
Ashamed in (many) individual cases, see, ([are) some, and confess: "we are
houseless ones".) If one, now, with tools of different kinds, through activities 10 with acts towards the earth (water, fire, plants, animals, wind) in which one acts against
the earth (water, fire, plants, animals, wind) with a tool, injures other beings of different
2,4
kinds,
On these beliefs see, e.g., Parikh 1991, pp. 175ff. (WB).
The form akarissam, changed to ya karissam in my edition (see Appendix 1), can be retrieved from Thān. 137a 9 (of the 1918 ed.): akarimsu vā 'ham karemi va 'ham.
'For the asterisk (*) here and 3, 5 see footnote 12 below. (For "ignorant" in the next line see Gopalan 1986, p. 138, and for "individual abodes" in the line after this see Bollée 1988, p. 54 (WB).)
These variations here are taken in advance. In the text they are spread out in uddesas 3.-7 according to the apparent content of the stanza (see my edition, p. 57), whereby 2, 7f. is mistakenly included. These pieces in between are taken note of in the translation with the sign "S".

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Here, then, has been announced by the Lord a renunciation of the demonstration of praise, attention and respect towards this life, so that the freedom from birth and death
takes place, and thereby suffering be controlled. (68) then one oneself acts against the earth (etc.,] with a tool, or one causes another to act
against the earth (etc.,) with a tool, or one approves of it when others act against the earth 2,15a [etc.,) with a tool. Such a thing does not serve one for the good, such a thing hinders
one from the insight. 16 By hearing it from the Lord [himself) or from the houseless ones 17f. some, now, here [on earth) have recognized that this (act) is truly a fetter, (produces]
truly delusion, truly death, truly hell; that for the sake of this (future) the world is in 19.156 bondage.' If one (now] awakens to what one should accept then one pulls oneself
together and 20 If, now, with tools of many kinds through activities with acts against the earth (etc.,) in which one acts against the earth [etc.,] with a tool, injures other beings of various kinds,
(Truly, I say: some injure [a person) with a blow, [and] some the whole body with a push, some injure the foot, ankle, leg, knee, thigh, hips, navel, abdomen, the side, back, chest, heart [area), nipple, shoulders, arm, a finger, a nail, the neck, chin, lips, a tooth, the tongue, gums, throat, cheek, ear, nose, eye, brow, lash, the head with a blow, some with a cut; some strike [a person) to death, some eliminat [the
person immediately].) (so, it has to be said about it:) whoever acts against this object with a tool, has not recognized such activities (as being injurious]; whoever does not act against it with a tool, has recognized such activities (as being injurious). A prudent person who has recognized this (as being injurious) should neither himself act with a tool against the
The reason for the link is: the sentence beginning with tattha apparently continues what precedes it. A deviating interpretation in the circle of the text editors about where it belongs has let it find a place already in 1, 20.
On p. 46 of my edition this sentence is put in B, which is here ignored because of a certain problem to relate tam to pūyaņā. On the other hand, 2, 16-18 (soccā) is to be separated from A, because in A the bhagavam himself speaks.
"The replacement of this fragment behind what in the text follows it is here more an improvisation-in other cases (see the numbers in the margin) an obvious necessity.

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3,5
11.10
earth (water, fire, plants, animals, wind, the six life forms], nor make others do it, nor to approve of it when others do it. By whomsoever these activities through acts against the earth (etc.,) are recognized as being something injurious) is a wise (69) one who has recognized the acts as being injurious]. So I say.* (Truly, I say: just as)
One says about a houseless person: he is an honest one, (one who) [towards the masses) takes his own standpoint, who commits no deception." The faith in which he has moved out, this he holds on to. The prudent ones faithfully follow the high road having left the side path 14) (and after they have understood, thanks to the
instruction, that the world conceals no danger [of rebirth anymore]). (Truly, I say: one should not deny the world, not deny oneself. [Since] whoever denies the world, denies himself, whoever denies himself, denies the world. § [2.] Truly, I say: there are beings that belong to water, many souls). Mark, here to the houseless ones water as (a plurality of) souls has (in truth) been explained. 16 If we, then, closely observe the tool that is used) against it, look, [it] (the tool) is made clear individually [in its forms] so:"7 (on the one hand, there is unallowed appropriation; "we may, (yes) we may drink [fresh water]", 18) [thus it is understood,] on the other hand, they injure it with a tool in this or that way so as to beautify themselves. Even in this sit should lead] them to no disrespect.* Truly, I say: one should not's
15
20
27
12 These variations too are taken in advance from uddeśas 3-7, see note 6 above. I am putting henceforth an asterisk (*) in its place. This indicates the end of the uddesa also elsewhere (apart from 5,30) and in the rest of the chapter.
Following ujju-kade are the words niyāga-padivanne amāyam kuvvamāṇe because of the induction (see Schubring's "analysis" p. 58 (237 below for this phenomenon), cf. Sūy. II 2.81 (Jacobi 1895, p. 387 (80) is wrong). On the other hand, Ayār. II 2, 3, 1 is apparently a quotation because of viyahiyā, which next to evamakkhāino is superfluous. Säntisüri on Utt. 1, 7 correctly interprets niyāga as nijaka (cf. Charpentier Utt(arādhyayana-Sūtra), p. 276). But, since nijaka-pratipatti strives for liberation, even the other explanation with mokṣa is finally correct. Thus one no longer has to think of nyāya. (See also Bollée 1977, p. 97 (WB).) 14 See Appendix 4.
" After this n'eva follows sayam, an induction on the model of 3, 1 n'eva sayam. (Jacobi 1884, p. 31, note 4, sees this as a'very difficult passage' (WB).)
19 viyāniyā is inexact for viyāhiyam.
17 Without the addition in round brackets this is to be translated: "look, each respectively is explained so: we may ..." (See also fn. 178, p. 107 below.)
18 "Water boiled by an uninvolved person would be permitted, because it does not contain any souls anymore" Schubring 1927, p. 14, fn. 46 (= Kleine Schriften, p. 88) (WB).

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deny the world, not deny oneself. [Since) whoever denies the world, denies oneself; whoever denies oneself, denies the world. [3.] Whoever knows from experience how a tool operates in the whole world,' has learnt to give it up; whoever has learnt to give up a tool, knows from experience how it operates in the whole world.)
Thato the strong ones have seen when they had overcome (70) (the controlled ones, always exerting themselves, never imprudent): Whoever is imprudent and adheres to externals, him one calls a punishment (for his fellow creatures); a prudent one who has recognized this (as being injurious, says]: "from now [I shall] not do anymore]?? what I have done previously
(out of inattentiveness)." S (Truly, I say: there are beings who reside in the earth, on grass, on leaves, wood, in dung, in garbage heaps, there are beings who are subjected in flight] to collision, and in some cases they collide [in the act]'. If, now, [they) come in contact with fire, some of them] shrivel away; those [however] who shrivel away, suffer torment thereby; those [however] who suffer torment, perish thereby.)*
"I shall not do that” ([so says one,) after pulling himself together, after thinking it over, and as an insightful one knows where there is no danger (of
rebirth anymore]). Whoever does not do this, 22 (has finished (others transmit:) has therewith finished,) he is called a houseless one. (Whoever adheres to external impressions, stands in the whirlpool (of new births); whoever is in the whirlpool, adheres to external impressions: looking upwards, downwards, around him (or] forwards [and] listening, he sees forms, hears sounds; looking for support upwards, downwards, all around [or] forwards, he finds it in forms and sounds.)
Should the word diha somehow be related to diva (dipa), or is it corrupted from this? The idea of such a circumstance leads one to separate the sentence from the previous one and to include it in the discussion on fire. Jacobi translates diha-loga as 'long-living bodies (i.e., plants)', following Sil's dirgha-loko vanaspatiḥ (52a8 on sūtra 32). But the first explanation of the Cürņi is vanhii-logo (probably: vanhiya logo), i.e., the world of fire, fire-bodies (29, line 6). According to Turner 1966, entry 6333, diha is derived from div(asa), crossing with ahar, rather than being a phonetic development of -s-. Sanskrit div, dyu can mean 'fire', but for dyu-loka and dyaur-loka, Monier-Williams has only 'heavenly world' (WB).)
20 The reason for the connection: the apparent context. 21 Read: karissāmi iyāni no. 22 See note 20 above.

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30
Not being on guard with regard to everything through not knowing: one calls this the world. In absorbing the external things ever anew, (crooked in the
spiritual attitude [and]) without care he may remain living in his house. § [4.] Truly, I say: this (plant being] is part of becoming , our [human being] is part of becoming; the one is part of growing, the other is part of growing; this is full of life, that is full of life; this perishes when it is cut off, that the same; this accumulates matter around it, that the same; this is transitory, without duration, suffers increase and decrease, and that the same.* [5.] Truly, I say: The following kinds are animals which move freely. They crawl out of the egg, they are born ready, they are born with the membrane of the egg; they originate in moisture, in sweat, through coagulation of the surrounding substance]; [they appear] out of the womb of the earth (or) out of nothing.23 (71)
One calls this24 the journey through the form of existences of indolent, ignorant ones. Each is thinking about and observing his own complete liberation
(For all lower animals, all plants, all higher beings, all other beingss the incomplete liberation (is) displeasing), a great fear, a suffering, so I say. Beings tremble [out of fear] from all directions and in all directions. ([This means, indeed:) 'Everywhere, in many (individual] cases [beings] who themselves feel torment cause torment. Beings abide in (many) individ
ual abodes'.) $ (Truly, I say: some kill (an animal] for the sake of the [whole) body, some slay [an animal] for th sake of the hide, the flesh, the blood, the heart, the gall, the fat, the tail (feathers), the tail [hair), the tail, a horn, a tusk, an incisor tooth, a fang, a claw,
5,5
15
23 Later (Jaina) dogmatics knows this last kind of origination (the so-called manifestation, only for gods and hell beings. The translation of the second last (ubbhiya) being is based on the Balavabodha in Gujarāti, which perhaps brings into it a modern idea. The interpretation of the old commentaries is not evident. The translation "originating out of shoots of a plant" is possible, but unlikely. (The Curni 36,2 explains ubbhiya as: muttimā (khanjarida)di. Śil. on sūtra 48 says: udbhedanam udbhittato jātā udbhijā --- prsódarâditvād da-lopahpatanga-khanjarīta-pāriplavadayah (WB).)
24 The reason for the link: the apparent context (5,24: "the prudent ones ... do not desire ...").
25 This translation is according to the stanza quoted by he the commentator śīl., I 80, 15 of the Calcutta edition: prānā dvi-tri-catuh-proktā, bhūtās tu taravah smrtāḥ, jivāḥ pancêndriyāḥ prokrāh, sesah sattvā udiritāh. (Malayagiri's Prajnāpanā-tīkā 305b is insignificantly different.) On p. 221, 13 Sil., nevertheless, explains the four words as being synonymous.

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24
the sinew, the bones, the bone marrow, [and this) purposefully [or] purposelessly; some slay [animals] because they have allegedly hurt them, some because they allegedly [at present] hurt them, some because they will allegedly hurt them.)*
Capable [indeed] of disgust of the inconstant (life of animals),26 having an
eye for (their) fear, recognizing [these] as bringing injury, [6.] (Whoever knows about his own soul, knows well (also] beyond [his self]; whoever knows well beyond (his self], knows about his own soul: this equation I have known (already a long time].)
the?? prudent ones who have gone to peace do not desire to live [any more). $ (Truly, I say:) there are beings who are subjected (in flight) to collision; and in some cases they collide (in the act]. (If, now, [these] suffer contact, some (of them) shrivel away; those showever] here who here (72) shrivel away suffer torment thereby; those [however) who suffer torment here, perish thereby.)*
know, 28 that here too (some such persons in monastic life, nevertheless,] take upon themselves (something new still] ([namely,] those for whom the pious mode of life does not bring joy): by praising activity they speak of obedience; led by arbitrariness, slaves of their senses, devoted to activity they cause a connection [to the world]. (Whoever (on the other hand,] is wealthy, because he possesses intellectual power, who has thought through everything, does not know for a long time (any more about unallowed wicked action.)*
5,31
6,5
26 Compare here Süy. I 12, 17: bhūyâhisankāě dugumchamāņā. 27 See fn. 24 above. (For this equation I have known" in the previous line see Bollée 1988, p. 78 (WB).) 28 See fn. 20 above.

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2. World Conquest
A. Śloka. On relapse into worldly inclination. 1. Displeasure for monastic life, pleasure for life; fulfilment of the demands of both. 2. Two special cases: (a) the recidivist a liberator, (b) the displeased one a suppresser of liberation. B. Indravairā. Activity and desire; overcoming them:
C. Prose. Uselessness of the trouble taken for others (1-3) or for one's own benefit (4-5).
10
[1.] (Whoever?' is entangled in external things, is (just) at the beginning (of true monastic life); whoever is at the beginning (of true monastic life), is entangled in external things.)
Thus, whoever strives after external things, leads his life as a householder in great difficulty (and) imprudently,
(1.) I have mother, father, brother, sister, wife, sons, 32 daughter, daughter-in-law, friends, relatives, relations, acquaintances; I can have an exchange of manifold objects, luxury articles [and] clothes.'' For the sake of such [things) the world is
in bondage'! ('he leads his life imprudently as a householder, 933 exerting himself day and night, opportunely and inopportunely expending energy, (73) striving for relations, desiring property, squandering [property],) being violent, being one-sided ([according to the saying:] 'here in the world (there is) a fight over and over again'). Short, [however,]34 is the life of people here [on earth);
15
29 This sentence, connected with 6, 9f. in my edition (p. 47), is rather to be separated from it and placed in 2D, which therefore would become 2A, correspondingly 2AB would become 2BC, old 2C disappears because, on the basis of Suy. II 1, 38, 6, 22f. and 24f. are not to be separated. One therefore has to regard both ślokapādas as quotations.
30 The verse requires mahā-pariyāveņa. The word mahayā after iti se gun'atthi is perhaps occasioned in recalling iti se mahayā, Sūy. II 2, 29ff.
3 Before this is tam-jahā, "namely", because what follows was apparently better suited to explain more closely the words vase pamatte. The same in 17, 21 below (p. 99).
32 The plural is probably only because of the similar sound with the other words (a). (It is possible, at least grammatically, to take the nouns from bhāyā to sunhā as plurals, but odd to translate sons (plural), and in the singular, brother, sister and daughter. As the speaker is a wealthy man the sense may even pertain to bhajjā, 'wife, wives' (WB).)
33 See footnote 19 above.
** The text says "short truly" (appam ca khalu), because a new thought is intended there with these words. Moreover, instead of people" the text says "some people", for which my edition p. 53 at the bottom (p. above) is to be compared. In his personal copy Schubring in pencil compares Isibhäs. 45, 1; see further his "analysis", p. 18 above. Jacobi 1884, p. 15, however, renders it so: "(Doing so), the life of some mortals (which by destiny would have been long) is shortened" (WB).)

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85
6, 21.20
<5
(So, indeed, one thinks.] In view, now, of the fact that [his] age has advanced, in that, namely, the hearing decreases, the eye decreases, smell, taste, feeling decreases, (those people) one day make him an idiot (in their talk), or those with whom he lives together, these [his) kin one day first talk badly against him, and then he against these [his) kin. 'They are not useful to you for protection or for
refuge, nor are you useful to them for protection or for refuge. ('[Life) is not useful for joy, play, pleasure, embellishment': with such a thought he has pulled himself together (and says to himself): 'it is useful truly for the status of a monk.'Now, in view of this (short) interval (until death]) may a prudent one not lose control over himself even for a moment. The (early) stage of life passes by and youth in life. Those people who are heedless here, [...]
[2.] He massacres, cuts, smashes, plunders, robs, destroys, 18 scares, (everything] with the thought: 'I want to do what no one has done (yet).' [But]}' those with whom he lives together, these [his) kin one day first go out of his way, and then he these (his) kin." [3.] Or with the remaining food which he has taken to eat, he donates a reserve stock to many fellow men. Then one day a sickness befalls him [and]3* those with whom he lives together, these [his) kin first avoid him, and 42 then he these [his]
30
7,5
kin.
Recognizing every time as being harmful whatever appears to be desirable,
Since (however) age is not yet advanced), (74) ‘recognize prudently the right moment.' (As long as [namely] the hearing has not [yet] decreased, sight has not [yet] decreased, smell, taste, feeling have not (yet) decreased, as long as [all] these
7,10
35 The text says "or." 30 In my edition 6, 25 is more exactly: se 'na hassāe, etc. 37 An attempt to reproduce through the sound (here with the German word macht, "makes") the connection found in the original (p. 56 of the edition at the bottom): iha je pamatta -- se hantā ....
38 A quotation from Süy. II 2, 6f. 29ff. (without uttāsaitta. Also Viyāhap. 369b13 (8,5 sū. 331-Schubring's note in pencil in his personal copy)(WB). See Appendix 4 for Jacobi on [3.].>
39 The word vä,"or", justified in the first position, is unwarranted here. Just as inconsequent is already vāvā (see fn. 34 above) in connection with puvvim and paccha. 40 The text says "or." * Incorrectly joined together here is "they are not useful" to "for refuge", see lines 24f. above. 42 The text says "or."

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different sense instruments have not [yet] decreased, you should be aware indeed
of the advantage to yourself, so I say.)* May he (the) prudent (one) put an end to the displeasure (of monastic life); 15 (if out of ignorance the right moment is missed then), through enticement, some indolent
ones turn back [to worldliness), overshadowed by delusion: if one had set out (with the call] "we want to be without property”, (43) then one sinks (now) into what the (fulfilled] wishes have brought. Out of ignorance [these] monks rack their brains; yet over and over
again delusion dominates. (Sunk [in it they can proceed) 'neither backwards nor for20 wards').44 Liberated, however, are those who have reached the shore.
by driving away desire from the mind through non-desire (one does not sink into what
the [fulfilled] wishes have brought.)"S If one has driven away desire and has set out (as a monk] (free of effective action 46 such 25 a person knows and sees, on the basis of deliberation he does not desire (anymore]), hence (this one) is called a houseless one.
[4.] He donates 47 for himself, he donates to relations, friends, the dead, gods,
princes, intruders, guests, beggars, monks; through [all] theses different deeds 29a violent acts are employed either out of fear or out of (48) 30, 296
hope in the belief of obtaining liberation from evil. 'A prudent one who recognizes this (as being injurious]' should commit acts of violence through these deeds neither himself, nor make another commit acts of violence through these deeds, nor
approve of it that another commits acts of violence through these deeds. (This is the way that the best ones have proclaimed so that (you,) an experienced one, will not be tainted in this life. So, I say,49* (75)
43 Cf. Sūy, 2, 1, 19 (WB).
no havvãe no pārāe is a quotation (Sūy. II 1, 6, 8, etc.), therefore the single quotes ..... 45 These words in 7, 22 of the edition should also be in single quotes, as a verse quotation. 46 akamme should explain nikkhamma, but this means niskramya. A play on words might also be intended.
47 Before this is a repetition of the words 6, 15-18: from "exerting himself day and night" till "here in the world (there is a fight over and over again." There is no place for it in connection with those parts to which this place belongs according to the form (2B). It has been repeated apparently because of the related content in what follows.
48 See Appendix 4 for the word -bala here.
49 A comparison of the context with parallel places and the idea of an earlier metre ... magge āriehim paveie; ... jah' ettha kusale nóvalippae) makes me shift these words to 2A.

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87
8,5
Many times [already, in earlier forms of existence] one (was] of noble birth, many times of a lower one; (one will be) neither less nor more" (than one deserves]: [therefore] one should not strive! Who could, if he considers it, be at all proud about his birth (or) of being honoured, or what could he, alone as he is, desire? That is why, a prudent one should be devoted neither to gratification nor to displeasure. [It has been said indeed:] ‘Know and scrutinize what (appears)'' desirable to [us] creatures attentively, having comprehended this (result]', because there is here: blindness, deafness, dumbness, one-eyed-ness, distortion (of limbs), 52 hunchback-ness, back-pointedness, black- [and] coloured-ness. In alliance with imprudence one moves between original abodes of different kinds [and] experiences many effects, because one does not reach knowledge, suffers blows
always anew, continuously going through birth and death.53 15 (To every such person in the world who possesses lands and property life is dear.")
(5.) They possess a plain-coloured or colourful" (dress), an earring of precious stones (or also) of gold, [or] women, and their mind is directed towards them; one
does not see renunciation, self-control, discipline in them. 'Completely foolish, 20 (hanging on to life,) giving many speeches [and] confused he hurries (for so it is
said) towards ruin.' This those do not desire" who constantly continue their journey; recognizing life and death (as being injurious) the steadfast one wanders free from doubt.So Death penetrates everywhere, [but] all beings love life, (they yearn for happiness, resist unhappiness)
30 The Nāgārjuniya, from whose text are reported differences from ours in the commentaries, have: "Every individual soul truly (was) of noble birth many times in the past, many times of a lower one; in proportion to what has been done (instead of kamdaga, kadaga is to be supposed) neither less nor more."
Instead of this quotation the Nāgārjuniya have: “A person who strives for the joy of the termination of suffering must first of all gain the knowledge about the living substance ...) until must distinguish between the desired and the undesired, the welcome and the unwelcome and, consequently, put an end to injury (of living beings)." Since the lines 8, 8f. are a quotation they should have been put in single quotes in the edition and connected to kujjhe.
» kuntatvam pānivakr 'aditvam. » The full stop in 8, 12 of the edition is to be removed, 8, 14 as prose (as already indicated in the edition p. 47) is to be connected to 13. The same with 8, 19f. S4 Or: "woman" (khetta). But this does not fit Say. II 1, 35. » The reason for the connection: the apparent context. 50 As with the commentators, 'sanka-mane is to be read instead of samkamane.

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9,5
25 they suppress what is displeasing, they live gladly, (they hang on to life,) life is dear to
everyone. 6) (Desiring this,'7 straining two-legged [and] four-legged [servants]), accumulating
[money] (in a threefold ways),
And he is fettered to the propertysl he has acquired in this way, be it small or big, because he wants to enjoy it. Here, then, one day his household goods are exceptionally large, (then) one day his heirs divide them up (while he is still living], an unauthorized person takes them away, [or] the princes(59) destroy them; they are wasted, they perish, or when his house is on fire they are burnt. So, his possessions
[serve) him (only) for the benefit of another.60
causing harsh retribution, the fool, confused by [this] disaster, hurries towards ruin. 10 The wise one (now) has so spoken: these people have not crossed the stream, they do
not reach beyond the stream. [Others transmit:] They have not reached -- [or:) reached
over -- the bank, ---they do not come to — [or:) go beyond - the bank.62 Whoever has 15 acquired what should be acquired, does not stand on this spot; whoever has not acquired
the proper thing and does not know well, stands (certainly) on this spot. 63) (The prudent one does not need any instruction, but the fool, the restless one, who succumbs to desires, has not calmed the suffering, the sorrowful one, moves around anew contin
uously in the whirlpool of suffering. 17 So I say.)*
20 Recognizing each time as ruin what appears desirable 21b.a [Others transmit instead of 3:] They are anxious about food for many fellow
57 See fn. 55 above. 38 Through one's own action, through instigation and through approval. 59 Jacobi takes rāyāņo as a plural of respect and translates it as "king" (WB).
A full stop after atthāe 9,7. The tradition pulls these words together, albeit without supplementing a verb, with what follows, and lets se be masculine nominative.
Line 9, 10 is to be taken with 2A instead of B. 62 Lines 9, 12f., variants to II, are to be printed as verses. The original must be a combination of the different traditions: anohamtara/gā) ee, no ya tīram (or: pāram) gamittae. 0s See Jacobi 1884, p. 20 fn. 3 on how he reads the text here (WB).

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18
19
23
Pure Life (Bambhaceräim)
beings." Then one day a sickness befalls him, and those with whom he lives to
gether, these [his] kin first avoid him, and then he these [his] kin." Remove wish and desire wisely from yourself, (you [are meant]), by pulling out the thorn [of worldliness]: ([the thorn] through which [desire] could arise, through it [it] should not arise.) (77)
9,25 Those who are overshadowed by delusion do not grasp this: the world is terribly tormented by women. (Mark, you: they say they [are] their [only] support it brings up suffering, delusion, death, hell [-existence], animal existence!) Whoever is continuously deluded does not recognize the proper thing." (The hero has said:) no imprudence in the 30 general delusion!(Away with the delusion of him who [in fact should be] experienced
68
89
with regard to dying in peace [and] it [the body] which is subject to the law of decay!) "See, I am incapable of [it]!" Away with it! This, (o monk), see, is the great danger: one should not cause injury to anyone." He is praised as a hero who does not lose interest in receiving alms: he should not be displeased because one has not given
10,5 him anything,(2) he should not chide if he has received [just] a little, he should [calmly] turn away if one sends him away. (May you observe these rules of a monk. So I say.)*
[Instead of the beginning of 3 it is transmitted further:] If, now, with tools of various kinds, acts through a deed are undertaken in the world, namely, for the sake of attention" towards one's own sons, daughters, daughters-in-law, relatives,
64
The ending anam in māṇavāṇam, 9, 21, again brings about, through the echo in samsamciyaṇam, 9, 1, the words following it there "in a threefold way. And ...", until "towards ruin". They disturb the sense completely and therefore must not be on the top.
65 The text says "or."
66 See fn. 36 above.

67 See fn. 53 above.
68 The words thibhi loe pavvahie (actually: pavvahie loe) is to be marked as a sloka-pāda. The ending bhi instead of hi is especially archaic.
69
The word naraga before tirikkhae is excluded (as it stems from another context (WB)), cf. the glossary. 70 These words seem to based on a sloka.
71 This sentence does not fit in here, but only below, 28, 2, where the same words precede it.
72
For the omission of i(t)i after dei see Bollée 1977, p. 109 (WB).
73
aesa, ādeśa. (In his glossary of the text Schubring for desa gives avesa as an etymon, 'intentness, devotedness to an object' (Monier-Williams). "Attention" (Zuwendung): in the sense of care, donation' WB.)

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nurses, princes," servants and maids, male and female labourers, for the sake of a festive gift to each of them, for the sake of the evening [or] early meal that a [food] stock will be donated for many fellow beings to eat, [so, one day a sickness befalls the donor, etc.]
A houseless one who has pulled himself together, (a noble person, of noble character, of noble disposition,) after he has perceived that here is a case of attachment [to worldliness], [he] does not accept [what is forbidden] nor causes it to be accepted, (nor approves 15 of it if others accept [it].) Recognizing all unprepared [food as being injurious]" may he lead his monastic life in avoidance of unprepared [gifts].
Wherever (anything) is bought" and sold, there one does not see him ([i.e.,] he should not buy, not have [a monk] buy, [and] (78) not approve of it that [a monk] buys. A monk knows time, ability, quantity, area, opportunity, decency," circumstances with regard to himself [and] to others and situation,) he accumulates no property, (he displays initiative when it is his time, he has no obligations," putting to an end twice [i.e., to birth and death]) he goes away from there."
25 Clothing, bowl, (woollen) cloth, broom, district and prepared food:" he should know about these (if he has received food, then the houseless one should know the [allowed] quantity), that the following has been proclaimed (by the Lord): he should not be happy
30 about receiving, not sad about not receiving; if he has obtained a lot he should not store it (he should distance himself from possessions, otherwise a prudent one has to avoid him.) (This is) the way which the best ones have proclaimed so that (you,) an experienced one, will not be tainted here in the world. So I say.*
90
10
10, 20
74
The word rainam is strange in this context. Perhaps it is inserted as a variant after nainam and dhaiṇam (but cf Suy. II 1, 56; in Ayar. II 1, 25; 46; 63, etc., the similar cliché has only dhaim (WB).)
75
See fn. 55 above.
76
Meat or vegetable food must already be devoid of life if a monk should enjoy it and, moreover, he may himself not undertake this preparation (slaughtering, removing the husk, cutting, etc.).
77 See fn. 55 above.
78 Should vinayanne be only a suggestion for "improvement" of khanayanne? The difference in the writing is very minimal. (Cf. 35, 15: mayanne khananne vinayanne (WB).)
79 Read kālen' uṭṭhai and change my glossary accordingly. See 41, 20 for apaḍinne.
80
In the verse is niyai instead of nijjai.
81
Read kadâsanam and change the glossary accordingly. ("Clothing... broom" also in 28, 23f. On monastic clothing see Schubring 1935, § 143 (WB).)

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(The desires are difficult to overcome, life is difficult to increase."2 Such a person cherishes desires, he is sad, dejected, depressed, worried, suffering.)
With a broad view penetrating the world (he knows the lower, the higher, and the middle part of the world, because, fettered, he wanders through [it] again and again), overcoming the association with the people here in the world ('he is called a hero who frees the prisoners"),
(As (it is) inside so outside; as outside so inside. In each interior the intelligent one sees, 10 when he looks closely, all the foul fluids of the body flowing,) he, the one who under12a stands, who has recognized [their kind]. (Do not stand in their way [if they want to flow 11 out!) And do not indeed gulp down your saliva again!(5)
12b (Such a person truly swallows what has been coughed out, [i.e., first] he is entangled completely in delusion, [then,] deluded by what he has done, he cherishes again the same desires, [and so] 'he encourages what is hostile to him."
15 [2a.] Now, in order to elevate what is here spoken about,) [many a] person acts [irresistibly] like a god [and] in (79) full faith, and when he sees that such a person is unhappy he raises his voice without having recognized [ himself what is injurious, and abandoning it]: "recognize, you, the remedy that I am telling [you]!"
11, 20 When he speaks like a prudent one he is [on the contrary] one who
21 slays, cuts, smashes, plunders, robs, destroys." - Towards
23 whomsoever he does so now, or whoever lets this be done to himself, he
22 is a fool, [and] 'let it be over with interaction with a fool!'
24 With a monk [however,] such a thing cannot happen, so say 1.50
11,5
82
According to Suy. II 2, 55 also 11, 1 has to be regarded as prose.
83 Or ayam purise, "that man, [about whom it is said in Suy. II 1, 30f.:] he is concerned...."
84 Indeed viittä also here, as in the edition 12, 9, is vijitya, not viditva (perhaps *viviktvā (WB).)
85
Cf. Utt. 10, 29 and 14, 38 (Schubring in the glossary of his ed. under läla).
91
86 So only by way of conjecture according to kāsa, "to cough", which fits in better here than what in the glossary is based on käṣa, "to scratch." (Cf. vantam aveum in Utt. 22, 42 (WB).)
87 As a verse quotation line 11, 14 is to be put in single quotes and as prose. (See Bollée 1977, p. 54 (WB)). 88 11, 18 is also prose. Read: aham bemi teiccham! pandie pavayamane se hantā....
89
Erroneously follows: "in thought: "I want to do what no one has [yet] done'." The words are justified, however, only in 7, 1.
90 In accordance with this translation the lines 11, 21-24 are all to be printed as prose (at the most 24 could be excepted); 22 is to be put in single quotes. The whole of this section after 19f. does not seem to be original. It is to be supposed that 21-24 come after 13: ("deluded by what he has done, he cherishes again the same desires. (21) What he now desires after, (23) or who causes to cherish, is a fool. With a monk [however,] such

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25 — [That person still acts sinfully, and indeed it is said:] 'If one awakens to what one
should accept then one pulls oneself together' and (so on). Therefore, one should neither commit an evil action oneself nor have it done. (91) Perhaps he injures thereby one [of the six life-forms, and already] he incurs [a new existence) into one of these six. ('Whoever seeks happiness, whoever talks a lot, confused by his own suffering, rushes towards ruin'); and through his own imprudence he causes damage in every single case, ([an imprudence) in which he profusely torments the beings all around. If he considers (just
a bit], [then he says to himself:] ‘not for disrespect' (should the beings serve me].) 12,5 This one calls knowledge [of the injurious) (a weakening in acting). [Further:]94 Whoever
leaves behind the sense for property, leaves behind property (itself]; he is a wise one, and understanding well the danger, does not call any property his own. A prudent one who recognizes this as being injurious),
overcoming the world, thrusting away world consciousness, (80) 12, 10 he should intelligently press forwards (and so also] you. So I say.)
[b.] The courageous one does not tolerate (in himself] displeasure [of monastic life), the courageous one does not tolerate (in himself) pleasure (of worldly things];(9) because the courageous one is undistracted that is why the courageous one does not get out of balance.
Enduring sounds and feelings (with equanimity], feel distaste for joys” in this life. 15 Since he has accepted monastic life the wise one casts away the body with its urge for
a thing cannot happen:) (22) Let it be over with interaction with a fool! (14) he encourages what is hostile to him." The anacoluthon after 21 - which, incidentally, can be rectified with je, instead of jassa - is amply balanced through the negation of 22 with 14, in accordance with 14, 17, and through the smooth link of 25 to 19f.
For the sentence with n'eva see Schubring 1969, p. 3 (WB). 92 annayara, just as already in 1,5. Here the preceding egayara falsely gives it the meaning "of others." The words chasu annayarammi kappai are metrical, just as in fact the locative in ammi shows. Instead of a sloka fragment they can also be seen as a vaitāliya piece, on the model of samay' annayarammi samjame, Sūy, I 2, 2, 4, and would be a quotation throughout in quotation marks from siya, "perhaps", to uvei, "hurries to (ruin)."
» A quotation, to be put in prose and in single quotes. (For lalapyate, "talks a lot", Monier-Williams has 'to wail, lament' (WB).)
94 If the previous referred to a hypocrite as hantā, chettā, bhetta (11,19), then the latter refers to a lumpittā, vilumpitta.
See Yajima 1980, p. 72 where Anguttara-Nikāya II 28, 32: nârati sahati dhiram nárati dhiram sahati is compared. Yajima considers this line more authentic than the one in Ayār. In Pāli sahati means 'to overcome, defeat', PED (WB).
96 See fn. 55 above.

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activity;97 a hard [bed and) crude (food) the courageous ones praise, whose goal is a pious mode of life. Such a person is called a wise one, who has crossed over the stream, who is beyond it, who is free (who has renounced), so I say. On account of a lack of knowledge an incompetent monk becomes tired, to preach to an empty [head] ([as fol
lows:) “he is praised as a 'hero' (vira],''he overcomes the relationship to the world, he 20 is called the Nāya [descendent];” what is indicated to people in the world' as suffering,
'experienced in this 'suffering, they express the knowledge' (of harmfulness, in the words:) 'the one who has recognized activity of such a kind (as being injurious), never [etc.].998 Whoever [however,] looks only at the one, has happiness only in this one; whoever has happiness in the one alone, he looks only at it. Just as he [therefore) preaches
to a bright" [head) so he preaches also to an empty [head); (just as he preaches to an 25 empty (head) he preaches also to a bright [head)). It also happens that he beats [him), because he does not want to accept the teaching),
Know, lo there is not anything better here in the world (with the words:] “What kind of a man is he, and to whom is he devoted?” (to which he answers:) He is called a 'hero' [vīra] who frees the prisoners!
in the directions upwards, downwards and sidewards; he who wanders in the all-sided knowledge (of what is injurious), the hero, does not taint him
self with the word “murder." (He showever, is] prudent who [lets himself be taught and then) has learnt to avoid violent activity, and already knows the liberation from bonds.) But the experienced one
is not in bonds, (he is (of course also) not free in what he does and leaves out!) 13,5 when he begins nothing new (anymore), after he has recognized every murder and
world-consciousness completely in their injuriousness]. (81) (The prudent one needs no instruction, but the fool, the restless one who succumbs to his desires, has not calmed the suffering, the sorrowful one, moves around anew continuously in the whirlpool of suffering. So I say.)*
97 Or, in the sense of Jaina dogmatics: the karma body". 98 Cf. 23,16 (further below). 99 "Bright" and "empty", literally: "full" and "empty." 100 See fn. 53 above.
Read jam instead of jjam. The word se is sa and belongs to what precedes it. - ca, according to which the word in the edition p. 78, column 2, on the top is to be corrected.

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94
13, 10
20
Mahavira's Words by Walther Schubring
3. Cold and hot
A. Indravajra. The fickle monk.
B. Śloka. The equality of everything that lives and, therefore, its protection. C. Śloka. On equanimity.
103
Those who are not [truly] monks, lay in sleep; the [real] monks are (continuously) awake. Recognize that the suffering [which you give rise to] in the world hits [you yourself].
When one has recognized the oneness of the world, (then one renounces the [injurious] tools towards it.)
(Whoever has fully recognized these sounds, forms, sense of taste, contact. [according to their nature], he knows about himself, about cognition, knowledge, the teaching, mode of life; with his intellectual gifts he sees through the [nothingness of the] world.)
15 Monk means one who is faithful to the vows; knowing about the doctrine means one who is honest; in the [middle of the] whirlpool he understands the attachment all around.
104
106
Cold and hot (this one) endures ('whom nothing fetters'; he knows neither displeasure nor pleasure), he does not feel discomfort. Ceasing from aversion to night vigils, (as a brave one,) you will free [yourself] from suffering.
The man who is subject to birth and death (is continuously entangled in delusion, not understanding the teaching.)
When one has witnessed how wretched the beings are [as a consequence of persecution], then one should move attentively.
Look, [although] one realizes that that [suffering which was brought about] does not serve his good, and recognizes that all this suffering has arisen out of activity, he [still]
103
Metrically the line runs: sutta 'muṇī, muṇiņo jāgaranti or suttā 'muṇī sayayam jāgarāhi. The first version is to be supported by the necessity of giving munino an opposite, 'muni, which is exposed to a misunderstanding, and the second by the imperative jāna in the next line.
104 I cannot avoid supposing that this fragment with sadda is connected to sattha by way of an echo. 105 The reading ayavi, nāṇavī, etc., is to be preferred because dhammaviu, 13, 14, is related to it. (See Bollée 1977, p. 79 for dhammaviū (WB).)

Metrically: pharusiyam na veya (cf. my edition p. 53). (See, further, Yajima 1980, p. 71 (WB).) 107 Line 13, 21 would be complete metrically with vi before eyam.

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goes, entangled in delusion and imprudence, into a womb again. He who [however,] (82) 13,25 disregards sounds and forms and is honest he will, because he yearns for death, be free
from death.
('Attentive' towards desires, renouncing evil deeds, a courageous one [and] on guard, [is he], who knows well. Whoever knows from experience how a tool affects the changing [beings], he has learnt to get rid of it; whoever has learnt to get rid of tools, he knows from experience how a tool affects the changing [beings].) Whoever renounces activity with him one does not find busy-ness, ios ([because) through activity the basis (for a new existence) arises.) If he considers well the effect of activity and considers) (especially) what (one calls) murder, the root of all effect,
([i.e.,) accepts 14,5 everything (that is taught about it,))'09 "then a prudent one who has recognized this (as
being injurious)', 'overcoming the world, pushing away the world consciousness from
him', 'should press forwards intelligently' (and so you too). So I say."0 Consider here [and] now birth and growth, ponder over and recognize what is dear to 10 beings; [as a consequence of it a real knower, after he has recognized that (protection]
is the highest, does nothing evil [anymore], because a pious mode of life is his goal. Loosen the bondage to people here in the world; they live in activity, they overlook both
[birth and death]; greedy in desire they accumulate (property); poured out in the form 15 of semen) they again enter into a womb. )
If he henceforth hits upon pleasure then he thinks: 'look out! here is pleasure! Let
it be over with interaction with the fool; he furthers what is hostile to him.'(112) [Others transmit:) (as a consequence) of it a real knower, after he has recognized that
108 A comma after vijjai, 13, 29.
109 Here follows in the text: "missing on both ends [birth and death)." These words fit in here poorly. One is inclined to suppose that they are falsely joined to āya (in samāyāya) just as in 15, 28-and here rightlythey follow āya (in parinnāya). Even in Süy. II 1, 46 they appear (perhaps as a quotation or by induction) behind samkhãe (as good as samkhāya). To Lines 14,5--7 may be quotations and therefore would have to be continuous and put in single quotes.
sil. 159b9f.(1916 ed.) on sūtra 2 explains samsiccamāņā as: tena kāmópādāna-janitena karmaṇā āpūryamanā garbhād garbhantaram upayānti; samsāra-cakravāle 'raghatta-ghați-yantra-nyayena paryatante, a-satah. See Dundas 2002, p. 35; for the comparison of samsāra with the Persian wheel see Bollée 1977, p. 113 (WB).
112 The fool is the subject: puruşâdi-vadha-samuttham vairam tad bālaḥ sangånuşangi sann ātmano vardhayati (sil. 160a 4 on sūtra 3) (WB).

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25
20 (protection) is the highest, does nothing evil (anymore), because he has an eye for the
fear (of beings).-By removing the top and root [of the tree of life), by cutting it off, he looks towards those who are free from effective deed.
Such a person is liberated from death, he is truly a wise one who has understood danger. Looking towards the highest in the midst of the world (isolating himself, peaceful, attentive, ready, always making an effort), he should wander about as
a monk yearning for death. (83) 14,28 (A prudent one who has closed up (everything) here'l 13) annuls all evil action, and a 26.27 lot of evil action has been done [by you]); apply (your) perseverance (now) for truth. 29 Such a person contemplates truly many things: he manages [to want to fill a sieve,"14
he (goes out] for suppression, maltreatment, taking possession of others, (yes, whole)
countries. Expressly to serve this purpose some people have decided (on monastic 15,5 life]; (115) therefore the one who knows should not serve the false (aim] after he has
recognized it as being futile. You have experienced ups and downs (in the course of the existences), now go, a pious person, out to that, apart from which there is nothing. [In a word:] One should not kill, not cause to kill, nor approve of it when someone
kills. Feel discontent for pleasure, without the feeling of pleasure for the creatures, not placing 10 yourself in the abyss ([then you would be] entangled in evil deeds). May the brave one
quell anger and arrogance, may he see the great chasm of greed; after that, having renounced murder, may the brave one cut out the inflow (of an effective deed] in that he
steps away relieved (of sin]. May the brave one, if he has recognized here [and] now the 15 fetter (as being injurious] [and] similarly the inflow, wander in self-control; after an
appearance is allowed among human beings here, may he (you), not act against the life of what lives. So I say.*
W etthóvarae also appears in 29, 10 (1 6, 2, 3) with a different translation (WB).
114 Thus according to C (cālaņi, paripūņao); but according to Sūy. 13, 1,13, "net" (macchā vitthā va keyane). (See also Balbir 1993, p. 189 (WB).>
Jacobi translates this as: "Doing such things, some have exerted themselves", and says in the note that the commentators explain samutthiyā in the sense of right effort, though we should expect the contrary. This could be achieved with an apostrophe representing the privative a-; however, that may just be a temporary solution (WB).
110 kammesu pāvam in the variant mentioned by C would complete the line of the verse after anomadamsi: "not ... abyss; the evil lies in activities."

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If you have recognized the connection of the world, 17 then look around you: (there20 after you are not a killer nor an accomplice in killing. (When one as a result of the
elimination of one or the other on the basis of deliberation does not commit an evil act)," what is there indeed, (o monk,) the reason? [Answer:) Surveying the oneness all around, 119 may he bring about self-modesty; whoever knows nothing else but the highest should never be imprudent.
The intelligent one, always on guard, should be satisfied with what is absolutely necessary to live; towards the phenomena he should adopt equanimity on a large
scale and in small things. 120 (84) (Recognizing the coming (and) going through the existences as evil],) missing on both
ends!21 (he does not experience cut, break or burn,) he kills no one in the whole world. Many do not know how to remember with the help of the later the present existence],
the earlier one; (they do not ask:) of what kind has been his past or what kind (will his] 16,5 future [be]? Some people here say also: as his past so (also will be his] future. Those who
have progressed to perfection know neither a past nor a future; the one has thrown away from himself the sequence [of the forms of existence] comprehends this world-activity), destroys (the impulse to act), terminates the effects of previous action and) is a great wise one.
What does displeasure mean and what enjoyment? unstirred by both he should lead his mode of life; avoiding all joy he should, withdrawn and attentive, wander as a monk. (O man!) you yourself are your (only) friend, why are you seeking a friend apart from yourself? ([The one] whom you know (as a friend) who has built grandiosely, he has, know this, built far away (from your goal]; he of whom you know that he has built far away (from your goal], he is, you should know this, grandiose
15
"For the difficulty concerning this passage see Jacobi 1884, p. 31, fn. 4 (WB).
18 The word viigimchā is otherwise always "doubt." anna-m-anna (metrically: annonna-) viigimchāe kim ... sivă (the old verse line) would then mean: "what, o monk, could the reason possibly be to doubt [the belonging together of the one [the I] with the other (the living world]?” 19 Cf. Sūy. 1, 2, 2, 8, Bollée 1988, pp. 54f. (WB).
120 The Nāgārjuniya have: "If he knows well, in accordance with their being, the double five of the worldly realm (probably the five elements and their corresponding sense organs according to the Indian view), the double triad [heart, mouth and hand in action, instigation and approval), then he taints himself with neither of both (like and dislike)."
12 In the text dohim pi is better in 15, 28, but against the MSS. Cf. fn. 109 above.

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beyond [your] peace. 122 O man!) find your support in yourself [only]; in such a way you will free yourself from suffering. (O man!) recognize [only] the truth! (equipped with the knowledge of the truth)(23) the prudent one overcomes death. The ready one who has accepted the doctrine looks at it, rather than at what is better [Others transmit:] the ready one [looks at what
is better], rather than the measure of suffering (in both cases [the continuation is:] - rather than [according to the other tradition: at] showing praise, respect, reverence towards life.) The one who sees [clearly], a prudent one, will be freed from the fullness [of the universe] (namely, the world and the
non-world) in which some imprudent ones are involved (to none [of these] is [this fullness] an occasion for cry[ing as a new-born one]. 25 So I say.) (85) If one has eliminated anger and pride (deceit and greed), then this is the view of a prudent one!26 (one who has ceased from [using] a tool [and] has made an end completely, (the standpoint) which discontinues everything that is self-caused. He who knows a single case [of one of these impulses], knows [them] in all cases; he who knows [one of these impulses] in all cases, knows [them] in each case. 127 There is danger everywhere for an inattentive one [to effect retribution;] there is no danger anywhere for an attentive one [to effect retribution]. What means simply, means [also] manifoldly; what can mean manifoldly, means [only] simply). Since they have recognized the suffering of the world, have loosened the connection to the world, the brave ones tread the great way, (from one [renunciation] to another they advance there), they do not yearn for life [anymore]. (By
122
An attempt to represent the play on uccalaiya (if there is really such a play) (as Jacobi assumes (WB)). Line 14 should be written: uccâlaiyam (uccair alayo yasya tam), in line 15 uccalaiyam (uccālayitāram) remains.
123
In the margin of his personal copy Schubring wrote: 'with the authority of truth' (WB).
124 This rendering of lines 16, 19-22 is based on a free change of the supposed fragments whose present sequence is meaningless. Accordingly, my ed. would have to be rectified at least by indenting the sloka-pādas. 125 In line 21 I now read, together with AG, pudho no jhanjhae. The expression cannot be separated from patteyam jhanjha, Suy. II 1, 41, compare there. What is meant is: rebirth does not occur anymore. 126 The supposed sloka-pādas in 16, 23f. lack prominence in the edition.
127
Were this to mean: he who knows a single impulse (i.e., is clear about it and therefore eschews it), knows them all then savve would have to be used.
128

The impulse which (je-se, namely kohe, etc.,) bears one collective name (e.g., "anger"), also means something different in the individual case (namely, displeasure, annoyance, wrath, rage, etc.,) and vice versa.

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17,5
eschewing one (impulse) one eschews each and every one; by eschewing each and every one, one eschews the one [of the present case]). The one who [until now only) believes, (will be] prudent after the instruction (after he has understood, thanks to the instruction, that the world conceals no danger (of rebirth any. more];129 one instruction 130 follows from the other (no instruction remains omitted as a consequence of this interconnection. Whoever knows anger (through instruction), he knows [through instruction] pride, who pride deceit, who deceit greed, who greed love, who love hate, who hate confusion; who confusion conception, who conception birth, who birth death, who death hell [existence], who hell animal existence, who animal existence suffering (itself.(131) After such an instruction) 'prudent', may he put an end to anger, pride, deceit, greed, love, hate, confusion, birth, death, hell, animal existence [and] suffering (itself].132 Is there a precondition [for the rebirth] of a prudent one?, there is none, none exists here. So I say.)* (86)
4. Righteousness
A. Prose. Defence of the prohibition of offence to living beings. B. Śloka. On constancy.
C. Indravajra. Warning to the fickle monk. Truly, I say: the revered saints, those who were, those who are and those who will be, they all say, speak, proclaim, explain the following: no lower animal, no plant, no higher
beings, no other living being may be beaten, ordered about, controlled, strained [or] des17, 20 troyed. This is the pure, constant, eternal teaching proclaimed by those who know,
because they understand the world. 133 Among those who are prepared to act,134 those unprepared, those willing, those unwilling, among those who have turned away from
129 This last sentence does not seem to fit in well here. Since it is identical with 3, 12, it reappears here probably only because maha-jāna 17, 2 and saddhi 17, 5 echoe mahā-vihi 3, 11 and saddha 3, 9.
130 sattha = śāstra. 13 In his review of Schubring's work Leumann says on p. 160 (see the English tr. of the review in Appendix 2) that this reminds one of the Buddhist pratityasamutpäda (WB).
132 Here follows a repetition of lines 23-25: "then this the view of a prudent one ... self-caused." This is either induced by ... tiriyam ca dukkham ca corresponding to mānam ca lobham ca, or is a variant; in the conclusion it means namely: "who discontinues everything self-caused, keeping (? nisiddha) it off."
13 To the reference to this place in the ed. p. 17 is to be added: the author (Schubring) Mahānisiha, p. 55. 134 Cf. fn. 30 above (p. 84).

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violent deeds, [and] among those who have not, among the professed monks, the nonmonks, among those who [still] cultivate the [earlier] relations, [and] those who do not cultivate them [anymore],135
This is truth and this is the case, and in view of this, it is being preached. After one has accepted it one should not put it aside again" (reject it), when one has recognized the teaching according to its essence. One should display equanimity towards visible things [and] should not go looking for the world. Whoever does not have this knowledge, from where could he have another? ([which would allow him to say:] "This I have [already] seen, heard, considered, understood what is here being spoken about." By letting yourself be disturbed from the [acquired] peace, 'one causes over and over again [new] birth'; '[on the other hand,] the prudent one,' for whom the insight is always present, 'exerts himself day and night.") Look at the imprudent ones all around; proceed attentively at all times. So I say.*
(Whatever influxes(138) [of external things in the soul there are] here, they [have to become] out-fluxes;(139) what here [are] out-fluxes, (87) these [go back to] influxes [of external things]. What here [are] cases of omitted influxes [of external things], these [too are] cases of omitted out-fluxes; what here [are] cases of omitted outfluxes these [go back to] cases of omitted influxes [of external things].) Understanding (these words and grasping the world thanks to the instruction), as it has been proclaimed each time, the one who knows speaks to people here on earth, (who are acquainted with the journey through the forms of existence, who are
140
135
This enumeration represents the different degrees of the relation to Mahavira's teaching among the listeners, from its first effects, from "standing up" and "joining in" to the acceptance of the external signs (uvahi). Accordingly, among those who no longer use instruments of murder, the laity are meant. The last pair can consequently be interchanged; these are the constant and the inconstant ones. Continued, see 20, 27 (p. 104 below).
136 The interpretation is obvious that to assim a word like purisamsi is to be supplemented and that both stand in relation to the previous locatives. Line 23, 13, however, (where the full stop is to be deleted) teaches what the continuation said.
137 Metrically: tam aittu[m] na nihe.
138
See Enomoto 1979 and for the Buddhist view on influx (asrava) see, e.g., Wayman 1991 (WB). 139 In his personal copy of the book Schubring notes in the margin: parissava, 'danger'. Cf. Asoka X CD where Bloch 1950, p. 119, translates it as 'penchant' (WB).
140 In sambujjhamane pudho pavelyam, 18, 2f, I am looking for the missing first line.

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awakened [and] have obtained the right knowledge:) You, you who are [already] miserable or [just] imprudent!, in accordance with truth I say the following: there is no place to which the face of death would not come;142 led by desires, unrighteous houseless ones cause, once death has gotten hold of them [and] they are embodied in the great heap [of unliberated souls], new birth for themselves. First, all kinds of people express themselves to those who know, then, again, those who know to all kinds of people;
143
Ever so many wandering brothers and monks express each his own differing opinion: 15 "truly, we have seen, heard, considered, understood,"
144
[they say:] "in" [all] directions: upwards, downwards and in our sphere all sides well-scrutinized [and now think]: all lower animals, all plants, all higher beings, all other 20 beings may be beaten, ordered about, strained, controlled [or] killed, and know then, it is not a sin hereby," So speak ignoble ones. But those who are noble have [always] spoken so: "Truly, you have seen, heard, considered, understood evil... have scrutinized 25 evil on all sides, that you so say, so speak, so proclaim, so explain: all lower animals, all plants, all higher beings, all other living beings may be beaten, ordered about, strained, controlled, killed.... So speak ignoble ones. We however say, (88) speak, proclaim, explain the following: no lower animal, no plant, no higher being, no other living being may be beaten, ordered about, strained, controlled, killed.... So speak noble ones." 19,5 With regard to the old agreement we want to ask each and every one: "You opponents,
101
141
The Nagarjuniya have: "he preaches truly the teaching to the souls which have become acquainted with the journey through the forms of existence, have human form, shun a violent act, strive for the joy of the termination of suffering, who aspire to listen to the teaching, have laid down the injurious tool, who want to hear, who inquire further [out of thirst for knowledge and] have obtained the right knowledge."
142
Read together with C: nánāgame.
143 Probably another text for this place: "there is no place..." etc.: "Over and over again delusion predominates hereby (some here on earth are familiar everywhere [with all forms of embodiment], they experience effects which one [soul] subjected to re-embodiment must experience them); whoever is made up of evil deeds, changes his life-form; whoever is not made up of evil actions, does not change his life-form." (mohe is taken as a locative; a play on words: cittham tisthan, and ceṣṭām). These sentences contain slokas, not indravajras. (For cittham, cf. Bollée 2002, § 723 (WB).)
144 The reason for the connection: the apparent context.
145 On the basis of Suy. II 1, 24 I no longer regard 18, 21 as a verse.
146
Or, instead of puvvam nikāya samayam with the conspicuous absolute construction, perhaps p° nikayasamayam, namely pucchissamo: "about the old agreement (i.e., teaching and faith) with regard to [re-embodiment into the six] groups of beings [see chapter 1], we want to ask." (For "ordered about" in the previous

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is, then, suffering dear or not dear to you?" and whoever has recognized what is right might answer: "For all lower animals, all plants, all higher beings, all other living beings the incomplete liberation (is) not dear, a great fear, a suffering." So I say.*
[The ones who know, however, say:] Consider this world and the world] beyond 10 it! Whoever is wise, he is so) with regard to the whole world. Look at those who
watch carefully, who eschew a violent deed and abandon their trade, as men, whose body is (as ifj already dead, who know about the doctrine, who are honest, who have recognized that all this suffering has arisen through activity. So speak the pious-minded ones (to all objectors);#47 experienced in suffering they speak out the knowledge (of harmfulness] ([in the words:) 'the one who has recognized such
an act (as being harmful] never [etc.]'). 148 (A prudent one who longs for instruction here, 149 a peaceful one) should take into con
sideration that he is a human being only once, s) and shake up the body, this means:] 20
catch hold of yourself hard, fatigue yourself, just as fire takes to old wood.
(So, then, contained [and] peaceful in yourself) cast aside suffering without hesitating (with regard to this (your) limited life), and know (the present) suffering or the future one; ([further] may he let the temptations which arise, approach him:) and look [unmoved] at the convulsive world; ([for it is said:] 'those who have
withdrawn themselves from evil action are called bondless.')"51 28 Therefore you, a thorough knower, should not be inflamed. So I say.* 30.31 (Even) after he has abandoned the old relations ([that is:] "S2 has given up (again) the 19, 29 peaceableness) he (one) commits (89) torture strongly [or] more strongly, (yes, very 20,1 heftily). Therefore, constantly brave, (faithful, attentive, ready, always making an
effort -- it is difficult to remain on the path of the unerring brave ones! -)
sentence, ajjāveyavva, Sa. ājñāpayitavya, see Deleu/Schubring 1963, p. 236 (WB).)
* pāvāiyā, instead of pāvāie according to Sūy. II 2,80 te savve pāvāuyā (nominative). The words echo 4A. 148 See 23, 16 (below). 149 See fn. 144 (above). 150 Jacobi 1884, p. 39 (and fn. 2) translates this as: "recognising thy Self as one, i.e., as separate and different from the world." Schubring's rendering cannot be correct (WB).
15 Line 19,27 belongs to 4C instead of to 4B, and its sloka part in single quotes. 12 Wrong! puvva-samjoga are the relations before going out into monastic life. Giving them up (jahitta p.-s) cannot be the object of rebuke (hiccā uvasamam). Hence the addition of "[even)."

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5 renounce (the enjoyment of] meat and blood(shed). That man is called competent 7.6 [and] a brave one in [guarding what he] has been taught, who thereby that he lives in
right discipline, puts aside his body. Whoever (however, as if] with covered eyes, 10 ([the one I mean]) he is the fool captured in the influx of intake (from outside), who
did not loosen the fetters (of earlier life], [but] has not yet effected (completely) the link [to the new life),'53 does not know his way about in the dark (which) does not fall upon him immediately or finally, how can he acquire it [only] temporarily? (To obtain the instruction is not destined (for him), so I say.''[He who is) insightful [and] awake [he] has renounced activity (for ever].) See, this is righteously [handled). That through which he sees'4 fettering, grim murder and pitiless torture,
Demarcating's also the influx from outside, among the people here in the world
watching those who are free of effective activity, full of reprisals, as the effect of activity, the one who truly knows turns himself
away from it. 20 Those who, now, listen to me, as brave ones, attentive, prepared, always making an
effort, 156) looking at what has been combined, renouncing voluntarily, observing the world as it really is,197 i.e., [looking] towards the east, west, south (and) north, standing
firmly in the truth, their knowledge we want to achieve, of the brave ones, attentive, pre25 pared, always making an effort, looking at what has been combined, renouncing volun
tarily, observing the world as it really is. (Is there's a precondition [for rebirth] for a prudent one?, there is none, none exists here. So I say.)* (90)
13 Line 10 is in prose and should begin completely on the left; the same with line 12. Here tti bemi is not the sign for a section, but underscores the answer given to the rhetorical question. 154 datthum is grammatically inaccurate for pāsai, or something similar. 155 See fn. 145 above. 136 For "making an effort" to "renouncing voluntarily" see Appendix 4. 157 Line 20, 22 is in prose.
13 Why this sentence in sloka making up the conclusion of chapter 3 is also here, where it hardly fits, cannot be explained. Is this induced here through the echo of the repeated ānam in āyāņam 17, 14?!

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5. Remembering the World.
A. Prose. For and against offending beings.
B. Sloka. 1. Of what is newly acquired (ulthiya): (a) sexual inclination, (b) secret passions, (c) fear of demands. 2. Temptations of the new monk: (a) when going for alms, (b) through one's own inclination, (c) through doubt. 3. His readiness to learn. The goal.
C. Indravajra. The fickle and the faithful monk. [There are]"9 ever so many people) in the world who act violently, 160 (and this) with a purpose or without a purpose; among these [people] here [they are] acting violently;
[la.) (The desires (of a person) pull (one) down, that is why he is in the domain of
death; because he is in the domain of death that is why he is far from liberation. A 20,30 man is, after his becoming a monk,] not [any longer) in the domain (of death], [i.e.,]
he is not far (from liberation). He sees) the drop on the tip of a blade of grass"61 (pushed forward, fallen down, blown away), as the life of a fool, an indolent one, an unknowing one.
Performing evil acts, (the fool), deluded by (this) harm, rushes towards downfall. Through delusion he reaches a womb, death and everything that follows, ([for it has been said:] 'Here in the world delusion dominates over and over again.' Who
ever recognizes uncertainty (as being injurious), he has recognized the journey 21,5 through the forms of existence); whoever has not recognized uncertainty (as being
injurious], he has (also) not recognized the journey through the forms of exis
tence.) Whoever62 is prudent, does not care for sexual intercourse. If one of them is guilty of it, [but) does not want to know about it, then it is a second foolishness of the stupid fellow, (which occurs besides the first]. If one has understood this through deliberation, then one should proclaim (it to others) for the purpose of avoidance. So I say.)*
159 The beginning is in 17, 23, (see also fn. 135 above). 160 The Nāgārjuniya have: "Ever so many (people) act in the world murdering the six groups of beings." samārabhanti there is apparently third person plural present indicative, whereas our vipparāmusanti, in considering the corresponding expressions after it, is to be seen as a nominative masculine plural participle. 10. For this image see also Utt. 7, 23f.; 10, 2; Uvav. $ 23; according to the latter two Dasav. 11, XVI. 162 Cf. Sūy. I 4, 1, 29. 13 The Nāgārjuniya have: "Whoever succumbs to the senses, or if he has succumbed to them, does not confess it or denies it when questioned by another, or accuses this other one of his own sins or with an even worse sin, (this is ...)." pāvitthataraga may rather be a comparative (!) to be derived from pāpistha than from vis.

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See, how some who are lustfully attached to the appearances are driven around.
([For it has been said:) 'Here in the world temptation arises over and over again,') (91) so many live in the world in activity; among these (people) here they live in activity;
and like the fools they suffer the torments of hell already here in the world, ([the fool] has his pleasure in evil deeds),164 because they are looking for refuge where
there is none. 21,15 [b.] (Some [monks] live for themselves alone. 16S Such a one cherishes (secretly) anger,
pride, deception, greed, he often has his pleasures, causes injury, exercises wickedness, has desires, is attached to the influences (from outside); 166 not recognizable sin his true nature] he speaks like one who is seriously] ready to act; [but secretly he thinks:) '(I hope that no one at all has seen me!")
(Through imprudence 142 as a consequence of ignorance continuously entangled in 20 delusion he will not understand the doctrine.) Wretched are the creatures, o man,
who have experienced the effect of acting ([and] who, out of ignorance not renouncing,) speak of liberation; (they move about ever anew in the whirlpool [of
existences), so I say.)* 25 so many live in the world without activity; among these (people here they live without activity;
(Having hereby come to the end,142 mortifying that,) he has seen that this was an
attachment (to worldliness, he], (who was certain,) that here the moment of separation 30 offered itself. (This is the way which the best ones have proclaimed.')|67 (Once) he
is ready to act he should not be imprudent (anymore), ('recognizing each time as harmful whatever appears desirous.') People here in the world yield to every wish, and every time suffering arises therefrom. (Without injuring [beings) or submitting them (to power]) one should strive to push back the temptations as they come each time; (whoever does this) is called a pious monk.
104 bäle paripaccamāne including mannamäne, is accusative plural, like parinijjamāne. But, as the sentence in the middle, ramai poko, shows, the words have been understood as nominative singular.
165 See fn. 136 above. (Here - 21,16 - saranam -ega-cariyā.)
16 In the edition, column 1, line 2 read mukko instead of mutto. In line 21, 18 a semicolon is to be put before paliocchanne.
10 Single quotes are to be inserted in line 21, 29.

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property;
169
Herein above all (lies for some) the great danger. By surveying the goings-on of the world, these fetters of the ignorant one,
In the consciousness: [I am] awakened properly and well-instructed,' (o man, direct your view to the highest and) as for these [things],172 stride towards a pure mode of life, (so I say. [But if someone replies:] "I have understood and taken it to heart",) [then I say to him:] The liberation from the bonds lies only in your [own] heart.
the houseless one renounces it (73) and endures during the long [life] time. Look at the imprudent ones all around; you should wander about as a monk carefully. (May you observe these monastic rules piously. So I say.)*
there are so many in the world free of property; among these [people] here they are free 25 of property.174
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[c.] Those who are not attached to evil deeds [but] speak [thus]: "these [and those] fears stir [us]," to them our hero [Vira] says: "stirred by such temptations, one should bear them." See, how this [body], as always, is fragile, susceptible, unsturdy, unstable, not everlasting, is subject to increase and decrease, changing. Whoever duly ignores the attachment of this kind, who is satisfied with the single support," (16) [and] who here in the world is [already] liberated, who has renounced, for him there is no way [destined through the existences anymore]. So I say.
(92)
There are so many in the world in enjoyment of property; a little or a lot, meagre or ostentatious, living or dead [goods], among these [people] here they are in enjoyment of
20
147
Listening to the voice of the prudent [ones], understanding [the word] of the intelligent ones ('the doctrine has been rightly proclaimed by the best ones"): "here in the
168
169
170
vittavṛtta, but the connection took place in thinking of the Sanskrit vitta.
171 Cf. fn. 144 above.
Jacobi 1884, p. 44, has: "For him who well understands this, who delights in the unique refuge..." (WB).
Line 22, 13f. eyad eva — bhavai (śloka) to 5B instead of A. Cf. also fn. 144 above.
172 The word c'eva is wrong in recalling the previous eesu c'eva (the last time in 22, 13).
173 ettha; in Schubring's translation this can only pertain to the enjoyment of property. Jacobi 1884, p. 45, translates: "He who has ceased (to have worldly attachments), the houseless, suffers with patience a long time" omitting ettha (WB).
174 Continuation from 18, 15 (above).

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world the attachment has been destroyed [by me)”!75 (so [it also should be) elsewhere; 150 the attachment (however,] is difficult to destroy. That is why I say:)—he should not deny his energy. ([The one) who at the beginning is ready to act does not sink back afterwards; (the other) who at the beginning is ready to act (nevertheless) sinks back afterwards; whoever (though) was never ready to act does not sink back either.) Of such a kind would be the one who seeks the world (again) after he has recognized (already its being injurious).
This is '76 proclaimed by the wise one after his moving out,177 A prudent one who longs for instruction here, 178 a peaceful one, who exerts himself in the (prescribed] first and last part of the night, continuously keeping in sight the good discipline, may he, after listening, be desireless (without quarrel[-some disposition]). (93) Wrestle with this (your body]! what is an external fight to you? what [alone) is worthy of fight, is difficult to obtain. 179
just as here a distinction in the cognition (of what is injurious) has been expressed by the experienced ones. Sunk down into a lower existence the fool wanders
through the womb and what follows it. And (actually) in view of the following is this preached: of perception and murder."
(“A wise one who has understood 182 the danger,') 180 looking at the world from another standpoint ([according to the saying:) 'the one who has recognized activity of such a kind (as being injurious) never commits injury'), lives in discipline and is not thirsty for acts. By not heeding whatever appears desirous each time, because it shows [its own] nature, he does not act against anyone in the whole world, de
23,10
17) jah' "ettha jhosie samdhi. "To this as "just as" misunderstood or differently interpreted jahā, including ettha, the prose brings a correspondence to evam annatha and gives the third person singular niņhavejja in 23, 2 the sense of the first person singular.
176 Cf. fn. 144 above. "niyāya = niryāya, cp. niyāi in 10, 22 = niryāti. 178 Cf. fn. 17, p. 80 above.
179 Namely, the human form. Or: "there is little that would be worth the fight." The hint in the edition on p. 23 at the bottom should refer to Uttarajjh. 3, 1, but is dispensable.
180 Cp. fn. 144 above. (See Appendix 4 for Jacobi's tr. and added material Fn. no. is repeated once.)
181 Line 23, 13 should have a colon instead of a full stop; the line until va (2) in the middle should be without single quotes, line 14 should begin with se completely on the left.
112 samviddha is perhaps an old mistake for samdittha.

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voted to the one (goal], come away from false directions, cherishing disgust, without a feeling of pleasure towards the creatures. (Whoever is rich because the intellectual power which has thought through everything characterizes him, he knows
already a long time now nothing (anymore] about forbidden evil action.) ('What you see as the proper thing, 183 that, see, is monastic life; what you see [however) that is monastic life, see, that is the proper thing')183 This [to grasp or to carry out] is not possible for the sluggish, the impoverished, '84 [and yet] ‘absorbing the external things,'(185) who are crooked in their spiritual attitude [and] 'without care continue to live in their house.' By accepting the monastic life the wise one shakes off the body with its acting impulse;186 the courageous ones who have a pious mode of life in view, praise a hard [bed and] crude [food). Such a one is called a wise one, who has crossed over the stream, who is yonder, who is free (who has renounced), so I say.* [2a.] (In the wandering from place to place) it is difficult for the (yet) immature monk to proceed [and] to get through.(94) Repeatedly spoken to through his voice'7 people will get angry, and an arrogant man is (then) entangled in great delusion 168 — many inflictions, (difficult to overcome,) [occur) over and over again to him who does not (yet) know and look. This should not be your case! [look,] here is the standpoint of an experienced one; (looking at him,) looking for liberation in him, revering him, completely devoted to him, taking refuge in him,
Wandering faithfully as a monk, directing the attention towards the earth, thinking
24,5
1** jena instead of jam would be grammatically and metrically more correct. The whole sentence belongs to 5B instead of C (Fn. no. is repeated once.)
184 aijjamina is indeed āpiyamāna, "swallowed" (absorbed by the outside world). The word ārdrikriyamāna in Ț (213all on sūtra 155) is, then, appropriate to the sense. Both Cūrni 179, 9 and Sil., however, read addijjamānehim, and explained the latter as: putra-kalatrady-anuşanga-janita-snehādārdri-kriyamanair etat pürvoktam a-sakyam iti sambandhah. For ārdrayati Monier-Williams has 'to soften, move'. Jacobi renders addo as "sinning" (WB).
189 Jacobi, 1884, p. 47 translates this as "sensual". Cūrni 179, 13 explains it so: guņásāteņam (!) ti guna - saddā ti, te gune sõdayati gunāsātā, Sil.has: (gunasāehim) gunaḥ--sabdadayas teşv āsvādo yeşām, te gunasvādās, tair iti (213a12) (WB).
180 Or, in the sense of Jaina dogmatics: "the karma body" (see also fn. 97 above). "vayasā vi ege buiyā buiyā kuppanti māņavā, cp. II 4, 2, 1. The line, then, should begin under dujjāyam. 188 The monk revolts against the treatment.

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about the path (and) avoiding sacrifice [grounds], 189 looking at the beings he should set his foot, 190 (stepping forward, stepping back, bending, stretching.)
returning, cleaning properly. 163 (Now it happens [even) with one [monk] provided with all good merits, as he wanders about, that now and then beings perish when they strive for the contact with his body. This, one should know, is then something which has occurred as an awareness (of the effect of a former deed] for the world (of creatures, not for one's own person].) The deed that is done as a deliberate) killing, (recognizing this as being injurious), one achieves (the ability] of discrimination;) in this way he, the truly knowing one, glorifies (the ability] of discrimination through his attention. [6.] (He who sees much in spirit, who has much insight, who is peaceful, attentive, ready, always making an effort,) accounts to himself (for a view he had]: 'what should 1191 do? this is [still] myl65 best enjoyment, the women of the world.' (But the wise one has spoken thus: if he is tormented by the urge for sex he should eat languid food, forgo meals, remain in an upright position, change the place of abode, renounce nutrition entirely and (finally) rout out women from the mind. From the torment [of] the temptation) succumbing follows; from succumbing the torment [of the punishment] follows: according to this rule these [inner) conflicts become the cause for the attachment'92 [to the world). If one has understood this through deliberation, then one should proclaim [it] for the purpose of avoidance. So I say.) (95) He should not be a chatterbox, one who asks many questions, who dwells excessively on a point, not be one who speaks [only] about himself, not one who praises his (own) deeds. At all times he should avoid evil, careful in speech, closed at heart.19 (May you observe these monastic duties. So I say.)*
24,28
296. a
30
189 These lines perhaps link up with 23, 21; they can also be quotations and as such have to be put in single quotes (see my edition pp. 48 and 109).
190 The full stop after gacchejjä is to be removed and put after pasāremāņe. 191 esa jano; se. 192 Utl. 13, 27. 19 Both these sloka-pādas are to be indented without single quotes. The echo of the vaitālīya stanza in Sūy. I 2, 2, 12 (p. 64b of the 1917 edition) is probably insignificant.

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25,5
[c.) (Truly I say: just as '94-) In a pond full to the brim he stands on a dry] level surface, (he has mastered the desires, he takes care of himself, so he stands there in the middle of the water;) look at those who [comparable to him) are on guard on all sides, 19s look at the great wise ones in [the middle of the world, and those who insightfully [and] awakened have renounced activity19 and 'lead their life desiring death.' So I say.) (With a) doubtful"97 heart one does not obtain the proper spiritual disposition. [He doubts:] 'whether someone is following [me]? whether no one is following [me]?' How should (such a one in monastic life) not become disgusted if no one who could follow him follows him198? (But] what the Jina has proclaimed is true (and) free of doubt. (To a faithful one (on the other hand], a fellow monk, a wandering companion, who regards (something] to be right, [this] proves to be sometimes right, sometimes wrong. If he regards (something) to be wrong then this too) proves to be sometimes right, sometimes wrong. If he regards something to be right, or if [he doubts] whether [it is) right or wrong then, on examination, it proves to be right; if he regards (something] to be wrong or if she doubts] whether (it is right or wrong then, on examination, it proves to be wrong. May the one who employs examination tell the one who refrains from examinations: "examine rightly!"--In this way, then, is the link (199) destroyed.) Observe the fate of the one who (ready to act] has set out and the one who has stopped. (Here too one should not show that one is (still] in an immature state.)200—[Do not doubt:) You yourself are namely the (96) (creature) which you
15
20
"» (Such) a fragment tam jahā avi like se jahā vi in 3,6 is probably induced by harae on the example of 27,9. The word avi only seemingly belongs to the following verse line, which rather is to be supplemented somehow differently. 19 The word gutte, should be without a comma, if taken as an accusative plural.
196 Thereafter follows: "see, this is righteously handled", but which fits only 20, 14. Line 6 should be in single quotes and connected directly to line 5.
197 A sloka fragment: viigimcha-samāvanne. 19 Is ananugacchamāne the same as ananugamyamānah?
199 With an explanation in brackets Jacobi 1884, p. 50 translates: "the connection (i.e. the continuity of sins) is broken" following sil.'s karma-santati-rüpo (224b10 on sūtra 163). Cūrņi 193, 6, on the other hand, says samdhānam samdhi darisana-samdhi-m-eva and probably read jusie (for jhosie), explaining this by asevita, as against kşapita by T. Thus, according to the Cūrni 'the connection with the religion is maintained' (WB).
200 The last sentences from "in this way" onwards interrupt the context. They might have been linked to 25, 7: "so I say." For a similar displacement of a sentence group see 11, 21ff.

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think may be killed [(beaten,] ordered about, strained, controlled, killed). ([It has been said indeed:] 'And an honest person who lives as an awakened one, this' [etc.], [and further:] "Therefore [be] not a killer and nor an accomplice in killing.203 In the certainty: "the one [you think] may be killed, [this creature you are yourself]' one should not provoke from oneself the experience [of one's own sin. The self, however,] one's I, is the understanding [organ]; the understanding [organ] is one's I: what one understands with, is one's I. If one draws conclusions about this),20% (the one who believes in an I) is called a pious monk.207 So I say.*
.204
208
[3.] (Some show readiness [even] without instruction, some lack readiness despite instruction. This should not be your case! [Rather,]) he who is great [and] undistracted has become the master [over weakness], has seen (those [who] have not become the master [over weakness], [he who is] in a position to be [in the world] without support. Through one section of a text one should understand the next, and this 'on the strength of one's own knowledge, through instructive clarification or through [incidental] hearing from others;') whoever [wants to be] prudent, should not be indifferent towards instruction. (Carefully examining he should exercise correct insight completely, through and through.) By recognizing pleasure here in the world [as being injurious] may he wander as a monk, withdrawn and careful. Continuously having a fixed goal in view may [you], the brave one, proceed on the strength of the holy rules. So I say.
One speaks of (karmic) influences which come from above or below [and] which appear in our sphere, [i.e.,] one calls that influences as a consequence of which you see attachment. Not paying attention to the whirlpool, however, the truly knowing one
201
The word hantavvam is so understood by the commentator. "To kill" is only uddaveyavvam. Cf. 17, 19f. (This is discussed by Gopalan 1986, p. 138 (WB).)
202 Read eyam padi°. We do not know the continuation of this quotation, presupposed as known. (In a note
in pencil in his glossary to the text Schubring refers to Uttar. 4, 6 for padibuddha-jivin (WB).)
203
These words should be in single quotes and directly connected.
204 The play on the sound aya-vinn-aya cannot be imitated. There should be no paragraph in 25, 26.
205
Or: "in order to understand, one [has] the soul" (se = tasya).
111
Presumably for padi-samkhe.
207
No full stop after aya-vai. Metrically only samiya-pariyae is possible in 22, 4.
208 The words following this: "here is the standpoint of the experienced one" to "taking refuge in him", are to be seen as an erroneous link, according to the model of 24, 6ff.

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here in the world should renounce. Once one has diverted the influence and has moved out [as a monk], (such a one, a great one, knows and sees free of effective action;20 on the grounds of deliberation he does not yearn anymore; recognizing the coming and (97) going (through the existences as evil] he, enchanted by the glorious, leaves the path of birth and death behind him;) so all memories remain behind. Where the power of thinking does not take place, there [even less so] no ideas penetrate. (Whoever is strong [in spirit], knows about what cannot be determined. There there is nothing big, nothing small, nothing spherical, nothing triangular, nothing square, nothing circular, nothing black, nothing blue, nothing red, nothing green, nothing white; nothing fragrant, nothing foul, nothing bitter, nothing pungent, nothing acid, nothing sour, nothing sweet; nothing hard, nothing soft; nothing heavy, nothing light; nothing cold, nothing warm; nothing smooth, nothing rough; [there there is] no body, (210) no elevation, no attachment [to a form of existence]; no woman, no man, no third. For the [most] sublime [and] for the deep[est]212 there is no simile." [It is] an existence without a form. For what is not [determinable] through words, there is no word.213 All this: sound, appearance, smell, taste, tangible form, does not exist there. So I say.)*
209
See fn. 46 above.
210 The series from "nothing big" to "nothing rough" appears in Suy. 2, 1, 15 (without "nothing") to express the impossibility of saying whether the soul is big, small, etc. It is used as a question by those who do not believe in a soul as existing differently from the body. See Bollée 1977, pp. 139f. For "body", kāu (Skt kāya) Schubring, in a note in pencil in his glossary to the text, refers to Isibhāsiyaim 9,30 (WB).
211 The expressions from kau onwards refer to the qualifications through language which were still missing. 212 The rendering is quite problematical! It is based on a supposed paritta prarikta, instead of parinne. (In his personal copy Schubring notes in pencil: paritta is also paritta, 'limited', etc. (WB).) Even parinnasanne, "bearing the name 'knowledge"" would be conceivable, but unsatisfactory in the context. (If not for a solution, at least for a better understanding of this passage one would have to draw on the Curṇi and the Tikā, for which see Appendix 4 below, also for Jacobi's translation.)
213
Or: "no abode"on the assumption of the play on words with the meanings of paya.

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6. On Abandoning
A. Indravajra. 1. The undecided ones. 2. The recidivists. B. Sloka. Retribution as a punishment for failing to recognize the equality of all living beings.
C. Sloka. 1. The unfaithful ones out of weakness. The steadfast ones. 2. The unfaithful ones out of alleged conviction. Those remaining faithful (30, 17). 3. They should participate in conveying the teaching.
D. Prose. Rules for clothing. [1.] Awakened here in the world among people, he proclaims ([i.e.,) a man who has in
fact himself experienced all possible forms of existence thoroughly; 'he proclaims' (then) 27,5 the knowledge without an equal. He praises the way to liberation in this life, (adopted]
by those) who have started on their way (renounced violence), who are completely devoted (prudent). Consequently, then, a few (brave heroes) advance alertly; see, (on the other hand] the others, how they are (98) without courage, (because they do not have the
proper insight. Truly, I say:) just as a one-way oriented turtle (in a pond covered with 27, 10 leaves, cannot swim up). Just as the trees? [can) not leave their abodes, so [it is also
with) some who are born in families (of this or that status); because they are attached to the appearances, they sigh piteously; as a consequence of their yearning for reward in the
yonder world 15 they do not attain liberation. (Now, see, born in such and other families as a conscious being)
Look at the scrofulous," lepers, consumptives, epileptics, one-eyed ones, squints, lame and hunchbacks, those with swollen stomachs, with urinary disorders, the bloated and
intestinally sick, the trembling and cripple, elephantiasis sick, bladder sick. These are 20 the 16 afflictions mentioned in sequence. Now, however, [even) acute diseases and 22a.26 disturbing attacks can torment one. With regard to this (human] dying the awakened 226.25 ones have proclaimed this. Experiencing rise (and) fall, (leaving them behind once
Jacobi 1884, p. 53 translates: "As in a lake a greedy leaf-covered tortoise cannot rise up" (WB). 2 In the verse I am supposing rukkhā instead of the ununderstandable bhanjagā. (But in his glossary Schubring notes in pencil: runjaga in DasavN(ijutti) 35 (WB).)
tehim-tehim according to C and in agreement with 28, 5 below.
This according to the word order (...kulehim āyattāe jāyā), is a traditional erroneous interpretation of ayattāe. For the correct one cp. 28, 5 (below).
The words gandi, koshi and rāyamsi are erroneous for im. They are taken as nom. plurals in wrongly linking them to jāyā.
For other 16 afflictions see Vivāgas. 33 (and Bollée 2002a).

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Mahāvira's Words by Walther Schubring [or] often, one experiences the effects of the exterior world (sometimes) in higher
[sometimes) in lower (forms of existence],) and with regard to the maturity (of the re24.27 ward for all action] listen to this, how it is. There are beings, blind in darkness, which
one calls [so, i.e., living earth beings). There are beings which fall down in rain, which live in humidity, [which live) in water (move on water, which fly in the airbeings oppress beings: see, this is the great danger in the world. Rich in suffering
indeed (are) the creatures, [because] human beings (are) entangled in yearning. 30 With a weak (fragile body) they go out for the slaughter; wretched, [himself) rich in
suffering, the fool acts in such a manner; (although) they have recognized these afflictions as (being) numerous, [those who [themselves feel torment cause torment. "See, I cannot do [it]!" Away with it! This, o monk, see, is the great danger: one should
cause injury to no one. 28, 4-3 I want to talk about the abandoned (monastic life]; mark, o man, be willing to
hear. (99) 28,5 (1-others transmit:) Here in the world, truly, concerned [only] about [the liberation of]
their soul, after being received in this or other families first through ejaculation, being born, become bigger ([and] grown up, then awakened (to knowledge] - the true, wise
ones have moved out into homelessness. Such a one) they bemoan how he proceeds for10 wards, and say: "do not forsake us!"; led by desires, slaves of their senses, the parents
cry aloud. (Not like them is the wise one who has left behind him the stream, (one who has left behind him) the parents. He seeks no refuge in them; how would he find enjoyment there? You should continuously live up to this knowledge. So I say.)*
[1.] Converted to the thought that the world is painful, giving up the old attachment (in other words:) giving up (again) the peaceableness), living in proper discipline (a monk or layperson) [lead their mode of life) recognizing the doctrine according to its essence. However, [there are among them] many who cannot do this, (bad ones who, giving up (again) clothing, bowl, woollen) cloth (and] broom, 10) are indeed no match for the temptations which are difficult to bear.
One would have to read paveessam in the sloka.
This meaning is proved by attattāe (āyattāe) from the context in Sūy. I 3, 3, 7. Without this parallel the word would have to be joined to jāyā, or abhisambhūyā, etc., and translated: "to conscious being."
Wrong! Compare with 19, 30f. above. 10 See also 10, 23f. above (WB).

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Whoever is (continually) devoted to desire, for him is decided immediately or after a short period the downfall of his [human) body for endless time, [and] the same
happens to him through desires coming socially, which in intervals reappear. 1) In 25 short, these have not passed beyond the stream.) There are others, however, who
have accepted the doctrine and—(thinking only about the monk's tool, etc., 'one should', without being fatigued, 'constantly wander'). Recognizing all yearning (as being injurious], this one is a devoted, great wise one, after he has completely overcome attachment (with the idea: 'this is not mine.' Striving in such a manner, because he knows: 'I am alone',) he wanders as a houseless one, having closed up
(everything) in the world, completely "bare". (Whoever goes without clothing and counts on fasting will be) abused, pelted or hurt by the association (of his new life) with the sold) trade or (by the association) with untrue
[words which hit him). 29,4 (So thinking, recognizing the one (the influences in the world],' just as the (100) 29,6 others) (as such], he should patiently lead the mode of life, after he has given up
every wrong way, 15 as a man of right faith. Those, mark you, are called "going
naked” who represent the teaching about the non-return (to the world and thereby 5 and 8 [by the way], possess modesty [in clothing). Whoever gives up modesty) by follo
wing a special rule, is called (by the people in the world) one who is attached to a declaration that leads further. (Having come to an end here in the world, destroying that (which is sinful])' he sets aside his monk's outfit, recognizing it (as hindering) through his monastic career, 17) (as it was said earlier:) some [monks] live alone.-The prudent one should wander about in these and those houses there
Jacobi 1884, p. 55 translates: ... for the sake of these pleasures which entail evil consequences and are associated with others of their kind' (WB). Sil. explains ... see Appendix 4. 12 Read lūs in the glossary.
The reason for the connection: the apparent context; parivusie is an induction, cp. 29, 19, 35, 25; 36, 14; 37, 3.
19 The word samphāse in 29, 6 belongs here, cp. 29, 23 below and elsewhere; 29, 5 too according to our interpretation is in the wrong place. In the old verse the object of abhinnāya was represented by phāse in 29, 6, whereby both lines might have been in a reverse order. 18 See Appendix 4: footnote 14, p. 80.
tam jhosamāṇe is perhaps just an induction, according to the procedure in 21, 26. (See also 14, 28 (1,3, 2,2, p. 96) above for etthôvarae translated differently (WB).) "See Appendix 4 for Jacobi's translation.

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15
Mahāvira's Words by Walther Schubring (in search of everything [he needs), as (if) looking for what is allowed); what is good smelling or bad smelling or horrible (will be offered to him for food, the latter coming from animals, for it has been said:)'$ ('beings oppress beings.' These challenges, 'should (you,) a brave one, if affected by them, bear,' so I say.)* This, then, o monk, is the-taking-upon-oneself ([according to the words:) 'to whom the doctrine has been competently proclaimed,''he who has cast away the order [of the existences) from himself,' is a mortifier'.)
A monk who goes without clothing because [his only clothing) is bad,29 should not have the thought: ‘my clothing is tor; I want to ask for clothing, I want to ask for thread, I want to ask for a needle, I want to mend it, I want to sew it, I want to make it longer, I want to shorten it, I want to put it on, I want to wrap it around.' As he now strives, takes trouble and is still without clothing, the effects of [sharp) grass, of cold, of heat, of gadflies and mosquitoes affect him; [but] the effects of the one, as of the others, various as they are, he bears without clothing by bringing about [in this way) restriction (of the equipment for a monk]. He has taken up penance totally.21 Just as this has been proclaimed by the Lord, (101) (SO) should one understand it and, wholly and through and
through, recognize the pious conduct. See, (so)22 (these brave heroes) who [already) for a long time (all the years till today) wander (as monks], the competent ones, know how to bear (temptations); (just as the insight is with them) their arms are lean and their flesh and blood meagre. After one has interrupted (the sequence of existence] and recognized the injurious] he is called one who is gone beyond, who is free, (who has renounced.) So I say. [2.] Could displeasure (in it) (now) bother such a monk who has renounced, who wanders about, who is (already) at it since a long time? [Voluntarily] agreeing he set off [once, because) just like such an undisturbed (luminous) torch, (so [is]) the
29, 30
30,5
1 Or, the words pānā pāne kilesanti are to be explained according to the edition, p. 59. 19 vidhūya-kappe was erroneously explained as "he who has cast away clothing" (cp. 29, 7, etc.,) and that is why the fragment "whoever goes without clothes" has been connected.
parivusiya is apparently not parivasita, but paryușita. Cp. 35, 25 below, etc. 2 The full stop is to be shifted from ahiyāsei to āgamamine (causative!). The Nāgārjuniya have: "So, truly, he implements restriction in outfit and penance, which makes the effects of previous activities disappear."
22 The reason for the connection: the apparent context.

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doctrine which the best show. (Living without yearning, without injury [to beings], the prudent ones, the intelligent ones, are revered. This is their [these monks'] case in the emulation of the Lord. As with the young of a bird, so (these) young ones are instructed orally day and night, thoroughly. So I say.* (If, now, these young ones are instructed orally day and night' by those brave heroes full of insight, [i.e.,) have already) obtained insight from them, then they (suddenly) forsake peaceableness and employ brusque words, 23) [they] 'who [already) lived in proper disci
pline', in that they think the instruction would not be for them.) [2.] (Some, however, after they have heard and understood the preaching, and with the 15 intention to live as associates in monastic life, have moved into homelessness), since
they are (now) impecunious, internally burning, eager for desire, slaves of their senses, do not find delight in the earnest attitude which is preached to them) and, in fact, use brusque words against the teacher.
(Of good conduct, dispassionate, wandering with consideration (are the fellow monks;]24 if he chides their bad conduct, so is this the second stupidity of the fool. (Some, if they (again) turn away [from monastic life] blame the way of living in it]:) having broken with the knowledge, injuring the faith, some take their life (again) into the old rut; others turn away if the temptations affect them in order to save) their life, and their moving out into homelessness has been a bad moving out.
These people are indeed to be called fools; 'again and again they cause rebirth'. (102) [Others transmit:) 'Since they (now) stand deep, [but] show off as wise ones', ([this
means:) they give themselves airs and say: "I am he"; against those who do not (anymore) take sides they use brusque words', 'in the connection (of their new life) with the (old) trade or (in the connection) with untrue (words which hurt them)'.)
The prudent one should know our doctrine.25 ([But he is] obstinate [and says:] "you are a fool"; he has injurious action in mind in that he says over and over again: "kill (these and those] beings", in that he is an accomplice in killing and in
that he approves of it when another kills, (and thereby thinks:]) "a cruel doctrine 31,5 has been introduced [here]!” He examines it with ignorance; such a one, (an
inferior one,) is called a false disputer. So I say.
- On brusque language see, e.g., Sūy. 1, 2, 2, 19 (Bollée 1988, p. 62 with further literature) (WB). 4* The metrical quality of the four words in 30, 19 is doubtful. - This is perhaps the first śloka-pāda in 31, 5: dhammam jānejja mehāvi.

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[3.] 'What should I, tell me, do with these (people)?' (so they have thought;)24 after they have stherefore) forsaken father and mother, the relatives and wife, (after they set out, as if they would be Vīra [himself],)27 see, [now], those who did not [want] to injure [anymore), who were true to the vows, who controlled themselves, dejected, (who rushed out, sink back.) Wretched, [because] unfree, faint-hearted, are the people, offenders (of the faith). (Here, then, the reputation of some will be bad: "he is disloyal to the monks, he is disloyal to the monks!" See, how some together with the faithful are unfaithful, with the pious not pious, with the renouncers not renouncing, with the competent ones not competent. Full of knowledge, clever, prudent,) always a fixed goal in sight may (you) the brave one, proceed on the strength of the holy rule. So I say.* (Within or among houses, villages, cities, countries there are people who are offenders (of the faith)', or temptations appear. These temptations 'a brave one should bear untouched by them'.) After he has learnt to feel compassion (103) for the world, strong (in spirit) and of right faith, ('may the truly knowing one communicate it 29 towards the east, west, south, north, ‘make it known, proclaim it praisingly'; to those ready to act [and] to those not ready [but] willing to hear,30 may he proclaim peace, renunciation, peaceableness, extinction, purity, honesty, humility (and) the monastic order which harms no lower animal, no plant, no higher being (and) no other living being, 32 'in close observation'. [Moreover,) when he proclaims the monastic order in logical de
23, 22
25
32,5
26 evamp'ege viitta is another reading for tti mannamāņā, as C shows. The point after viittā is to be deleted.
27 virāyamānā instead of Omāne will have to be preferred. The Nägärjuniya have: "after they have gone out in the thought: we want to be monks, without a house, without property, without a son, without cattle; we want: not to injure anymore, to be true to the vows, to control ourselves, cat only what others give us, we do not showever) want to commit an evil deed."
28 The Nāgāriuniva have: "whoever truly is a monk, learned in the tradition, knowing the canon, experienced in going for alms (? aharana-heum kusale), in possession of understanding for the teaching in the doctrine, she is capable (and) a proclaimer of the doctrine when it is a matter of place, time and human object (and one asks:) "who is this person and to which faith does he adhere?", in case [he) proves himself useful."
29 The words aikkhe vibhae kitte, though they are metrical are, however, in the form of a quotation also in Sūy. II 1, 57 from where this place here in single quotes seems to stem.
30 A restriction! They should turn only towards those who permit success. They are not appointed for the mission proper. As occasional helpers in the teaching post, they are also in need of the reminder that in this activity they, in fervour, do not offend what they preach (32, 5 below). This new thought at the same time leads into the next verse line (32, 8).
3 In his personal copy Schubring refers to Tattvarthadhigama Sūtra 9, 6 (WB).
» In 32, 3 is to be read anaivāiyam savvesim po. As soon as a meaning which is more than rhetorical is ascribed to the four words pāna, etc., (cp.fn. 25, p. 82 above) then anaivattiyam (see 9, 1, 17) is impossible.

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119 velopment, he should not contrary to it] strike himself, nor strike another (person), nor strike others, (as there are] lower animals, plants, higher beings, [and] other living beings: he is not a [clumsy] “striker", because he does not want to strike.)"3 For the beings ([i.e., the lower animals,] plants, higher beings (and) other living beings who are moved around, the great wise one, 'like an (undisturbed island,134) is (so) a refuge. (Hence, 'ready to act, steadfast',)peaceful, unaffected, (although) moving, undistracted, he should wander as a monk. After he thought over the glorious doctrine the insightful one is dead [to the world). [Still] fettered by bonds are the people [who are) faint-hearted [and] deluded by desire.36 As a consequence of such things you see attachment. (Therefore, one should not shrink back from the roughness (of monastic life], he who has already) completely, fully and thoroughly recognized in their injuriousness) all the activities from which those offenders (of the faith] do not shrink back.) After one eliminates anger and pride (deception and greed),"one is called
the one who has conquered. (104) So I say. (['He who has conquered', this means:] 32,20 With the decay of the body such a one is called a pioneer' [or] "he is truly a
wise one who has reached the bank.')) [But) unbroken, (although having become thin like a plank, (one should endure; others transmit:) one should long for death," until the decay of the body is about in time [(until it) takes place].0 So I say.*
* According to the MSS se anāsāyae is to be inserted in Āyār. II 2,3, 26. 34 diva here is understood as dvipa, as against dipa in 30, 6.
» utthie thiy'appā as in Sūy. I 16,4. (In the margin of his personal copy Schubring notes in pencil: thiy' appā aņihe as in Dasav. 10, 17 (WB). 36 The comma after narā is to be deleted. The word vippiya, also in Sūy. 12, 3, 8, is a variant for mucchiya. 37 se vantă, etc., in 32, 17 would be a new (verse) line.
38 The word tiutta is with preference derived by the tradition from trut, "beat to pieces", whereas it is the same as ativrtta, "crossed over." It seems now-and so it is in fact indicated above in square brackets-that line 20 goes with samgāma-sise in the first explanation, 21 with păramgame in the second, and as interpretations, both have to be in brackets and in single quotes.
The words kankhejja kālam are presumably a variant for kālóvanie. It offered the advantage of supplying the fragment which was split off with a verb.
40 The Nägāriuniya have, supposedly instead of the last line:"Truly, if I impiously bring about death sto any water or fire particles), then, with the absence of the knowledge (of harmfulness), (my lot) will be dishonour, wretchedness (read duggai ga') and coming and going (through the existences]." This sentence is not in place here; in its sense it belongs to line 17. This is induced by the word kāla,"death", in line 23.

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8. Liberation (Chapter 7 is considered missing, compare my edition p. 49.) A. Prose. On the service of monks rendered to monks and laity. B. Prose. Warning concerning attentiveness in judgement. C. Śloka. Acceptance of the doctrine in middle-age. Seclusion as the place for penance. D. Indravajra. Warning against a violent deed. E. Prose. Warning against a violent deed.
F. Prose. The monk's renunciation 1. of food or of a piece of equipment which a householder intended for him, 2. of warmth which a householder prepared for him during the cold, 3. of food which a householder provided for him when unable to walk. 4. Principles for fasting-exercises when he does not want to eat. G. Prose. Rules for clothing.
H. Prose. On proper eating.
32,25 (1.) Truly, I say: One should not hand over or offer a monk or a layperson food, drink,
sweet or what is spiced, clothing, bowl, cloth or broom, nor serve him in that one (thereby) takes a [calculated) consideration of another. So I say. (1)
One should know with certainty when one gets (105) or does not get, avails oneself of
them or not, food, drink, sweet or what is spiced, clothing, bowl, cloth or broom.
[2.] One may hand over or offer [him), one may [oneself) serve him on the way by turn33,5 ing back (or) turning away from the way, giving up his special practice [temporarily,
and) letting himself be disturbed from peace—if one (thereby] does not take a (calculated) consideration of another. So I say.
(But] some among us have not [yet] rightly grasped the (very) monastic customs. They have injurious action in mind in that they say over and over again: "kill (this and that] being", in that they are accomplices in killing, and in that they approve of it when a another kills; or they take what is not given; or (-I mention it because of this
case— ] 10 they are careless in their judgements in that they say, for example, "the world exists"
[or] "the world does not exist”, “the world is permanent” [or] “the world is not permanent", "the world is created" [or] "the world is not created”, “the world is finite” [or] "the world is not finite"; "this has been done rightly" or "this has been done wrongly", "this is beneficial" or "this is injurious", "this is good" or "this is not good", "[he
attains) perfection" or "[he does) not [attain) perfection”, “[he goes to] hell” or “[he 14 does not [go to] hell." If they now, judging so erroneously, propound their personal
41 See Appendix 4 for Jacobi's remarks about this and the next paragraph, and his translation.

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opinion, then know thereby: [it is] by chance. Just as it, seen and recognized by the Lord with a swift power of understanding, has been proclaimed, so has the doctrine not [yet] been proclaimed and presented to them with success, nor caution in speech. So I say.
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Everywhere evil is intended; (if one has overcome it then this) is called (the great separation.) Take note of what (doctrine) the wise, pious one has proclaimed. In the village or forest ([or] neither in the village nor in the forest) one mentions three stages of life (in which these best ones here are awakened and have gone out,[so that it is said of them:] 'Those who have turned away from evil action, (they) are called bondless'.)(42)

In [all] directions: above, below and in our sphere (everywhere in the whole [world]) to living beings you should (in every case through activity with a deed),
*A prudent one who has recognized this [as being injurious]', should neither himself commit a violent act against these bodies," nor cause to commit a violent act against these bodies through others, nor approve of others who commit a violent act against these bodies. However, we are ashamed of the others (106) who do violence to these bodies. A prudent one who has recognized this [as being injurious should] not commit this violent act or another violent act
[himself], out of fear for (committing) a violent act. So I say.
[1] A monk practises devotion, stands, sits or lies down perhaps in a cemetery, in an uninhabited house, in a cave, at the foot of a tree, in a potter's house or elsewhere [no one lives permanently]. As the monk, now, tarries in any such place, a householder perhaps steps in and says: "Revered monk! see, for you, food, drink, sweet, what is spiced, clothing, bowl, cloth or broom I have especially bought, taken on credit, obtained violently, given from our common property, had it brought, and this, by
42
In his personal copy Schubring notes regarding this passage: not so Hoernle in ERE I, p. 264b (WB). 43 Or: "life forms".
44
For the reason why ascetics often stayed with potters and, apparently not only Ajivikas, see Basham 1951, pp. 134 and 193 (WB).

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committing violence on lower animals, plants, higher creatures [and] other living beings; this I have brought here and intend it for you, or I shall provide accommodation for you; now eat and stay, revered monk!" The monk should refuse this kind and friendly householder: “Revered householder! I do not accept your speech, I do not take notice of your speech, you who have especially bought food, ... taken on credit, obtained violently, given from your common property, had it brought, and this, by committing violence on lower animals, plants, higher creatures [and] other living beings; this you have brought here and intended for me, or you will provide accommodation for me. Renounced (have I), revered householder, so that I shall not do this.945 A monk practises devotion, ... perhaps in a cemetery ... or elsewhere. As the monk, now, tarries in any such place a householder especially bought for him food, ..., taken on credit, obtained violently, given from common property, had it brought, and this, by committing violence on lower animals, ..., this he has brought here and intends it for him in thought, or he provides accommodation for him in thought, in order to let the monk enjoy it with pleasure. The monk perhaps now knows this on the strength of his own knowledge, through instructive clarification (or) through (incidental] hearing from others: 'this householder (107) has truly especially bought for me food, ... had it brought, and this, by committing violence on lower animals, ..., this he intends for me, or he provides me accommodation.' And this the monk, after he has understood it through delib
eration, should proclaim for the purpose of avoidance. So I say. [Temptations) have affected [him] or not (yet) affected"6—(the fetters which the monk perhaps truly felt, (namely, that one refers to him with the words:] ""he has killed [someone),47 beat [him), tear out (his skin, cut (his flesh), burn [him), roast
34,25
* Inaccurate for: "so that I do not accept this." Corresponding to this interpretation gāhāvai has to be within the comma.
46 The section putthā vā (vi] aputthā vā is to be made conspicuous as verse line 24a. Actively puttha = prstavat, see already 4, 10 = 5, 28.
* This means, "he must have committed something, because he is resigning from our society." The passage in Suy. II 1,17 is to be understood in the same way. However, there it would fit in badly between miccha and etāvatāva.

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123
30
[him), take off [his) clothes, do [him) violence, treat [him) rudely""'48—these) temptations, if affected by them, he should bear.“ He either informs (the one who is his enemy, about the monastic custom, after he has (forgivingly, thought about him who is not like him,) or (he remembers that] through caution in speech the awakened ones have proclaimed it [the monastic custom]; ([through such (cautiousness)] he is cautious in the sphere of his monastic mode of life, after
having carefully examined in succession [all possibilities]).50 [7.] [In fact for this purpose) (such) a monk may not give or offer to a layperson food, drink, sweet, what is spiced, clothing, bowl, cloth or broom, nor serve him, in that he [thereby) does not take a (calculated] consideration of another. So I say.*
Mark the doctrine which the wise pious one has proclaimed. (8.) (Such) a monk (however, for this purpose) may give food, ... or offer to a[nother] monk, or use it, by taking in fact with it] a [calculated) consideration of another. So I
say.* 35,5 Even in their middle-age some are awakened and have gone out, listening to the
voice of the prudent one, understanding the word of the clever ones. (“The best ones have rightly proclaimed the doctrine).' These do not yearn, they do not kill, (108) they do not own, [i.e.,) they do not enjoy property. In the whole world-52
By laying down the weapon against beings (by not committing an evil act (any35, 10 more]) he is called the (great) bondless one.
Strong (in spirit] is whoever knows about the radiant (doctrine] (after he has experienced rise and fall [in earlier forms of existence];) (thereby, human] bodies, which are dependent on nutrition, become fragile through temptations. (See, how some are 'strong', although all (their) senses decline; he exercises compassion who
48 A quotation from Sùy. II 1, 17. (See Bollée 1977, pp. 140 and 146 (WB).)
phāse puttho (without viro) ahiyāsae, should be an indented verse line, without single quotes. 50 Comma after āya-gutte; the beginning of line 31 would be a special verse line beginning on the right under vai-guttie. (For the awakened ones" earlier in the sentence, see Jacobi 1884, p. 66 note 1, and Norman 1991, p. 236 (WB).)
Read: 'ones' (mehāvinam)? (WB). » It seems that savvāvanti ca nam logamsi is induced by the echo of the preceding pariggahāvanti which would have taken over the role of eyāvanti in 1, 15. Then sa would be plural.
maham is in the wrong place, according to the model of 33, 19.

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15
'knows about the doctrine of laying down the deadly tools]. The monk 'knows' [further] ‘about' time, capability, measure, moment, obedience [and] circumstances, 'he accumulates no property', he displays initiative at the proper time, he has no obligations; twice [i.e., with birth and death]) ‘making an end he goes from
there.955
[2b) to such a monk, whose limbs shiver from cold, comes perhaps a householder and says: "Revered monk! the urges of sex do not torment you (do they]?" "Revered householder! the urges of sex do not torment me, but I cannot bear the cold. I may not light or burn a fire, nor warm the body or keep warm, not even on the order of another." If he says this then perhaps the other lights a fire or makes it burn and warms the body (for him thereby) or keeps it warm. And this the monk, after he has understood it through deliberation, should proclaim for the purpose of avoidance. So I say.*
A monk whose [all) three pieces of clothing are worn out, apart from which she only possesses) the begging bowl, should not have the idea to beg for a fourth. He should [instead of the used ones) beg for clothes which he is allowed to wear (and] wear them as he receives them, he should (109) not wash nor re-dye (them), he should also not wear (pre-) washed and re-dyed clothes (and this) without feigning (a better maintenance). In between the settlements [he might] go without the upper garment. This is the basic rule as long as the monk wears [all three) pieces of clothing. When he notices, however, that the cold period is over and summer has come then he should discard the used pieces of clothing and [in sequence go] in a shawl, in underwear, only
34 Or: samnihāna-sattha (samnidhāna-śāstra) stands instead of sattha-samnihāna (śāstra-samnidhāna): "laying down of the weapon".
» See the fn. to 10, 18ff. 56 This many are permitted to him, cp. Kappa 3, 15. 57 Cp. fn. 20 above. ** Full stop after apaliuncamāne, for which Vav. 1, 1ff., Āyār. 2, 1, 11, 1; Utt. 34, 25 are to be compared. The commentators (who do not separate the three words apgām omo) think that the old pieces of clothing have to be "not hidden" (agopaniyani) from thieves; gām 'antaresu should mean:"within the settlements"; but this would in fact give the impression that the monk would not possess another piece.

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with a cloth or without clothing."
[2a.] A monk who has this idea: 'Truly, I suffer from temptations, I cannot bear the cold",
(Whoever is rich because he has the power of understanding which has thought through everything, any such one pays attention to it that he ceases from activity.) For him, however, who castigates himself it is better that he takes to the forest alone. There too there is (for him) the passage of time and he makes an end." (This is the point of departure to liberation, useful, pleasant, befitting, incompar able, beneficial. So I say.)*

125
A monk whose [those] two pieces of clothing [to which he has limited himself] are worn out, apart from which [he only possesses] the begging bowl, should not have the idea to beg for a third. He should... go without the upper garment. This is the basic rule for such a monk. When he notices, however, ..., then he should discard the used pieces of clothing and [in sequence go] in underwear, only with a cloth or without clothing.
[3.] A monk who has this idea: 'Truly, I suffer from temptations, I am sick, I am (110) not in a position to perform the rounds for alms, in which it means to go from one house to another', perhaps another [a householder], as he so speaks, has food, drink, sweet, what is spiced, brought to him, provides it there and [wants] to give it [to him]. He should, however, first [come and] say: "Revered householder, food, drink, sweet, what is spiced, what one has had [especially] brought, I may, truly, not eat or drink, or anything like that."
[3.] A monk, for whom there is the following arrangement: 'I shall, if I am asked for
59 From laghaviyam onwards everything is induced acele, on the model of 29, 24. The same in 36, 16 and 37, 5. The verb belonging to the starting sentence is lost.
60
Or perhaps: "There too the hour of death strikes him, and it is this which makes and end there", cp. Hoernle, Uvasagadasão II, note 161. (Cf. Caillat 1977a, pp. 57f. for "takes to the forest alone" (WB).) 61 Cp. Suy. II 1, 47. (Jacobi 1884, p. 68 translates: "For it is better for an ascetic that he should take poison.' Even thus he will in due time put an end to existence." (WB).)
62 In the context nisseyasam fits in better than nissesam. Lines 36, 12f. after it are in prose.
63 The reading of the Nagarjuniya has the same sense. (For "arrangement" (pagappe) in the next line see Bollée 1988, p. 123 (WB).)

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it by those whom [I] have not asked, when I am sick, endure it that I shall be served by healthy fellow monks, in case they desire it: and I shall [on my part], without being asked 25 for it, whom I [myself] have asked for it, being myself healthy, serve him who is sick, in case he desires it, for the sake of a [good] deed'
[4.] [Further, it is agreed upon, either:] 'I shall, if someone has provided [food, etc., when I am serving), implement renunciation" [of it], [as a sick person] however, endure [such] provided [food, etc.]'; [or:] 'I shall ... implement renunciation and not endure [even as a sick person such... food, etc.]'; [or:] 'I shall not... implement renunciation, and [even as a sick person] endure'; [or finally] 'I shall not... implement renunciation, however, not endure ...'
37,5
(By thus recognizing the doctrine, exactly as it is, he is peaceable, renounces [and] is sincerely devoted with his heart." So I say.)*
A monk, whose one [and only] piece of clothing [to which he has limited himself] is worn out, [and] apart from which [he possesses only] the begging bowl, should not have the idea to beg for a second. He should [instead of the used one] beg for one garment, that he is allowed to wear, and wear [it] just as he has received [it], not wash nor re-dye [it], nor wear a garment [pre-] washed and re-dyed [first, and this] without feigning [a better maintenance]." This is the basic (111) rule for such a monk. When he notices, however, ..., then he should discard the used garment and [go] only with a cloth or without clothing.
(A67 monk who has this idea:) 'I am alone, I have no one, I am no one's,'6 (in this sense he should recognize that he is alone.)"
64 parinnä, otherwise rendered literally: "knowledge [of what is injurious]"; correspondingly the verb is parijāṇai.
65 Here as in 38, 4.22 (the following) is secondarily attached as the end of an uddeśa: "There too", etc., until "beneficial" (36, 11). Cp. fn. 69 below.
66 The words gām 'antaresu omacelie hereafter have to be consequently dropped out. The MSS and the commentaries have the whole part in short only.
67

This piece belongs to C instead of F. The introduction is composed, of course, depending on the other sentences, that is why it does not agree grammatically with what follows either.
68 Mahāpaccakkhāṇa, stanza 13a: ekko 'ham, n'atthi me koi na câham avi kassai. (Cf. Caillat 1977a, p. 58.)
69
The adjoining words laghaviyam to samabhijāṇiyā are connected here, as in 37, 13 and 38, 19 only for the sake of the conclusion. (Cf. Caillat 1977b, p. 114 (WB).)

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When consuming food, drink, sweet or what is spiced, a monk or a nun should not take [what is being consumed] from the left cheek" to the right cheek, nor from the right to the left cheek in order to feel the taste."1
127
[4.] A monk who has this idea: 'Truly, I get tired of it to drag around this [my] body further under the present circumstances', he should more and more reduce the amount of food," and when he has thereupon reduced his passions, 'when he has with energy adjusted his body [to it], when he has [become] thin as a plank, when his body is almost extinguished', then he should go into a village or city; or into a walled city, a city with ramparts, an isolated city, a city reachable either by land or by water, a city reachable both by land and by water; to a place where one mines metal, where monks stay, where pilgrims come together, where merchants live, or where a prince resides," and (112) beg for [a layer of] grass; with this he should go into solitude, spread it out in a place which is free of [insect] eggs, [small] animals, seeds, sprouts, hoar-frost, water, crack-fillings, humid loam, and spin webs, after he has examined and wiped it, and there, when the time has come, observe fasting exercises. ([And] this is the truth, [and] hanging on to truth,) strong, standing beyond [good and bad], over with uncertainty, adhering to the first [of all things]," without a [new] beginning, when he has (left) behind the fragile body, shaking off the temptations and hindrances, however they appear, he strives, because he trusts this.
70 hanuya, actually "jaw".
71 The following se aṇāsāyamāṇe stands isolated-cp. fn. 63 above-and is brought about by recalling āsāejja in 32, 6. But asatayet appears there, here äsvādayan.
72 The reason for the connection: the apparent context. (Cf. Mette 1991, pp. 75f., Caillat 1977a, p. 58 (WB).) 73 This enumeration does not exclude those places it does not mention; it is just an outflow of a better style and attempts, on the contrary, completeness. First village and city as such are mentioned nagara as a "taxfree city" (nâtra karaḥ) is not credible-then follow places according to their reachability, then those with special characteristics. The last group could also be extended, which then took place in Kappa. (1, 6). In the explanation of the individual words deviating from Ayara and Kappa. is the recorded stanza in the Sutrakṛtânga-Dipika on II 2, 13. (Cf. Bollée 2002 § 667 where Hemacandra's Triṣasti° 1, 6, 76 is to be added as an occurrence of the enumeration (WB).)
74
ca, 38, 21.
75 Read ai-y-attha. The "first" is, of course, the doctrine of (Mahā)Vira.

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(strong feeling], [for) the frightening (inflictions directly). So I say.* 38,5
A monk who is going without a garment [because his only garment) is bad, has the thought: 'I can bear the effects of (pointed] grass, of cold, of heat, of gadflies and mosquitoes, the effects of the one, as the others, various as they are, but the contact with] the loin cloth I cannot bear.' In this case he may wear a hip-band. As he now here strivingly makes an attempt and is moreover without a garment the effects of (pointed] grass, of cold, of heat, of gadflies and mosquitoes affect him; [but] the effects of the one, as the others, various as they are, he bears without clothes by (so) exercising restriction in the equipment as a monk]. He has completely entered into penance. As this has been proclaimed by the Lord (so] should one understand it and thoroughly, through and through,
recognize pious conduct. 13a 160 (A monk who has this idea:)" [5.] ‘Truly, with such food, such drink, what is tasty or
what is spiced, as much as remains, pure as it has to be, in the same condition in which I (113) have received it, I shall serve it to a (sick or old] fellow monk, in case he wishes
it, for the sake of a (good) deed, and I [on my part) shall endure it that fellow monks wait 19a 136 for me with such food, ..., as they receive it, in case they wish it (when I am sick or old)';
[6.] 'I shall let food, drink, sweet or what is spiced, what has been provided for other
monks, be given [to me, if I am serving] and [if I am being taken care of] endure such 15 [provided food]'; [or:) ... 'I shall let it ... be given ... [to me...] but not endure such ...';
(or:) ... 'I shall not let it... be given... [to me...) but endure such...'; [or, finally:] 162 'I shall not let ... be given ... [to me...) and not endure such ...'_78 20
[4. is also:) A monk who has this idea: 'Truly, I am tired of it under the
76 Then follows, added for the sake of conclusion: "There too", etc., until "beneficial" (36,11 above, see also fn. 65 above)). The reason for the connection of this fragment to the remarks on fasting exercises (not the fasting unto death) is the misunderstanding of the word bherava (38, 4) as the frightening death through hunger, suggested in 38, 2: kāyam ceccāņa bheuram, as it is to be read metrically.
This beginning appears to have been formed only on the model of the others. One does not expect an idea but an arrangement, as in [3]. The threefold repetition of this beginning is surely erroneous.
For the link [7.8] see above 34, 31 ff. Cp. also fn. 68 above. (38, 20-40, 8 also in Schubring 1927, pp. 24. (WB).)

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38,25
present circumstances to drag this (my] body further he should beg for (a layer of] grass, ... spread it out and there, when the time has come, carry out renunciation [1.] of his body, [2.] of the movement of the limbs and [3.] of walking." [For, the following has been said:] 'One after the otherlo [I want to describe) the methods of liberation by means of which the prudent ones (reach the goal], 82 after they have overcome both [birth and death), the awakened ones, who have come to the bank of the doctrine. One rich (in spirit), a prudent one,83 if he has recognized all that is incomparable [and] has thought it through logically, he transcends karman. [1.) If he has reduced the passions then he should bear with little food. When the monk gets sick in view of the [scanty] food, then he should not yearn to live, but also not desire to die: to both, life as well as death, he should not be attached. Indifferent, concerned only with the removal of karman, may he maintain the pious attitude; by making himself free (114) internally and externally, may he search (only) for the pure heart. Whatever he recognizes as a means to support his life [still] for a while, 84 this he quickly employs prudently in favour of a period of time. In a village or forest a monk should examine a spot, and when he has found it free of living beings, then he should spread out his slayer of] grass (there). He should lie there without food; if temptations affect him in this regard, then he should bear them; he should not go [among people) before the (fixed) time, even if he is affected by human things. Animals
39,5
79 Wrongly follows: "And this is the truth" until "the frightening (inflictions directly)" (38, 1), and thereafter, again: "There too", etc., until "beneficial" (cp.fn. 75 above), also, as the end of an uddeśa: "So I say".
30 A counting of the stanzas will be dispensed with, especially since three lines often belong together. The whole piece is cited as an elucidation of the words kāyam ca jogam ca iriyam ca, which explains the omission of all the prose insertions. * vimohāim jāim is masculine accusative plural. (Schubring notes: cf., however, Utt. 5, 26 (WB).)
Line 38, 23 is made up of the two odd pādas and is therefore to be separated into two lines. The missing even pādas have been supplemented.
34 There is indeed no beginning of an āryā here (as the edition suggests), but a sloka-pāda, in which only vasumanto maimanto needs to be read. See Appendix 4, also for "all" In "all that is incomparable".)
** So that the end does not come before he is really ready for it. (For the stanzas 7-25 (pp. 39, 5-40, 8 in Schubring's ed.) below see Caillat 1997a, pp. 59f. (WB).)

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which crawl and those which fly sometimes high, sometimes low, if they feed on his flesh and blood, then he should not kill them and should not wipe them away. Animals wound his body, but he should not jump up from his place; tormented by influences of many kinds, he [indeed] should endure. [2.) (So) he arrives at the end of his life-time, away from the many fetters. But the following is to be preferred by the competent and informed ones: it is a further practice which the Nāya-son has preached. (85) In the twice three cases 86 he should get rid of movement (of the limbs), unless it is for the sake of his life. He should not lie on living plants, carefully he should lay down on a prepared abode, become free (of needs), without food; if temptations affect him in these [last] respects, then he should bear them. If he loses his senses (because of hunger) then he should eat accordingly; indeed, he is without blame who is unaffected [and] completely devoted. He might step forwards [and] backwards, bend [and] stretch himself in order to maintain the body (still] in alliance ( with the soul], or even [for a while lie) there unconscious. He might walk around if he is tired (of laying down), or he might adopt an ascetic) position and keenly adhere to it. If he is finally tired of the ascetic posture87 then he may sit down. If he sits, then he should direct all his senses at the way of dying to which nothing can be compared. If [in grasping for a support) he stumbles upon a piece of wood full of worms, then he should look for one (115) that is not so; he should not support himself on anything out of which something can arise that is to be avoided; he gets up from there (and rather) bears all temptations. [3.] He, however, who performs the following action, exerts himself even more. In complete command of his limbs he should not stir from his
39,30
*See, e.g., Dhaky 1991, pp. 120ff. (WB). 30 Heart, mouth and hand, and the own deed, instigation and approval. * In line 39, 24 read thāņeņa; antaso according to Suy. I 1,4, 11. 88 In line 39, 30 read savva-gāya-nirodhe.

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place:(89) this is the highest practice, superior to the previous one. Without searching far away the pious one dwells standing, but if he has found a place that is free of living beings, then he should adopt a posture there. He abandons his body completely, thinking: 'I do not have any temptations of the body anymore'. Whereas he [previously) thought one would experience temptations and attacks lifelong, he (now) bears them withdrawn [and] insightfully, [because, after all, they contribute) to the destruction of the body.” He should not hang on to the cravings for the transitory, even if they come ever more numerously; he should not cultivate desire and yearning, by aiming at the essence which is constant. [ A god] may offer him (supposedly] 'eternal' things: he should not believe the divine deceit. Recognizing this the pious one should shake off all deception.91) Not deluded by any thing, he reaches the end of his lifetime. If he has recognized only perseverance as the main thing, then (every) such (way to] liberation is proper. So I say.'
40,5
9. The Tradition of Fasting
The distinction of the stanzas into better or less metrical properties (p. 61 of my edition) has been omitted because it no longer appears to be important for the origin of the poem.
Indented are only those stanzas in another metre, prose portions and, finally, those stanzas which according to their content do not seem to belong to the general context.
1. As I have heard it, I want to narrate (92) how the monk [and] Lord, after he moved out 40,10 wandered with deliberation in the winter immediately after becoming a monk. 2. 'I cer
tainly do not want to cover (myself) with this garment in this winter'-[with this (116) rule] he carried on as long as he lived; this was, in fact, in accordance with his doctrine.” 3. For more than four months many animals came, crawled on his body and remained
89 Schubring notes here: from the ascetic posture?, but iriya 38, 20! Cf. also Caillat 1977a, pp. 59. (WB). 9 In line 40, 1f. the words jāvaj-jivam until ya and deha-bheyāe are to be put in single quotes.
On nūma see Norman 1990, p. 254 (WB). 92 See Appendix 4 on the introduction here.
% This restriction in clothing or Mahāvira's fast was apparently the reason to append the poem to the Bambhacerāim.

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40, 15 there, fed just there, and wounded [him]. 4. A year and a month long [it was] that the Lord did not take off the garment; then [however] he [was] clotheless, a patient sufferer, after he, houseless, discarded the garment. 5. Then, fixing his sight onto a wall the height of a man and extending sidewards [around him], he meditates in deep thought within [it,
(94)
20 the wall]; thereafter, shocked by the sight, many [people] screamed: "Look there!" 6. Where the sexes sleep together, there he is not interested in women; [in other words:] he did not care for sexual enjoyment, [and] so he meditates in deep thought after he looked for a resting place. 7. With those who cannot separate themselves from their houses he does not associate anymore and meditates in deep thought; and if they question him then he does not answer, he goes on upright and takes no notice." 8. This is not easy for some [people]: he does not answer those who greet him [in a particular way]:
.96
25 [namely] after he has been beaten with sticks, hit badly by the wicked ones. 26 9. Disregarding the abusive language which is difficult to bear, as a wise one [silently] 28 striving forwards, the Naya(-son) looked without concern [at the people] who were occa27 sionally absorbed in conversation; 10. the Naya-son goes to lectures, dance and song, 29 to club and fist fights, these lower entertainments, not [however] in order to attach his mind to them. 11. For over two years [already] he had not enjoyed cold [i.e., fresh] water [anymore] when he moved out into homelessness; after he had entered into solitude, had concealed his appearance [and] had gained" perception, 12. had become com
pletely clear about the earth, the [individual] particles of water, of fire and the air, of mil41,5 dew, seeds and sprouts, and the entirety of [animals] roaming from place to place, 13. he checked, and as soon as he had recognized that they contained life" he wandered around avoiding them, because he so judged, the great hero: 14. "through [the fruit of] deed[s]
94
On adu here see Bollée 1988, p. 48.
95 Instead of "and if", etc., the Nagarjuniya have: "confronted with the question or not [i.e., probably: whether he wants to participate in their activity,] the Lord does not allow (anything) evil."
96
In line 40, 28 read: Nãe visoě addakkhū gaḍhie mihum (one mora is missing) -kahāsu samayammi. (See Appendix 4 on the sequence of stanzas 8-10 here.)
97
Cf. 41, 19 below (WB).
98
In line 41, 2 sante, without a full stop.
99
cittamantaim belongs to paḍilehe (= "lehai, as often in this story) as well as to abhinnāya.

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both the (117) [independently) non-mobile creatures obtain immobility,' as well as the fools, each one of them, become beings in every [conceivable) abode of origin.' 15-17,
Further, the Lord recognized the following: 41,9 "The fool, with everything he has, comes to nothing'. Since he had understood (all) act
11 ivity as (being) twofold, lol the prudent one, (and,] in possession of incomparable know12 ledge, had proclaimed [it].102 Being completely clear (also) about the influx 103 [of
karman) through absorption [by means of the senses), the influx (of karman) through
stepping-out-of-oneself,104 and about the connection (of both],los just as likewise about 10.14 the fruit of a) deed, the Lord rejects evil [action, he), who had recognized women [as
bringing harm; in them) he saw the bringers of all (effective) activity. He recognized 13 himself an action in which [it is true] nothing is killed which showever, in another way] 15 transgresses the (required) mode of life, so that he abstained from it: 18. he wanted !07 to
have nothing to do with what was prepared for himself, and the evil around him through the (fruit of] activity which he saw [originate), this the Lord did not commit'08 and he ate pure food. 19. He did not wear the clothes of another, nor did he eat out of the bowl of another. He avoids (the appearance of] deprecation and goes to festive meals, [however)
not in order to attach thought to it. (109) 20 20. For food and drink he knows the appropriate) measure, he does not long for
100 I.e., they can be newly embodied in the class of independently or non-independently mobile beings. (Next to the word "obtain" Schubring notes in his personal copy: ‘mobility and the (independently) mobile (WB).)
101 It brings about effects in the present and retribution in the future. (The commentaries take kiriyā with anelisa.)
akkhāy' is, of course, an absolutive and therefore to be separated from anelisa. Cp. 27, 2.4 for the expression.
* soya, in view of āyāņa-soya-gadhiya in 20, 9 is not sauca as in 32, 2. "So in general, instead of "transgressing"; here the active cause is implied, in the former the passive one. 109 Or: "the movement of the limbs"; the corporeal (efficacy) would come after the intellectual efficacy. 106 This line (14), which in no case fits in after 13, I could connect only to this line 10.
107 The present indicative often has to be translated as an imperfect because it appears together with a past form.
108 One would expect rather:"through which activity he saw evil (originate), this the Lord did not commit." By the way, I am suspicious about the second half of line 15 (which conspicuously echoes line 14) here. (At Suy. 1, 1.4, 4, fn. 81, p. 148 below refers to this place here (WB).) 109 Cf. Sūy. 1, 1, 4, 4 and 40, 29 above (WB).

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pleasant taste, [because] he is undemanding." A monk should not rub his eyes and not scratch his body. 21 Hardly looking sidewards (118) and backwards, and hardly
responding when spoken to he should wander attentively looking at the path."
22. When the cold period was (just) half over, the houseless one discard/s [-ded) his clo41,25 thing and wanders/ed about alert by letting his hand hang down and did not support him
self on a branch.
23. That was the precept which was not transgressed by the wise, pious one, the undemanding (Lord. Thus wandering [...])." So I say.
2. 1. Wandering, sitting and lodging which were described (earlier, stanza 6] as alone,
' 'Tell (now) about the resting places and seats'!3 of which the great hero availed him30 self!'14 2. (His) overnight place was sometimes to stay in waiting-huts, ils) in assem
bly halls and at wells, 16 in shops, sometimes in workshops (and?] on straw dumps, 3. sometimes in shelters (of a village), also in a summer house in a city, sometimes
in the cemetery, in an empty house 117) or at the foot of a tree. 4. in these lodgings the wise one (and) monk stayed more than thirteen years. In exerting himself day and night he exercised intense meditation, undisturbed (and) completely
"apadinna, actually "without obligation", is one of those words which cannot be translated in the same way everywhere. The places in the glossary for apadinna (under padinna, better paļinnā) are incorrect. They should be: 10,21:35, 16 41, 20 27:42,25, etc., 42,4 16:44, 1.3: 17,23 43,11.18 44, 1.
In assigning stanzas 20 and 21 to another context one is to proceed from 206. Just as here there are undoubtedly optatives, namely, because *pamajjyā is to be read, in a line of a differing, later type, this is the case with 21b. This line would then only be metrically correct if it is carejja instead of care. According to a rule, as 200 and 21 have it, māyanne finally appears in 20a: not the founder but his disciples and followers adhere to the "allowed measure". With this word stanza 20 is connected to samkhadi in stanza 19.
112 There is a sloka until apaļinnenam, in which, however, there must have been eso (or esa?). From bhagavayā onwards prose is to be indicated. This word serves as an explanation for māhanena, etc., I now take evam riyante as the beginning of a new sentence:"thus wandering", the rest is missing. Stanza 23 is repeated, certainly mechanically, at the end of each of the four sections of this poem. For the second line here the Ladnun ed. has: apadinnena Virena Käsavena mahesina. On the name Käsava see Mette 1991, p. 133 (WB).)
"The single quotes ...'indicate the indravajrā metre. (On āikkha tāi see Leumann against Jacobi in Balbir 1993, p. 93 (WB).
14 On p. 307a5 (1916 ed.) Śīl. (Jacobi 1884, p. 82) indicates that this "stanza 1" for unknown reasons was not explained by his predecessor (cirantana-tikākāra). However, the cunni explains it.
" Jacobi 1884, p. 82 avesaņa='workshop'. Verclas 1978, p. 182 proposes:āvesane sabhăpavāsu (WB). Hā... višanti yatra tad āveśanam, sūnya grham. Even in sabhā and prapā there are only temporary visits. Much less are the other places regarded as an overnight place. (For "workshops" see Appendix 4.)
" See Appendix 4 for more information on this.

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devoted. 5. Even with sleep the Lord takes [took] care, after he had made his decision, 42,5 (sleeping) not as much as he liked: he kept himself awake, he rested [just] a little, undemanding [as he was]. 6. When he woke up then the Lord immediately sat again [upright] with [quick] decision, after he had once gone out in the night) and walked around outside for a while. 7. In the resting places the assaults were for him horrible and manifold: first, crawling animals and those that came down flying; 8. then bad people, 42, 10 (119) village guards and armed people come there, or assaults on his senses [occurred]: a single woman or [a single] man [came].
9. Manifold horrible appearances of this world and the beyond, good and bad smells, manifold sounds, 119
10. [But] he, always attentive, bears the various kinds of effects; having become master of pleasure and displeasure the pious one leads his mode of life, without saying much. 15 11. After being accommodated there [where he was] sometimes lonely travellers questioned him in the night; when they did not get an answer they beat [him]: he [however, remained] untouched, observing his devotional posture. 12. [To the question: "Hey,] you there inside! who is there?" he [perhaps] said: "It is 1,12 a monk;" [but later] this was
his highest rule: silently he persevered in pensiveness when one beat [him]. (122) 13. In the 20 cold wind in which, when it blows, some (people) shiver, in this cold breeze" other
houseless ones seek shelter;
14. 'We want to put on the upper garment; if we light firewood or cover [ourselves] then we shall endure it; feeling cold is a great evil!*125
15. [but] the Lord endures it, undemanding [and] capable [and] if he has once gone outside in the night then he endures in the proper manner.
135
118 In Kalpasūtra 1,47 (Schubring 1905, p. 50) monks and nuns are forbidden to go out at night (WB). 119 This stanza is apparently not authentic. It tries to supplement the "contacts" (phāsa) in the next stanza. Nevertheless, the rasa are missing, the riva one has to obtain first from the compound (which otherwise refers to something else), and the sadda are indicated quite colourlessly. Even the pathântara to 10a shows that such an enumeration was not intended, in which the phasa are also missing there: "One should endure, always ready,' so thinking the Lord [and] houseless one" ....
120 Read in line 42, 17 antaramsi.
121 So one says in general when the other does not know the name, cp. Manu 2, 123.
122 In his personal copy Schubring corrected "when one beat [him]" to: 'facing an excited person' (WB).
123 hima-väe is, of course, hima-vate; my glossary is to be corrected. (See Appendix 4.)
124
ehā as accusative plural is unusual. (Dasav. 3, 4 prohibits monks to make a fire (WB).)
125
Stanza 14 is not original; the continuation from 13 to 15 shows this, as does the metre, a later ārya.

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3.
26 1. The effects of (pointed) grass, of cold, of heat and gadflies and mosquitoes [all these]
various attacks he endured, always attentive. 2. (126) When he wandered through desolate
Lādha: through Vajjabhūmi and Subbhabhūmi, he got used to a hard bed and hard seat. 30 3. [There) in Lādha [regions] he had many disturbances: the inhabitants treated him
badly, then the alms corresponded to the inhospitable land; the dogs there bit him [and] attacked him. 4. Hardly anyone held back the wild, ferocious dogs, they let them go after him 127 after beating them so that the dogs bit the monk. 5. Such people were indeed very
many, Vajjabhūmi, (120) [a] crude [country]:128 monks stayed there (only) after they had 43,5 equipped themselves with knotted sticks. 6. Even when they stayed there so [equipped]
they had been attacked by dogs and were dragged by dogs - [yes, it was) difficult to wander there in Lādha. 7. [Now] the Lord who 'laid down weapons against beings' and had surrendered to them] his body, bore it [also), thanks to his insight, when he confronted piercing (speech) in the villages; 8. [the Nāya-Son) like an elephant (nāga)
on the frontline so did he penetrate through there, the great hero. 10 So, there in Lādha he once reached no village for a long time; 9. as he, then, without
wanting anything, went towards (such a village) and had not yet (at all) reached the edge of the village, they came out towards him and did him wrong by calling out [at the same time):“Go away from here!" 10. He was beaten immediately with a stick, with the fist,
the hand, or (pelted) with a lump of earth or a potsherd; "beat him to death, beat him to 15 death"129 screamed many. 11. First one cut his beard with a blunt knife, (then) ill-treated
[him] partly on the body!30 or hurled earth at him, one lifted him high up and thrust Chim] down (again), or took him away from his seat—[but) surrendering the body, patient in
suffering, undemanding, the Lord was completely devoted. 13. Like a brave 20 fighter on the frontline, (131) so was the great hero unapproachable at that time;
confronting crudeness the Lord continued with his mode of life unperturbed.
126 For the names appearing in this section see Jacobi 1884, p. 84 (WB). 127 Literally: "they let them make chuck-chuck." (See Appendix 4 for sight of monk being inauspicious.) 128 Vajjabhūmim instead of bhūmi which occurs in the verse instead of bhūmi; insert comma after bahave. 129 hantā hantā, literally: "a murderer!", (cp. 34, 25) or "look here!" 10 parissahāim has been left out; I presume a corruption here. Is Read sagama-sise as with Verclas 1978, p. 85 (WB).

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4.
1. The Lord was able [to perform] a fast even when he was not affected by sickness. Affected or unaffected [by them],132 he tolerates no [other] method for liberation. 2. Pur25 gatives and emetics, ointment for the joints, bathing, and cleaning the teeth are for him not proper after he recognized [them once as being useless]. 3. Since he cast aside the game of the senses, the pious one wanders without saying much. In the cold period the Lord sometimes practised intense meditation in the shade; 4. when the heat of the summer time burnt down then he remained in the squatting position!" He prolonged [his life] 30 further with rice, jujube berries and beans, all without spices. 5. These three [foods] the Lord let it be offered to him and prolonged [thereby his life with them] for eight months. The Lord drank [only] every half or (121) full month; 6. also [only after] over two months or even sometimes six months did he drink. 134 Sometimes, unstirred, he took food gone bad,(135) which was presented or left over to him. 1367. Sometimes he had [only every] sixth [meal], or the eighth, the tenth; sometimes he had [in fact, only] the twelfth, while he, unstirred, observed the pious attitude. 8. On account of his insight the great 44,5 hero neither did injustice himself, nor let it be done by others, nor approved of it when another did it. 9. When he [then] came to a village or city he looks [looked] for food that was prepared for another, and when he found a pure offering then the Lord consumed it with thoughtful scruple. 10. [As for] hungry crows [and] other beings which desired what is tasty [which were there], when he saw [them] engaged in looking for food and lined 10 up, 137 11. or when he [saw] a brahmin or other monk, a village pauper or a guest [of
137
132 These words do not belong here because they do not fit in; they have the ending o instead of the otherwise usual e and the line finally indicates the subject se twice. Hence, we have a text distortion in the form of a sloka-pāda, since va instead of va is to be read.
133
Insert a full stop after abahu-vai, comma after āsīya, full stop after abhitāve. (On ukkuḍue here see Verclas 1978, p. 86 (WB).)
134 Insert a full stop after bhagavam (1), comma after māsam pi, full stop after apivitthä.
135
In his personal copy, in the glossary, Schubring refers in a note in pencil, to Leumann 1883, p. 96, s.v. anna-gilāyaya (WB).
136
rāóvarāyam, which is to be taken as *ratrôparatram (sic!) with the meaning ahar-nisam, does not only entail formal problems, but also has little probability because of the prohibition to eat at night (which was put forward certainly at the time of the origin of this stanza). I conjecture rata and uparāta, although the latter does not seem to appear in Sanskrit. (See Appendix 4.)
137

Line 10 is based on II 1, 5, 1 with the sloka inserted there by way of a quotation: ras 'esino bahave pāṇā ghās 'esaṇāe samthade (cp. the variant samthare in C at the place above) samnivaie pehae. It is clear how, the penultimate word because of the verse is spread out into sayayam nivaie.

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someone), a sūdra, a cat or a dog standing there in front of him, 12. then the Lord refrained from disadvantaging them in their bare necessities of life, [or] he avoided
attracting their hatred; (rather,] he came near slowly [and] looked for his food by obser15 ving protection (of beings). 13. (Sedimented] juice, over-cooked (remains],"38 cold dump
lings, old beans, groats boiled long ago or food from bad grains [he received during such waiting). He remained brave, whether he got an offering or not.-14. Further, the great hero practised meditation remaining on his seat, without the least bit of movement; he thought about the top, the bottom and the middle in the world, observing, unstirred, the pious attitude. 139 15. Without passion, with vanished yearning, undisturbed by sounds and forms he practised meditation;140 even when, still just a beginner, he strove for
wards, (141)
20 he did not even once commit inattentiveness. 16 After he, all alone, through the purity
of the heart, had begun the practice of making the effort, the Lord was content, not knowing deceit and peaceful his whole life long.
158 Probably süiya and sukka are substantives. The translation is approximately literal because the commentaries are not satisfactory. "pehamine or māne cannot, in fact, be accommodated in the verse, but is indispensable. 140 Semicolon and jhāi. 141 For the word here Verclas 1978, p. 87 proposes: chaumattho parakamamāne (WB).

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(Sūyagada I 1.) (Below the footnotes on the first page of this section of his book (p. 122) Schubring says: "In correcting the Bombay 1879 edition one should read: ..." and then he supplies his reading of particular Prakrit words for the stanza numbers in question. These words have been included in the text here at the end of the respective stanzas in the form (read: ...).)
1. One should wake up, one should become free, one should recognize the fetters [as being injurious]! "[a.] What does Vira 2 mean by fetter, or [b.] what does one recognize and become free?” (read: bujjhejja tiuttejjā).
2. (a.) If one is in possession of what is living or not living and be this (even just] negligible, or one approves of it for another," then one will not be freed of suffering.3. One offends beings through one's own action, or one has them be killed by others, or one approves of him who kills them: one (always) encourages what is adverse to one (read: sayam tivāyae pāne). 4a. Those in whose family a person has come into the world or those who are his household members, 5a. possessions, sisters and brothers, all of them do not serve [him) as protection (from death and re-embodiment). 46. He who cares for property, the fool, blinded now by this, then by that, is lost (read: anna-m-annehi mucchie). 5b. He who [however considers' (this) world properly, he will be free of effective activity (read: c'eva). (*)
Jacobi 1895, p. 235 and Mette 1991, p. 75 translate samaya as doctrine' and 'convention' respectively. This title first appears in Nijjutti 24 (WB). 2 Schubring notes in the margin of his copy that C(=the Cūrni) reads dhīre instead of vire (WB).
The text has tti, and thus', after bujjhejja, which was not translated by Jacobi and apparently even deleted by Schubring, see Bollée 1977, p. 53 (WB).
It is obvious to regard this pāda as a disturbing interpolation (cp. also 6d), yet it may just also be a case of grammatical freedom. Since he is aware of it, Sil. gives anujānäi as anujñdya, in which the reading anujānāya, appearing in a Berlin manuscript, may have convinced him, which, though stands only for anujānāi. The absolutive has to be aņunnāya (°nnāe) or anujāņittā. (As a consequence of sloka versification individual pādas often do not fit precisely, especially when, as here, we have to do with a kind of cliché (WB).)
Here Ghatage 2000, p. 232 compares Suttanipäta 394 (WB).
Instead of jessim the manuscripts have jesim, C jamsi and jamsi. 'Chas samkhāe as a path (antara) and reads samdhāti for it: samastam dhāti samdhāti; maraņāya dhāvati. * Bollée 1977, p. 55 does not follow Schubring's arrangement of stanzas 4 and 5 (WB).

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6. [b.] [Though) some wandering brothers and brahmins have disregarded these fetters, [yet] they do not know, (although] they pretend to know.' [Besides, about some people one can say further:) 'the people are entangled in desire'. [One hears (this):]
7.[1.] “There are five elements that are mentioned by some here in the world: earth, water, fire, wind and, as the fifth, air is added. 8. These [are) the five elements. Out of them [originates) the one (spirit]," so they say." Further: "Through their disappearance, the soul disappears. 9. And just as in a heap of earth the one (substance) in fact appears (to be) manifold, so, mark this, in the whole world the spirit in fact appears (to be) manifold."!2 10. So some say (who are) of dull intellect, devoted to finjurious) activity. [And thereby] one is indeed,] when one (hereby) has oneself done injustice, [himself] participating in bitter suffering (for it) (read: nigacchai).'
11. [2.] “Fools and wise ones are each one full soul each (not more and not less]. They are, [but] after death they are not [anymore). There are no beings which would experience reembodiment.'12. There is no merit or offence, there is no world beyond this. Through the disappearance of the body the soul disappears."
13. [3.] "There is not anything that acted nor caused to act, not anything at all that acts. Hence, the soul (too) is not acting.” So they assert boldly. 14. But those who speak so, how according to their opinion does the world come about? From one darkness they go further into
Instead of viussittā (for which also viussiya = vyucchritāḥ) perhaps viussantā (= *vidvasyamānāh, cp. viussanti in 1, 2, 23) is to be read.
A quotation, as indeed the change of subject shows; cp. Ayār. I 27,29 (1, 6, 1, 4). The hint already points at 1, 3, 10ff. (See the addition to this footnote in Appendix 4.)
Or: "These (te), know this (bho), are called the one". Bb and C have te bho as a second explanation; āhiya which otherwise means āhitäh in the sense of ākhyātāh, here with sil. means ākhyātavantah (formally, it means rather ähitavantah). (Ahiyä may correspond to Skt. ährtäh (Bhatt 1978, p. 104), but cf. Norman 1996, p. 180f.: it is "from the root ākhyā-." Sil.'s commentary is discussed by Jayatilleke 1963, p. 74 (WB).)
12 sil. read (as also a Berlin MS): ... loe ege nānā hi vattai, from which it follows that vinnu in stanza 9 really is ega in stanza 8. (This may be the implicit reason why Schubring takes stanzas 7-10 as belonging to one doctrine, against the tradition. Data about the old schools is very scanty and Sil.'s comment requires caution. See also Glasenapp 1940, p. 147; Bollée 1977, pp. 62f.; and Norman 1996, p. 173 (WB).)
The spirit then, which would apparently be common to all, is indeed individual (cp. Jacobi 1895, p. 237) -thus the view and rejection of the ek'ātma-(ātmâdvaita-)vādin. i.e. Vedānta. See Bollée 1977, p. 63 (WB).)
14 Or: there is "no being" (satta). The restricted sense in which Windisch 1908, pp. 190f. interprets the Pāli word opapātika ("criginating immediately") in the Mahāli and Pāyāsi Suttas is not justified.
15 Thus the tajjivatassa(taccha)rira-vādin. (Prince Paesi was probably one of these, see Bollée 2002, $ 750 et passim and 1977, p. 64. The inseparability of body and soul is stressed by the chiastic word order (WB).) 16 The akāraka-(akarmaka-)vādin.

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another, (those) of dull intellect, devoted to (injurious) activity (which they themselves in fact do not believe in).
15. [4.] There are five elements that are mentioned by some here in the world and likewise, (so) they say, the soul is added as the sixth; the soul and the world (though) are eternal, 17) 16. twice they do not disappear, and what does not exist, does not arise, all things (though, that there are) have in all cases the quality of necessity."
17. [5.] Some mention five elements of being, fools, who assert a chain of moments.(20) They say: "[The spiritual consciousness in every embodiment is) something else, [it is) not for instance not anything else (than in the previous existence]," and they call] resting on a cause what [indeed] does not rest on a cause.21
18. Earth, water, fire and wind, the[se] four elements together (make up the physical appearance, so say the wise.22 19. [Indeed] those who still] live in a house or (already (are in)] forests and mountains will be freed of all suffering if they share this view; 20. [but] if they have not recognized the connection (of all things], these people do not (really] know about the [actual] doctrine; those who speak so, are not called those who are beyond] the stream, (others transmit:) 21. are beyond samsāra, 22. [the entry into) a womb, 23. being born, 24, suffering, 25. death. 26. They experience always anew manifold suffering in the cycle which one calls samsāra with its abundance of death, disease and old age. 27. In proceeding to higher and
"On this doctrine and its counterpart in Digha Nikāya I 16, 10 see Jayatilleke 1963, p. 265 (WB).
duhao is perhaps simply "both", namely, precisely soul and world. Or this is meant (which Alsdorf considered improbable (WB): the line of their existence does not have an end at the beginning and none at the end. According to Sil. duhao would mean: with a cause and without a cause, or: sentient and insentient. For the statements of (4.) compare also II 1, 22 where only the short sentence with duhao is missing. (See further Bollée 1977, pp. 71f. (WB)).
19 Thus the äyachatha-phala-(ātmaşaștha-) vādin. Read: -!th'aphala. (For a discussion on this see Bollée 1977, pp. 70ff, and also Alsdorf 1959, pp. 11 ff. (WB). 20 On the chain of moments see Rospatt 1995 (WB).
21 Thus the aphalavādin. Here the Buddhist doctrine of skandha and of the renewal of viññāna appear, which in Majjh. I 256, 16 is called ananna.
22 These so-called jānayā for Sil, are also Buddhists. Since, however, the doctrine of the four elements contradicts that of the Buddhists, while on the other hand being identical with that of the Jainas, so it seems that the Nigganthas are probably meant here. I would like to follow the hint given by Harşakula in the explanatory words: panditam manyā bauddhāh and take jānaya as *inānaka. The counterpart occurs in the indubitable meaning ajānaya in 3, 1, 11.-The other reading for jänayā is avare, "others". (Bollée 1977, p. 75 proposes jānayā with aphaeresis (WB).)
23 Perhaps not in all stanzas 21-25 are there, as usual, other traditions which are simply enumerated, but I do not regard the series as original. (See Bollée 1977, p. 78 and Alsdorf 1957, p. 207 for Jātaka poetry (WB).)

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lower [forms of existences] they enter a womb many times without end. So has Mahavira of the Naya family said, the best of the conquerors-so I say,(4)
142
2.
1. By some again it is proclaimed: [6.] "The individual souls,25 when they are reembodied, experience joy [and] sorrow [either in the same form of being as before], or they disappear from their position [in the realm of beings]. 2. This [joy and] sorrow is [however] not effected [by them] themselves, and how could it be effected by others?" Joy or sorrow, whether leading to perfection or not 2-3b. thus some consider it as befalling them inevitably. 3a. "The individual souls experience what is self-effected, not [what is effected] by others": 4. those who speak in this way are fools who regard themselves (as being) wise 'who [themselves] determined by necessity, do not know the determined-through-necessity [and] are without insight.29 5. Thus, some stand aside, they give themselves indeed airs; if they have become monks with this outlook then they do not facilitate a liberation from suffering."
6. They are (like) the quick, wild animal which is without protection: it is afraid of the harmless [and is] unsuspectingly in danger. 7. Out of fear of places which offer refuge [but] unsuspecting of snares, excited through ignorance and fear, it runs here and there. 8. If it should spring over the noose" or slip through below it, it would thus escape the snare, [but] stupid [as
24 The first line of 26 is probable, and the last line of 27 is certainly not authentic because the Curni has only stanza (WB).
25
pudho-jiya prthag-jivaḥ (Pischel § 78). This shortening of the 7 is so far, however, only known in Māhārāştri (jiai = jīvati).
26 Neither of the two meanings of aduvā, or else' and 'however', is appropriate here. Jacobi uses 'and', and Schubring's 'or' requires an uncertain completion. Bollée 1977, p. 80 adds '(then)' before 'however'. See also ibid. p. 97. (WB).
27 For Sil.'s comment on this see Jayatilleke 1963, p. 147, note 2 (WB).
28
tam taha presupposes a jam jahā, but such an antecedent is missing. (For a discussion of the translation "some consider it..." see Bollée 1977, pp. 84f. where also Śil. who defines samgati as 'fate' is quoted. However, as 'chance' or 'coincidence' it is in fact a subcategory of niyati, 'fate' (Basham 1951, p. 226) (WB).)
29
In 3a I am reading sayam kaḍam and separating niyaya niyayam in 4b. If one follows the Curṇi and Sil. and reads na sayam kadam, this place will be: 3a. 'souls... not self-effected.' (This would be a repetition of what was said in stanza 2.) 4. Those who speak in this way (this is the criticism) are fools who regard..., who do not know what is determined through necessity (namely, the effect of deeds) and what not, [and] ... (i.e., niyayâniyayam (which Jacobi takes as a dvandva compound (WB))).
30 Thus the niyativadin. According to stanza 5 the followers of this view would be Nigganthas, even if eccentric (pasattha = pārsvastha or pāśastha), to which at least stanza 1 fits (see Appendix 4 for a different view).
31 bajjha, supposedly means bandha(na). Cp. Hindi bajhna, "to be entrapped" (Schubring's English tr.).

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it is) it does not see it. 9. Thereby it is ... 32 in danger, caught by the snare it suffers death in that very place. 10. So too some wandering brothers who hang on to a wrong doctrine (and) are good for nothing: they are afraid of what is harmless (and are) unsuspectingly in danger. 11. As for proclaiming the doctrine, they are afraid of it, the foolish ones; [but] they are not afraid of injurious) deeds, immature [and] ignorant (as they are). 12. Casting away selfishness, arrogance, all deception (and) unfriendliness, 33) one has no part in an effective act. For the sake of such things (one) plunges [into the noose like the] wild animal.34 13. Those who do not recognize this, because they are hanging on to a wrong doctrine (and) are good for nothing will, snared at the feet like a wild animal, endlessly often go to death.
14.[7.] Some brahmins [and] wandering brothers" maintain (that they posses) an exclusive knowledge (for themselves alone, namely:) "All(36) the beings in the whole world know nothing." 15. Just as a foreigner is a repeater of what the native has pronounced to him—the meaning of which he does not understand, on the contrary, repeats [only] what was spoken: 16 in the same way, those who teach agnosticism, (38) even if they maintain [to have) an exclusive knowledge (for themselves alone), do not know the exact content [of it), without insight like a foreigner. 39) 17. The train of thought of those who teach agnosticism hinders (one) (if one would once like to follow it] through the very assertion) of agnosticism. (40) [They are] not in a position (with their own strain of thought] to teach“ another [inclined to them), let alone
12 The words of a soul that is not good, of an intellect that is not good" partly entail a moral judgement, which does not apply to an animal. The words presuppose a similar, to a certain extent unconscious, understanding of the previous manda. (This translation and objection to ahiyalahita are unfounded because in both Pāli and Sanskrit the word has always been ethically value-free (WB).
* For "deception" (nūma) see Norman 1990, pp. 247ff., especially p. 254 and for "unfriendliness" (appattiya) see Bollée 1977, pp. 91f. (WB).
54 Or perhaps: "one is re-embodied as an animal"? For Śīl.cue means tyajet, as if cae were there. (With such a semantic approach one would be outside the simile which continues in the next vs. 13 (WB). » The annāņiya-(ajñāna-)vādin. (These agnostics are called Pyrrhonists by Basham 1954, p. 249 (WB).) 36 For ege and savve here see the addition in Appendix 4.
Perhaps one should read h'eyam for heum, see Bollée 1977, p. 94 (WB). ** Jacobi 1895, p. 241 and Jayatilleke 1963, p. 110 translate this as 'ignorant' (WB).
For Śil.'s comment here see Jayatilleke 1963, p. 118. The stanzas 15f. are quoted in Haribhadra's Dhammasangahani 508f. (WB).
* Jayatilleke 1963, p. 111 has 'scepticism'. See ibid. pp. 115-120 for $il.'s comment (WB). 4. Since this is a pure negation it cannot be passed on as "knowledge."

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another (who thinks differently]“ (read: annāņena niyacchai). 18. Just as in the forest a person who does not know his way around (and) who follows a guide who himself [also) does not know his way around—both Care] ignorant and suffer bitter distress. (43)
19. A blind person who shows another blind person the way takes a longer distance (than is necessary, and] the one (he leads) ends up on the wrong road or follows (with him) the [longer) road (taken]. 21a. Similarly some, through (their) speculations, are not useful to another, 20b. or [he] ends up on a morally wrong path; [in any case, both] these do not go directly straight ahead. (44) 20a. So, some [say: "we are striving after our own standpoint, we are supporting the good; 21b. but that one (through] his speculation is supposedly) 'truly a righteous one,' [in reality] one who erts." S 22. Reaching such goals through their philosophy, without the knowledge of what is good and bad they destroy suffering as little as a bird the cage. 23. Those who, by extolling what only they alone believe, (and) admonish what another takes upon himself, 46 acting thereby as if knowing, puff themselves up in favour of samsāra.
24. (But] now further, [comes], the well-known doctrine of the proclaimers of deeds. [One should follow it because] for those who have distanced themselves from the thought of [the effective power of a] deed (there follows] an extension of the wandering around in existence. 26. The following [are) the three conditions through which injustice occurs: one has gone about it (oneself], one has sent (another, and) one has approved of it with the mind. 27. These are the three fetters through which injustice occurs. [Imbued) with these (47) one attains nirvāna through the power of the purity of the heart. 25. If one wants to hurt [a being, but) no injury (takes place) with (the organ of the body [and if one) injures (with the organ of the body but] did not have the intention (of it)," then one feels the [effect of the in fact] blameworthy [deed), affected only (similarly superficially); [it is) truly not completely unfolded (with regard
42 (Reading) annánu°for annam anu", as in 19 addhâņuo for addham anu (Following Jacobi Bollée 1977, p. 95 takes niyacchai/nigacchati as 'leads to' instead of niyacchati 'hinders' (WB). 45 When the c and d pādas are interchanged the correct reading niyacchanti can be restored (WB). 44 For Śīl.'s comment see Jayatilleke 1963, p. 119 (WB). 45 The disorder in the lines is brought about through the similarity of the beginnings and through the repetition of viyakkähim. In the second case Sil. read viyappāhim. In 21b hi, as in 1, 9. (See Appendix 4.)
param vratam. "Since these two lines as they are handed down do not go together one could read eyam for evam as in 1, 4, 2, 19, cf. Pischel 1900, $ 254 (WB). 4* (jam) jānam (himsai) käena (u) aņāutti. jam ca [kāeņa āuttī), abuho (u) himsai.

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(49)
(50)
to its effective power], 28. [An example:] a bad father might kill his son and eat him--an attentive [monk] who unknowingly eats [some of it] will not be tainted by an evil deed. 29. [But] those who are evil knowingly have no reason. What according to them is faultless, is not the case; they do not lead their mode of life under control. 3, 1. [An example:] any impure offering which should reach a believer, if he should [knowingly] eat [even if] with a thousand [permitted alms]-in both ways" he acts [unjustly] (read: udagass' appa-bhaveṇam, as opposed to SIL.), (52)
30. As a result of the cited [false] views largely devoted [respectively] to the desired one, people commit injustice in believing (that) that would offer them rescue [from sorrow], 31. like one born blind, when he gets into a leaky boat and wants to get to the bank [beyond], sinks on the way (read: icchejjā). (53) 32. In this way some wandering brothers, who hang on to a wrong doctrine, [and] are good for nothing, when they strive for the bank [beyond] the hustle and bustle of the world, move always anew in the hustle and bustle of the world-so I say. (54)
145
3.
2. When the water comes [with force] the vesäliya fish" are not prepared for it and are at a loss with regard to the danger." 3. With the lack of water they suffer death" in the dryness: through crows and herons which desire meat misfortune befalls them. 4. In the same way some wandering brothers who look [only] for the delight of the moment will endlessly often suffer death [just like the vesaliya fish. 5. [Just as here] the following [is] a further [sign of]
49
By interchanging the padas of the second line the metre can be restored. Jacobi, however, had another reading and regarded this as a metrical peculiarity, see Bollée, 1977, p. 102 (WB).
50 From the commentary in the Curni it can be inferred that during the time of the compiler Svetambara monks generally were not yet vegetarians, see Bollée 1977, p. 103 (WB).
51 Namely manasa and käena. (This is improbable in view of Ayar. 2, 2, 2, 13: dupakkham te kamma sevanti 'If the reverend persons frequent such-like lodgings.. and lead... and ambiguous life', Jacobi 1884, p. 128 (WB).)
See the addition in Appendix 4.
53 This stanza 31 also appears in Isibhāsiyāim 28, 20 and Suy. 1, 11, 30 (WB).
54
For the metre in this stanza see Norman 1996, p. 175 (WB).
55
vesaliya is also supposed to mean "belonging to the sea (visala)" or "large" (visala). It would be the name of a species (this, too, C and Sil. allow); perhaps it is related to the city Vesali. C also gives the reading vetaliya for vaitāli, "bank". (Norman 1996, p. 182 points to Skt. visāra and visarin, 'fish' (WB).)
56 (Schubring puts stanza 1 after I 1, 2, 29 above (WB).) 2b probably comes before 2a.
57 C explains ghantam as: ghana-ghatena antam karotiti ghantaḥ... maccu. Šil. has ghātam. (For this frequent simile see Isibhāsiyaim 24, 31 and 41, 4, and Suttanipata 777b and 936b (WB).) 58 Without further clarification c'eva is not the same as iva.

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ignorance that is shown by some here in the world: [some say] the world is developed by the gods, others by Brahman out of seeds; 6. [some say] the world is made by god, others," from primordial matter) [as it is] with the sentient and the insentient, with joy and sorrow. 7. A [putative] wise one has said the world has been made by [Brahman] Svayambhu; in alliance with Māra, that is why the world is transitory. 8. Some brahmins and wandering brothers say: "The world originated out of the egg and he created the that-being [of things]." Without knowledge [all of them] speak the untruth. 9. If they perhaps say with their arguments about the world (that) it is created, then they do not recognize the truth. [And as little as the world has been created], will it ever perish. 10. One should know that suffering arises out of unfair [action]. If they [however,] do not know [this] origin how will they [then] know defence? (read: nähinti). 11. Some here in the world assert (that) the soul is [in itself] pure [and] without sin; it sins always [just] out of imprudence [or] in rage," 12. in the same way as clear water without dust particles [becomes temporarily] dusty again."So then, if one has [first] become a monk of control then one is thereupon without sin. 13a. If a reasonable one investigates this [then
146
59 utta means upta, "planted" or, according to Sil., it means gupta, "protected". Might it have originally meant utta, "woven"? Cp. otam ca protam ca, Brh.-Ar.-Up., 3, 6. (See also Appendix 4)
60 The Samkhya. (For an exhaustive refutation of a creator god by Mallişena (thirteenth century) see Jacobi 1923, pp. 102m. (WB).)
61 For the difficulties caused by the b-pada here see Bollée 1977, pp. 108f. (WB).
62
According to Sil. samthuya means kṛtā, prasādhitā, "produced, created". "Death" and "deceit" as creators of transience. With regard to this C narrates how according to that belief the earth created by Visnu became over-crowded because of the absence of old age and death and turned to Prajapati. He (Prajapati) created Mṛtyu and human beings, pious by nature, who then came to the gods. So, heaven too became full and requested Prajapati for a remedy. Then Māyā united with Māra (tatas tena Māreṇa samstutā Māyā ... samstavo nama samgatyam), and the human beings deluded by her (Maya) sank into the lower regions. To this the following stanza is cited: ativaḍdhiya-jīvā nam Mahi pannavate Pabhum; tato sa Māyā-samjutte kare logass' abhiddava. (The MS has ativiṭṭiya and vannavate.) The stanza is ascribed to the Nagarjuniya. Nevertheless, it can hardly replace stanza 7 or serve as a supplement to it. (See Appendix 4.)
63 Brahman. (On the cosmic egg see, e.g., Bhattacaryya 1971, p. 36, etc. (WB).
64 ya means cêd. Instead of kade ti ya C reads at the outset kade vidhim, explained as logassa kaḍe vidhi. But this violates the stanza which in fact has logam, and I take vidhim for a scribal or reading error. (Ca with subjunctive or indicative can mean 'if' in Vedic; in Pali and Amg. with optative (WB).)
65
See Appendix 4.
66 C has: "through the passion in a rage brought about by imprudence it is pulled down": kīlāvaṇṇappadoseṇa rajasā avatarate (avataryate). (See the addition in Appendix 4.)
67 12b before 12a. (See the addition in Appendix 4.)
68
C has aẞ at the beginning in the form iha samvude bhavittānam sudhe siddhie citṭhati; but further on a runs: pecca (in this form to infer (as being derived from) pretya) hoi apavae. yo is completely missing, instead one finds the pada: tattha se avarajjhati.

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he understands that:] this life [as a monk] (is) not a pure life. 14b. Truly, one who is filled with all wishes is a slave [of all his desires) on earth. 13b. [They are] all opponents against each other, proclaimers of their very special view. 14a. In grasping [their doctrine they see], respectively, perfection [already realized], nothing else. 15. They [are] perfected and free of disease, [so] assert some here in the world; the people place perfection in the foreground,20 [but] they are fettered to the eternally [imperfect]," 16. Those who are uncontrolled will err through the beginningless [samsara] over and over again; [only] after one kalpa do they step out of their level of being in which they are asura or kibbisiya gods"-so I say.
4.
1. These, overpowered [by their desires], do not offer any refuge [either], mark this, the fools who think themselves wise" when they, [namely] after [you] have given up the old contact, want to somehow teach [you] what one must do. 2. If a monk has recognized this [as being injurious)," then he, a knower, should not find delusion in them [any more]. Without arrogance, [but also] without imposing himself, a monk should pass [his life time] in the midst (of them) (read: vijjam). 3. In the enjoyment of possessions and in the exercise of violent deeds some here in the world put forward [their assertions]" without possession and without [practising] violent deeds the monk should protect himself" [from new-embodiment] (read: apariggahe aṇarambhe). 4. He should look for [his] food among what was prepared [for others], well-informed he goes out in search for what is [freely] given, without demanding and in free
69
For aho ih 'eva one also finds aho vi hoi, in Cabodhi hoi which is explained as avadhi-jñānam. Whatever else is inapplicable in C can be overlooked here.
70 Or "wear it for show." (See Appendix 4.)
71
C probably found āsae ['] (āsaehim ... aśraveșu). According to Śīl. sāsae (śāśvate) would be sv'āśaye, sarva-darśanabhyupagame. (See Bollée 1977, pp. 117f. for a discussion of this stanza (WB).)
72 Or: "as the lowest Asuras". The Kibbisiya are at the lowest rung of the real gods.
73
Another version: "do not offer any refuge, mark this (= bho), when a fool loses courage."
74
A note in the margin of his copy of the 1879 Bombay ed. shows that Schubring first translated this as 'though' (WB).
75 In a free rendering parijāṇāi means "renounce."
76 In C anukkaso is a path. for anu-kkasão, "of very minimal passion."
77 See Appendix 4.
78 There remains nothing else but to relate sa-pariggaha ya s'arambha to egesim. The nominative instead of the genitive would appear to be out of metrical freedom. Thereby it is presupposed that the pada: iha-megesim-ahiyam here is quite original and not only a patchwork.
79 Instead of tanam C read nāņi. (See Bollée 1977, p. 121 for various ways of understanding this stanza.) Cp. Aydr. 144, 6 (1,9, 4, 9).
80

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resolve, he should avoidl (on the other hand, the impression of] deprecation. 5. (Besides) he hears82 perhaps the view about the world which some here in the world put forward, (a view] grown out of false insight, uttered by others and mechanically repeating them. 6. (a.) "Unlimited (and) permanent (is) the world, it will not perish in (all) eternity"83— limited [and] permanent (is) the world, this is the view of the sage. 184) 7. [b.) “Without limit (is) knowledge, some here in the world assert"-in all cases it has its limit, this is the view of the sage. 8. The creatures which are mobile or (independently] non-mobile-in a new embodiment they experiences a simple change: through it (they are the one or the other; 86 9. the beings (of human kind) change into bodily form and to its opposite87 however, everyone experiences sorrow (through injury), that is why they all of them should not be injured. 10. This is truly the core of the sage: that he injures nothing, nothing at all. One should recognize the duty of non-injury as reaching this far. 11. Ably89 and without yearning one should protect adherence [to the rules) ; during wandering, when sitting and laying down and, finally, with food and drink: 12. on these three occasions, always attentive, the monk should eliminate arrogance, heat [of anger), deceit and selfishness.90 13. But passionless, always pious, restrained by the five restraints, among the fettered ones fetterless, may (you), a monk, wander in purity until liberation ---so I say.
8 Cp. Ayār. I 41, 19 (1,9,1, 19, p. 133 above). This place shows that a meeting with others is meant. The continuation here (stanza 5) confirms this. (See Appendix 4 for the "deprecation" to be avoided.)
2 In C nisāmejjā is a pāth. for ņa sāmejja for which, however, an explanation is missing. (See Appendix 4.)
88 Or: "eternal, it does not perish." (Schrader 1902, p. 11 says this is the view of the Antânantikas, 'Extensionists' mentioned in Dighanikāya I 22, 13ff. (WB).)
84 In the margin of his 1879 ed. Schubring noted: “These are the views of the Jainas". For the next line, 7b, Schrader 1902, p. 11, refers to Dīghanikāya I 31, 12. (WB).
8 se = teşām as in Vav. 1, 21 and in the JM (Pischel & 423), or it means sa. C has pariyāe atthi se jāyam jeņa ... "in the change it happens to them that ..."
3 In the previous existence a mobile creature was independently non-mobile, and vice versa. That such a change comes about with necessity (Sil. p. 95, 10) is hardly meant-According to da path of the Nāgārjuniya is introduced in C, but not given. (See Appendix 4 for the correction on Bollée 1977.)
*Gods become embodied human beings and vice versa; jagato is masc. nom. pl. (cf. Norman 1996, p. 176 (WB). ** samaya. (C and śīl., however, assume samatā as the etymon here, see Bollée 1977, p. 127 (WB).)
89 vusie is of unknown derivation and meaning (śīl. has vyușita). The apparently related vusimam (Āyār.: busimanta) is supposed to mean samyamavat. (See Appendix 4.)
90 Charpentier 1916, p. 224, fn. 7, takes majjhattha (= lobha) as mahyam and artha; not as meaning madhyastha or madhyartha. (See Appendix 4.)

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1. Wake up properly! Why are you not waking up? When one [in fact] has passed away then waking up is truly difficult. The days (that are gone) will not come back again, one does. not easily obtain again [a] life [as a human]. 2. See, young and old people, yes even unborn ones, pass away. Just as the hawk seizes [and tears up] the partridge, so too one is destroyed when life comes to an end. (2) 3. By [staying with one's] father and mother one is lost, and when one has passed away, then one does not easily find a good form of existence. In view of these difficulties a faithful one should stop [an injurious] deed. 4. Namely, when the individual beings in the world perish through [injurious] action then they sink down on account of what they themselves [previously] did; they do not become free from it without having felt [its effect themselves]. 5. Gods, gandharva, räkṣasa, asura [princes], those who reside in the earth, snake [princes],' princes, officials, salesmen, brahmins: they themselves pass away in suffering." 6.In the course of time [all] human beings have to suffer what they have caused for themselves through [their own] desires and under foreign influence." Like a palm nut that falls from the stem, so one perishes when life comes to an end. 7. Even if one is highly educated [or] pious, a brahmin [or] a monk, he, deluded by the things that have caused' [him] deceit all around, will
Out of the fact that this poem is called vaitālīya according to its metre, one might have to assume its temporal or geographical unusualness. Whoever attaches importance to the pun on the name in the tradition, vaidārika "destructive", may understand the German title "Neue Weise [die Tatwirkung aufzuheben]": "A New Way [to neutralize the effect of a deed].'
2 See Appendix 4.
Evidently sirisiva represents the nagakumara because here otherwise only humans or beings similar to humans are mentioned. The word bhumi-cara can also be applied to them. (Bollée 1988, p. 31 does not accept Schubring's view of sirisiva. In the list here mahoraga is missing (WB).)
4 In raya nara-seṭṭhi-mahaṇa, nara may stand for *raya-nara = raya-purisa. Sil., however, has: naraḥ sāmānya-manuṣyaḥ; but here we need those in a high position.
5 See Herman 1986, p. 67 and Gopalan 1986, p. 138. For the suffering of gods before reincarnation see Bollée 2002, p. 175 (WB).
"To be construed: kamehi ya samthavehi ya [jam kayam] kamma[m tam-]saha. The word giddha is an interpolation and disturbs the metre; samthavehi literally means: "through their acquaintances". (See Bollée 1977, pp. 111 and 136 for samthava (WB).)
7
abhinüma-kaḍa abhinumena kṛta. abhi is like άupi, See Schubring 1905, p. 37.

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be cruelly pinched by the effect of his deeds [done for their sake]. 8. Mark, further: the one who prepares himself for [the attainment of] discriminatory knowledge, [but] does not [yet] have the permission [to preach], speaks boldly among us. [Through such a preacher] you will get to know what is lower, but how the highest? [But that person] in the air region [i.e., when he is re-embodied as a god] will be tormented by the effect of [these] his deeds.(10) 9. And if [on the other hand,] one [through the power of special vows] naked and weak [through penance] also leads his monastic life, and if one also takes food [only once] in a month: whoever hereby turns out (to be one) practising deceit, he will endlessly often end up in [a new] birth. 10. O man, desist from evil action! Human life is transitory." The people here in the world who stick to the depths, deluded by [their] desires [and therefore] unrestrained, end up in [permanent] delusion." 11. Be careful of the use of your limbs when wandering! one proceeds forwards with difficulty" on paths which swarm with tiny animals. One should take to the path according to the instruction which the heroes have excellently proclaimed." 12. When they set out the heroes had renounced, they destroyed passion, fear and other [faults]; under no circumstance do they kill beings, they renounced evil and are desireless. 13. "Not I alone [have to] perish, [but all] beings in the world [have to] perish": with this thought the prudent one indeed, ready [and] peaceful, if he is stirred [by temptations], should bear [them]. 14. [Like] a wall that has a coat [of cow dung] which one bumps on to, [becomes thin by its falling off because it has become dry,] he should make [his] body here in the world thin through fasting. He should achieve the avoidance of injury [of beings]: [this is] the precondition of [his] doctrine proclaimed by the sage.16 15. Like a bird() sprinkled with dust shakes itself and discards the white powder, so a pious one, who castigates himself, removes the effect of previous
150
Or: avitinne "[but] has not [yet] crossed over the stream [of the sea of existence]". dhuvam is an adverb, literally: "firmly". C reads dhutam yena karmāņi vidhüyante. 10 On other interpretations of this stanza see Bollée 1988, pp. 33f. (WB).
"Does paliyantam = pralīyamāṇam? (Pischel 1900 § 257: paryantam. See also Leumann 1929, p. 159 (WB).)
12 nara is to be deleted once. (Stanzas 10-14 are also translated in Basham 1958, p. 61 (WB).)
13 Instead of duruttara one would expect something like hu duttară; Śil. thus also has dustaraḥ. (For Bollée 1988, p. 36 duttara is an independent development (WB).)
14 Or: "which Vira has excellently proclaimed". (Then Virehim is a plural of respect (WB).)
15
sahie, see Appendix 4.
16
aṇudhamma is literally something like "appendix, side effect of the doctrine". (See Appendix 4.)
17
The text has 'female bird' (WB). See also Appendix 4.

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deeds, because he employs vigorous fasting. 16. Young and old ones ask one ready to act, houseless, looking (for his alms), a self-castigating, fasting monk: "whether he is indeed listening?'18 But the people do not get him (again). 17. When miserable words are said to him," when one weeps on account of the son: a capable, brave monk they cannot regain. 18. And if they according to pleasure see to it that (the monks) are mishandled when they, after binding him:20) as long as he does not hang on to life, they cannot regain him. 19. Concerned about their own interests) his mother, father children and the wife advise him:"look at us, do you not see?21) You even give up the world beyond!22 Take care of us!" 20. Some deluded by this, some by that, people end up in [permanent) delusion. Compelled by evil things to attack (another) evil, (23) they are then again proud of their evil action. 21. Therefore also take care24 and be prudent, desisting from evil and desireless. The competent one faithfully follows the high road, the path to perfection as the right and pure (one). 22. Treading the road which destroys (the fruit of deeds), withdrawn in thoughts, words and deeds, giving up property, family and business you should, really withdrawn, lead a mode of life-s0 I say.
2. 1. He leaves passion-hood (behind him] like [a snake] its skin. If he considers this he, the wise one, is not conceited about anything, (like a) brahmin26 something about his descent; or does maligning others help? 2. Whoever thinks low of others wanders around for a long time27 in the journey through the forms of existence, and maligning is evil: if he considers this he, the wise one, is not conceited about anything. 3. He who stands above everyone and he who is the servant of the servant, when he has entered into the status of a monk, (28) then he is not reluctant,
Probably susse is śrosyati. The interpretations of sus are strange; ya here means tu. 19 Chas kāluniy'āi se kae.
In his personal copy Schubring wrote in pencil: bring (back?)(WB). 21 See Appendix 4.
4-C has para-logam pi jahāhi uttamam. If jahāhi is correct then this refers to a later existence which the monk hopes for.
23 'the unrighteous make them adopt unrighteousness' Jacobi 1895, p. 252 and Bollée 1988, p. 43 (WB). 24 The first variant in C is davie va samikkha. - siddhi-paham proves that mahā-vihim stands for m.-vihim, which appears in Ayār. 13, 11 in a similar use. 20 C has the variant recorded by śīl.: je vidū instead of māhane. (See Appendix 4.) 27 C has ciram, "long", which sil. also notes. - Is mona-payam an error for moņa-pa(t)ham? See Bollée 1988, p. 49 (WB).

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but takes upon himself the equality29 [of all comrades) in all cases. 4. In the self-discipline which recognizes the unity with others, 30 the monk should lead his mode of life in a pure attitude. Lifelong devoted, a prudent one has [always] cleverly accomplished his death. 5. Surveying a wide [time span, namely), the doctrine in the past and future, a wise one, (in this way] the pious one wanders in the doctrine, unsubmittingly, when difficulties affect him. 31) 6. With complete insight, always making an effort, the wise one should pronounce the law of unity. Always free of violence towards the tiny (living beings), the pious one should neither be angry with nor pay homage to others]."2 7. Withdrawn with regard to the respect which many 33) express (such a) man is without bondage to any kind of [worldly] things. Always clear like a lake, he revealed the doctrine of the descendent of] Kāśyapa. 8. There are many living beings in (many) individual abodes. (34) Surveying the unity in every case, a pious one who has entered into the status of a monk has (still] practised renunciation with regard to beings). 9. A wise one penetrates the doctrine and stands at the end of activity. Those who hang on to property worry, [but] what belongs to them they do not get (forever].36 10. One knows that [property) in this world brings misfortune and misfortune draws misfortune with it in the next world. Of a transitory nature is this [property]: who likes to live domesticated when he knows this? (37) 11. One should thoroughly know the "sticking” (of people]38 and their demonstration
29 The context makes it clear to understand samayam as samatām. so samay'annayarammi, as it is to be read with C, against sama a°of the edition, seems to stand for annayara-samayammi: "possessing unity (samatā, as here) with others", namely samjame.cp. the note to Ayar. 111, 29. (See Bollée 1988, pp. 49f. for sama(y), where it is left open what annayara refers to exactly (WB).)
"On violence against monks see Bollée 1988, p. 51 On avihannü see Caillat 1995, esp. p. 75 (WB). 32 māni for māne = māneijā. **For Sil.'s parable here of the white and black temple for the followers of the Dharma see Bollée 1988, p. 53 (WB). 34 Cf. Ayār. 2,6(1, 2, 1, 2) (WB). 3 The context makes it clear that samayam is to be understood as samatām.
30 In C no labha(n)ti nitiyam pariggaham is metrically wrong, but has nitiyam correctly as against niyam. A stanza from the Nāgārjuniya recorded by C and Sil. here says: “Some people, when they hear that this and that person became monks, come up with a hindrance; [but the wise one (standing on the highest rule, - prudent thereby, should overcome this as well”. (See Appendix 4 for niyam)
3 For the absolutive vijjam here see Norman 1990, pp. 9. (WB).
38 Read with C mahatā. For paligoha C says: parigoho ņāma paricchangah. davve parigoho panko, bhāve abhilāso bāhyabhyantara-vastuşu. (With Sil, on p. 129, line 2, it has to be pank'ādir instead of pāk'ādir.) Instead of paligoha the Nāgärjuniya have ogova palimantha, "hindrance", and end their stanza as given in (fn. 36 above to stanza) 9:"this as well a wise one should thereby (eena) overcome" without saying whereby. (See Appendix 4 for paligoha.)

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of praise and respect. A fine thorn (of this kind) is difficult to pull out.(39) With (such) deliberation may one who knows give up the relation (with the worldly). 12. Remaining alone in penance he should, when sitting and laying down, be devoted to the one, he a monk, strong in fasting, careful in speech, closed at heart (read: uvahāņa-Virie). 13. Controlling himself he should neither close nor open the door of an empty house. If one questions him then he should not say a word. He should not sweep grass together nor spread it out. 14. Getting prepared after sunset [he stays where he is], undisturbed he bears the good and the uneven (with equanimity]: insects or terrible (animals), or snakes (which) may be there.42 15. Temptations through animals, humans and gods, [i.e.,) of these three kinds, are borne. It should not make the reverend wise one shudder so that his hairs stand on end when he enters a vacant house. 16. He does not yearn to live [in view of the danger) and does not covet demonstration of respect [for such a defiance of death). A monk who enters a vacant house has overcome fearful things. 43
17. A (monk (who is)] well-cultivated, renouncing, 44 living for himself, one calls it true monachism if he shows himself (to be) fearless4s (read: tassa tam). 18. A wise one who eats what has been heated in hot water, 46 who stands (firm) in the doctrine, who feels shame [in the injury to what is living]: even such an advanced one lacks the pious attitude if he associates with bad people and their followers."? 19. A monk who offends, who intentionally utters rude words,
» Ghatage 2000, p. 232 compares Theragātha 1053 for stanza 11 here and Dhammapada 373 for stanza 15 below (WB).
40 in 12 the metre requires ega-care and ega-samāhie, in 13 no pihěna yav'avangune (so according to C). (Read avangure and see, also for "empty house" (sunna-gharassa) Bollée 1988, p. 58 (WB).)
* In C na samuchati tti na pamajjati indicates samunche, instead of samucche = samucchindyāt in Sil. (see. the discussion in Bollée 1988, p. 59 (WB)).
42 It seems that jatth'atthamiya is an abbreviation of jatth'atthamiya-sai, or something similar (see Böhtlingk, s.v., yatrål. The word, also in Bhavisatta Kahā 5, 9, is to be connected with panthiya = panthikā”. C has: carantiti carakā pipilika-matkuna-ghstapāyikâdayah. For the omission of the relative in 8. adu vā (je) tattha sarisivă siyā cp. Ayar. I 42, 8 (1,9, 2, 7): adu vā (je) pakkhino uvacaranti. (See Appendix 4 for "insects".)
49 abbhattha bhuvinti = abhyastā bhavanti or abbhattam uvinti = abhyastam upayanti. The commentaries are not clear about the variants. ** täiņo = tyāginah. (See Appendix 4 for "well-cultivated" and "renouncing".>
45 jo appan' abhaena damsae. Probably C also separates it in this way (ātmānam bhaye na darśayati, na kşubhyata ity arthah), whereas Sil, has bhayena.
46 And that is why it is divested of life by the giver. *Read samsaggě asähu-r-dihim. Here it might not be a reference to bad princes, asähu-răihim. (Bollée 1988, p. 62 thinks that samsaggě is not a cogent emendation (WB).)

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loses much merit (of the pious conduct. That is why) one should be prudent and not offend. 20. The one who abhors unboiled water, who is obliged to nothing, who gets rid of the “atoms" [of the effective deed], (49) one calls true monachism, if he does not eat out of the bowl of a householder. 21. One says that life cannot be prolongedo and yet the fools are glad about deeds. The fool is deceived by evil action: the wise one who considers this is not conceited about anything. 22. A human being moves around in what is concealed, subject to much deceit, over-shadowed by delusion—for all eyes (to see) the pious one: he should endure cold and hot without (contra]diction, (displeasure or resistance). 23. Just as one is not defeated in a games when one plays with good dices by grasping the four, not the one, three or two, 24. so you stoo), because you know that it is beneficial and noble, (should) grab the highest doctrine which the renouncer proclaimed in the world, like the four, and prudently leave the rest. 25. "One refers to the urges of the senses as being stronger than human beings," so I have heard; those have renounced this (standpoint) and have decided (upon monachism), who observe the doctrine of Kāsyapa. 26. Those who follow this which has been proclaimed by the Nāya (descendant), the great wise one, are ready to act, they have decided (upon monachism], they strengthen one another on the basis of the doctrine. 27. Do not look at the forms of respect which (you) previously [have shown];s4 strive towards shaking off the pre-conditions (for a new existence). Those who do not submit to the heretics know the pious attitude, how it has been proclaimed. 28. The one who is controlled should not be a babbler, not one who keeps asking questions, not one who dilates. If he has got to know the highest doctrine then he (would) not [be] one who praises his deeds and not one who speaks (only) about himself; 29. a pious one should neither be involved in secret eulogy nor in public praise. A thorough
** C has "controlled" (samjata). (For "rude words" in the first sentence here see Appendix 4.) 49 The word lavávasakkiņo here = lava + apaşvaskin (WB). 50 Actually "put together" chinna-tantuvat (C). The same half-verse is in 3, 10, (below). Sviyada makes sense only as vivrta. In verse-foot a, this requires a substitution of chandeņa, "at one's own discretion" by channeņa, which C conveys as a path. By supplementing manasā kāeņa after vayasa C and Śil. seem to be right. 52 Chas: kucchito jayaḥ kujayaḥ dyūtakaratvam ity arthah. (See Appendix 4 for kujaya.)
smārayanti is better than sidantam sāranti, sārayanti.
I take paņāmae as *pranām(ak)ān. (See Bollée 1988, p. 67.) » dūmanatehim, in C dūva*, dūpa*, is probably really duspranatebhyah. Bollée 1988, p. 10 reads and discusses (on p. 68) dūmana, tahi.

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abstinence of these things has been proclaimed;" [one calls those] devoted who have found delight in renunciation. (57) 30. Peaceful, ready, really on guard, keeping the doctrine in mind, strong in fasting, the senses gathered, [so] should he be a monk. It is difficult to acquire what is beneficial to one. 31. Certainly it is what the Naya [descendant], the sage who sees everything in the world, has called true "monachism"," previously not heard of or [at least] not so begun. 32. With these thoughts many people, because they have acquired this doctrine, have caught sight of the great opportunity [in it of escaping the way of the world], and following the request of the master [and] renouncing, have left behind them what one calls the great stream -so I say.
3.
I. Through self-discipline a monk of thoughtful action reduces the suffering which he has drawn upon himself through the lack of knowledge. The prudent ones wander as monks, by leaving death behind. 2. Those who do not find pleasure in desire are called the same as those who are completely on the other side [beyond the stream]. Therefore, look upwards," by regarding desire as a disease. 3. Princely persons here [among us] wear the best that the salesmen bring. So [also] the great vows together with [the abstention of] food at night are called "the best" [and the monks take them upon themselves]. 4. The people here [on earth) who hasten after what is desired, slaves of their senses, deluded in craving, are proud of (their) deeds [and, therefore, think]: "what do I have to do with him [here, who is preaching modesty to me]? They do know the pious attitude which has been proclaimed. 5. Just as an injured
56 suvivega-m-āhie for suvivegě ao. Or is ahie an old mistake for ādie = ādadyāt?
57
Jacobi 1895, p. 257 is of a different opinion, also Bollée 1988, p. 68 (WB).
58 In C y reads: muniṇā sāmāiyam padam. (See further Bollée 1988, p. 69 (WB).)
59 Another variant: "they have... seen (what is) above, below and in our sphere". Could the finite verb addakkhu (the metre requires this) be kām 'ai or kāmāi for kāmāņi, the old form of the masc. acc. pl.? (Bollée 1988, pp. 70f. takes rogavam as nom. sing. and addakkhu also as sing., for which see Pischel 1900, § 516 (WB).) 60 Only (dhāranti)rāiņo (iham) rājānaḥ fits in the verse (Schubring retracted this, see Appendix 4), so also C and Sil. But what is intended is a pun on rajniya = rajanya and the same word of unknown derivation which designates a monk's standing in the hierarchy (Vavahara-S. 4, 24f.).
61 Chas āṇiyam.
62 kivanena with Śil. makes no sense. Together with C kim anena has to be read, which Śil. also considers possible. But (for both) to be supplemented is not svalpena, stokena doşena, but janena, cp. Ayar. 131, 7. (1. 6, 4,3)-In ẞ read ajjhovannā, as one often finds in MSS.

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draught ox, when the [other] draught animal urges it on, is weak, lacks inner strength, does not pull further, sinks down weak: 6. so too may he who knows what looking for desire means give up interaction [with it] today [itself or] tomorrow. If one would like to desire, one should not pursue desire, be it somehow fulfilled or not. 7. So that later no bad condition may arise go [beyond yourself] by controlling yourself! The one who is not good is very worried indeed, moans and complains a lot. 8. Look at the life here in the world! Young is the one who has left behind a hundred years." Awake in the short [existence] People are greedy, deluded in desires." 9. Those here in the world who clasp on to activity, (committing) a violent act against themselves [and] (are) nothing else but injurers [of other beings], they will attain the world of the evil, for a long time therein where there is no sun. 10. One says that life cannot be prolonged, and yet the fools are eager for action. [They think:] "We are concerned with the present. Who has come back after he has seen the beyond?" 11. Whether you have seen what is being proclaimed, or not: trust, you who does not see and still believes!" Woe to the one whose view is hindered by "deluding" acts which he committed! 12. Since in delusion one experiences suffering over and over again, one should feel displeasure about fame and honour. So the one who is ready, the controlled one, should recognize the unity of himself with the [rest of] beings." 13. Even though living in a house one should remain (there) being
70
(72)
156
According to C and Śīl. vāhayatîti vāhaḥ, śākaṭikaḥ, namely, "driver". (vaha vyādha, as C and Śil. also would like it, is ignored, because gava is not mrga.) (Jacobi and Bollée follow the commentary (WB).) 64 I would like to equate kām 'esaṇā with kämad eṣaṇā, because a term which corresponds to the "instigator" in the previous stanza is necessary. This is kāma.
65 C has: kanhui ti kvacit; Śil.: kanhai kutracit. (The 1916 ed. has kanhui; the ṭīkā: kutaścin nimittät (WB).)
66
The path. in C is probably dubbalam instead of jiviyam: "life here in the world is uncertain".
67 By way of conjecture. The metre requires the deletion of eva. Influenced by C I want to read tarune vasasayam tiuṭṭai (vāsa-sayam param 'ayu, tato tiuttati chidyate). Cp. Ayar. under vrt. (See Appendix 4.)
68
An ittariya-fast, as opposed to avakahiya, is "an occasional one", cp. Ayar; that is why ittara in the commentaries means alpa. (Jacobi 1895, p. 259 (and Bollée): 'mind that (your) years swiftly pass' (WB).) 69 In C vippitā (äkräntah) instead of mucchiya.
71
70 Only asuriyam disam is metrically correct, as C has it. (See Appendix 4 for "violent act" and the reading.) adakkhu-damsaṇā can also be understood as an ablative: "from (the standpoint of) faith, he does not see". But suniruddha-damsana, which follows it, determines the above understanding. (On a(d)dakkhuva see Bollée 1988, pp. 76f.)
72 Cf. perhaps Utt. 15, 9 no tesi vae siloga-puyam, 'these he must not praise and honour' Alsdorf 1962, p. 120 Kleine Schriften p. 235 (WB).
73 hiyasae seems to be a mis-reading by the editor for dhipasiyā, to which C and Sil. point out. (For "unity ..." (aya-tulam) see the discussion in Bollée 1988, pp. 77f. (WB).)
74
A lay person.

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controlled with regard to the beings in their gradation, (since) everywhere the unity (of humans with the rest of beings) is preached. [Then] may he attain the world of the gods. 14. If one has heard the bidding of the Lord then one should turn to truth. Quelling desire in every respect, the monk should take pure alms. 15. When he has recognized the truth" then he should stay with it, mindful of the doctrine, strong in fasting, careful, attentive, continuously making the effort in being concerned about himself, [but] stretching himself to the highest (goal]." 16. A fool regards possessions, children, relatives as a refuge (from ruin]: "they belong to me and I to them" (so he thinks. But there is no protection, no refuge.78 17. If there is ruin, or if it emerges at the end of [this) life, then he has to travel there alone 79 and return. The one who knows [however, thinks it over and does not regard as a refuge (what is not). 18. Through their own deed, through (inflicted] suffering which (one) does not know anymore), beings become (what they are]. Agitated by fear and cruelly, they pass 80) (through life or through the chain of the forms of existence], subjected to birth, to old age and to death. 19. This moment, which does not return, one should take advantage of, and the knowledge proclaimed. So should one who is ready understand (it).82 The conqueror has said [it and) the same the other [monks). (83) 20. [For,) there have been monks from time immemorial and they were84 true to their vows, according to the instruction. They have proclaimed the following qualities in observing the doctrine of Kāśyapa: 21. In none of the three ways one should injure a being; one should encourage one's own soul; should not strive for reward in the next world and be truly with
In Sil. sarvaträpanīta-matsaro (i.e., savvatth'avaņiya-macchare) is more correct than sarvatra vinīta-m in C. (See Appendix 4.)
* As opposed to C and Śil. not savvam but saccam is to be read this applies rather to āyār. 38, 24 (1,8, 8, 1)(WB).
"param 'äyatta-thie or also param ao. C and Sil. supply param'āyatârthika, whereby C explains āyata in Cas drdha-grāha and as mokṣa in Sil.. (See Appendix 4.)
78 C has no-tānam saranam ti mannai: "he regards as a refuge what is not", cp. Āyār. I 21, 15 (1,5, 1, 2). (The two printed Cūrnis neither read no-tānam as a compound nor ti instead of ca (WB).)
19 On the topic of mourir seul (dying alone) see Utt. 18, 14 with parallels in Charpentier 1922, p. 314 and Meyer 1902, p. 110 (WB).
80 See Appendix 4. 8! This is what no sulabham means. *2 C and Śil. supply as pāļh.: "endure" (hiyasae). ** Read sisagā, disciples' instead of sesaga ? (WB). ** Read bhavimsu as in C (for abhaviņsu as in Sil.). (See appendix 4 for "according to the instruction".) * In thoughts, words and deeds.

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drawn. So have [monks) in endless number achieved perfection, [achieve perfection in the present time, (and in the future) others who are to come here [will] achieve perfection. 22. So*6 spoke he who possessed the highest knowledge and the highest view, the bearer of the highest knowledge and the highest view, the holy Nāya-descendent, the Lord, whom one calls the man from Vaiśāli—so I say.
$6 This supposed stanza 22 is in prose.

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(1)
1. He [one] regards himself [oneself] as a hero as long as he does not see him whom he wants to defeat, like Sisupäla [did before he had seen] the fighter, the pious one," great warrior [Krsna]. 2. The heroes stride first in the front lines [but] when the fight flares up, [where] a mother does not recognize [her son]," he [such a one] will be wounded by him whom he wanted to conquer. 3. So, too, a student who is not [yet] affected [by difficulties], who has not [yet] become acquainted with the rounds for alms, regards himself as a hero as long as he does not know the rigours [of monastic life] (read: mannaí).
4. When [however,] in winter the penetrating cold' touches him then all these here, the indolent ones, become despondent, like warriors who have lost their empire. 5. Touched by the summer heat, dejected [and] thirsty," all these indolent ones will be despondent, like fish in little water (read: va).
6. The constant asking for voluntary donation is unpleasant, [but] the request is difficult (6) to refuse; "[these monks are] tormented by the effect of their deeds [and are] unhappy": so the people say, sometimes here, sometimes there. 7. Since they cannot bear these words [which are used] in a village or city, then these indolent ones there will become despondent, like cowards in a battle. 8. It also happens' that [people] have a hungry monk bitten by furious dogs; then the indolent ones will be despondent, like beings who come in touch with fire. 9.
See Appendix 4 for dadha-dhammanṇam, "pious ones". Schubring's brackets must be an error here (WB).
3 Another variant: "cold with wind".
4 Singulars in the original.
Cf. Brhatkalpabhäşya 4801-9 (WB).
6 Jacobi 1895, p. 262 has 'they will not work' and Bollée 1988, p. 89 has 'for whom work is a torment' (WB). (For the rest of the sentence see Appendix 4.)
app-ege does not fit in with suni, but only with dasanti, for which, however, the MSS and Sil. have ḍasa(t)i; damsenti is to be read, suni is fem. acc. pl, to which of course, again, lusae masc. acc. pl. does not fit in. (See Appendix 4 for "monk bitten by furious dogs".)

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It also happens that people who meet them say [to one another]: "They clothe themselves quite deliberately, these who mould their life so"10 (read: paribhāsanti). 10. It also happens that [the people] say words [like:] "You nude ones", () "shabby, poor villagers", "bald-headed", "scratchers", "sweaty", "disorderly chaps". 11. Some who are like this proceed from one darkness to another over-shadowed by delusion, because on their own they are ignorant."2
12. Tormented by gadflies and mosquitoes, sensitive to the contact with [pointed] grass13 [they think:] "the hair-plucking that is forthcoming I cannot go through, when what is forthcoming is perhaps death!" 13. Run down badly by the [required] hair-plucking, overcome by abstention, all these indolent ones will be despondent, like fish caught in a net."
14. There are [people] in the neighbouring countries" who, because their being is falsely set on an attitude that [finally] produces punishment for themselves alone, play dirty tricks on [monks]: 15. it happens [namely,] that people, thinking that those persons, according to their trade, are spies or thieves, bind a pious monk, the fools; and [16: all this] with passionate speech, 16. [as it were] covered," with a stick, fist or the [palm of the] hand, a foolish [monk]
160
See Appendix 4.
9
Curiously enough paḍiyāra praticara is to be given the meaning "fine clothes, toiletry" which Boehtlingk falsely ascribes to anga-vyāpāra, which explains the word, in Sil. to Ayar. I 39, 16 (Acar. 1, 8, 1, 12). In the present case Śil. gives the word as meaning pratikara, "retribution (of previous deeds)". But the thought indicated hereby was already expressed in stanza 6. On the other hand, the following stanza fits in excellently with the abandoned, conspicuous dress. (Jacobi and Bollée take paḍiyāra to mean 'atonement, punishment' (WB).)
10 As opposed to the MSS evam-jivino is to be read. The ṭīkā also indicates this.
11 This must pertain to the Jinakappiyas. As for "bald headed", removal of the hair on the head is also a punishment, e.g., of Yavanas and Kambojas (Mahābhārata, VII 95, 20 and 40), hence the association (WB). Cp. 1, 1, 18.
12
13 sodhum aśaknuvan, i.e., acāiyā is to be read (atyāginaḥ).
14 This means: "I'll die before the hair which (in the meantime has grown again a bit, as usual) will be plucked out again". Śil. is quite different: loya = loka, instead of loca. However, stanza 13 speaks for the latter. (See Appendix 4.)
15 keyana is actually a "sieve" (cālaṇī, Āyāra-cunni on 14, 29 = 1, 3, 2, 2). (See Appendix 4, also for "hair plucking" in the sentence.)
16 Read: kei lusant' aṇāriya. We need this return to the basic meaning of an-arya because ill-disposed ones are already presented in stanza 8 and the misunderstanding described in what follows is possible only beyond the usual wandering region. Hence, the interpretation of the stanzas given here is restored favourably, which indeed (cp. Jacobi) fits in with paliyam tesim, completely misunderstood by Sil., in stanza 15. For paliya, see Aydr., glossary (paliya is the profession practised earlier as a layman (WB)). (See Appendix 4; for "punishment for themselves alone" in the sentence here see Appendix 4, addition to fn. 79, p. 156.)
17 Mahavira was treated this way in the hostile neighbouring country, cp. Ayar. I 43, 13 (1,9, 3, 10). Which of the two is older is uncertain. (For "the [palm of the] hand" in the sentence see Appendix 4.)

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remembers his relatives (at home), like a wife who in anger has run away (from home and who now longs to return).
17. All these influences, mark you, [are) hard [and] difficult to bear. Like elephants covered with arrows, like despondent ones (weak monks soon) are gone home's—so I say (read: durahiyāsayā).
1. The following are the subtle responsibilities which monks overcome with difficulty, over which some lose courage [and] cannot lead the (prescribed] life.19
2. It happens that the family members, when they see [him ready for monastic life] surround (him) and weeping[ly say]: “Dear, with difficulty20 [we) have brought you up, why, dear, do you want to leave us? 3. Your father, dear, [is] old", "your sister here is still] small”, "your own brothers, dear, and you (are) from the same mother: why do you want to leave us?” 4. "Maintain your father and mother, so (that) the world will continue to exist":21 “this, dear, is a general custom that one protects22 his mother”. 5. Or further flattering words [are the following]: “Your sons, dear, are (still] small” (or:] “Your wife is fresh[ly wedded to you]; surely she should not be given to another man, should she?" 6. "Dear, come, we want to go home and the work (which you do not like) should not have its (disturbing] quality [for you];23 we'll see once again, dear, let us (just) first go home”. 7. “If you come along (now), dear, then you can go away again (later), thereby you will not stop being a monk. (24) If you (on returning) make the effort desire-less [and] strivingly, who can hinder you (in the re-entry]?” 8. "What debt you perhaps have, dear, this too is [hereby) all paid; money [and a basis for your business, etc., all that too we want to give you." 9. In this way they give [him) a good lesson aiming at (his)
For kivā vasa gaya giham (which in my opinion should be: kivā va sa-giham gayā), as with C and Sīl., is also read: tivva-sadh(ag C)ā g. g.: "bitterly malicious they have gone home" (the Cūrņi of 1950 reads saddhā (WB))
Jacobi 1895, p. 263: 'practise control'; Bollée 1988, p. 99: 'make progress', as a causative of root ji, 'to conquer passions' (WB).
20 Literally: "in bringing up". (This cannot be accurate. In 1, 2, 1, 19 Schubring read posane, but rendered the same as two words (posa ne) correctly as 'care for us' (WB).
2. This means: if all human beings want to leave their fathers and mothers the world would soon die out. Śil. may also mean this.
22 Another variant: "maintains" (jam (this in any case) posai u māyaram). - Read: mā tam kammam sahāvayam (svabhāvavat), the latter as opposed to the MSS. 24 The mark of a monk is wandering, cf. Dhammapada 266 (WB).

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compassion.as Fettered on all sides by the bonds of kinship, the "dear" rushes home (again). 10. As the creeper 26) wraps itself around a tree that has grown in the forest, so too the family members wrap around him with their worldliness. 11. On all sides (they are] fettered by the bonds of kinship, like an elephant on re-capture; they prowl round him from behind, like a cow remaining near its offspring (read: sūim go vva, presumably for sūi g. of a MS.). 12. These [are the fetters of human beings; one gets over them with as much difficulty as over the underworld [volcanoes in the sea),27 and the cowards suffer pain under them,28 deluded by the bonds of kinship.
13. And when a monk has recognized this: 'all fetters provide (for an effective deed,] a vast influence', then he should not yearn for life [any longer), after he has heard the highest precept. 14. The following now are the turmoils of which Kāśyapa has spoken, (those) from which the awakened ones withdraw, in which showever) the unwise ones get stuck. 15. Princes and ministers, brahmins or nobles, they offer a monk who lives piously pleasures: 16. “Elephants, horses,29 chariots (and) ships, enjoy these wonderful pleasures; wise man, we revere you! 17. Clothes, perfumes, women, (soft] beds, enjoy these wonderful pleasures, venerable one, we revere you! 18. The restrictions which you have taken upon yourself in monastic life, you loyal one, remain exactly so when you live in a house (again). 19. How could you (thereby] commit a sin after you have lived a wandering life (so) long?" In this way they make proposals [to the monk], like one baits a boar with rice.30 20. (So) persuaded [and] not in a position to hang on to the monastic career all these indolent ones will be despondent, like weak (draught animals] on a hilly road (read: bhikkhu-cajjāe, MS has cajjhāe). 21. As a result of the rigours as though32 powerless, terrified through fasting, all these indolent ones will be des
- kārunīyā samuthiyā, literally: "setting out in the direction of compassion". 26 The mālu vine is probably Bauhinia vahlii which often strangles Sāl trees (Brandis 1907, p. 258 (WB)). (See Appendix 4 for "worldliness" in the sentence.)
27 Openings through which underwater fire emerges. (On pāyālā see Schubring, 1935, § 121 and, further, Bollée 1988, p. 104 (WB).)
28 The construction in the text is faulty. (This stanza is quoted in Norman 1969, pp. 274. (WB).) 29 hatth'assa for hatthi-assa. (See Appendix 4 for this form of address and "ships" in the sentence). 50 Cp. 4, 1, 31. (For "wandering life", dūijjae, in the sentence see Bollée 1988, p. 107, and 2002, p. 261 (WB).)
?'Or: "[Feeling themselves obliged to the monastic career (but not in a position to hang on to it." However, coijjanta in stanza 22 speaks for the interpretation above. (See Appendix 4 for this interpretation.) 52 va, actually not relevant. (See Appendix 4.)

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pondent, like old (draught) bulls on a hilly road." 22. When in that way they have obtained an offer (the monks are] deluded, lusting for women, infatuated by desires, are gone home [immediately again) with (such) persuasion-so I say.
3. 1. As one who is afraid, when it comes to a fight, looks behind him for a round ditch, a thicket (or) cavet (with the thought:] "who knows (whose) defeat [it will be]! 2. A fraction of a fraction of moments is (in certain cases) so that the leaf turns). If I shall be defeated then I shall escape.” So the afraid one thinks. 3. Some wandering monks [do] the same when they realize that they are weak: because they see a danger which is not [yet at all] there, they justify what was heard” (during the instruction) perhaps in the following way: 4. “Who knows (as a result of what) a breakdown in the religious state [is ordained for me), whether through a woman or by [drinking forbidden] water! When one urges me [to explain my transgression) then I shall say: [as for this not[hing) has been prescribed to us”. (37) 5. In this way they scrutinize [the doctrine as one] scrutinizes a round ditch, being in doubt, as if ignorant of the [right] path (38) (read: icc-evam. valaya 'āi-p. va instead of ca). 6.The elephants" though, when it comes to a fight, striding ahead of the heroes, do not look back, [as] if death were imminent.
7. So should the monk wander [once] he has set out after doing away with what fettered him to his (40) and ending (every injurious] undertaking, reflecting [alone) on the [liberation) of
* This stanza is perhaps a variant of the previous one. (Ghatage 2000, p. 232 compares Theragāthā 1154, (WB).)
34 The same three expressions are in Ayar. II 3, 3, 2. Śil. explains valaya as a piece of land surrounded by water. In Ācār. II 3, 3, 1 nüma-grhāni are bhūmi-grhāni. In Acār. II § 149 (382b 6) this word is forgotten before vrksa-pradhānāni tad-upari vă grhāni, explanations which of course belong to the following vrkşagrhāni = rukkha -gihāim. The assumptions by Charpentier 1916, p. 225, lines 8ff. are thereby clarified. (On valaya see Bollée 1988, pp. 110.) 35 Literally: "The moment of a moment of a moment".
36 Or: "What [just now, in stanza 1) was heard" (namely: ko jāņai parājayam, which is perhaps proverbial). In both cases imam is in a sense to be taken predicatively. On this see Bollée 1988, p. 112 (WB).)
37 Jacobi 1895, p. 266: 'We have no (other) resource (in case of need)!'; Bollée 1988, p. 112f.:'(life as a monk) is not appropriate for us' (WB).
3 Bollée 1988, p. 113: 'In just this way they seek excuses (or: masks) because they have begun to doubt like people ignorant ...'(WB).
39 nāyā stands for nāgā (the meaning jñātārah by Šil. is wrong; jñātāḥ Harsakula); cp. não samgāma-sise va, Ayār. I 43, 9 (9, 3, 1, 8) and in the glossary under samgāma. (For Jacobi and Bollée nāyā nāyakāh, "leaders' (WB).
40 Cf. Ayār. II 16, 1: viosire vinnu agära-bandhanam (WB).

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his soul."8. Some(42)[fellow monks of allegedly stricter habituation, chidingly] address [him), the monk, who lives piously. Those who so address [him chidingly), they play out finally [as the last trump the following]:43 9. "Since you are subject to a common, similar way of life and in delusion are attached to one another,44 begos alms for a sick person and let it be given [to you), 10. so you thereby (still] belong to those who feel love, and (in this spirit] serve one another; ( hence you have) lost the right path (and thereby) the right way (and are not (yet) beyond the sea of existences". 11. Then the monk, the liberation-knower, should tell them: “If you speak so then you sin in a twofold way. 46 12. You yourself, the one as well the other, eat out of begging bowls, and when you are sick (then you also eat) what is provided. And when you have enjoyed such [forbidden] germinating water or what was specially prepared [for you] (read: gilāņā abhihadam ti ya), (47) 13. [then you are in the first case) tainted by [giving rise) to terrible pain (to the consumed, living water atoms, in the other case) you have made yourself known (as needy persons): [and you are] not devoted (to renunciation). ---Too much scratching is not good; one thereby harms the wound." 48 14. Those ones are being] taught with truth by an undemanding knower: “This [is] not the established (right) way that one does not think about word and deed (read: vaim kiim). 15. Such words are worn out (49) like the tip of a bamboo cane. It is good to eat what is provided that comes from a lay person, but not from a monk. 16. What was a proclamation of the doctrine, purifying for those who indulge in [injurious) deeds --[through it] instruction had been given at that time, and not through such views [as yours]". 17. When they are not able to bring [their matter) forwards through all (such] persecutions, so
"attattāe, also in 11, 32, II 2, 23, Āyār. I 27, 156, 1, 2); 28, 5(6, 1, 5). Literally: "for the benefit of his soul", or "his conscious being". 42 The commentators take "some" to be heterodox monks (WB).
43 Instead of antae tesim samāhie (according to śil. = te ... antake (dure) samādheh!) I suppose rather antae tesim āhie = antake tair āhitam (ākhyātam). (See Appendix 4.) 44 This time different from 1, 1, 4. 4S Literally: "cause". 46 Namely, manasā and vayasă. Cp. 1,3, 1. (See Appendix 4.) " See Appendix 4 on this and the next stanza.
4* The accusations then that those who raise them are no better than the accused are thereby rebuffed; ujjhaya, in echoing ujjhai, is wrongly explained as sūnya, it is *uddhvaja. (See Appendix 4.)
49 Jacobi 1895, p. 267 renders karisiyā as 'weak'; it is unclear why cane tips should be “worn out", see Bollée 1988, p. 120. According to Schubring the speaker of the next sentence here is apparently not the orthodox Svetāmbara (WB).
30 anujutti (Śil.: anuyuktibhih, sarvair eva hetu-drstāntaih pramāna-bhūtaih). (Jacobi 1895, p. 267 and Bollée 1988, p. 121 render this word, which seems to occur only in the Sūy., as 'arguments' (WB).)

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those people thereupon (simply] decline a [counter) remark and resort again to false contentions (read: pagabbhiyā). 18. Their heart is subject to likes and dislikes, a false view has come over them; they take refuge in abuse, like the Tankaņa (people flee) to the mountains. (5) 19. In self-composure one should fulfil the many demands which pertain to good qualities; one should proceed (then) in a way by which one does not cause hindrances to the othersS2 (read: jen' anne no vi9. 20. And [on the other hand:) if he has conce] accepted our doctrine which Kāśyapa has proclaimed, then the monk who is healthy, (53) devoted to the sick one, should perform (everything calmly). 21. After he has reflected upon the wonderful doctrine, the insightful one [one day) will have attained liberation. By rejecting the temptations he should [and so you too] wander as a monk until liberation--so I say.
4.
1. One relates: “At that time very important men, rich in the penance they performed, attained perfection (and this] by [drinking natural] water". [When he hears this, an indolent one loses all the pleasure [in renunciation). 2. “Nami from Videha after he fasted, Rāmagupta after eating, Bāhuka after he drank (natural) water, also the wise Tārāgana, 54 3. further, Asita Devita, the great sage Dvaipāyana (and) Pārāśara, after they drank (natural] water, grain and greens—4. all these whom one calls great men and respects, at that time after they drank (the forbidden) germinating water (nevertheless) attained perfection, so is this reported". 5. Then the indolent ones lose the pleasure [in renunciation], like donkeys tired from their burden; they move around in the background, like a cripple in a crowd, 55 6. [and] some (of them) here in the world say: "[No wonder) the pleasing arises (just as well] from the pleasing”. Everyone who [is] devoted to the best way and the highest (goal], (56) 7. do not underestimate him, and do not give a lot away for a little!; do not care about holding on to it, like the man who took iron
5 See Appendix 4 for this tribe.
» This is indeed concerned with those who raise unjustified accusations rather than it requiring (so Sil..) a gentle retaliation of the same.
sagilāe, which the Tīkā correctly explains by a-glānatayā yathā-sakti, means 'untiringly'. See Leumann 1883, pp. 154f., s.v. veyāvacca and Caillat in Schubring 1966, p. 61 (WB). 54 sil. calls him Nārāyana. (See Appendix 4, also for Nami and Devita in Asita Devita in the next sentence.)
» Jacobi 1895. p. 267 renders the second line as 'in case of danger they retreat (and perish) like men who walk on crutches'. See the discussion in Bollée 1988, pp. 127f. (WB).
5 For the word samāhiyam or-yā here see Bollée 1988, p. 131 (WB).

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with him" 8. by remaining [entangled), uncontrolled, in offence to beings, in untrue speech, in unallowed appropriation, in sexual urge and in the status of property.
9. Further, some, who stand aside, who are good for nothing, fools, who are slaves of women, averse to the bidding of the Jina, let (you) hear the following: 10.-12. "Like a swelling or a boil is bothersome for a while(s) [without being dangerous], like a ram," [or] like the bird Pinga drinks from water [that thereby remains] still, so [it is] with understanding women; how can there be sin in that?" 13. So then [there are] some who stand aside, who hang on to a wrong doctrine and good for nothing, taken away by desire like a nightmare" at the [sight] of a young person. 14. Since they cannot see the future, [but] search for the present, so they feel pain later, when in [their] lifetime youth has departed.
15. Those [however,] who were brave at the right time do not feel pain afterwards; they are wise ones, freed of fetters, they do not desire life (read: parakkantam). 16. Like the [underworld] river Vaitaraņi is regarded here in the world as difficult to overcome, so too in the world [are] the women difficult to overcome by the unwise ones. 17. Those [however,] who have left behind the contact with women [and] demonstration of respect [to them], they remain, after restraining all such things, completely devoted." 18. These will cross over the stream [of the sea of existences] like [travelling] businessmen the ocean, [the stream] in which the beings are hopelessly involved in [till now]," tormented by [the consequences of] self-effected deed.
57 An allusion to a parable related in Rayapaseṇaijja 72, reported by Leumann 1885b, pp. 522f. (Kleine Schriften, pp. 82f). A man who with his comrades on the way found iron, could not separate himself from it when the others had already much earlier left their part of it for more precious metals. (For the first part of this stanza Ghatage 2000, p. 232 compares Therīgāthā 508 and Dhammapada 246 for the next stanza 8 (WB). See also Appendix 4 for the probable corruption of stanzas 6 and 7 here.)
58 Jacobi 1895, p. 270 translates: 'As the squeezing of a blister or boil (causes relief)', the same Bollée 1988, p. 132 and Basham 1951, p. 124. It is not a question of being bothersome but rather about a relief from sexual urge in the monk's case. In Anguttaranikaya IV 289, 21f. The Buddha makes a more general comparison: 'blister is a metaphor for sexual desires' (WB).
59 mandhatai (so also the MSS) nama meso; so jadha udagam akalusento ya janṇuehim nisoḍhitum ("bending down on the knees", Hemacandra. 4, 158) gonãe vi jalam aṇāduālento pibatti C.
60 Plural according to the Dipika.
61 vinnavan 'iuhi for itthi-vinnavaṇā. (See Appendix 4 for vinna.)
62 Literally: "a female monster living on human flesh". Sil. explains the word puyaṇā as ḍākini (not sā) of the same meaning, and as gaḍḍārikā "ewe", to which latter word he describes the love of such a one for its offspring (tarunaya) (for puyaṇa cf. Bollée 1988, p. 136 (WB)).
63
"I am reading susamāhiyā instead of hie.
64 va, "like", is apparently felt to be implicit in the words: samuddam vavaharino (va vähärino? (WB).) āsi! (Cf. 1, 4, 1, 29 and read esi, Bollée 1988, pp. 137f. (WB).)
65

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19. And [namely, after he has recognized [precisely) these [as disastrous), the monk should wander faithfully (and) attentively; he should avoid untrue speech, unallowed appropriation he should refrain from. 66) 20. The beings which are mobile (and independently) immobile, [be they found) above, below or sidewards—in all cases he should practise renunciation, for which one also says "peace" [and] "extinction"67—so I say.
0 For the word vosire here see Norman 1996, p. 198 (WB).
57 I am taking āhiyam as āhitām (ākhyātām), namely viratim. The three expressions might stand together equally justified, cp. Ayar. I 32, 1 (1,6, 5, 3) paveyae santim viraim uvasamam nivvānam.-Stanzas 21 and 22 follow 20 = stanzas 20 and 21 of the third section. They do not fit into the context here (read for stanza 22: niyāmitta).

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7. Renunciation of Women
(Sūyagada I 4.)
1. Whoever has given up his father and mother (and) the (whole) previous attachment [and has decided:] 'alone, ready, I want to wander, looking for uninhabited places,' renouncing sexual desires' (read: vivitt'esi), 2. to him women walk up with soft, stealthy steps with an evil intention; for a long time already they know means and ways which thereby some monks lose their grip.? 3. They sit quite near next to [him), they put on festive clothing over and over again, they let (their) body be seen below, (and) when they lift up their arms [the clothing) is drawn to the shoulder. 4. With good resting places (or) seats women invite (one) here and there; he should know these different kinds of snares. 5. He should not cast a glance at them nor allow [himself] importunity, nor even wander together (with them), in this way his self is well kept. 6. In addressing the monk [and] making him proud they, on their own, invite [him]; he should know these different verbal advances. 7. With all sorts of fetters for the heart, by approaching piteously-politely, they say lovely (words], make him inclined through casual remarks. 8. Just as one, by means of carrion, [fetters] a single, fearless lion (finally) with a rope, so the women fetter a single, controlled houseless one. 9. Thereafter they bend [him] down there deeper and deeper, like a wheel-wright gradually (rounds) the rim of a wheel. Even if he struggles like a wild animal fettered by the snare, still afterwards he will not be free (again). 10. Then he regrets it later, as though he enjoyed milk rice which was mixed with poison.
Another variant: "in uninhabited places". (For "stealthy steps" in the next line see Appendix 4.)
lissanti from lis, cp. lesejjā Āyār. II 15, 1, 1:"put out of joint". (Jacobi 1895, p. 272: 'will become intimate with them'; Alsdorf 1958, p. 258: 'will suffer a (moral) breakdown' (WB).)
Probably posa-vattha is paușa-vastra. C has nivasanam, fikā: kāmótkoca-käri. (See Appendix 4 for "lift up their arms" and "drawn to the shoulder" in the next sentence.) *ussaviya ucchrāpya.
uvagasittānam and, in stanza 20, uvakasanti belong to kasati or kasati gatau, but not to kasati. Sil. has upasamslisya and upakaşanti vrajanti, C has uvakkamittă alliittā, nothing for stanza 20. Here adu in c following the absolutive is like adu vā in 23. (See Appendix 4 for uvagas)
Cf. Theragāthā 225 (WB).

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It follows' from this that if one gives deliberation a free hand there is no question about an interaction [with women] for a competent [monk]. 11. Therefore he should avoid a woman, as if he saw a thorn that would be poisoned (read: visa-littam va k.). Strong [in spirit] he [one] preaches [and is thereby] in the bondage of the houses [attracting him]-despite [that good quality] he is not a fetterless one. 12. Those who crave for such rubbish" are a certain [kind] of [so-called] badly-disciplined ones."2 Even a monk who mortifies himself thoroughly should not share monastic life with women. 13. Also with daughters or daughters-in-law [of the house]," nurses or servants, elders and young ones, he, the houseless one, should not become acquainted. 14. It happens that [monastic] people, when occasionally they have observed [how] displeasure [befell those] of the relatives or friends, [are] yearning in desire [because they say to themselves:] You are the man to protect [them and] help them! (14) 15. And at such an opportunity then, when they see the wandering monk in fervour,(15) some [men] end up in anger, or suspect unfaithfulness with regard to the women as a consequence of handing over food: 16. "They [indeed only] become acquainted with them, far removed from [their] devotional exercises; that is why the wandering monks do not come here for lodging together [apparently] for the sake of the liberation of their souls!"
17. Many [monks] have [so to say] taken possession of [certain] houses and some [of them], feeling inclined to social interaction through friendly acceptance," proclaim the path
170
7 One notes here, as in stanzas 17, 25, 29b, the connection of the parts of the chapter.
8 A variant: "if one grants [the doctrine] about the ripening [of an effected act]". (See Appendix 4.)
9
vikappae.
10 One avoids the necessity of implausible supplementations only if one reads kulana. (See Appendix 4.)
I uncha, actually “gleanings"; women are meant. The line is metrically not in order. Instead of hunti the MSS have hoi and hoti, for which a feminine, say jai, is to be supplemented. (As in Pali uncha='alms', Alsdorf and Bollée (WB).)
12 Together with păsattha, osanna, samsatta, etc., kusila is a well-established expression in the discipline. (See Appendix 4.)
13 Naturally not with his own (Jacobi 1895, p. 273)!
14
For a discussion of this difficult stanza see Bollée 1988, p. 153 (WB).
15
udāsiņam, as in Ayar. 1, 6, 4, 2 which Schubring there (p. 117 above) correctly translated as "who do not [anymore] take sides" (WB).
16 samnisejjā; cp. the note to Vavahara-S. 1, 21. My interpretation of the whole stanza is confirmed by the variant of 16b: "you, wandering monk, abandon this annoying common lodging!" (See Appendix 4.)
17 Literally perhaps: "talked into the state of community" (cp. Ayar. I 40, 22 = 1, 9, 1, 7). It is also possible to take patthuya as meaning prastutavantaḥ, cp. ahiya 1, 1, 8; puttha, Ayar. I 4, 10(1, 1, 4, 6); 5, 28 (1, 1, 7,4). (See Appendix 4.)

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of firmness--the badly disciplined ones are always] strong in (mere) speech. 18. He sounds holy in the assembly, afterwards (however,] when he is alone he commits evil. Indeed, those who are well-acquainted know him as being caught in deceit and very malicious (read: dukkadam kuņai). 19. On his own he will not confess his transgression, rather when that is pointed out he boasts [about it), the fool. If one warns him: "Think about (your) sex and do not do [it]," [then] he succumbs indeed over and over again. 20. Even men who are permanently obliged to the maintenance of women who know the theory of love [and] are also gifted with cleverness, betake themselves under the yoke of (unknown] women, 21. [which, on discovering the adultery, leads) to the loss of hand (or) foot, or one cuts (their) skin and flesh; one prepares' a roasting on fire and dripping of acid, 22. or a cutting off of their ear and nose, (yes) they have to bear a cutting of the throat; but (although) so tormented by all this through (their) badness they do not say: "I do not want to do [it] again”20 (read: iti ittha pag. 23. [All] this which is so well mentioned in the theory of love some [monks] have [indeed] understood. Or also, although they have perhaps spoken so, they act evilly through an effective deed. (21) 24. The one (woman) he (one) devotes him (one-)self to with the heart, the other with speech, the third with action. It follows from everything that the monk may not trust women (once) he has recognized them as (being) deceitful.
25. A young woman perhaps tells a wandering monk after putting on colourful clothes and jewellery:22 “Renouncing, I want to devote myself to hardship; preach, revered one, the doctrine to us!" 26. She [is] a laywoman with a mouth 23) and (she says:) “I [am] a fellowbeliever of the wandering monks”. Like varnished crockery over fire, so might even an experienced (monk] suffer harm from the community (with such a false female comrade) (read: ahagam sā9. 27. Varnished crockery that is surrounded by fire,24 quickly heated, is prey to
18 It is also conceivable that veda indicates in advance the striveda, the theory of love, to be mentioned immediately: "go through the striveda in thought and do not do [it]". (See Appendix 4.)
" tacchiya = takşayitva. (See Appendix 4 for the subject of stanzas 21-24.) 20 Jacobi 1895, p, 274?: kāham ti is to be read.
? Alsdorf 1958, p. 260 and Bollée 1988, p. 161 change the lines of stanza 23 for a logical connection (WB). (See Appendix 4 for: "The one (woman)" in the next stanza 24.)
- (bhūyā u.) citt'alamkāra-vatthagāni for citta-vattálamkāre. (Alsdorf 1958, p. 260 eliminates vattha and reads citt'-alamkāragāni; see, further, Bollée 1988, pp. 162f. (WB).)
23 Jacobi, Alsdorf and Bollée translate: 'Professing herself a lay-disciple' (WB). (See Appendix 4 for "varnished crockery" in the next sentence.) 24 joi-m-avagūdhe.

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destruction; likewise houseless ones are prey to destruction in company with women. 28. They practise evil deed(s) and when one catches them at it, then some say the following: “I am not doing anything bad, she is (just) sleeping on my lap". 29. The second stupidity of the fool [is] that he26 still does not want to know anything about what he has done.27
He does something bad in two ways [also in the following way: he is not only) out for show of respect [but also] looks for the inferior. 28) 30. To a houseless one who is (good) to look at, (women) direct an invitation with ulterior motives:29 "Clothing, 30 o renouncer, or begging bowl, food [and] drink please accept!" (read: nimantan'a9. 31. This he should recognize as [if it were a bait of] wild rice (for wild swine, and}}' not harbour the desire to enter the house; bound by the senses as by fetters the [spiritually] indolent one degenerates into delusion over and over again—so I say (read: eyam).
2.
1. Strong (in spirit) one should constantly cherish no love; whoever (on the other hand] has a longing for enjoyment, he would soon have enough (of it). Listen (then]2 to the enjoyment of the wandering brothers as some monks experience them. 2. A monk (namely,] who has come into conflict [because he) is in love (and yet) is beyond the [initial] delight, (women) scratch" (him) and step (on him) lifting the foot on the head [when he remorsefully bends down in front of them). 3. “If you, monk, do not want to live with me, as with a woman adorned by her hair, 34 then I shall pluck out (my) hair right here (immediately]—unless you go with me." 4. If [then] he is captured again they send [him around) with [orders) of the following kind: “[Just] look for the awl(s) for the gourd! bring over here nice fruits, 5. [and] wood to cook the herbs, or [in order that) there is light in the night! and paint my feet! come and rub
putthā v'ege, also Āyār. 17, 15:30, 24. (See Appendix 4 for putthā and women compared to fire.) 26 ca remains untranslated. 27 Cp. Ayār. I 21, 7(1, 5, 1, 1). (See, further, 1, 3, 4, 18 and Bollée 1988, pp. 137f. (WB).) 28 See Appendix 4 for different versions of Schubring's "looks for the inferior". - āya-gaya, as in Ayār. I 34, 18 (1, 8, 2, 3). (See Appendix 4 for "direct an invitation".) 30 ca remains untranslated.
Cp. 3, 2, 19. (For 'house' in the next part here Bollée 1988, p. 164 has domestic life' (agāram) (WB).) 32 Both halves of stanza 1 would be better in reverse order. In this case "then" would have to be deleted. (Basham 1954, pp. 461f. freely renders 12 stanzas of this chapter (WB).) spalibhindiyānam = paribhidya, "offensively, defacingly". (See Appendix 4 for the etymology.). S4 I.e., in a civil, not monastic, state. Read kesiya'. » See Appendix 4 for “awl" (cheya/cheda); (for "feet" in stanza 5 see Bollée 1983, pp. 243f. (WB).)

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Renunciation of Women (Süyagada I 4.)
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my back! 6. and check my clothes! and bring over (something) to eat and drink! [give me) the perfume, and lend me the broom which you as a monk have!"36 7. Or: pass me the collyrium, the jewellery, the string instrument, the red colour-powder (out of lodhra], the (good smelling] lodhra flower, the bamboo flute;38 a mouth-pill, 8. the costus root, the tagara powder, the aloe wood with the smelling pulverised” root (of Andropogon (grass)); oil to rub into the face, the bamboo trays 40 because I want to put (something) on it! 9. Grind (for me) the powder (for the lips], look for the umbrella and shoes and sickle to cut soup (vegetables), get the garment coloured bluish! 10. [Bring me) the pot to cook the herbs, the myrobalans, 42 the small bottle (with holy water],43 the painting stick for the mark on the forehead, the small wood for colouring! (it is] blazing sun—just look 44 for my fan! 11. Check (where) the [hair) tweezer [is], the comb, hair-band! Give [me) the mirror, pass (me) the tooth-stick!“S 12. Look for the betel nut [and] betel leaf, needle and thread, the chamber pot, the winnowing basket, the mortar, the bowl in which one dissolves natron, 46 13. the bowl for donation, 47 the water pot! Respected one, dig a latrine! [Bring) the trumpet!"48 (for the newly born), "the (wooden?) calf!” (for the monk's child),49 14. "the clockwork with the drum, so the cloth-ball!" (for the
so käsavaga raoharana, literally: "the Mahāvira broom". Šīl. explains kāsava as nāpita, "barber". No less erroneously he sees monastic utensils enumerated in stanzas 5 and 6 (pāyāņi rayāvehi would mean: pātrāņi ranjaya, lepaya). (See Appendix 4.)
Sil. explains kukkuyaya as khumkhunaka, which indicates a kind of lute. (See Appendix 4 for collyrium.) * veņu-palāsiyā, s. v. piccholā in C. One holds the piece of bamboo with the teeth and the left hand and produces the notes with the right. (See Appendix 4 for venu-p.)
"All ingredients for scent. (See Appendix 4 for "mouth-pill" and the other terms underlined here.) 40 phala is indeed like phalaka. According to Sil. veņu-phalāim means things like bamboo-mesh, basket. *Literally: "find out about, know". (Umbrella and shoes: forbidden for monks, Dasav. 3, 4 (WB).)
42 According to sil. these are used when bathing (dhātri-phalāni snānästham) or eaten for the prevention of gall irritation (pitthópasamanāyabhyavahărartham va). 49 udak'aharanam kuta-vardhanikâdi. (See Appendix 4 for this.) 44 Literally: "find out about, know". (See Appendix 4 on this.) “) danta-kästha is chewed to clean the teeth. (See Appendix 4.) * In order to use it as soap (Jacobi). (See Appendix 4 for "betel", "pot" and "bowl" here.) * For candālaga one is probably to read vandālaga. Cnotes that the copper bowls in Mathurā are so called, from which one may infer the place of origin of the poem.
48 By way of conjecture! But svara-pātra fits in better than sara-pāta which does not mean "bow" but "bowshot distance". In the explanatory datives put in by the editor the child becomes bigger and bigger; it cannot as yet, in the most delicate age, do anything with a bow. (See Appendix 4, also for lines 13cd and 14ab.)
49 So according to Sil. The translation "the ox-cart for the Buddha-boy" (so!) is possible, but it does not fit into the context which requires a whole lot of toys. (See Appendix 4 on this toy.) 50 ghaţikām sa-dindimakām. The second ca is one too many. (See Appendix 4.)

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boy). "The rainy period is approaching, think about shelter and upkeep, 15. a chair with a newly woven [seat], wooden shoes for walking!"-Or for the sake of the pregnant woman's desire for a son [the seduced monks] are obliging like slaves. 16. When the child appears as a reward [for their trouble, then it means:] "take it!" or: "give here!" So, then, there are some here, now they are bringing up a son, loaded with a burden like the camels. 17. Even in the night they woke up and attend the child like a nurse. Although it is embarrassing to them they wash the clothes like washermen.
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18. So have many [had] already to act who, for the sake of enjoyment, ended up [in such service]. He [one] is like a slave, a (pursued] wild animal, a messenger, a piece of cattle, or [he does] not [count] at all. 19. So it is to be proclaimed with regard to these [women];(53) one should avoid acquaintance and community; those cravings arise from them, and that is why one calls them sin-effecting. 20. Since there is danger thereby and it does not lead to liberation monks should, holding themselves back, not touch a woman, a [female] animal with their own hand (54) 21. The wise one [is] of completely pure mentality, and since he has the knowledge he avoids committing deeds for others. With heart, mouth and hands the houseless one bears all temptations. 22. So has he, the hero, spoken [and] cast away has the monk passion, delusion, that is why you [too], pure deep down in the heart, should lead a monastic life until liberation so I say.
51
For both cp. Jacobi. (See Appendix 4 for "chair", "walking" and on this stanza 15.)
52
One pacifies it with the sound of the following words and names which are meaningless in their relation: sāmi usaṇigarassa (umeṇagarassa C) ya Nakkaurassa ya hattha-kappa (vappa C)-Giripattana (va°C)-Sihapurassa ya cauṇayassa ya (anatasa C)-bhinassa ya Kucci (Kamci C)-purassa ya Kannakujja (ujja C)Ayamuha-Soriya (Sora C)-purassa ya. (See Appendix 4 for this lullaby and the place Ayāmuha.)
53 Jacobi 1895, p. 278 translates the problematic word here, vinnappam, as 'entreaties of women', Alsdorf 1958, p. 261 as 'servility towards women'. See the discussion on this in Bollée 1988, p. 184 (WB).
54 Alsdorf 1958, p. 270 follows the scholia and renders sayā pāṇiņā as 'masturbation' which is also condemned by Buddhists (e.g., Vinaya IV 127, 5ff.) and Hindus (Meyer 1953, pp. 256f.) (WB).

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8. The Platform (Süyagada I 12.)
1. The following (are) four platforms on which the opponents, each one of them, stand:' [a.) the (doctrine of the) deed, [b.) the denial of the deed, (c.) thirdly, the pious life-style [d.] [and] fourthly, what they call agnosticism [as such).
2. [d.] Those then, who thus teach agnosticism, although they are indeed right here, do not go beyond the doubt (about their own existence], because they do not know themselves. [Themselves) ignorant they speak among ignoramuses, and without thinking it through they utter the false, 3a. in taking the true for untrue [and] calling the bad good.
36. [c.] Those people [however] who, further, as the many defenders of the pious lifestyle, when they are even just touched [by what is not good), have indeed trained (their) being into (one of) a pious kind, 4a these say: “[you should] not [be] neo-Sāmkhyaites”;" so this question (of the world-view] speaks to us."
4b. [b.] And those according to whom a fleeing away of the particles takes place before those whose turn has not yet come, the deed-deniers, do not recognize any deed. 5. And when (such a one in an oral (conflict of opinion) is committed to a condition (of all things in which
To conclude from ahamsu, the poet understands samosarana as "sermon". In Jaina art it is the divinely prepared abode where the kevalin teaches; for Śīl. the assembly of the faithful on such an occasion (melapaka). To cover all the three terms the parliamentary expression "platform" may be allowed. (See Appendix 4 for the views in b, c, d and the "assembly" here.) ? Jayatilleke 1963, pp. 110 ff. ($$ 147ff.) calls the annāņiyas sceptics and discusses Sīl.'s scholion (WB).
Jacobi 1895, p. 316 translates: 'the various upholders of Vinaya, asked about it, explain their tenet'. One should probably follow the scholiasts in assuming, because of vi, an aphaeresis of an alpha privans in 'puthā and translate: 'even without being asked' (WB).
anovasamkhā is to be traced back to an-aupasāmkhyāh and not, as with Śil. to anupasamkhyā, and also not, as with Jacobi, made to mean anupasamkhyāya. "Neo-Samkhyaites" is formed according to our word "Neo-Buddhists”, designating followers of the philosophical theory, as opposed to those of the pious praxis, as whom the Vainayika want to be looked upon. (See Appendix 4 for Jacobi and "speak to us".)
This is an attempt to translate lavávasakki (so C for osamki) ya aņāgaehim =lavapasarpinas cânāgatebhyah. Cand Sil. want to make apasankate the same as apasarati. The Bauddhas are meant with their view of the uninterrupted change in the nature of all things. (See Appendix 4 for lavo and Jacobi here.)

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a coexistence of being (not a succession) takes place, then he ends up stuttering and cannot repeat (publically what is proved to him, agreed to by him here). “This can be talked about this not" they say and: "all action is based on six causes.”? 6. So do these, the deed-deniers, since they do not attain knowledge, proclaim various (mutually excluding views) and many people who have accepted them err in the endless sea of existence. 7. [So then) the sun does not rise, not set, the moon does not wax, not wane, waters do not flow, the wind does not blow, truly the whole world is determined as (being) empty, (not true?!].8 8. Just as the blindman even with a light does not see the appearances, because he has no eyes, so the deed-deniers do not see the deed, although it is there, because their intellect is limited. 9. Many have studied the calendar, dreams, magical figures, omens, signs, phenomena, the well-known eightfold
science]' and know now what is forthcoming in the world. 10. Some portents come true, with others that learning goes astray; (as a result), without thoroughly examining the true being of the science, they preach nothing less than complete dissociation from the science." 11. So then (however), after they have grasped the world, those [former ones), wandering brothers and brahmins, advanced" to perfection say (a.): suffering (is) self-effected, not effected by others; and they call liberation (what is) brought about by knowledge. 12. They, the leaders in the visible world here, point out the way that is good for beings, and so they call the eternal in the world in which, o man, beings are submerged. (12) 13. The rākşasas and dwellers of the Yamaworld, asuras [and] gandharvas and the elementary particles (namely, the last), whether they move through the air or stick to their respective abodes," hasten towards ruin ever anew. 14.
This translation too of sammissa-bhāvam ca girā gahie (v. I. gihie; grhite) is only an attempt. The line, according to this, goes back to the view just mentioned. (See Appendix 4, also for "stuttering".)
Stanza 5 apparently goes back to a certain procedure. Unfortunately we do not know anything more about it.-5b shows that as "deed-deniers" (akriyavādin) not only the Bauddhas are meant--who indeed, though, naturally accept the effect of karman-but all philosophers generally who appeared to endanger morals (cp. Schrader 1902, p. 12), in this case the Ājīvika. (See Appendix 4 for the long addition to this stanza 5.) * An ironical question. (See Appendix 4 for the theory represented here.)
9 "Well-known" = eyam. According to Sil. astânga Enimitta, of which he mentions seven, not eight branches (bhauma, utpāta, svapna, äntariksa, ānga, svara, laksana, vyanjana) which partly cover the previous ones. (See Horsch 1966, p. 67 (WB) and Appendix 4 for "calendar" in this stanza.)
10 Another variant:"they say indolently: we know the world" (jāņāmu logam ti). (Apparently not science as such is meant here but prophecy (WB).) "Another variant to tahā taha: tahāgayā. (See Appendix 4 for Jacobi on this and the end of the stanza.)
See Appendix 4 for Jacobi's rendering of this stanza 12. 15 The actual gods of the upper world are missing in this list; so, deviating from the later understanding, they have to be referred to as gandharvas. (See Appendix 4, also for Jacobi's translation of this stanza 13.)

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The Platform (Süyagada I 12.)
177
To become free from this abyss of re-embodiment which one calls the stream, water without a bank, know [this, is) difficult;!4 sunk in it through (the game of the) senses and [lust after) women one wanders through the world (yet) once again." 15. The fools do not annul an effective deed through an effective deed; by avoiding an effective deed the wise annul an effective deed; wise men, (being) beyond (all) desire, [and] content, henceforth do not do injustice anymore. 16. Those who have proceeded to perfection know the past, present and future of the world; (they are) leaders of the others, themselves not requiring the leadership of others; truly awakened they put an end [to their being]." 17. They do not perform a deed, nor have a deed done, because they abhor the fear of the animals [brought about thereby].' Always making the effort the wise ones are humble, and some are powerful in preaching. 18. He sees small beings and large ones) in the whole world outside himself;20 he observes this [whole) great world-[and] awakened, he will wander attentively according to the rules as a monk.2' 19. And he who) has recognized [the number of living beings] outside himself and outside others, and has the power over himself [and] the others, to (to protect it (the number of living beings)]; one should always take care of him who has become a light (for all], who reveals the doctrine after thinking it through profoundly. (22) 20. He who knows himself and the world, and he who knows the going [(away)-from-the-world) and the non-returning, he who knows the eternal and the transitory, the being born, dying and the new embodiment of creatures, 21. also the torment of beings in the depths, who knows the "influx”(23) and the defence, who knows suffering and the annulment [of the effects), he may preach the approval of activity. 22. Not attached to sounds
imam bhava-gahanam, jam āhu..., dummokkham jāņāhi. 15 According to Sil. duhao vi means: 1. in the air or on earth (cp. 13b; pudho is wrongly understood as prthivi), 2. as independently mobile or not, 3. as a man or a woman. (See Appendix 4 for Jacobi's tr.)
10 Another variant (not in C): "beyond desire and fear". (See Appendix 4.) " takes bhavanti as bhavante. (Cf. 1, 15, 1 (WB).) ** For this cp. Āyār. I 5, 20: pahū ya ejassa dugumchaņãe. (See Appendix 4 for Jacobi's tr.)
"The "humility" (vippaņavanti) lies in the fact that one equates oneself with all the beings in the world. In the commentaries vinnatti-vīrā is indicated as a pāh., but the main reading vidittu (C and Sil. have vijnāya) is to be preferred. One does not find vinnatti-dhira in the commentators.
20 Cp. Ayār. I 15, 19. - buddhe 'pamatte su-parivvaejjā, a possibility mentioned in C. (See Appendix 4 on this stanza 18.) - See Appendix 4 for Jacobi's different translation of the first line of stanza 19 here. 23 On this important term in Jainism see, e.g., Enomoto 1979 (WB).

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[and] appearances, not feeling unwell because of smell [and] taste, not desiring life, not death, (24) being careful of attachment, [one will be] free of the circle [of the series of existences)— So I say.
24 The c-păda here is the same as 1, 13, 23c further below in the text (not translated by Schubring, see Jacobi 1894, p. 323).

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Appendix 1
Text only of Walther Schubring's edition of the Acārânga-Sūtra (Āyār'anga-suttam). Erster Śrutaskandha, Leipzig: F. A. Brockhaus, 1910, Abhandlungen für die Kunde des Morgenlandes, vol. 12, no. 4 (the critical apparatus and glossary have been omitted). This section has endnotes, supplied by W. Bollée. (Schubring's pagination and lineation have been reproduced exactly from the edition. The numbers, for example, 2, refer to page and line respectively in it. Compare also the translation above pp. 77–138. The indentations which represent specific themes and/or metre are indicated there.' Schubring's corrigenda on p. 109 of the ed. have been inserted here, including those Schubring later made in his Worte Mahäviras, and those adopted in pencil in his personal copy taken over from Leumann's review, see the appendix.)
Ayār'anga-suttam
1. Bambhacerāim Sattheparinna.
suyam me, āusam, teņam bhagavayā evam akkhāyam:?
iha-m-egesim no sannā bhavai, 'tam-jahā: 'puratthimão vā disão āgao aham amsi, dāhiņão vā disão ..., paccatthimão vā disão ... uttarão vã disão ..., uddhão vā disão ..., ahe-disāo vā..., an
nayario vā disāo vā aṇudisão vā āgao aham amsi' -- evam egesim 3 no nāyam bhavai: Matthi me āyā uvavāie, n'atthi me uvavāie? 4 ke aham āsi ke vā io cuo iha peccā bhavissāmi?''se jjam puņa
jāņejjā saha-sammuiyāe para-vāgaraņeņam annesim vā antie soccā, tam-jāhā: 'puratthimão vā disão āgao aham amsi jāva annayario vā disão vā aṇudisāo vā āgao aham amsi'-evam egesim nāyam bhavai: ‘atthi me āyā uvavāie; jo imão disão aņudisāo vā aṇusamcarai, savvão disão savvão aņudisão so 'ham'.
se āyā-vāi logā-vāi kammā-vāi kiriyā-vāi yā.
‘karissam caham, kārāvessam c'aham karao yâvi samaņunne bhavissāmi' --- eyāvanti savvāvanti logamsi kamma-samārambhā pa6 rijāniyavvā bhavanti. aparinnāya-kamme khalu ayam purise, jo
imāo disão vā anudisāo vā aṇusamcarai, savvão disāo savvão anudisão sahei, anega-rūvão joņio samdhei, virūva-rūve phāse padisamveei. tattha khalu bhagavayā parinnā paveiyā imassa c'eva jiviyassa parivandana - māņaņa - pāyaṇāe , jāi-maraņa-moyaņāe dukkha-padighāyaheum - eyāvanti savvāvanti logamsi kamma-samārambhā parijāņiyavvā
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bhavanti. jass' ee logamsi kamma-samārambhā parinnāyā bhavanti, se hu muni parinnäya-kammetti bemi.
atte loe parijunne dussambohe avijänae. assim loe pavvahie
tattha-tattha puḍho pasa aura pariyāventi. santi pāṇā puḍho-siyā.
icc-attham gadhie loe.
20 jam inam virüva-rüvehim satthehim pudhavi-kammasamārambhenam pudhavi-sattham samärabhamäṇe anne v' anega-rüve pāņe vihimsai -
se bemi: app-ege accam abbhe, app-ege accam acche; app-ege payam abbhe, app-ege payam acche; ... guppham... jangham.... jāņum... ürum... kadim... näbhim... uyaram... păsam.... pitthim... uram... hiyayam... thanam... khandham... bähum ...hattham... angulim... naham... givam... hanum... hottham ... dantam... jibbham ... tālum... galam... gandam... kannam ...nāsam... acchim... bhamuham... nilāḍam... sisam...; app. ege sampamārae, app-ege uddavae.
lajjamānā pudho päsa.
"anagārā mo" tti ege pavayamāņā.
jam iņam virūva-rūvehim satthehim pudhavi-kammasamārambhenam pudhavi-sattham samārabhamane anne v' anega-rūve pāņe vihimsaitattha khalu bhagavaya parinnā paveiya imassa c'eva jiviyassa parivandaṇa- māṇaṇa - pūyaṇāe, jāi-maraṇa-moyaṇāe dukkhapaḍighāya-heum-se sayam eva pudhavi-sattham samarabhai annehim vā puḍhavi-sattham samarambhāvei anne vā puḍhavi-sattham samārabhante samaņujānai; 'tam se ahiyãe, tam se abohie. se ttam sambujjhamāņe āyāṇīyam, samuṭṭhãesocca khalu bhagavao anagārāṇam-vā antie iha-m-egesim nāyam bhavai: esa khalu ganthe, esa khalu mohe, esa khalu mare, esa khalu marae.

Appendix 1
ettha sattham samārabhamāṇassa icc-ee ärambhā aparinnäyā bhavanti, ettha sattham asamārabhamāṇassa icc-ce arambhǎ pari
2

Sattha-patinnä
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Sattha-parinna.
nnāyā bhavanti. tam parinnāya mehāvi' n'eva sayam pudhavi sattham samārabhejjā n'ev’annehim pudhavi-sattham samārambhāvejjā n'ev' anne pudhavi-sattham samārabhante samaņujāņejjā.jass' ee pudhavikamma-samārambhā parinnāyā bhavanti, se hu muņi parinnāya-kamme - tti bemi.
131
se bemi: se jahā vi -
aņagāre ujjukade niyāga-padivanne amāyam kuv
vamāṇe viyāhie.* jāe saddhāě nikkhanto, tam eva aņupāliyā;'
viyahittu visottiyam paņayā vīrā mahā-vihim logam ca āņāe abhisameccā akuobhayam.
se bemi: 'n'eva sayam logam abbhāikkhejjā, n'eva attāṇam abbhāikkhejjā. je logam abbhāikkhai, se attāṇam abbhāikkhai; je attānam abbhāikkhai, se logam abbhāikkhai.
lajjamāņā ... (like 22-22 above, with udaya instead of pudhavi) vihiņsai' — se bemi: 'santi pāņā udaya-nissiyā jīvā anegā.
iham ca khalu bho anagārāṇam udayam jivā viyāniyā.
sattham c'ettha aņuvii, pāsa pudho sattham paveiyam: adu vā ainn'āyāņam
“kappai ņe kappai ne pāum”,
4-6
1
adu vā vibhūsāe pudho satthehim viuttanti. ettha vi tesim no nikaranae.
ettha sattham ... (like 23, to 3, above, with udaya instead of pudhavi) parinnäya-kamme - tti bemi.
8
412
se bemi: n'eva sayam ... (like 13-15) logam abbhāikkhai. je dihaloga-satthassa kheyanne, se asatthassa kheyanne; je asatthassa kheyanne, se dihaloga-satthassa kheyanne.

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Satthe-parinna. 14 3
virehim eyam abhibhūya dittham samjaehim sayā jaehim sayă appamatthehim:
je pamatte gun'atthie, se hu dande pavuccai; tam parinnāya mehāvi “iyāṇim no,
jam aham puvvam akāsi pamāenam."
10
"lajjamāņā ... (like 27-22 above, with agani instead of pudhavi) vihimsai' -
se bemi: santi pāņā pudhavi-nissiyā taņa-nissiyā patta-nissiyā kattha-nissiyā gomaya-nissiyā kayavara-nissiyā, 'santi sampāimā pāņā, āhacca sampayanti ya'. aganim ca khalu putthā ege samghāyam āvajjanti; je tattha samhgāyam āvajjanti, te tattha pariyāvijjanti; je tattha pariyāvijjanti, te tattha uddāyanti.
'ettha sattham ... (like 23, until 3, with agani instead of pudhavi) parinnāya-kamme' - tti bemi.
"tam no karissāmi samutthāe
mattā maimam abhayam viittā. tam je no karae, esôvarae; etthôvarae esa añagāre
tti pavuccai.
20
pair
je gune se āvaţte, je āvaťte se gune: uddham aham tiriyam pāīņam pāsamāne rūvāim pāsai, suņamāṇe saddāim suņai; 'uddham aham tiriyam pāīņam mucchamāṇe rüvesu mucchai saddesu yâvi.
esa loe viyāhie? ettha agutte anāņāe. puņo-puno gun'āsāe vanka - samāyāre pamatte gāram
āvase. ‘lajjamāņā ... (like 27-22 above, with vaņassai instead of pudhavi) vihimsai' -
se bemi: imam pi jāi - dhammayam, eyam pi jāi-dhammayam; imam pi vuddhi - dhammayam, eyam pi vuddhi-dhammayam;... cittamantayam ... chinnam milāi ... āhāragam ... aniccayam ... asasayam ... cayâvacaiyam ... vipariņāma - dhammayam.
'ettha sattham ... (like 23, until 3, with vanassai instead of pudhavi) parinnāya-kamme' -- tti bemi.
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Sattha-parinna.
se bemi sant' ime tasā pāņā, tam-jahā: andaya poyayā jarāuyā rasaya samseyaya sammucchimā ubbhiyā uvavāiyā."
esa samsare tti pavuccai
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2,3
4
3 'tattha-tattha puḍho pasa aurā pariyāventi. 'santi pāṇā pudho-siyā. 4 'lajjamāņā... (like 27-22 with tassa-kaya instead of pudhavi) vihimsai'
mandassa avijāṇao.
nijjhāittä paḍilehittä patteyam pariņivvāṇam
savvesim pāṇāṇam, savvesim bhūyāṇam, savvesim jīvānam, savvesim sattāṇam asāyam aparinivvāṇam
5 se bemi: app-ege accãe haṇanti, app-ege ajiņãe vahanti, ... mamsãe... soņiyãe..., evam hiyayãe pittäe vasãe picchāe pucchāe vālae singãe visāṇãe dantãe daḍhãe nahae ṇhāruņie atthie aṭṭhi-miñjāe
atthae aṇatthae, app-ege 'himsimsu me' tti vā vahanti, app-ege 'himsanti me' tti va vahanti, app-ege 'himsissanti me' tti va vahanti.? 6 'ettha sattham... (like 23, until 3, with tassa-kaya instead of pudhavi) parinnāya-kamme' - tti bemi.
6
mahab-bhayam dukkham ti bemi." tasanti pāṇā padiso disāsu ya.
pahu ya ejassa dugunchaṇāe
ayanka-damsi 'ahiyam' ti naccā.
je ajjhattham jāņai, se bahiyā jāṇai; je bahiyā jāņai, se ajjhattham jāņai: eyam tulam annesim.
iha santi-gaya daviyā nâvakankhanti jīvium.
'lajjamāņā... (like 27-22 with vau instead of pudhavi) vihimsai — se bemi:
santi sampāimā pāṇā, āhacca sampayanti ya.
pharisam ca khalu puṭṭhā... (like 410-12) uddayanti.
5 ettha sattham... (like 23, to 3, with vau instead of pudhavi) parinnāya-kamme - tti bemi.
ettham pi jāņe uvaiyamāṇā

je āyāre na ramanti,
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ārambhamāņā viņayam vayanti; chandôvanīyā ajjhovavannā
ārambha - sattā pakarenti sangam.
se vasumam savva-samannāgaya-pannāņeņam appāņenam akaranijjam pāvam kamm'antam no annesim.
tam parinnāya mehāvi ... (like 3-4 with chaj - jīvanikāya instead of pudhavi) parinnnāya-kamme -- tti bemi.
177
je gune se mūla-tthāņe, je mūla-tthāņe se gune.
Loga-vijao. 211
iti se gun'atthi mahayā pariyāveņa vase pamatte, tam-jahā: ‘māyā me, piyā me, bhāyā me, bhaiņi me, bhajjā me, puttā me, dhūyā me, suņhā me, sahi-sayaņa-samgantha-samthuyā me," vicittövagarana-pariyațţaņa-bhoyan'acchāyaṇam me'; 'icc-attham gadhie loe'. 'vase pamatte'
aho ya rão paritappamāṇe '2 kālâkāla-samutthāi samjog'atthi atth'ālobhi ālumpe
sahasa-kkāre vinivittha-citte 3
‘ettha satthe puņo-puņo'.
appam ca khalu āum iha-m-egesim māņavāṇam,' tam-jahā: soya-parinnāņehim parihāyamāņehim, cakkhu-p. p., ghāņa-p. p., rasa-p. p., phāsa-p. p.; abhikkantam ca khalu vayam sāpehāe — tao se egayā mūdha-bhāvam janayanti; jehim vā saddhim samvasai, te va nam egayā niyagā puvvim parivayanti so vā te niyae pacchā parivaejjā."
nâlam te tava tāņāe 6
25
vā saraņāe vā, tumam pi tesim nâlam tāņāe vā saraṇāe vā. 'se na hassāe, na kiddāe, na raie, na vibhūsāe' icc-evam samutthie 'aho vihārāe'. antaram ca khalu imam sãpehāe
dhire muhuttam avi no pamāyae; vao accei joyvanam ca jĩvie.
iha je pamattā, -

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Loga-vijao.
se hantā chettā bhettă lumpittä vilumpittă uddavettā" uttāsaittā 'aka
dam karissāmi'tti mannamāņe. jehim vā ... (like 622-25 with posenti 214 and posejjā) saraņāe vā. uvālya-ses'anteņa vā samnihi-samnicao
kajjai iha-m-egesim māņavāņam bhoyaņāe. tao se egayā rogasamuppāyā samuppajjanti; jehim vā ... (like 622-25 with pariharanti and pariharejjā) saraņāe vā.
jāņittu dukkham patteya-sayam aṇabhikkantam ca khalu vayam sãpehãe
khaņam jāņāhi paņdie
10
jāva sotta-parinnāņehim aparihāyamāņehim, netta-p. a., ghāņa-p. a., rasa-p. a., phāsa-p. a. icc-eehim virūva-rūvehim parinnāņehim aparihāyamāņehim āy'attham sammam samaņuvāsejjāsi - tti bemi.
15
araim āutte se mehāvī; khaṇamsi mukke aņāņäe
putthā vil ege niyattanti mandā moheņa pāudā:"9 "apariggahā bhavissāmo" samuthāe laddhe kāme
'bhigāhai. aņāņāe muņiņo pațilehanti; ettha mohe puņo-puno
sannā ‘no havvāe no pārāe'.
vimutta hu te jaņā, je jaņā pära-gāmiņo.
lobham alobheņa duguñchamāņe. ‘laddhe kāme no 'bhigāhai'.
viņaittu lobham nikkhamma esa akamme jāņai pāsai, pațilehāe nâvakankhai, esa
anagāre tti pavuccai.
"aho ya rāo ... (like 615-18) puņo-puno'. se āya-bale, se nāibale, se mitta-bale, se pecca-bale, se deva-bale, se rāya-bale se cora3 bale, se aihi-bale, se kivaņa-bale, se samaņa-bale, licc-eehim virūva
rūvehim kajjehim danda-samāyāņam sampehāe bhayā kajjai 'pāvamokkho'tti mannamāṇe adu vā āsamsāe. tam parinnāya mehavi

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Loga-vijao.
n'eva sayam eehim kajjehim dandam samārabhejjā, n'ev' annam eehim kajjehim dandam samārambhāvejjā, n'ev' annam eehim kajjehim dandam samārabhantam samaņujāņejjā. esa magge āriehim paveie, jah' ettha kusale nôvalippejjāsi - tti bemi.
231
10
se asaim uccā-goe, asaim niyā-goe, no hiņe, no airitte: no pihae! iti samkhāe ke goyā-vāi, ke māņā-vāi, kamsi vā ege gijjhe ? tamhā paņdie no harise, no kujjhe 20 bhūehi[m] jāņa padileha sāyam?! - samie eyâņupassi', tam-jahā: andhattam bahirattam mūyattam kāņattam kunțattam khujjattam vadabhattam sāmattam sabalattam. saha pamāenam anega-rūvão joņio samdhei, virüva-rūve phāse padisamveei se abujjhamāņe haôvahae jāi-maranam aņupariyattamāṇe.
jiviyam pudho piyam iha-m-egesim māņavāņam khetta-vatthu mamāyamāņāņam. ārattam virattam maņi-kundalam saha hirannenam, itthiyão parigijjha tatth' eva rattā, na ettha tavo va damo vā niyamo vā dissai.
15
sampuņņam bāle jiviu-kāme lālappamāṇe mūdhe vippariyas' uvei. iņam eva nâvakankhanti je jaņā dhuva-cāriņo; jāi-maraṇam parinnāya care 'sanka-mane dadhe. n'atthi kālass' aņāgamo - savve pāņā piy'āuyā
suha-sāyā dukkha-padikālā
appiya - vabā piya-jīviņo jiviu-kāmā, savvesim jiviyam
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abhijuñjiyāṇam samsamciyāṇam
tiviheņam jā vi se tattha mattā bhavai appā vā bahugā vā, se tattha gadhie ciṭṭhai bhoyaṇae. tao se egaya parisiṭṭham sambhūyam mahôvagaraṇam bhavai; tam pi se egayā dāyādā vibhayanti, adatta-hāro vā se avaharai, rāyāņo vā se vilumpanti ; nassai vā se, vinassai vā se; agāra-ḍāheņa vā se ḍajjhai. iti se parass' aṭṭhāe.
kūrāim kammāim bāle pakuvvamāņe teņa dukkheņa mūḍhe vippariyās' uvei.
muṇiņā hu eyam paveiyam:
aṇohamtarā ee, no ya oham tarittae;
atiramgamā ee, no ya tīram gamittae; apāramgamā ee, no ya pāram gamittae.
uddeso pasagassa n'atthi; bāle puna nihe kama-samaņunne asamiyadukkhe dukkhi dukkhāṇam eva avaṭṭam anupariyaṭṭai- tti bemi. 4 1 tao se egaya... (like 740 with pariccayanti and pariccaejjā)
saraṇāe vā.
āyāṇijjam ca āyāya tammi ṭhāṇe na ciṭṭhai,
vitaham papp' akheyanne tammi ṭhāṇammi ciṭṭhai.
jāņittu dukkham patteya-sayam
bhogam eva anusoyanti - iha-m-egesim māṇavāṇam- 'tiviheṇam ... (like 929, harai instead of ava°) vippariyas' uvei':

-
āsam ca chandam ca vigiñca dhire,23 tumam c'eva, tam sallam ahaṭṭu; jena siya, tena no siya. inam eva nâvabujjhanti je jaṇā moha-pāuḍā.
thibhi loe pavvahie;24 te bho vayanti: "eyāim āyayaṇāim". se dukkhae mohāe marãe naragãe [naraga-]tirikkhae! sayayam mudhe dhammam nâbhijāṇai.
uyahu vīre: appamão maha-mohe!
4 alam kusalassa pamāeņam santi-maranam sãpehãe, bheura-dhammam sãpehāe!
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eyam monam samaņuvāsejjāsi - tti bemi.
"nâlam pāsa" - alam tava eehim!
eyam pāsa, muņi, mahab-bhayam, nâivāejja kamcaṇam.
esa vīre pasamsie, je na nivvijjai āyāṇāe:
'na me dei' na kuppejjā,25 thovam laddhum na khimsae,26 paḍisehio pariṇamejjā.
jam iņam virūva-rūvehim satthehim logassa kamma-samārambhā kajjanti, tam-jahā: appano27 se puttāṇam dhūyāṇam sunhānam nāiņam dhāīṇam rāīņam dāsāṇam dāsīṇam kamma-karāṇam kamma-karīņam aesãe, puḍho paheņãe, sa'm-asãe pāyar-asãe samnihi-samnicao kajjai iha-m-egesim māṇavāṇam bhoyaṇāe,
samuṭṭhie anagare 28 ārie āriya-panne äriya-damsi
'ayam samdhi' ti addakkhu, se n'aie n'aiyāvae na samanujāṇāi. savv❜āmagandham parinnāya nirāmagandhe parivvae. adissamāņe kaya-vikkaesu
se na kine, na kiṇāvae, kiṇantam na samaņujāṇae. se bhikkhu kālanne balanne māyanne kheyanne khaṇayanne vinayanne sa-sama
yanne para-samayanne bhavanne,
kālen 'uṭṭhāi 30 apaḍinne, duhao
chitta niyai.

pariggaham amamāyamāṇe,"
29
laddhe āhāre aṇagāro māyam jāņejjā
Appendix 1
vattham paḍiggaham,
kambalam pāya-puñchaṇam oggaham ca kaḍâsanam:31 eesu c'eva jāņejjā
se jah'eyam bhagavayā paveiyam:
'labho' tti na na majjejjā, ‘alābho' tti na soyae, bahum pi laddhum na nihe.
pariggahão appāņam avasakkejjā, annahā ņam pasae pariharejjā. esa magge āriehim paveie, jah' ettha kusale nôvalippejjāsi - tti bemi.
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Loga-vijao.
25.1.
2.
3.

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Loga-vijao. 254 kāmā duraikkamā, jiviyam duppadivuhanam ;32
kāma-kāmi khalu ayam purise, se soyai jūrai tippae pițțai paritappai.33
āyaya-cakkhū loga-vipassi logassa ahe-bhāgam jāņai, uddham bhāgam jāņai, tiriyam bhāgam jāņai gadhie anupariyattamāņe;
samdhim viittā iha macciehim
s
‘esa vire pasamsie, je baddhe paạimoyae'.
jahā anto tahā bāhim, jahā bāhim tahā anto. anto-anto pūi-deh'antarāņi pāsai pudho visavantãim paņdie padilehäe,
se maimam parinnāe. mā ya hu lālam paccāsi,
mā tesu tiriccham appāņam āvāyae. kāsaņkase 'yam khalu purise, bahu-māi, kadeņa mūdhe puno tam karei lobham;
veram vaddhei appaņo. 34
jam iņam parikahijjai, imassa c'eva padivūhanayāe
amarāyai mahā-saddhi,
attam eyam tu pehãe aparinnāě kandai ; "se tam jāņaha, jam aham bemi" teiccham!"
6 pandie pavayamāṇe se hantā chettā bhettā lumpittā vilumpittă uddavaittā 'akadam karissāmi'tti mannamāņe.
jassa vi ya nam karei,
alam bālassa sangenam,
je vā se kārei, bāle.
na evam aṇagārassa jāyai -- tti bemi. 61 se ttam sambujjhamāṇe āyāniyam, samutthāe — tamhā pāvam kammam
n'eva kujjā na kārave. 36 siyā tatth' egayaram viparāmusai,
chasu annayarammi kappai.
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Loga-vijao.
'suh'aţthi lālappamāņe saena dukkheņa mūdhe vippariyās' uvei'.37 saena vi ppamāenam pudho vayam pakuvvai,
26 2
jams' ime pāņā pavvahiyā. paạilehāe "no nikaraṇāe":
esa parinnā pavuccai, kammộvasanti. je mamãiya -maim jahāi, se jahāi mamãiyam. se hu dittha-bhae muni, jassa n'atthi mamãiyam.38 tam parinnāya mehavi viittā logam, vantā loga-sannam
se maimam parakkamejjāsi — tti bemi. nâraim sahae vire, vire no sahae raim; jamhā avimane vire, tamhā vīre na rajjai. sadde ya phāse ahiyāsamāņe
nivvinda nandim iha jiviyassa. muni monam samāyāya dhune kamma-sariragam;
pantam lūham sevanti vīrā sammatta-damsiņo. [esa)" ohamtare muni tiņne mutte virae viyāhie - tti bemi.
duvvasu-muni aņāņāe tucchae gilāi vattae: ‘esa vīre pasamsie', 'accei loga-samjogam, esa Nāe pavuccai'; jam dukkham paveiyam 'iha māņavāņam', tassa dukkhassa kusalā parinnam udāharanti': l'iti kamma parinnāya savvaso'. je ananna - damsi se
20
anann'ārāme, je anann'ārāme se ananna-daņsi:
jahā punnassa katthai, tahā tucchassa katthai.
jahā tucchassa katthai , tahā puņnassa katthai.avi ya haņe aņāiyamāņe:
25
ettham pi jāņa: seyam ti n'atthi
"ke’yam purise kam ca nae ?!" esa vire pasamsie, je baddhe padimoyae'!
uddham aham tiriyam disāsu; se savvao savva-parinna-cäri
na lippai chaņa-paeņa vire.
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se mehāvi, je aṇugghāyaṇassa kheyanne, je ya bandha-pamokkham annesi:
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kusale puna no baddhe,
no mukke se jam ca arabhe jam ca n'ärabhe!
Slôsanijjam.
31 1
anaraddham ca n'ärabhe
chanam-chanam parinnaya loga-sannam ca savvaso.
'uddeso pasagassa... (like 9) avaṭṭam anupariyatṭai'-tti bemi.
ettha satthôvarae. jass' ime sadda ya rüvä ya gandha ya rasa ya 2 phäsä ya abhisamannägayä bhavanti, 'se ayavi" nänavam veyavam dhammavam bambhavam, pannāṇehim parijāņai logam.
sutta amuni muņiņo sayayam jāgaranti;
logamsi jäna ahiyāya dukkham.
samayam logassa jänittä
muni ti vacce, dhammaviu tti añjū,
avatta-soe sangam iņam 'bhijāṇai.
siôsina-ccal se nigganthe arai-rai-sahe pharusiyam no veci. jāgara-verôvarae vire evam dukkhā pamokkhasi. jara-maccu-vasovanie nare,
sayayam müdhe dhammam nâbhijäṇai.

pāsiya āure pāņe appamatto parivvae."2 mantā (vi) eyam ahiyam ti päsa 'arambhajam dukkham iņam' ti naccā mai pamai punar ei gabbham uvehamāņo sadda-rūvesu ujjū
märåbhisanki maraṇā pamuccai.
appamatto kämehim, uvarao päva-kammehim, vire aya-gutte, je 4 kheyanne. je pajjavajaya-satthassa kheyanne, se asatthassa kheyanne; je asatthassa kheyanne, se pajjavajäya-satthassa kheyanne.
akammassa vavahāro na vijjai,"
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Siosanijjam.
kammunā uvāhi jāyai.
kammam ca pațilehāe kamma-mülam ca jam chanam
padilehiya, savvam samāyāya
dohim antehim adissamāņe ‘tam parinnāya mehāvi' 'viittā logam, vantā loga-sannam'
'se maimam parakkamejjāsi°49 -- tti bemi.
321
jāim ca vuddhim ca 46 ih' ajja pāsa,
bhūehim sāyam padileha jāņe; tamhā 'ivijjo 'paramam' ti naccā
sammatta-damsi na karei pāvam. ummuñca pāsam iha macciehim;
ārambha-jivi ubhayâņupassi kāmesu giddhā nicayam karenti,
samsiccamāņā punar enti gabbham. avi se hāsam āsajja 'hantā nandi' ti mannai. alam bālassa sangeņa, veram vaddhai appaņo. tamhā 'ivijjam 'paramam' ti naccā
āyanka-damsi na karei pāvam. aggam ca mūlam ca vigiñca dhire
palicchindiyāņam nikkamma-damsi. esa maraņā pamuccai, se hu dittha-bhae muni;
logamsi parama-damsi
vivitta-jīvi uvasante samie sahie sayā jae47
kāla-kankhi parivvae. 48
bahum ca khalu pāvam kammam pagadam.49
saccammi dhiim kuvvahā.
2
etthôvarae mehāvi savvam pāvam kammam jhosei. 'aņega-citte khalu ayam purise : se keyaņam arihai pūraittae, se anna-vahāe anna
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Siðsaņiljam.
pariyāvāe anna-pariggahāe, janavaya-vahāe jaṇavaya-pariyāvāe janavaya-pariggahāe.
32 3
āsevittā eyam attham icc-ev'ege samuthiyā; tamhā tam biiyam no sevae nissāram pāsiya nāņi. uvavāyam cavanam naccā aṇanna cara māhane. se na chane na chaņāvae chanantam nânujāņae. nivvinda nandim arae payāsu
aņomadamsī (kamesu pāvam)s
nisanno pāvehim kammehim.
kohậimāņam haniyā ya vire,
lobhassa päse nirayam mahantam; tamhā hi vire virao vahão
chindejja soyam lahubhūya-gāmi. gantham parinnāya ih' ajja vire
soyam parinnāya carejja dante; ummuggã laddhum iha māņavehim
no pāņiņam pāņě samārabhejjāsi — tti bemi.
31 samdhim logassa jāņittā
āyao bahiyā pāsa; tamhā na hantā na vi ghāyae.
jam iņam anna-m-anna-viigischāe paļilehāe na karei pāvam kammam,
kim tattha, muņi, kāraṇam siya? samayam tatth' uvehāe appāņam vippasāyae; ananna-parama-nnāņi no pamāe kayāi vi. āya-gutte sayā dhire” jāyā-māyāě jāvae;
virāgam rūvesu gacchejjā mahayā khuddaehi vā.
āgaim gaim parinnāya 52
dohim pi“ antehim adissamāņe se na chijjai na bhijjai na dajjhai,
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† 94
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na hammai kamcanam savva-loe.54 avarena puvvam na saranti ege
kim ass' alyam kim vågamissam; bhāsanti ege iha māņavā u:
jam ass' aiyam tam āgamissam. nâiyam addham na ya āgamissam addham niyacchanti tahāgayā u; vidhūya-kappe eyāṇupassi
nijjhosaittä khavae mahe'si.
kā arai ke y' āṇande? ettham pi aggahe care;55 savvam hāsam pariccajja alliņa-gutto parivvae.
purisă! tumam eva tumam-mittam, kim bahiyā mittam
icchasi?
jam jāņejjā uccālaiyam, tam jāņejjā dür'älaiyam; jam jāņejjā dūr'ālaiyam, tam jāņejjā uccălaiyam.
Appendix 1
purisā! attāṇam eva abhinigijjha, evam dukkhā pamokkhasi. purisă! saccam eva samabhijāṇāhi! saccassa āṇāe uvaṭṭhie mehāvī māram tarai. sahie dhammam āyāya seyam samaņupassai
duhao: jiviyassa parivandana-manaṇa-pāyaṇāe, jamsi ege pamayanti; sahie dukkha-mattãe pudho no jhañjhãe."
pāsimam davie loe logâloga-pavañcão pamuccai - tti bemi.
se vantā koham ca mãņam ca mayam ca lobham ca eyam pāsagassa damsanam, uvaraya-satthassa paliyanta-karassa äyäṇam sagada-bbhi. je egam jāņai, se savvam jāņai; je savvam jāņai, se egam jānai. savvao pamattassa bhayam, savvao appamattassa n'atthi bhayam. je 'egam' name, se 'bahum' name; je 'bahum' näme, se 'egam' näme.
16

Siôsanijjam.
333
II
5.
4 1
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dukkham logassa jāņittā vantā logassa samjogam janti virā mahā-jāņam, pareņa param janti, nâvakankhanti
jīviyam.57 34 3 egam vigiñcamāṇe puŅho vigiñcai, pudho vigiñcamāņe egam vigiñcai.
saddhi āņāě mehāvi,
logam ca āņāe abhisameccā akuobhayam.
atthi sattham parena param, n'atthi asattham pareņa param: 4 je koha - damsi se māņa-damsi, je māņa - damsi se māya-damsī,
... lobha-d.... pejja-d. ... dosa-d. ... moha-d. ... gabbha-d. ... jamma-d. ... māra-d. naraya-d. ... tiriya-d. ... dukkha-damsi. se mehāvi abhinivvattejjā koham ca māņam ca māyam ca lobham ca pejjam ca dosam ca moham ca gabbham ca jammam ca māram ca narayam ca tiriyam ca dukkham ca. ‘eyam ... (like 1623) āyāņam nisiddhā sagada-bbhi’. kim atthi uvāhi pāsagassa? na vijjai, n’atthi -- tti bemi.
Sammatam.
se bemi : je aiyā je ya paduppannā je ya āgamissā arahantā bhagavanto, savve te evam āikkhanti evam bhāsanti evam pannaventi S8 evam parūventi: savve pāņā savve bhūyā savie jivā savve
sattā na hantavvā na ajjāveyavvā na parighettavvā na pariyāveyavvā 2 na uddaveyavvā. esa dhamme suddhe nitie sāsae samecca logam
kheyannehim paveie, 59 tam-jahā: utthiesu vā aṇutthiesu vā, uvatthiesu vā aṇuvatthiesu vā, uvaraya-dandesu vā aṇuvaraya-dandesu vā, sôvahiesu vā aṇuvahiesu vā, samjoga-raesu vā asamjoga-raesu vā.
20
25
taccam c'eyam tahā c'eyam, assim c'eyam pavuccai. tam āittu[m] na nihe, na nikkhive , jāņittu dhammam jahā-tahā. diţthehim nivveyam gacchejjā, no logass' esaņam care. jassa n'atthi imā nāi, annā tassa kao siyā ?
dittham suyam mayam vinnāyam, jam eyam parikahijjai. samemāņā calemāņā puņo-puņo jāim pakappenti'; 'aho ya rão jayamāņě dhire', sayā āgaya-pannāņe.
pamatte bahiyā pāsa, appamatte sayā parakkamejjäsi -- tti bemi.
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Sammattam. 421
je āsavā te parissavā, je parissavā te āsavā. je aņāsavā te aparissavā, je aparissavā te aṇāsavā. ee pae sambujjhamāņe logam ca āņãe abhisameccā pudho paveiyam
āghāi nāņi iha māņavāņam
S
samsāra-padivannāņam sambujjhamāņāņam vinnāņa-pattānam:
attā vi santā adu vā pamattā!
ahā-saccam iņam ti bemi: nâņāgame maccu-muhassa atthi;
icchā-paņīyā vankânikeyā kāla-ggahiyā nicae nivitthā
pudho-pudho jāim pakappayanti. ege vayanti adu vā vi nāņi,
nāņi vayanti adu vā vi ege:
āvanti key'āvanti logamsi samaņā ya māhaņā ya pudho vivāyam vayanti: "se dittham ca ņe, suyam ca ņe, mayam ca ņe, vinnāyam ca ņe,
uddham ahe yã tiriyam disāsu 62
savvao supațilehiyam ca ņe: savve pāņā savve bhūyā savve jīvā savve sattā hantavvā ajjāveyavvā pariyāveyavvā parighettavvā uddaveyavvā;
20
ettham pi jāņaha : n'atth' ettha doso." 63
aņāriya-vayanam eyam. tattha je te āriyā, te evam vayāsī: "se duddittham ca bhe, dussuyam ca bhe, dummayam ca bhe, duvvinnāyam ca bhe, 'uddham ... duppaờilehiyam ca bhe, jam ņam tubbhe evam ikkaha evam bhāsaha evam pannaveha evam: savve ...
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Sammatam. 42 5 doso'. aņāriya vayanam eyam. vayam puņa evam āikkhāmo evam
bhāsāmo evam pannavemo evam parūvemo: savve pāņā 4 na hantavvā na ajjāveyavvā na pariyāveyavvā na parighettavvā na uddave
yavvā; 'ettham pi jāņaha : n'atth' ettha doso.' āriya-vayanam eyam." 6 puvvam nikāya samayam patteyam-patteyam pucchissamo : "ham-bho
pāvāuyā! kim bhe sāyam dukkham uyāhu asāyam?" samiyā-padivanne yāvi evam būyā: "savvesim pāņāņam 4 asāyam apariņivvāņam mahab-bhayam dukkham" ti— tti bemi.
31
uveha enam bahiyā ya logam!
se savva-logamsi jě kei vinnū; aņuvii pāsa nikkhitta-dandā
je kei sattā paliyam cayanti. narā muy'accā dhammaviu tti añjü
‘ārambhajam dukkham inam' ti naccā evam āhu samatta-damsiņo'te savve pāvāiyā;
dukkhassa kusalā parinnam udāharanti: 'iti kamma parinnāya savvaso'. iha āņā-kankhi paņdie anihe
egam appāņam sāpehāe dhune sariragam, kasehi appāņam, jarehi appānam
jahā juņņāim katthāim havvavāho pamatthai. evam atta-samāhie anihe
vigiñca koham avikampamāņe imam niruddh’āuyam sampehāe,
dukham ca jāņa adu vâgamissam;
3
pudho phāsāim ca phāsae:
logam ca pāsa vipphandamānam, je nivvuļā pāvehim kammehim aniyāṇā te viyāhiyā. tamhā 'ivijjo no padisamjalejjāsi - tti bemi.
āvīlae nippilae jahittā puvva-samjogam hiccā uvasamam;
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tamhā avimaņe vire
44 2
sārae samie sahie sayā jae - duraňucaro maggo vīrāņam aniyattagāmiņam
vigiñca mamsa-soniyam esa purise davie vire āyāṇijje viyāhie,
je dhuņāi samussayam vasittā bambhaceramsi. nettehim palicchannehim
āyāņa-soya-gadhie bāle avvocchinna-bandhane anabhikkanta-samjoe, 04
tamamsi avijāņo āņāe lambho n'atthi tti bemi,“
jassa n'atthi purā pacchā, majjhe tassa kuo siyā? se hu pannāņamante buddhe ärambhôvarae;
sammam eyam ti päsahā. jeņa bandham vaham ghoram pariyāvam ca dāruņam 66 palicchindiya bāhiragam ca soyam
nikkamma-damsi iha macciehim, kammuņā sa-phalam datthum tao nijjāi veyavi. je khalu bho virā samiyā sahiyā sayā jayā samghadadamsiņo āôvarayā
ahā-taham logam uvehamāņā,67
pāīņam paļiņam dāhiņam udīņam iti, saccamsi parivicitthimsu, sāhissāmo nāņam vīrāņam samiyāṇam sahiyāņam sayā jayāņam samghada-damsīņam āôvarayānam ahā-tahā logam samuppehamāṇāņam. kim atthi uvāhi pāsagassa? na vijjai, n'atthi - tti bemi.
25
Loga-sāro (Avanti).
511
āvanti key'āvanti logamsi vipparāmusanti atthāe aṇatthāe vā, eesu c'eva vipparāmusanti. gurū se kāmā, tao se mārassa anto; jao se mārassa anto, tao se dūre, n'eva se anto, n'eva se dūre. se pāsai phusiyam iva kus'agge paņunnam nivaiyam vā'eriyam
30
evam bālassa jiviyam mandassa avijāņao.
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Loga-sāro (Avanti).
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küräim kammāim bāle pakuvvamāņe
tena dukkhena müdhe vippariyāsam ei, mohena gabbham maraṇ'ai ei,
*ettha mohe puno-puno"." samsayam parijāņao samsäre parinnãe bhavai; samsayam aparijāno samsäre aparinnäe bhavai.
68
je chee, sägäriyam na sevae;
kattu evam avayāṇao biiyā mandassa bäliyä laddhā huratthā.
padilehae āgamettä äṇavejjā aṇäsevanäetti bemi.
päsaha ege
rūvesu giddhe pariņijjamāne,
'ettha phase puno-puno".
avanti key' avanti logamsi ärambha-jivi, eesu c'eva ārambha-jivi.
ettha vi bale paripaccamāņe
ramai pāvehim kammehim

asaranam 'saranam' ti mannamāne.
iha-m-egesim ega-cariya bhavai. 'se bahu-kohe bahu-mäne bahumäe bahu-lobhe, bahu-rae bahu-nade bahu-sadhe bahu-samkappe āsava-sakki," paliocchanne utthiya-väyam pavayamäne-'mä me kei adakkhu'. annāṇa-pamāya-dosenam sayayam müdhe dhammam nâbhijāṇai.
aṭṭā payā, māṇava, kamma-koviya,
je anuvarayā avijjāe palimokkham āhu; āvaṭṭam eva anupariyatṭanti-tti bemi.
avanti key' avanti logamsi aṇärambha-jivi, eesu c'eva anarambha-jivi.
etthôvarae tam jhosamäne
'ayam samdhi' ti addakkhu, je 'imassa viggahassa ayam khane' tti annesi.
'esa magge äriehim paveie."
utthie no pamayae.
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Loga-sāro (Āvanti).
“jāņittu dukkham patteya-sāyam';
pudho-chandā iha māņavā — pudho dukkham paveiyam. se avihimsamāņe anavayamāņe
pudho phāse vipanollae, esa samiyā-pariyāe viyāhie.
523
10
je asattā pāvehim kammehim uyāhu: "te āyankā phusanti" iti, uyāhu vīre: 'te phāse puţthe 'hiyāsae'. se puvvam p'eyam pacchā v' eyam bheura-dhammam viddhamsaņa -dhammam adhuvam anitiyam asāsayam cayâvacaiyam vipariņāma-dhammam pāsaha. evam rūva-samdhim samuvehamāṇassa eg'āyayaņa-rayassa iha vippamukkassa n'atthi magge virayassa - tti bemi.
āvanti key'āvanti logamsi pariggahāvanti: se appam vā" bahum vă anum vā thūlam vā cittamantam vā acittam vā, eesu c'eva pariggahāvanti, eyad ev' egesim mahab-bhayam bhavai.
loga-vittam ca ņam uvehāe, ee sange avijānao, 'se suppadibudham sûvaniyam' ti naccā purisā! parama-cakkhū vipparakkama eesu c'eva bam
bhaceram! ti bemi;
"se suyam ca me ajjhattham ca me":
bandha-ppamokko tujjh' ajjhatth' eva. ettha virae anagāre diha-rāyam tiikkhae; pamatte bahiyā pāsa, appamatte parivvae.
eyam moņam sammam aņuvāsejjāsi -- tti bemi
31
25
āvanti key'āvanti logamsi apariggahāvanti, eesu c'eva apariggahāvanti.
soccā vaim mehāvi pandiyāṇa nisāmiyā
- samiye dhamme āriehim paveie — “jah' ettha mae samdhi jhosie,

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Loga-sāro (Avant). evam annattha; samdhi dujjhosae bhavai. tamhā bemi :"
no niņhavejja viriyam. 532 je puvv'utthāi no pacchā-nivāi, je puvv'utthāi pacchā-nivāi, je no
puvv'utthāi no pacchā-nivāi.
10
.
se vi tārisae siyā, je parinnāya logam-annesie.
eyam niyāya muniņā paveiyam, iha āņā - kankhi paņdie anihe puvvâvara-rāyam jayamāņe
sayā silam sãpehāe suņiyā bhave akāme ajhañjhe. imena c'eva jujjhāhi ! kim te jujjhena bajjhao ? 12
juddhâriham khalu dullabham. jah' ettha kusalehim parinnā-vivege bhāsie.
cue hu bāle gabbh'āi rijjai;
assim c'eyam pavuccāi: rūvamsi va chaņamsi vā"3 ‘se hu ege samviddha(samdittha ?)-bhae muni'
annahā logam uvehamāņe
'iti kammam parinnāya savvaso se na himsai',
samjamai, no pagabbhai. uvehamāņo patteya-sayam vaņn'āesi
n'ārabhe kamcaņam savva-loe, ega-ppamuhe vidisa-ppaiņne
nivviņna-cāri arae payāsu
se vasumam savva-samannāgaya-pannāņeņam appāņeņam akaranijjam pāvam kamm'antam no annesi. jeņa sammam ti pāsahā, tam monam ti pāsahā; jam moņam ti pāsahā, tam sammam ti pāsahā. na imam sakkam sidhilehim ājjamīņehim gun'āsāehim vanka-samāyārehim pamattehim gāram āyantehim.
muņi moņam samāyāe dhune kamma-sariragam; pantam lūham ca sevanti vīrā sammatta-damsiņo. esa ohamtare muni tinne mutte virae viyāhie -
tti bemi.
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gāmâṇugāmam dūijjamāṇassa
dujjāyam dupparakkantam bhavai aviyattassa bhikkhuno: vayasa vi ege buiyā kuppanti māṇavā,”
75
unnaya-māṇe ya nare mahaya moheņa mujjhai — sambāhā bahave bhujjo duraikkamā ajāņao apāsao.
eyam te mā hou! eyam kusalassa damsanam,
76
tad-diṭṭhie tam - muttie tap - purakkāre" tas - sanni tan-ni
vesane

jayam-vihārī citta-nivāi
pantha-nijjhai bali-bahire
pāsiya pāņĕ gacchejjā
se abhikkamamāņe paḍikkamamāṇe, samkucemāṇe pasāremāṇe." viniyaṭṭamāne sampalimajjamāņe.
egaya guna-samiyassa rīyao kaya-samphāsam anuciņņā egaiyā pāṇā uddayanti; iha loga-veyaṇa-vejj'avaḍiyam.
jam āuṭṭi-kayam kammam, tam parinnāya vivegam ei; evam se appamāeṇam vivegam kiṭṭai veyavi.
se pabhūya-damsī pabhūya-parinnāṇe uvasante samie sahie saya jae datthum
vippaḍiveei appāṇam: 'kim esa jaņo karissai? esa se param'ārāme, jão logammi itthio'.78
muniņā hu eyam paveiyam: 'ubbāhijjamāṇe gāma-dhammehim avi nibbalāsae, avi om'oyariyam kujjā, avi uddham thāṇam thāejjā, avi gāmâṇugāmam dūijjejjā, avi āhāram vocchindejjā, avi cae itthīsu manam: puvvam daṇḍā pacchā phāsā, puvvam phāsā pacchā daṇḍā — icc-ee kalahā sanga-karā bhavanti. paḍilehãe āgamettā āṇavejjā aṇāsevaṇāetti bemi.
se no kāhie no pasaṇie no sampasārae no māmae no kaya-kirie;" vai-guttě ajjhappa-samvude 50 parivajjae sayā pāvam. eyam monam samaņuvāsejjāsi - tti bemi.
80
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se bemi, tam-jahā:
avi harae padipuņne samamsi bhomě citthai,
uvasanta-rae sārakkhamāņe se ciţthai soyamajjha-gae.
se pāsa savvao gutte, pāsa loe mahe'siņo, je ya pannāṇamantā pabuddhā ārambhôvarayā; 'sammam eyam ti pāsahā.?815
‘kālassa kankhāě parivvayanti' — tti bemi. 2 viigiñcha-samāvanneņam 82 appāņeņas no labhai samāhim. ‘siyā
vege anugacchanti, asiyā v'ege aṇugacchanti ?' aņugacchamāņehim aņaņugacchamāṇe kaham na nivvijje ?
tam eva saccam nisankam, jam jinehim paveiyam.*3 saddhissa ņam samaņunnassa sampavvayamāṇassa "samiyam' ti mannamāṇassa egayā samiyā hoi, 2's.'t. m. e. asamiyā h., 3 'asamiyam't. m. e. samiyā h., * a.'t. m. e. asamiyā hoi. Sisamiyam't. m. 'samiyā vā asamiyā vā', samiyā hoi uvehāe 6 asamiyam't. m. 's. V. a. v.' asamiyā hoi uvehāe. uvehamāņe aņuvehamāņam büyā: "uvehāhi samiyāe!" icc-evam tattha samdhi jhosie bhavai.
se uțțhiyassa țhiyassa gaim samanupassaha, ettha vi bāla-bhāve appāņam no uvadamsejjā.
tumam si näma tam c'eva jam ‘hantavvam' ti mannasi! tumam si nāma tam c'eva jam ‘ajjāveyavvam' ti mannasi, ... 'pariyāveyavvam' ... 'parighettavvam'... 'uddaveyavvam'... 'añjūc' eyam padibuddha-jivi'. 'tamhā na hantā na vi ghāyae. 984 aņusamveyaņam appāņeņam 'jam hantavvam' ti nâbhipatthae.
je āyā se vinnāyā, je vinnāyā se āyā: jeņa vijāņai se āyā. tam paducca padisamkhāe esa āyā-vāi
samiyā-pariyae & viyāhie - tti bemi. 61 aņāņāe ege sovathāņā, āņāe ege niruvathāņā. eyam te mā
hou! eyam kusalassa damsanam, tad-ditthie 'tam-muttie tap-purakkāre tas-sanni tan-nivesane'.
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abhibhülya addakkhü aṇabhibhüe, pahū niralambanayäe je maham abahi-mane.
pavāeņam pavāyam jāņejjā saha-sammuiyãe para - vägaraṇenam annesim vā antic soccā,
niddesam näivattejjā mehāvi.
supadilehiya savvao savvayãe sammam eva samabhijāṇiyā.
ih' ārāmam parinnäya allīņa-gutto parivvac;
nitthiy❜atthi vire ägameṇam sayā parakkamejjāsi - tti bemi. uddham soyä ahe soya tiriyam soya viyahiyā; ee soya viyakkhäyä jehim sangam ti pāsahā. āvaṭṭam tu uvehǎe ettha viramejja veyavi, viņaittu soyam nikkhamma
esa maham akammā jāņai pāsai, paḍilehãe nâvakankhai; 'iha ägaim gaim parinnaya accei jäi-maraṇassa vadumagam vikkhāya-rae;
savve sară niyattanti.
takkā jattha na vijjai, mai tattha na gahiyā.
oe appaitthäṇassa kheyanne: 'se na dihe na hasse na vatte na tamse na cauramse na parimaṇḍale, na kiņhe na nile na lohie na hālidde na sukkile, na surabhi-gandhe na durabhi-gandhe, na titte na kadue na kasãe na ambile na mahure, na kakkhaḍe na maue, na garue na lahue, na sie na unhe, na niddhe na lukkhe, na kāū, na ruhe na sange, na itthi na purise na annahā. 'parinně" sanne uvamā" na vijjai". arūvi sattā, apayassa payam n'atthi. se na saddhe na rūve na gandhe na rase na phase" icc-eyavanti - tti bemi.
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obujjhamane iha māṇavesu āghai se
nare jass' imão jāio savvao supaḍilehiyão bhavanti, agghai se
nāņam aṇelisam
se kiṭṭai tesi samuṭṭhiyāṇam nikkhitta-daṇḍāṇam samāhiyāņam pannāṇamantāṇam iha mutti-maggam. evam p' ege mahā-vīrā viparakkamanti,
pāsaha ege avasiyamāṇe aṇatta-panne. se bemi: se jahā vi kumme harae vinivittha-citte pacchanna-palāse ummugam se no labhai. bhañjaga 90 iva samnivesam no cayanti,

evam p' ege anega-rūvehim kulehim jāyā rūvehim satta kaluṇam thaṇanti,
niyāņo te na labhanti mokkham. aha päsa tehim-tehim" kulehim āyattāe jāyā
gandi adu vā koṭṭhi rāyamsi, avamāriyam kāṇiyam jhimmiyam c'eva kuniyam khujjiyam tahā, uyarim ca păsa muttim ca suniyam ca gilāsiņam vevayam pidha-sappim ca silivaim mahu-mehiņam solasa ee rogā akkhāyā aṇupuvvaso. aha nam phusanti āyankā phāsā ya asamañjasā. maraṇam tesim sãpehāe uvavāyam cavaṇam ca nacca 93 paripagam ca sãpehae tam suṇeha jahā-tahā. santi pāṇā andha tamamsi viyahiyā. tām eva saim asaim aiyacca uccâvae phase paḍisamveei. buddheh' eyam paveiyam.
santi pāṇā vāsaga rasaga udae udaya-carā āgāsa-gāmiņo - pāṇā pāṇe kilesanti: pasa loe mahab-bhayam. bahu-dukkhā hu jantavo: sattā kāmehim māṇavā." abalena vaham gacchanti sarirena pabhangurena; atte se bahu-dukkhe itī bāle pakuvvai;95
ee roge bahu naccā āurā pariyāvae.
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Dhuyam.
615
“nalam pāsa”-alam tay eehim! eyam pāsa, muņi, mahab-bhayam, nâivāejja kamcaņam.
āyāņa bho sussūsa bho ! dhūya-vayam paveessam.96 iha khalu attattāe tehim-tehim kulehim abhiseeņa abhisambhūyā abhisamjāyā abhinivvattā abhisamvuddhā abhisambuddhā abhinikkhantā aṇupuvveņa mahā-muni. tam
parakkamantam paridevamāņā
"mā ņe cayāhi” iti te vayanti; chandôvaniyā ajjhovavannā
akkanda-käri janagā ruyanti. atārise muni ohamtarae , janagā jeņa vippajadhā; saranam tattha no samei; kiha nāma se tattha ramai? eyam nāņam sayā samaņuvāsejjāsi - tti bemi.
āuram logam āyāe caittā puvva-samjogam
hiccā uvasamam
vasittā bambhaceramsi
20
vasu vā aṇuvasu vā
jānittu dhammam ahā-tahā ah' ege tam accāi kusilā vattham padiggaham kambalam pāya-puñchanam viosijā aņupuvveņa anahiyāsemāņā parisahe durahiyāsae. kāme mamāyamāṇassa iyāṇim vā muhutte vā aparimāņāe bheo, evam se antarāiehim kāmehim ākevaliehim; aviinnā c'ee.
25
ah' ege dhammam āyāe ----
30
āyāna-pabhii-suppaņihie care apaliyamāņe dadhe;
savvam gehim parinnāya esa paņae mahā-muni,
aiyacca savvao sangam 'na maham atthî' ti. iti 'ego aham amsi' jayamāņe
ettha virae anagāre savvao mundě riyae. je acele parivusie samcikkhai om'oyariyāe, se
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Dhuyam.
akkutthe va hae va lūsie vā°?
paliya-ppaganthe adu vā paganthe atahehim
sadda-phāsehim. iti samkhāe egayare annayare
abhinnāya tiikkhamāṇe parivvae.
62 3
je ya hiri. je u ahirīmāne
ceccā savvam visottiyam samphāse phāse samiya-damsaņe. ee bho nagiņā vuttā, je logamsi aņāgamaņa-dhammino āņāe māmagam dhammam, esa uttara - vāe iha māņavā
ņam viyāhie etthôvarae tam jhosamāņe
āyāṇijjam parinnāya pariyāeņam vigiñcai. iha-m-egesim ega-cariyā hoi. tatth' iyarā-iyarehim kulehim suddh'esaņāe savv'esaņāe
se mehāvi parivvae; subbhim vā adu vā dubbhim adu vā tattha bheravā: *pāņā pāņe kilesanti'. te phāse 'pusțho vīre 'hiyāsaejjāsi°'* — tti bemi.
31
| eyam khu, muoi, ayễnam.
20
'sayā suakkhāya-dhamme' 'vidhūya-kappe nijjhosaittā'. je acele parivusie, tassa ņam bhikkhussa no evam bhavai: ‘parijuņne me
vatthe; vattham jāissāmi, suttam jāissāmi, sūim jāissāmi, samdhissāmi, 2 sivvissāmi, ukkasissāmi, vukkasissāmi, parihissāmi, pāuņissāmi'. adu
vā tattha parakkamantam bhujjo acelam tana-phāsā phusanti, siya-ph. ph., teo-ph. ph., damsamasaga-ph. ph. - egayare annayare virūvarūve phāse ahiyāsei. acele lāghavam āgamamine tave se abhisamannāgae bhavai. jah' eyam bhagavayā paveiyam, tam eva abhisameccā savvao savvayāe samattam eva samabhijāniyā. eyam tesim mahā - virānam cira - rāyam puvvāim väsäim
riyamāṇānam daviyāņam pās' ahiyāsiyam; āgaya-pannāņāņam kisā bāhā bhavanti payaņue ya
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Dhuyam.
63 3
visseņi - kațțu parinnāya esa tinne mutte virae viyāhie -
tti bemi. virayam bhikkhum riyantam cira - rāôsiyam arai tattha
kim vidhārae? samdhemāņe samuțțhie; jahā se dive asamdīņe evam se dhamme äriya-desie. te anavakankhamāņā anaivāemāņā daiyā mehāviņo pandiyā. evam tesim bhagavao aņutthāņe. jahā se diyā-poe, evam te
sissā diyā ya rão ya anupuvveņa vāiya - tti bemi.
evam te ‘sissā diyā ya rão ya aņupuvveņa vāiyā' tehim mahā-vīrehim pannāņamanthehim, tes' antie pannāņam uvalabbha hiccā uvasamam phārusiyam samāiyanti, ‘vasittā bambhaceramsi' āņam 'tam no'tti mannamāņā. āghāyam tu soccā nisamma 'samaņunnā jīvissāmo' ege nikkhamma te
asambhavantā vidajjhamāņā
kāmehim giddhā ajjhovavannā samāhim āghāyam ajhosayantā
satthāram eva pharusam vayanti.” silamantā uvasantā samkhāě riyamāņā 'asilā' aņuvayamāṇassa biiyā mandassa bäliyā.
niyațțamāņā v'ege āyāra-goyaram āikkhanti:
nāņā - bbhatthā damsaņa - lūsiņo namamāņā ege jiviyam
vippariņāmenti; puțțhä v'ege niyattanti jiviyass' eva kāraņā nikkhantam pi tesim duņņikkhantam bhavai. ''bāla’-vayanijjā hu te narā; “puņo-puņo jāim pagappenti'.
ahě sambhavantā viddayamāņā
“aham amsîti" viukkase, udāsīņe 'pharusam vayanti' 'paliya
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Dhuyam.
ppaganthe adu vā paganthe atahehim'.tam mehāvi jāņejjā dhammam. aham-atthi "tumam si nāma bāle," ārambh'atthi anuvayamāņe: "haņa pāņe!" ghāyamīņe haņao yâvi samaņujāņamine:
"ghore dhamme udirie !" uvehai ņam aņāņāe, esa visanne vitaņde viyāhie -- tti bemi. kim aņeņa bho jaņeņa karissāmi ?'
64 3
tti mannamāņā evam p'ege viittā
māyaram piyaram heccā nāyao ya pariggaham
vīrāyamāņā ''l samuthāe
10
avihimse suvvae dante pāsa dīņe uppaie padivayamāņe. vas'ațțā kāyarā jaņā lūsagā bhavanti.
aha-m-egesim siloe pāvae bhavai : "se samaņa-vibbhante , se samaņavibbhante!" pāsah' ege samannāgaehim asamannāgae, namamāņehim anamamāņe, viraehim avirae , daviehim adavie. abhisameccā pandie mehāvi
15
nițțhiy'aţthe vire āgameņam sayā parakkamejjāsi —tti bemi.
si se gihesu vā gih’antaresu vā gāmesu vā gām’antaresu vā naga
resu vā nagar'antaresu vā janavaesu vā jaṇavay'antaresu vā sant'egaiyā “jaņā lūsagā bhavanti', adu vā phāsā phusanti. te phāse 'puttho viro 'hiyāsae'.
oe samiya-damsaņe
dayam logassa jāņittā
pāiņam padiņam dāhiņam udīņam
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Dhuyam.
6 5 3
se utthiesu vā aṇutthiesu vā sussūsamāṇesu paveyae 'santim viraim uvasamam nivvānam soyam ajjaviyam maddaviyam lāghaviyam aņaivãiyam savvesim pāņāņam savvesim bhūyāņam savvesim jivāņam savvesim sattāņam aņuvii bhikkhu-dhammam āikkhejjā. aņuvii bhikkhu-dhammam āikkhamāņe no attāṇam āsāejjā, no param āsāejjā, no annāim pāņāim bhūyāim jivāim sattāim āsāejjā: se aņāsāyae aņāsāyamīne. 104
vajjhamāņāņa[m] pāņānam ios
bhūyāṇam jivāņam sattāṇam 'jahā se dive asamdīņe' evam
se bhavai saranam mahā-muni. evam se utthie thiy'appā
anihe acale cale abahi-lese parivvae. samkhāya pesalam dhammam dițțhimam pariņivvude. 106
tamhā sangam ti pāsahā. ganthehim gadhiyā narā visanņā kāma-vippiya.
tamhā lūhāo no parivittasejjā, jass' ime ārambhā savvao savvayāe suparinnāyā bhavanti, jes' ime lūsiņo no parivittasanti. se vantā koham ca māņam ca māyam ca lobham ca "07
esa tiutte viyāhie - tti bemi. kāyassa viovãe esa (samgāma-sïse') viyāhie.
se hu (pāramgame') muni. 108 avihammamāṇe phalagâvayasthi 10
kālôvanie kankhejja kālam jāva sarira-bheo ...tti bemi.
MahiParinnā.
On the apparently omitted Chapter 7 see the analysis of the contents (below). (See p. 19 (and pp. 17-20) above and further below for a translation Schubring's entire analysis.)
Vimoho.
811
se bemi samaņunnassa vā asamaņunnassa vā asaņam vā pāņam vā khāimam vā sāimam vā vattham vā padiggaham vā kambalam
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Vomoho.
vā pāya puñchaņam vā no pāejjā no nimantejjā, no kujjā veyāvaļiyam param ādhāyamiñe -- tti bemi.
dhuvam c'eyam jāņejjā asaņam vā jāva pāya-puñchaņam vā" labhiya no labhiya, bhuñjiya no bhuñjiya — pantham viyattūņa viukkamma vibhattam dhammam jhosemāņe samemāņe calemāņe pāejjā nimantejjā, kujjā veyāvadiyam param aņādhāyamīņe — tti bemi.
iha-m-egesim āyāra-goyare no sunisante bhavai."2 te iha ārambh'atthi, anuvayamāņā: "haņa pāņe!" ghāyamiņā haņo yâvi samaņujāņamīņā, adu vā adinnam āiyanti adu vā vāyāo viuñjanti, tam-jahā: atthi loe, n'atthi loe; dhuve loe, adhuve loe; s'āie loe, aņāie loe; sa-pajjavasie loe, apajjavasie loe; “sukade' tti vā,"3 dukkade' tti vā, 'kallāņe' tti vā pāvae' tti vā, ‘sāhu' tti vā 'asāhu'tti vā, 'siddhi' tti vā ‘asiddhi'tti vā, ‘nirae' tti vā ‘anirae' tti vā. jam iņam vippadivannā māmagam dhammam pannavemāņā: ettha vi jāņeha 'akasmāt'. evam tesim no su-y-akkhãe no supannatte dhamme bhavai - se jah' eyam bhagavayā paveiyam āsu-panneņam jāņayā pāsayā — adu vā gutti vao-goyarassa --- tti bemi.
10
savvattha sammayam pāvam; tam eva uvāikkamma esa
maham vivege viyāhie. gāme vā adu vā ranne. 114
n'eva gāme n'eva ranne
dhammam āyāṇaha paveiyam māhaņeņa maimayā." jāmā tiņni udāhiyā, jesu ime āriyā sambujjhamāņā sam
utthiyā. je nivvudā pāvehim kammehim aniyāṇā te viyāhiyä. uddham aham tiriyam disāsu
savvao savvāvantî ca ņam padikkam jīvehim kamma-samārambhenam – tam parinnāya mehāvi n'eva sayam eehim kāehim daņdam sam

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Vimoho.
821
15
ārabhejjā, n'ev' annehim eehim kāehim dandam samārambhāvejjā, n'ev' anne eehim kāehim dandam samārabhante vi samaņujāņejjā. je v' anne eehim kāehim dandam samārabhanti, tesim pi vayam lajjāmo. tam parinnāya mehāvi" tam vā dandam annam vā dandam -
no danda-bhi dandam samārabhejjāsi — tti bemi. se bhikkhū parakkamejja vā citphejja vā nisiejja vā tuyațțejja vā susāņamsi vā sunnâ gāramsi vā giri-guhamsi vā rukkha-mūlassi vā kumbhār'āyayanamsi vā huratthā vā. kahimci viharamāņam tam bhikkhum uvasamkamittu gāhāvai būyā: "usanto samaņā! aham khalu tava ațěhāe asanam "7 vă 4 vattham vā 4 pāņāim 4 samārabbha samuddissa kiyam pāmiccam acchejjam anisaţtham abhihadam āhațțu ceemi , āvasaham vā samussiņāmi, se bhuñjaha vasaha, 'āusanto samaņā!” bhikkhū tam gāhavaim sa-maṇasam sa-vayasam padiyāikkhe: "āusanto gāhāvai! no khalu te vayaņam ādhāmi, no khalu te vayaņam parijāņāmi, jo tumam mama athāe asaņam vā 4 vattham vā 4 pāņāim 4 samārabbha ... āhattu ceesi , āvasaham vā samussiņāsi. se virao, āuso gāhāvai, 18 eyassâkaranayāe."
se bhikkhū parakkamejja vā jāva huratthā vā ... gāhāvai āyagayāe pehāe assaņam ... āhațțu ceei, āvasaham vā samussiņāi, bhikkhum tam parighāseum. tam ca bhikkhū jāņejjā saha-sammuiyae para-vāgaraņeņam annesim vā antie soccā: 'ayam khalu gāhāvai mama ațțhāe asanam ... samussiņāi'. tam ca bhikkhū padilehāe āgamettā āņavejjā aṇāsevaņāe — tti bemi.
bhikkhum ca khalu
putthā vā (vi) aputthā vā - je ime āhacca" ganthā phusanti: "se hantā, 120 haņaha khanaha chindaha dahaha payaha ālumpaha vilumpaha sahasa - kkāreha vipparāmusaha !" te
phāse puțțho (vīro] 'hiyāsae. adu vā āyāra-goyaram āikkhe takkiyā ņam aņelisam,
adu vā vai-guttie goyarassa anupuvveņam sammam padilehāe āya-gutte,
'buddheh' eyam paveiyam'. se samaņunne asamanunnassa 121
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82 5 'asaņam vā... (like 3225-332) param' āḍhāyamīṇāe -tti bemi. 'dhammam āyāṇaha paveiyam māhaṇeņa maimayā'. samaṇunne samaņunnassa 'asaņam vā... (like 3225-33, without no) param ādhāyamīne' tti bemi.
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majjhimeņam vayasā vi ege sambujjhamāṇā samuṭṭhiyā socca vai mehāviņam paṇḍiyāṇam nisāmiyā.
samiyae dhamme ariehim paveie. te aṇavakankhamāṇā aṇaivāemāṇā aparigghamīņā no pariggahāvanti. savvavanti ca nam logamsi —
nihāya daṇḍam pāṇehim pāvam kammam akuvvamāņe esa maham aganthe viyāhie.
oe juimassa kheyanne uvavāyam cavaṇam ca naccā; āhārôvacayā dehā parīsaha-pabhangurā.

122
pāsah' ege savv'indiehim parigilāyamāṇehim oe; dayam dayai je samnihāṇa-satthassa kheyanne. se bhikkhū kālanne balanne māyanne khaṇanne vinayanne samayanne 'pariggaham amamāyamine' kāle 'nutthai apaḍinne duhao 'chitta niyai'.
3 tam bhikkhum siyaphāsa-parivevamāṇa-gāyam uvasamkamittu gāhāvai būyā: “ausanto samaṇā! no khalu te gama-dhammā ubbāhanti ?" "ausanto gāhāvai! no khalu me gama-dhammā ubbāhanti, siyaphāsam ca no khalu aham samcaemi ahiyāsettae. no khalu me kappai agani-kāyam ujjālettae vā pajjālettae vā, kāyaṇ āyāvettae vā payāvettae vā, annesim vã vayaṇão." siya s' evam vayantassa paro agani-kāyam ujjālettā pajjālettā kāyam āyāvejjā vā payāvejjā vā. tam ca bhikkhu paḍilehae āgamettā āṇavejjā aṇāsevaṇāetti bemi.
je bhikkhu tihim vatthehim parivusie paya-cautthehim, tassa nam no evam bhavai: 'cauttham vattham jāissāmi'. se ahêsanijjāim123 vatthāim jāejjā, aha-pariggahiyāim vatthāim dhārejjā, no dhovejjā no raejjā, no dhoya-rattāim vatthāim dhārejjā, apaliuñcamāṇe.124 gām'antaresu omacelie. eyam khu vattha-dhārissa samaggiyam. aha puna
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evam jāņejjā: 'uvāikkante khalu hemante, gimhe padivanne', ahāparijuņņāim vatthāim paritthavejjā, ahā-parijuņņāim vatthāim paritthavettā adu vā s'antar'uttare adu vā oma-celie adu vā ega-sāde adu vā acele lāghaviyam āgamamīņe tave se abhisamannāgae bhavai. jah' eyam bhagavayā paveiyam, tam eva abhisameccā savvao savvayāe samattam eva samabhijāniyā.
jassa ņam bhikkhussa evam bhavai : 'puttho khalu aham amsi, nâlam aham amsi siya-phāsam ahiyāsettae' — se vasumam savvasamannāgaya-pannāņeņam appāņeņam kei akaraņāe kutte,
8 4 2
tavassiņo hu tam seyam jam s' ege viham āie.
tatthâvi tassa kāla-pariyāe, se vi tattha viyanta-kārae. icc-eyam vimoh'āyayaņam hiyam suham khamam nisse
yasam 12s āņugāmiyam-ti bemi.
51
15
je bhikkhū dohim vatthehim parivusie pāya-taiehim, tassa ņam no evam bhavai: 'taiyam vattham jāissāmi'. se ahêsaņijjāim vatthāim jāejjā ... (like 35,-36, without adu vā s'antar'uttare, and tassa bhikhussa instead of vattha-dhārissa) evam bhavai: 'puttho abalo aham amsi, nâlam aham amsi gih'antara-samkamaņam bhikkhāyariyam gamaņāe', 'se evam vayantassa paro abhihadam asaņam vā 4 āhatņu dalaejjā; se puvvām eva āloejjā: "āusanto gāhāvai! no khalu me kappai abhihade asaņe vā 4 bhottae vā pāyae vā anne vā taha-ppagāre.”
jassa ņam bhikkhussa ayam pagappe: ‘aham ca khalu padinnatto apaļinnattehim, gilāņo agilāņehim abhikankha sāhammiehim kiramāṇam veyāvadiyam sāijjissāmi, aham câvi khalu apaļinnatto padinnattassa agilāņo gilāṇassa abhikankha sāhammiyassa kujjā veyāvadiyam karaṇāe : 'āhatļu parinnam ānakkhessāmi āhadam ca sāijjissāmi, lā. p. ā. ā. ca no s., Pā. p. no ā. ā. c. s., ^ā. p. no ā. ā. c. no s.', - evam
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se ahā-kittiyam eva dhammam samabhijāņamāṇe sante virae susamāhiya-lesse. 'tatthâvi ... (like 360) āņugāmiyam" - ti bemi.
861 je bhikkhū egeņa vattheņa parivusie pāya-biieņa, tassa no evam
bhavai : 'biiyam vattham jāissāmi'. se ahêsanijam vattham jāejjā ... (like 3522-36,, 'am vattham instead of "āim vatthāim, without apalio gā° oo and adu vā s'antar'uttare adu vā oma-celie;126 probably also tassa bhikkhussa instead of vattha-dhārissa) evam bhavai: 'ego aham amsi; na me atthi koi na yâham avi kassai', evam sa egāņiyam eva appāņam
samabhijāņejjā; lāghaviyam ... (like 364r) samabhijāniyā. 2 se bhikkhũ vă bhikkuņi vā asaņam vā 4 āhāremāņe no vā
mão haņuyão dāhiņam haņuyam samcārejjā āsāemāņe, dāhiņão vā haņuyāo vāmam haņuyam no samcārejjā āsāemāņe, se aņāsāyamāņe
lāghaviyam ... (like 364-) samabhijāniyā. 3 jassa ņam bhikkhussa evam bhavai: 'se gilāmi ca khalu aham
imammi samae imam sarīragam anupuvveņam parivahittae', se aņupuvveņam āhāram samvattejjā, aņupuvveņam āhāram samvattettā *kasāe payaņue kicca'
15
‘samāhiy'acce phalagâvayatthi
utthāya bhikkhū abhinivvud'acce'
20
anupavisittă gămam 127 vā nagaram vā khedam vā kabbadam vā madambam vā pațțaņam vā doņamuham vā āgaram vā āsamam vā samnivesam vā nigamam vā rāyahāņim vā taņāim jāejjā, taņāim jāittā se ttam āyāe agantam avakkamejjā, egantam avakkamittā app'ande appa-pāne appa-bie appa-harie app'ose app'udae app'uttinga-panagadagamattiya-makkadāsamtānae padilehiya 2 pamajjiya 2 taņāim samtharejjā, taņāim samtharettā ettha vi samae ittiriyam kujjā.
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tam saccam: saccā-vāi oe tinne chinna-kahamkahe āi-y-atthe 128 aņāie ceccāņa bheuram kāyam
samvihuniya virūva-rūve parísahôvasagge assim vissambhaņayāe bheravam anucinne. 'tatthâvi ... (like 361-13)āņugāmiyam' - ti bemi.
71
10
je bhikkhū acele parivusie, tassa ņam evam bhavai. 'cāemi aham tana-phāsam ahiyāsettae, siya-ph. a., teo-ph. a., damsamasagaph. a., egayare annayare virüva-rūve phāse ahiyāsettae; hiri-padicchāyanam c'aham no samcāemi ahiyāsettae', evam se kappai kadibandhanam dhārettae. adu vā tattha parakkamantam bhujjo acelam tana-phāsā phusanti, siya-ph. ph., teo-ph. ph., daņsamasaga-ph. ph., egayare annayare virūva-rūve phāse ahiyāsei. 'acele lāghaviyam... (like 36,-0) samabhijāniyā.'
jassa ņam bhikkhussa evam bhavai: ‘aham ca khalu annesim bhikkhūņam asaņam vā 4 āhattu dalaissāmi āhadam ca sāijjissāmi, 2 jassa ... d. ā. c. no s., 'jassa ... no d. ā. c. s., *jassa ... no d. ā. c. no s., 'aham ca khalu teņa ahā'iritteņa ahêsanijjeņa ahā-pariggahieņa asaneņa vā 4 abhikankha sāhammiyassa kujjā veyāvadiyam karaņāe, aham câvi tena ... sāhammiehim kiramāņam veyāvadiyam sāijjissāmi' - lāghaviyam (like 3640) samabhijāniyā.
jassa ņam bhikkussa evam bhavai: 'se gilāmī ... (like 3714-26) samae kāyam ca jogam ca iriyam ca paccakkhāejjā. tam ca saccam ... (like 38,-) āņugāmiyam' --- ti bemi.
15
1. aņupuvveņa vimohāim jāim dhira samāsajja 129
vasumanto maimanto savvam naccā anelisam 2. duviham pi viittāṇam buddha dhammassa pāragā aņupuvvīě samkhāe kammuņão tiuttai . 130 3. kasāe payaņue kiccā app'āhāro tiikkhae; aha bhikkhū gilāejjā āhārass' eva antiyam, 4. jīviyam nâbhikankhejjā "31 maranam no vi patthae : duhao vi na sajjejjā jīvie maraṇe tahā.
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5. majjhattho nijjarā-pehi samāhim aņupālae; anto bahis viosajja ajjhattham suddham esae. 6. jam kimc' uvakkamam jāņe āu-kkhemassa-m-appano, tass' eva antar'addhāe khippam sikkhejja pandie .132 7. gāme vā adu vā raņņe thandilam padilehiyā appa-pāņam tu vinnāya taņāim samthare muņi. 8. aņāhāro tuyațțejjā, puttho tatth' ahiyāsae,'" nâivelam uvacare māņussehĩ vi putthavam. 9. samsappagā ya je pāņā je ya uddha-m-ahecarā bhuñjante mamsa-soņiyam 134 na chane na pamajjae. 10. pāņā deham vihiņsanti — thāņāo na viubbhame, āsavehim vicittehim tippamāṇo 'hiyāsae.
11. ganthehim vicittehim āu-kālassa pārae; paggahiyataram c' eyam daviyassa viyāṇao: 12. ayam se avare dhamme Nāyaputteņa sāhie: āya-vajjam padīyāram vijahejjā tihā-tihā. 13. hariesu na nivajjejjā, thandilam muniyā sae, viosejja aņāhāro puttho tatth' ahiyāsae. 14. indiehim gilāyanto samiyam āhare muni, tahā'vi se agarahe acale je samāhie. 15. abhikkame padikkame samkucae pasārae kāya-sāhāranatthậe, ettham vã vi aceyane. 16. parikkame parikilante adu vā citthe ahā-yae,
thāņeņa parikilante nisiejjā ya antaso; 17. āsīņe 'ņelisam maraṇam indiyāņi samirae. kol'āvāsam samāsajja vitaham pādur-esae, 18. jao vajjam samuppajje na tattha avalambae, tao ukkase appāņam, savve phāse ’hiyāsae. 19 ayam c'āyayatare siyā jo evam aņupālae: savva-gāya-nirodhe vi thāņão no viubbhame: 20. ayam se uttame dhamme puvva-tthānassa paggahe. aciram padilehittā vihare citthā māhane, 21. acittam tu samāsajja țhävae tattha appagam, vosire savvaso kāyam: 'na me dehe parisahā'.
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22. jāvaj-jīvam parīsahā uvasaggā ya' samkhāya samvude 'deha-bheyāe 135 iti panne 'hiyāsae. 23. bheuresu na rajjejjā kāmesu bahuyaresu vi, icchā-lobham na sevejjā dhuvam vaņņam sāpehiyā, 24. 'sāsachim' nimantejjā — : divvam māyam na saddahe. tam padibujjha māhane savvam nūmam vihüņiyā.136 25. savv'atthehim amucchie 137 āu-kālassa pārae; tiikkham paramam naccā 138 vimoh'annayaram hiyam-ti bemi.
Uvahāņasuyam.
91.1
1. ahā-suyam vaissāmi jahā sě 139 samane bhagavam utthāya samkhāě tamsi hemante ahuņā-pavvaie riitthā. 2. ‘no c'ev'imeņa vattheņam pihissāmi tamsi hemante' — se pāraē āvakahāe, eyam khu aņudhammiyam tassa. 3. cattāri sâhie māse bahave pāņa-jāiy'āgamma abhirujjha kāyam viharimsu, ārusiyāņa[m]*\40 tattha himsimsu. 4. samvaccharam sâhiyam māsam jam na rikk'āsi vatthagam
bhagavam, acelae tao cāi tam vosajja vattham anagāre. 5. adu porisim tiriya-bhittim cakkhum āsajja antaso jhāi; aha cakkhu-bhiya-sahiyā te “hant[a]' hantā" bahave kandimsu. 6. sayaņehim viimissehim itthio tattha se parinnāyā; sāgāriya[m]* na se seve, iti se sayam pavesiyā jhāi. 7. je ke' ime agāratthā, mis "-bhāvam pahāya se jhāi puttho vi nâbhibhāsiņsu, gacchai nâivattai añjü. 8. no sukaram eyam egesim: nâbhibhāse abhivāyamine, haya-puvvõ tattha dandehim, lūsiyā-puvvõ appa-puņnehim. 9. pharusāi[m]* duttiikkhāim aiyacca muni parakkamamāņe āghāya-naţta-giyāim daņda-jujjhāi[m] mutthi-jujjhāim 142 10. gadhie [mihum]|43-kahāsu samayammi Nāi-sue visoě addakkhū; eyāim so urālāim gacchai Nāyaputte asaraņāe.
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Uvahāpasuyam.
10
11. avi sâhie duve vāse siódam abhocca nikkhante; egatta-gae pihiy'acce se abhinnāya-damsaņe sante 144 12. pudhavim ca āu-kāyam ca teu-kāyam ca vāu-kāyam ca panagāi[m]* biya-hariyāim tasa-kāyam ca savvaso naccā 13. eyam santi' paờilehe “cittamantāi[m]"' se abhinnāya parivajjiyāņa viharitthā iti samkāě se mahā-vire: 14. 'adu thāvarā [ya]l4S tasattāe tasa-jīvā ya thāvarattāe, adu savva-joniyā sattā, kammuņā kappiyā pudho bālā'. 15. bhagavam ca evam annesi: “sôvahie hu luppai bāle'; kammam ca savvaso naccā tam padiyāikkhě pāvagam bhagavam. 16. duviham samecca mehāvi kiriyam akkhāy'aņelisa-nnāņi āyāņa-soyam aivāya-soyam jogam ca savvaso naccā 17. aivattiyam aņāuțțim sayam annesim akaranayāe: jass' itthio parinnāyā savva-kamm'āvahāð addakkhū. 18. āhā-kadam 146 na se seve, savvaso kammunā ya addakkhū jam kimci pāvagam, bhagavam tam akuvvam viyadam
bhuñjitthā. 19. n'āsevai ya para-vattham, para-pāe vi se na bhuñjitthā, parivajjiyāņa omāņam gacchai samkhadim asaraņāe. 20. māyanně asaņa-pāṇassa nâņugiddhe rasesu apaļinne; acchim pi no pamajjejjā, 147 no vi sya] 4% kandūyae muņi gāyam. 21. appam tiriyam pehāe appam pitthao va pehãe appam buie padibhāņi pantha-pehi carejja 49 jayamāņe. 22. sisiramsi addha-padivanne tam vosajja vattham anagāre pasārettu bāhu 150 parakkame no avalambiyāņa khandhamsi.
23. esa "S vihi aņukkanto māhaņeņa maimayā
bahuso apaļinnenam bhagavayā evam riyante - tti bemi. 1. cariyâsaņāi "52 sejjāo egaiyā o jāð buiyao,
āikkha tāi "S2 saya[n'āsa]ņāim 153 jāim sevittha se mahā-vire. 2. āvesana-sabhā-pavāsu paņiya-sālāsu egayā vāso, adu vā paliya-tthāņesu palāla-puñjesu egayā vāso. 3. āgant' (āre)"ārāmâgāre taha "54 vi egayā vāso, susāņě sunna-gāre vā rukkha-müle vi egayā vāso.
92. 1.
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4. eehi "S2 muni sayanehim samaņe āsi pa-telasa vāse; rāimdiyam pi jayamāṇe appamatte samāhie jhāi; 5. niddam pi no pagāmãe sevai "ss ya bhagavam utthāe; jaggāvai ya appāņam, isim sãi-y-āsi's apadinne. 6. sambujjhamāņě punar âvi's āsimsu bhagavam utthāe nikkhamma egayā rão bahim camkamiyā muhuttāgam. 7. sayaņehim tass' uvasaggā bhīmā āsì ’ņega-rūvā ya: samsappagā ya je pāņā adu vā pakkhiņo uvacaranti. 8. adu kucсarā 158 uvacaranti gāma-rakkhā ya satti-hatthā ya, adu gāmiyā uvassaggā: itthi egaiyā puriso vā. 9. iha-loiyāi '52 para-loiyāi 152 bhimāi 'ņega-rūvāim, avi subbhi-dubbhi-gandhāim saddāi 'ņega-rūvāim 159 10. ahiyāsae sayā samie phāsāim virūva-rüvāim; arais raim ca abhibhūya 160 riyai māhane abahu-vāi. 11. sayanehi "s2 tattha pucchimsu ega-carā vi egayā rão, avvāhie kasāitthā; pehamāņe samāhi 152 apaļinne. 12. "ayam antaramsi; ko ettham ?” “aham amsi” tti "bhikkhu” āhattu ayam uttame sẽ dhamme: tusniè sa kasãie jhãi . 13. jamsi pp-egě pavevanti sisire mārue pavāyante tamsi pp-ege anagārā himaväe nivāyam esanti: 14. 'samghādio pavisissāmo, ehā ya samādahamāņā pihiyā vā sakkhāmo, aidukkham himaga-samphāsā!' 15. tamsilt bhagavam apaļinne ahe-viyade 'hiyāsae davie, nikkhamma egayā rāo cãei bhagavam samiyāe.
16=91.23.
93.1.
1. taņa-phāsa siya-phāse ya teo-phāse ya daņsa-masae ya: ahiyāsae sayā samie phāsāim virūva-rūvāim. 2. aha duccara-Lādham acāri Vajja-bhūmim ca Subbha-bhūmim ca, pantam sejjam sevimsu āsaņaņāim pi 162 c'eva pantāim. 3. Lādhehim tass' uvasaggā bahave: jāņavayā lūsiņsu, aha lukkha-desie bhatte, kukkurā tattha himsi[msu) nivaimsu.
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Walther Schubring's 1910 edition of the Acārânga-Sutra (Āyār'anga-suttam)
4. appe jane nivärei lūsaṇae suṇae ḍasamāṇe,
'chuc-chuk' kārenti āhantum "samaņam kukkurā ḍasantu" tti. 5. elikkhae jane bhujjo bahave, Vajja-bhūmim pharus'āsī, laṭṭhim gahāya nālīyam samaṇā tattha eva viharimsu; 6. evam pi tattha viharantā puṭṭha-puvvā ahesi sunaehim, samluñcamāṇā 163 sunaehim- duccaragāṇi tattha Lāḍhehim. 7. nihāya daṇḍam pāṇehim tam kāyam vosajja-m-aṇagāre aha gāma-kaṇṭae, bhagavam te ahiyāsae abhisameccā, 8. 'não' sāmgāma 164-sise vā pārae tattha se mahā-vire. evam pi tattha Lāḍhehim aladdha-puvvo vi egayā gāmo; 9. uvasamkamantam apaḍinnam gam'antiyam pi appattam paḍinikkhamittu lūsimsu: "eyão param palehi !" tti. 10. haya-puvvo tattha dandenam adu vā muṭṭhiņā adi phalenam 165 adu leluṇā kavaleṇam; "hant ǎ166 hanta!" bahave kandimsu. 11. mamsūņi chinna-puvvaim, oṭṭhabhiyaě egayā kāyam parissahāim luñcimsu adu vā pamsuṇā uvakarimsu, 12. uccalaiyā 167 nihaṇimsu adu vā āsaṇā ō khalaimsu vosaṭṭha-kāĕ paṇay'āsī dukkha-sahe bhagavam apaḍinne. 13. sūro sămgama-sise va 168 samvuḍe tattha se maha-vire paḍisevamāņo pharusaim acale bhagavam riitthā. 149 1.23.
1. om'oyariyam cãei apuṭṭhe vi bhagavam rogehim; puṭṭho vă se apuṭṭho va se no sāijjai teiccham.
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2. samsohanam ca vamaṇam ca gay'abbhangaṇam siṇāņam ca sambahaṇam na se kappe danta-pakkhālaṇam parinnae. 3. virae ya gama-dhammehim rīyai māhaṇe abahu-vāi. sisirammi egaya bhagavam chāyāe jhāi asi ya, 4. āyāvai ya gimhāṇam acchai ukkuḍue abhitāve. adu jāvaittha lüheṇam oyana-manthū-170 kummāseņam. 5.eyāņi tiņņi paḍiseve aṭṭha mäse ya jāvae bhagavam. apiittha egaya bhagavam addha-māsam adu vā māsam pi, 6. avi sâhie duve mase chap pi mase adu vā apivitthā.

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Uvahāņasuyam
rāôvarāyam apadinne anna-gilāyam egayā bhuñje. 7. chathenam egayā bhuñje adu vā atthameņa dasamenam, duvālasamena egayā bhuñje pehamāṇe samāhim apaļinne. 8. naccāņa se mahā-vīre no vi ya pāvagam sayam akāsi annehim vi na kāretthā kirantam pi nânujāņitthā. 9. gāmam pavissa nagaram vā ghāsam ese kadam par'asphäe suvisuddham esiyā bhagavam āyaya-jogayāě sevitthā. 10. adu vāyasā digiñchantă, je anne ras'esiņo sattā ghās'esaņāě citthante sayayam nivaie ya pehāe, 11. adu māhaņam va samaņam vā gāma-pindolagam va aihim vā sovāgā mūsiyārim vā kukkuram vā viviham thiyam purao, 12. vitti-ccheyam vajjanto tes' appattiyam pariharanto mandam parakkame bhagavam, ahimsamāņo ghāsam esitthā. 13. avi sūiyam va sukkam vā siya-piņņam purāņa-kummāsam? adu vakkasam pulāgam vā laddhě pinde aladdhae davie. 14. avi jhäi se mahā-vīre āsaņatthe akukkue jhāṇam, uddham ahe ya tiriyam ca loe jhāyai samāhim apaļinne. 15. akasāi vigaya-gehī ya sadda-rūves'172 amucchie jhāi ;173 chaumattho vi parakkamamāņe na pamāyam saim pi kuvvitthā. 16. sayam eva abhisamāgamma āyaya-jogam āya-sohie abhinivvude amāille āvakaham bhagavam samiy'āsi.
17 = 91.23.

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Endnotes to Schubring's text (supplied by W. Bollée):
1. The metrical parts indicated as such here have not been inserted by Yamakazaki and Ousaka's pāda index, e.g., Ayar. 11, 14, though the parallel Suyagaḍa 1, 1, 1, 3 is mentioned.
2. Cp. Ayar. 2, 7, 2 at the end; Suy. 2, 1, 1; 2, 3, 1; 2, 2, 1; 2, 4, 1; Das. 4 at the beginning; 9, 4, 1; Utt. 16. 3. Cf. Suy. 1, 8, 18b: tam parinnaya paṇḍie.
4. Cf. Āyār. 2, 2, 3, 1 and Sūy. 2, 2, 81.
5. Also Das. 8, 60a and cf. 60c.
6. Cf. Sūy. 1, 2, 1, 21.
7. Also Utt. 36, 2b.
8. Cf. Das. IV, at the beginning (4, 9 in the 1987 Ladnun ed.).
9. Cf. Súy. 2, 2, 6.
10. Cf. MN I415. 17.
11. For 11ff. cf. Suy. 2, 1, 39.
12. Also Suy. 1, 5, 2, 18b; 1, 10, 18c; Utt. 14, 14b.
13. Cf. Sūy. 1, 10, 18.
14. Cf. Isibhas. 45, 1.
15. Cf. Say, 2, 1, 38. 16. Say, 1, 9,5
17. Cf. Suy. 2, 2, 6f. and 29ff.; Viy. 369b 13.
18. Omit or read v'.
Utt. 6, 3 (mama); cf. Dhp. 288; MN II 73, 11.
19. b= Sūy. 1, 3, 1,11d.
20. The changes here on this page are suggested by Schubring in his translation p. 75, fns 3 and 4 (p. 87, fns 52 and 53 above).
21. Also Suy. 1, 7, 19c.
22. For b cf. Dhp. 130b.
23. Cf. Sūy. 1, 13, 21a.
24. Śloka-pāda, see Schubring's note 2, p. 77 (p. 89 fn. 68 above), and note 3 (69) for the brackets in the next
line.
25. Cp. Suttanipäta 854b.
26. Also Das. 8, 29d.
27. Cf. Sūy. 2, 1, 56.
28. Cf. Sūy. 1, 8, 14c.
29. Cf. Súy. 2, 6, 21c.
30. For the change here see Schubring p. 78, n. 2 (p. 90, fn. 79 above).
31. For the change ibid. n. 4/81.

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32. The indentations omitted here because of Schubring's n. 5 on p. 78 (p. 90, fn. 82 above).
33. Cf. Say. 2, 1, 31, et passim; 2, 2, 55; 2, 4, 9.
34. Also Suy. 1, 1, 1, 3d; cf. Suttanipāta 275d.

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35. For the changes here and in the next line see Schubring p. 79, n. 1 (p. 91, fn. 88 above).
36. The same as Isibhāsiyaim 1 (Schubring 1942, p. 502, line 7).
37. The indentations removed in these two because of Schubring's note 5 on p. 79 (p. 92, fn. 93 above). 38. Cf. Suttanipata 950b.
39. The square brackets are taken over from Schubring's amended personal copy of the text.
40. This instead of jjam. Scubring p. 80, note 5 (p. 93, fn. 101 above).
41. For the change here see Schubring p. 81, note 3 (p. 94, fn. 107 above).
42. b Utt. 6, 12d.
43. See Schubring p. 81, note 5 (p. 94 fn. 107 above).
44. Cf. Suy. 2, 5, 3b, etc.
45. For the quotations in these three lines see Schubring, p. 82, note 3 (p. 95, fn. 110 above).
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46. Cf. Súy. 1, 7, 9.
47. Cf. Súy. 2, 1, 60; 2, 1, 1, etc.; 1, 16, 2; 2, 3, 38.
48. Cf. Utt. 6, 14b.
49. Cf. Das. 11 XVII.
50. For this addition see Schubring p. 83, note 2 (p. 96, fn. 116 above).
51. Cf. Súy. 1, 11, 24a.
52. Súy. 2, 1, 46,
53. For the change from vi to pi see Schubring p. 84, note 1 (p. 97, fn. 121 above).
54. Cf. Suy. 1, 5, 2, 24 and Suttanipāta 515b, 368b.
-
55. For a, cf. Dhp. 146a.
56. For the changes here (including puttho to puḍho) see Schubring 84, note 4 (p. 98, fn. 125 above).
57. Cf. Suy. 1, 3, 4, 15cd; 1, 9, 34cd; 1, 15, 9cd and Samyuttanikaya I 121, 24.
58. Cf. 2, 4, 1,4 and Suy. 2, 2, 23.
59. Cf. Suy. 2, 1, 48f. and 2, 4, 11.
60. This emendation for the metre. See Schubring p. 86, note 5 (p. 100, fn. 137 above).
61. See Schubring p. 87, note 3 (p. 101, fn. 142).
62. Also Suy. 1, 5, 1, 11c; 1, 6, 4a; 1, 10, 2a; 1, 14, 14a; 2, 6, 14a and 31a.
63. Indentation omitted because of Schubring p. 87, note 6 (p. 101, fn. 138 above). Cf. also Suy. 2, 1, 24. 64. Indentations omitted because of Schubring p. 89, note 2 (p. 103, fn. 147). The same for line 12.
65. Cf. Suttanipata 645ab.
66. Also Das. 9, 2, 14ab.
67. Indentations omitted because of Schubring p. 89 note 5 (p. 103, fn. 157 above).
68. Cf. Sūy. 1, 2, 3, 12a.
69. For the semicolon here see Schubring p. 91, note 3 (p. 105, fn. 166 above).
70. For the single quotes here see Schubring's note after the one above. 71. Also 2, 15 III and Das. 4 III and V (1987 Ladnun ed. 4 §§ 13 and 15). 72. Cf. Utt. 9, 35ab.

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73. For the changes here and in the next line see Schubring p. 86, note 4 (p. 100, fn. 136 above) and p. 93, notes 3 and 4 (p. 107, fns 181 and 182 above). 74. This for jam according to Schubring p. 93, note 5 (p. 108, fn. 183 above). 75. Cf. 2, 4, 2, 1f. See Schubring p. 94, note 1 (p. 108, fn. 187 above). 76. Cf. Utt. 24, 8c. 77. See Schubring p. 94, note 4 (p. 109, fn. 190 above). Cf. Das. 4 8 9 (1987 Ladnun ed.) 78. b = Utt. 2, 16b. 79. Cf. Süy. 1, 2, 2, 28. 80. Also Süy. 1, 2, 2, 12d. See also Schubring p. 95 note 1 (p. 109, fn 193 above). 81. For the change in the lineation see Schubring p. 95, note 4 (p. 110, fn. 196 above). 82. See Schubring's note following the one above. 83. Also Viyāhapannati 1, 166 and 171 (1992 Ladnun ed.). 84. For the changes here see Schubring p. 96, notes 2 and 3 (p. 111, fns 202 and 203 above). 85. So metrically, instead of samiyāe. See Schubring p. 96 note 7 (p. 111, fn 207 above). 86. This series also in Süy. 2, 1, 15 and presumed in 2, 4, 2, 18. 87. Should this be paritta-? 88. Schubring notes Pancasūtra 50b in the margin of his personal copy, and adds ettha. 89. Here Schubring notes Pancasūtra 49b. 90. For this Schubring supposes rukkhā. See p. 98, note 1 (p. 113, fn. 2 above). 91. For the added tehim see Schubring's note following the one above. 92. Should one add va? Cf. 29, 15; 39, 5, etc. 93. Does b= Das. 6, 68? 94. b = Sūy. 1, 1, 1, 6d. 95.b = Uu. 5, 75. 96. This instead of paveesāmi according to Schubring p. 98, note 6 (p. 114 fn. 7 above). 97. Also Das. 10, 13b. 98. Read: -āsae, cf. Ayār. 1, 8, 8b and 13d, etc. 99. Lines 17f. = Süy. 1, 13, 2cd. 100. See Schubring 102, n. 2 (p. 118, fn. 26 above) for the deletion of the point. The b-pāda here = Süy. 1, 9, 7b 101. This instead of Omāne according to Schubring's note after the one above. 102. For this up to dhammam on the next p. 32, 4 cf. Süy. 2, 1, 57. 103. So to be read according to Schubring p. 103, note 3 (p. 118, fn 32 above). 104. Also Ayār. 2,2,3, 26; 3, 2, 4; 10, 3, 6. 105. The 1975 Ladnun ed. has vujjho; cf. Utt. 23, 65b vujjho pāņinam; 80b bajjho pāņinam. 106. Also Sūy. 1, 3, 3, 21ab; 1, 3, 4, 22ab. 107. See Schubring p. 103, note 8 (p. 119, fn. 37 above). 108. Brackets and quotes in these two lines according to Schubring p. 104, note 1 (119, fn. 38 above). 109. Also Sūy. 1, 7, 30a. 110. Cf. Utt. 4, 9d; Sūy. 1, 5, 2, 25d; Ut. 2, 37c; 4, 13d.

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111. Ayār. 2, 4, 1, 2. 112. Ayār. 2, 2, 2, 8. 113. Sūy. 2, 1, 17; 21 and 24. 114. Cf. Dhp. 98a = Thag. 991a = SN 1 233, 3a; Suttanipāta 119a; AN I 281, 5a; III 354, 9a = SN 1 69, 17a. 115. b = Sūy. 1, 9,1b = 11, 1b. 116. Also 14, 5, et passim. Cf. further Das. 4 at the beginning. 117. Cf. 2, 1, 1, 11; Sūy. 2, 1, 55. 118. See Schubring p. 106, note 1 (p. 122, fn. 45 above). 119. Schubring says in the note after the one above that this is to be made conspicuous as a line (24a), with vi added. 120. Also Sūy. 2, 1, 17. 121. For the changes here see Schubring p. 107, note 5 (p. 123, fn. 50 above). 122. Cf. Dhp. 405a = Suttanipāta 629a. 123. Cf. 2, 5, 2, 1. 124. For the end of sentence see Schubring p. 109, note 1 (p. 124, fn. 58 above). 125. So instead of nissesam according to Schubring p. 109, note 5 (p. 125, fn. 62 above). 126. See WB's note on the translation. 127. This series also in Sūy. 2, 1, 13 = Rāy. 667 and (as āryās) Utt. 30, 16f. 128. Read āi-y-attha. For this form see Schubring p. 112, note 2 (p. 127, fn. 75 above). 129. For this extra line see Schubring p. 113, note 5 (p. 129, fn. 82 above). 130. b = Sūy. 1,1,1, 5d. 131. a = Sūy. 1, 3, 2, 13c. 132. Stanza 6 = Sūy. 1, 8, 15. 133. b = Sūy. 1, 9, 30d; Utt. 2, 32d. 134. a = Utt. 2, 11d. 135. For the single quotes in these two lines see Schubring p. 115, note 2 (p. 131, fn. 90 above). 136. b = Sūy. 1, 1, 2, 12b. 137. Read -ie? 138, 4= Suy. 1, 8, 26c = Ut. 2, 26c. 139. This instead of se suggested by Leumann 1929, p. 161 in his review of Schubring's book translated here. Schubring inserted these emendations in his personal copy of the published text with a ballpoint pen (as against using a pencil, as he usually did). This was probably done after reading Leumann's review and after agreeing with his suggestions. The English translation of Leumann's review is supplied in an appendix here. The pages of Leumann's review that concern us here are 160, line 32 to 162. Since the words can be easily located in Leumann's review the emendations which Schubring accepted are indicated in square brackets with an asterisk [...]*. 140. Schubring agreed for metrical reasons with Leumann's suggestion to delete -m here, which he did in his personal copy of the text with a ballpoint pen (see the note above). The same for the others below. 141. So Leumann p. 161, line3. 142. In his personal copy of the text Schubring changed the order of lines 27 and 28 here. 143. Deletion suggested by Leumann, p. 161, line 12. See also Schubring p. 116, note 3 (p. 132, fn. 96 above). 144. See Schubring p. 116, note 4 (p. 132, fn. 98 above).

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145. This to be deleted according to Leumann 1929, p. 161, line 13. 146. Change from aha-to āha-o according to Leumann, p. 162, line 2. 147. So instead of pamajjiyā according to Leumann p. 161, line 16. 148. Deletion suggested by Leumann, p. 161 line 12. 149. So metrically correct instead of care according to Schubring p. 118, n. 1 (p. 134, fn. 111 above). Leumann also accepts this, p. 161, line 18. 150. So instead of bahū. 151. Read eso or esā according Schubring p. 118, note 2 (p. 134, fn. 112 above). Ibid. for the new line beginning with bhagavayā. 152. The -m is deleted in Schubring's personal copy. This endnote no. appears several times below. 153. What is in brackets is to be deleted according to Schubring's personal copy. This endnote no. appears several times below. 154. This instead of nagare according to Leumann p. 161, line 15. Cf. Sūy. 2, 6, 15a. 155. So instead of sevai according to Leumann p. 160, line 36. 156. So instead of āsi according to Leumann p. 161, line 3. 157. Should this be āvi? Cf. avi, Pischel § 342. 158. This instead of kucarā (and instead of uvasaggā in the next line) according to Leumann p. 161, lines 24f. 159. For this and the previous line see Leumann p. 162, lines 19ff. 160. c = Sūy. 1, 10, 14a; 13, 18a. 161. So instead of tamsi according to Leumann p. 160, line 26. 162. This change according to Leumann p. 162, line 9. 163. This instead of -ā according to Leumann p. 161, line 3. 164. This or são according to Leumann p. 160, line 34. Also below in stanza 13, line 19. 165. For b cf. Sūy. 1, 3, 1, 16b. 166. So according to Leumann p. 161, line 2 167. So according to Leumann p. 160, line 36. 168. So according to Leumann p. 161, line 16. 169. So according to Leumann p. 162, line 22. See also Schubring p. 120, note 6 (p. 137. fn. 133 above) and the one after it for the new punctuation. 170. This instead of -u according to Leumann p. 160, line 36. 171. 13bc = Utt. 8, 12bc. 172. So according to Leumann p. 161, line 6. 173. For the semicolon see Schubring p. 121, note 6 (p. 138, fn. 140 above).

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Analysis
(Schubring's page numbers are supplied in the form (...).)
(45) The comprehensive tradition which has come down to the present time in the layers of the Niryukti, Cürņi, Tīkā and Dipikā attempts to present an understanding of the Acārânga and it reproduces the intentions of the text as we have it today by and large correctly. For, in the first Srutaskandha, with which the following is solely concerned, what provokes the surprise of the reader (is that): the creation of an uninterrupted continuity of verse, fragments of verse, right up to prose and from it the resultant logical and linguistic somersaults, is not its (the tradition's) doing, but already goes back to the redactor of the text. An original accomplishment is evident in the explanation of individual words, where the scholasticism common to the commentators often obscures the simple sense of the old words and has lead sometimes to a re-interpretation, sometimes to a misunderstanding.
This traditional interpretation, certainly to be respected for its value over the many centuries, is reflected in Professor Jacobi's translation of the entire Acārânga in volume XXII of the Sacred Books of the East (1884) in which he, apart from the Niryukti which hardly deals with the (original) wording of the text, and the Cūrni, agrees with the interpretation of the sīkā and its excerpt, the Dipikā; he thereby, however, brings to light many metrical parts, much more than in his 1882 editio princeps. In the same way, Bose where he deals with Jainism in his Hindu Philosophy (Calcutta, 1887), and Pullé in Catalogo dei Manoscritti giainici della Biblioteca Nazionale Centrale di Firenze (Florence, 1894) stand on the basis of tradition, the former closely following Jacobi. Even Devrāj 1902, to conclude from the notes which he takes from the Țīkā, is completely dependent on it, at least in the explanation of words; and his arrangement of the text in 522 short paragraphs is only apparently a progress in free judgement.
The textual-historical examination, which I attempt in the following for the first time, produces quite a different picture, in front of which the difficulties which were felt by editors and translators till now obviously disappear. (46) The examination begins appropriately with the distinction between metrical and prose parts.
The metrics of the Bambhacerāim-so the traditional title of the first Śrutaskandhacontains triştubh, jagatī, śloka, āryā, and quite sporadically also vaitālīya (24, 29) and aupacchandasaka (29, 1) The distribution of the verses in between the prose is not uniform. Sometimes both are in constant alternation, sometimes there is an undisturbed series of stanzas, sometimes there are long periods without any trace of verse at all. Two kinds of style, now, should be distinguished: first, the prose style, unmixed prose discourses in broad detail, largely in an organized construction of complete sentences. On the other hand, the frequent

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incompleteness or the lack of careful syntactical finish and, in general, the extremely curt way of speaking is characteristic of the prose in the second form of expression interspersed with metre, which is why it will be called the verse style. This picture of the text which in frequency dominates the prose, is characteristic for the whole of the Bambhaceraim and so made Weber (1883, p. 253), in actuality before Jacobi's edition, to erroneously suppose an artificial language in the manner of the brahmanical sutra technique, designated by Barth (Revue de l'Histoire des Religions XIX [1889] p. 282) as: ("lambeaux de sentences énergiques, tout imprégnés de ferveur" ('scraps of energetic sentences completely pregnant with fervour")).
In the further analysis of the verse style I combine the metres which are related rhythmically and, where they appear in the prose around them, I call the tristubh-style those portions with tristubh and jagati lines, and sloka-style those with śloka-lines, sometimes beginning with
an ārā.
It should be shown now... see pp. 17-21 above (Schubring pp. 46-51).
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(51) After each of the extant chapters have thus been divided each into its own group of ideas, excepting the Uvahāṇa-suya which as a different kind of annex is left out for the moment, places which have the same manner of expression within the same style can be combined, even beyond the limits of the (individual) chapters. In the prose style I believe myself to be right in supposing IA, 4A, 5A and 8BE as originating from the same source. Common to these fragments in their summary here and in the following cases one should not expect whole complexes is a discussion of dogmas and their opposition in favour of the doctrine of reembodiment and the highest precept resulting out of it to protect the life of other beings. In the form of expression one compares 1A: iha-m- (evam) egesim (no) sannā (nayam) bhavai with 8B: iha-m-egesim ayara-goyare no sunisante bhavai and evam tesim no su-y-akkhãe no supannatte dhamme bhavai; 4A: äikkhāmo, pucchissämo, sähissämo with 8E: lajjämo; 1A: eyavanti savvavanti logamsi with 4A SA: avanti key' avanti logamsi; 1A and 8E: tam parinnāya mehāvi n'eva sayam etc. Such a stylistic relationship, on the other hand, cannot be discovered in the groups 1B, 2B, and 8A which have as their subject a display of honour and rendering of service. Rather, the latter two display a completely different diction and 1B, apparently on the acceptance of such demonstration, in its brevity does not allow any conclusions. But that 6D goes together with 8G is obvious. 8H for its part stands isolated.
If the broader surface of the prose style lets the manner of expression appear more definite, and thereby facilitates the relation between the groups, then in the verse style it is practically only the content which is relevant. In the sloka style the content of the following

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is related: 1C, 3B, 6B: I = world, i.e., protection of beings (52); 1D, 2D, 6C: loyalty and relapse, what does relapse consist of? why does it happen?; 3C, 4B: equanimity in physical and mental temptations. In the first case the assertion of an old connection is not demonstrable, but more so in the last.
Here one sees the immediate link through eyam and, in comparison to the other pieces, the recurrent form of address; an indirect proof is that the previous gabbh'āi in 23, 13, in recalling 17, 10, gives rise to line 17, 24, a feature that will be referred to below. What cannot be connected is 2C which is itself split through the dissimilarity in naming the organs; 5B makes up a rounded whole which does not appear to require any extension, but still 8C would be connected here. Although three age groups are mentioned there, only the latter two are described; I find the first in 5B where the comments seem to be about the younger monk (21, 6 23, 2, perhaps also 24, 2). Further, 22, 26 is parallel to 35, 6. The language of 5B evinces various peculiarities: hoi and hou next to bhavai (which in 29, 12 = 21, 16 is replaced by hoi), etc.; kaya instead of kaļa, viyakkhāya and vikkhāya next to viyāhiya; conspicuous is the use of magga in 22, 9 and of guna in 24, 14. Also the influence of a vaitāliya section in 24, 28f. deserves to be mentioned.
Of the places in the triştubh style, finally, IE, 2A, 3A, 4C and 8D deal with the content of the doctrine and, moreover, without a planned construction; 3A is connected to 2A as a direct continuation because the dukkha in 13, 9 is nothing else but the harm producing chana in 12, 30. 3A to16, 4f. and also 4C to 18, 12ff. contain references to heretical views. And in the connection between 1E and 2A one notes that here, as in 23, 23 after the sentence se vasumam - no annesim one of the rhetorical figures which are not seldom follows in the text (see below). The remaining tristubh groups 5C and 6A belong together through the common relation to the reception which the doctrine finds in the listeners.
In the conclusion of this investigation of what belongs together the question now emerges: what in fact is the so-called "verse style”? The most obvious explanation is assuming them to be sermons in prose with richly strewn quotations in verse, an impression expressed by Jacobi 1884 in the introduction (p. xlviii) to his translation. Opposed to it, however, now that the proper relations have come to light, is that in these complexes there are only metrically similar verses or fragments. That is, the prose is not primary, because it would then be inexplicable why their author extracted the illustrative quotations only from similar sources, but rather that precisely these metrical components make up the skeleton of our verse style. Popular series of stanzas were at the basis of these explanatory and interpretive addresses. These (53) addresses themselves, however, have not come down to us in their completeness. Rather, they are extant firstly only where their connection to the verses was especially intimate, in between

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which (verses) the preacher inserted his own words, often disturbing the rhythm, or reworded, supplemented, yes, limited, the content (13, 4). Not seldom are verse quotations included in these elucidations: these are the places which unlike the spoken ("...") and reflected (...) words appear in the text in special quotes (, ...). Secondly, striking places have remained, mainly technical, schematic (23, 3) and logical (25, 12-16) series and enumerations which as such imprint themselves on one's memory. The longest such series can be found in 1C and 3C, in both cases, namely, near an accumulation of certain chiastic figures which have also been retained as orientation signs. Fifteen of them are to be counted in the text: from 3, 14 je logam abbhāikkhai, se attānam abbhāikkhai and vice versa onward. Through their appearance in both kinds of the verse style-albeit in uneven distribution, they are a proof of the approximate simultaneity of their origin and in their conspicuously large number together with several puns (16, 14. 25, 26) a characteristic of the rhetorical individuality of the preacher. That Mahāvira himself would be the preacher is out of the question in view of the direct reference to him (12, 19 33, 22 39, 15). On the other hand, in the group of prose fragments 1A, etc., the ipsissima verba are evidently also introduced as such (cf. Caillat 1994, pp. 76. (WB)).
Against the background of the so to say "sermonized" verses the analysis thus reveals the pure metre which admittedly does not quite splendidly do justice to the rules of regular verse construction. The metre is far more irregular than that of the Sū., Utt. and Das. to which the metrical parallels of the Ācār. include only correct lines. At a closer examination, by far not all lines indicated as metrical in print can be taken into consideration. Those which are more strongly disturbed are omitted even when, partly on the basis of parallels, I express my conjectures regarding how they are to be read metrically. Often one should not attempt to determine them entirely. The assumption of the verse character is based, e.g., for the conclusion of 22, 4 and for 29, 9, on the concluding viyāhie which is very popular as a verse end. A jagati metre is to be supposed in 9, 24; 13, 16 could have read: ... siôsiņa-ccāi pharusiyam na veyai; 29, 27ff.: cira-rāyam riyamāṇānam daviyānam pās'ahiyāsiyam; evam tesim kisā bāhā, payaņu(e) mamsa-soņie. But who can prove this?
By way of conjecture I also have for 6, 19: appam khu āum iha māņavānam. The expression iha-m-egesim transmitted here has a reprimanding tone, as also almost always ege alone. But according to the meaning 2) the line cannot entail an accusation. For line 9, 11(read): anohãtară ee (cp. p. 61) or aņohamtaragā ee. Line 13, 18: nare (54) jarā-maccu-vasóvanie, cp.
See Jacobi 1915, pp. 283f. for his reservation concerning Schubring's method of identifying verse fragments and explaining the genesis of the Āyar. which Schubring edited and is supplied in an appendix (WB).
2 Schubring uses the word "Sentenz" which means aphorism'. For Jacobi this line is not an aphorism (WB).

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se soyai maccu-vasovanie in Utt. 13 21; 13 21, for instance, mantā hu eyam; 15, 20: anonnaviigiñchāe kim ...; 15, 26: virāgam gacchě rūvesu; 16, 10 could originally have run: kā'rai ke ya ānande; 17, 25: tam āittu na nikkhive, cp., Das. 5 1. 85; 17, 26: ditthehim gacchě nivveyam; 19, 15: pāvāiyā (accusative) āhu sammatta-damsiņo; 19, 27: nivvudā pāva-kammehim; in 20, 9 bāle avvocchinna-bandhane is to be omitted; 20, 12: āņāě n'atthi lambho (cp. next page); 21, 22:āvattam eva palimokkham āhu --the end of the sentence as it is now could have been built according to 9, 17 = 13,7; 21, 27f.: viggahassa ayam khane; 22, 16ff.: 'suppadibuddham sûvaniyam' ti naccă eesu vipparakkama bambhaceram; 26, 1: [se] abhibhūya addakkhū, je maham abahi-mane; 26, 8: nitthiy'atthi sayā vīre āgamenam parakkame (=31, 17); 27,9: jahā vi kumme; 27, 11: rukkhā nivesam jaha no cayanti; 27, 12: evam pi ege (tehim?) kulehim jāyā; 28, 4: paveessam, cp. kittaissam in Das. 5 2.43; 28, 21: aha ege tam accāi; in 29, 2: paganthe is to be omitted; the same with je logamsi in 29, 7; 30, 3: riyantam virayam bhikkhum (cp. Utt. 26) arai kim vidhārae; 31, 12: jaņā bhavanti lūsagā; 35, 5: majjhima-vayasā v'ege. In other lines a minor transposition or omission of individual words is sufficient. (Some remarks regarding this can be found in the glossary under the first word of the line (the glossary has not been included here).)
The places which are characteristic for a triştubh (jagati) line in the 11 (12) syllabic scheme are the 3rd and the 8th until the 11th (12h) syllable which are always short (with the exception of the 3rd in 6, 29 and 24, 10) or have the form ---- (or -). The remaining syllables are handled freely. The deviations from the scheme, however, are concentrated in three specific forms of the line (the parallels are counted only once):
1. The 6th and 7th syllables, both regularly short, are brought together as one long syllable. The caesura then is after the 5th syllable: 6, 2; 7, 7; 8, 19 (a quotation in the prose style); 9, 1; 12,9; 14, 21; 16, 3 and 5; 18, 9; 22, 20; 23, 12 (jagati) and 18; 30, 16 and 27 (cp. p. 56 below for a better variant for 15). There is a short syllable before these longs in 12, 26; 19, 11 and 26, following this in 24,9, and instead of it in 30, 15. The total number of these cases is 19, opposed to 7 each in Sū. and Utt. and 2 in Das. (9 3. 6a and 12 7y).
2. The 5th syllable of the scheme is short, i.e., 3 shorts follow one after the other: 6,28 (jagati); 13,9; 18, 12f. and 17 (if one reads ya); 19, 24 [21, 22 according to my conjecture); 23, 6 (jagati); 28, 9; 30, 18. Altogether 9 cases, with as many in Su., 7 in Utt., and 1 in Das. (8 40a = 91. 12ß = 2. 3 a).
3. The line has an extra syllable after which is the caesura after the 4th syllable in the scheme: 9, 9; 13, 14f.; 19, 13 [22, 16 according to my conjecture); 24, 13; 32, 23. Altogether 7 cases as opposed to only 2 in Sü. (I 13 238 and II 6 21c).

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In the sloka, which like the triştubh and the jagati, does not lack in irregularity and surplus syllables, we examine the 7th syllable and its appearance as short in the (55) odd pādas and as long in the even ones. For this distinction it can be noted that in a series of cases a transposition of the pādas is to be assumed: 3, 12 links up better with 10 than with 11; 4, 22 can only follow after 23; 19, 30 20, 12 and 28, 16 seem to appear behind their preceding lines because of their being annexes; and 15,4$ 20,7 28, 4 and 31, 23 are for some other reason before their previous lines. Only in 40, 1 is a case where both the pādas really have their characteristic properties interchanged. Apart from this place the 7th syllable of the even pāda is long four times (twice each in the Sū. and Das. and thrice in Utt.). In the odd pāda, on the other hand, without counting the above cases, it is short 31 times (12 in the Sū., 120 in the Utt. and 35 times in the Das.). A part of the verse openings can also be scanned as āryās and that is exactly why they are indented to the right in print, just as āryās would be. Indubitable āryāpādas, because they are six or seven syllabic, appear in: 10,28; 12, 16 (of the type A, see p. 60); 22, 26; 27, 16. 20. 24. 31; 30, 19 (instead of an even sloka-pāda); 32, 20; 38, 1; 39, 13, and also in the omitted variants in: 4, 10* (sampayanti); 13, 20°; 21, 6*; 24, 16*; 29, 15* and 17"; 33, 20°.
The conclusions from these metrical qualities are to be reserved for later investigations. Indeed, nothing is achieved with a mere comparative statistic because the related texts will have to be considered not as a whole, but according to their parts. As far as I can see, the tristubh form indicated in 1. above, for example, is limited in the Utt. from chapters 12 to 14.
To the attempt at making an analysis I follow up with a synthesis. The task is to investigate how the mosaic has come about that is before us today, to proceed again along the way which the redaction took with the intention of creating a whole. The tradition by and large merely maintained the sequence of the extant crucial words and verses; however, in their circulation many fragments became detached from their old context and had to be brought in order. Even the tradition was not always sure. Thus, the sentence fragment in 11, 25, se ttam, can only be explained (by saying that in this place the memory that a samutthāe has to appear here in continuation of the thought left in 11, 14, brought about the sentence which otherwise does not at all fit in with the rest. In uddeśa 6 1 one sees the insertion 27, 15-28, 4, beginning with tehim (-tehim C] kulehim āyattāe jāyā and continuing the triştubh style beyond it with ... attatāe tehim-tehim kulehim ... abhisamjāyā. Line 32, 14 is completely out of context after 13, it is possible after 15 at the most; 16 has the same beginning tamhā. Also, kankhejja kālam in 32, 23 after kalovanie is to be mentioned. In the same way, there is an evident anacoluthon in 33, 28 with the beginning tam parinnāya mehāvi, and the same expression (56) in 34, 5 begins the

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concluding sentence connecting to 33,26f. In all these cases the tradition of continuation was therefore active, but how this continuation was to run was questionable. Leumann 1899, p. 591 has shown that the redaction in such cases simply arranged the given variants one after the other, and so here too we have in front of us varying traditions. These are not the only variant readings of the text, but those which have been given directly one after the other. I have indicated above the more detailed variant of 7,3-6 which appears in fragments in 10, 7-11.9, 18f. and 21. Moreover, one has to regard as fragments: 14, 18f. from 14, 10f.; 30, 27f. from 30, 15--18; 38, 20f. from 37, 14-26.
In grouping the fragments together one has to ask what criteria were decisive for it. The gaps in the text, then, which the analysis regards as beginning something new, have to be investigated in their connection to one another. It is not surprising that the arrangement follows with regard given to the content, but indeed how easily the redactor--to give a name to the author/s of the present form of the text—was satisfied with the appearance of an external relationship of content. The temptation for the link is in fact often great as, e.g., in 20, 16f. or 22, 15f., where the sentence seems to continue; or 9, 2 where mattā seems to correspond to dupaya and cauppaya (8, 27); and in 12, 14 nandi to rai. One interpretation, which I regard as erroneous, makes the words munda in 28, 31 and vidhūya-kappa in 29, 18, to be taken as abstracts, to be connected to the sentences beginning with the concrete acela.
It is less easy to excuse the redactor when, in order to undertake a stringing together, a word or word sequence here and there, indeed just the same verbal root or mere similarity of the sound, suffices. Within and outside the gap are the words: loga in 2, 3f., 3, 12f. and 27; pudho in 2, 5f. and 6f.; te in 6, 23f.; dhammavam (variant: 'vi) and dhammaviū in 13, 13.f.; vayanti in 18, 13 and 15; appa in 19, 19 and atta in 19, 21; bāla 20, 31f.; ettha 21, 11 and 13 (?); from asana to pāya-puñchana in 32, 25f. and 33, 3; the word sequences logamsi jāna and logassa jāṇittă in 13, 9f.; the sentences tam no karissāmi in 4, 15 and tam je no karae in 4, 17, As in the preceding the roots which appear in the sentence put together are: pari-jñā in 1, 19; budh in 2,16; pramad in 4, 3; jñā in 5, 22; and gam in 15, 27. The mere sound connects: tāņāe, saraņāe with hassāe, kiddãe, etc., in 6, 25f.; immediately following this pamattā with hantā, chettä, etc., in 6, 30f. (!), whereby also je and se have been misleading. According to the model of samsamciyānam in 9, 1 tiviheņam is entered again after māņavāņam in 9, 21 !Perhaps sadda in 13, 11 has also been brought about by satthôvaraya.
It is not rare that the sentences which follow each other have neither a linguistically external nor internal relation. This can be explained for (57) a part of the cases in this way: that the train of thought in the insertion runs in a different direction and hence no bridge leads back

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from its tentative end to the disturbed context. However, I do not conceal that, more often than not, the reason for the sequence at hand is not clear or at least, in the explanation that comes to mind at the moment, is quite uncertain.
It is to be supposed that the redactor in a few cases joined fragments together with an artificial device. Thus, in both the groups 2A and B, neither of which contains a trace of the idea dominating the other, one sees connected to each other: 6, 11 by the word tam-jahā; 6, 14 by the repetition of vase pamatte; and 9,6 by the words iti se parass'atthāe. Even tam-jahā in 6, 20 gives a tertiary impression. It is as if the redactor, after having taken such liberties in the first chapter, as will be shown presently, now also in the second, wanted to make his own contribution by filling up the gaps. One place of this kind I see in the repetition of 30, 9 at the beginning of the new uddeśa.
Even more external is the achievement of the redactor where he puts fragments together for the sake of a uniform construction of several uddeśas. In the Sammatta both the beginning and the conclusion are distinguished by the importance given to the prose sentences. The fifth chapter displays a deliberate distribution of the āvanti sentences at the beginning and in the middle of the first uddeśa, from where indeed the name Avanti of the whole section comes, instead of the gonna-nāma (Niry. 238) Loga-sāra. In the Vimoha one notices the insertion of verse lines before and in between the repeated prose sentences at the end of the second uddeśa. The intention of the arrangement is even more prominent in the fourth to the seventh uddesas, all of which begin with the rules for clothing, 8G, and conclude with the same sloka lines. The tendency in the Sattha-parinnā is carried out most consistently. Here, the entire chapter from the second uddeśa onwards displays a deliberately uniform structure. Each and everyone of the uddesas has as support, the sentences to 1A given above-the Cūrni summarizes them under the name dhuva-gandiyā ——which mutatis mutandis in stereotype repetition deal with injury of the earth, water and fire elements which are thought to be sentient, with plants, migrating animals and the wind element, a variation introduced with the world as a whole (loga) at the end of 1 1 is concluded in 7 with the summary chaj-jīva-nikāya. Introduced and interrupted is the dhuva-gandiyā through sentences in the verse style, which apparently should represent examples for the transgression against each and every species of life. But it is clear that they cannot always be related to the corresponding elementary beings. The pudho-siyā pānā, allegedly earth beings, are supposed to be subject to the loss of their limbs. But besides the fact that according to (58) parallel places and the language it cannot be concerned with prthivi-, but only prthak-sritāḥ prāņāḥ, the enumeration of all parts of the body in 2,23-30 is not compatible with these beings which are to be thought of as so to say uni-cellular; the word must refer to higher organisms. In the fourth and seventh uddeśas the talk in verse style is about the killing

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by fire and by thrusting or knocking (pharisa). Nevertheless, the grouping pretends (to give) a content of these sections, a content which should relate to the injury of fire and of wind! Deviating from the normal sequence in which the four elements earth, water, fire and wind are put one after the other (e.g., in Das. 4) the vau-sattha does not appear in the fifth uddesa. One sees that in the arrangement the redactor has let himself be led by the position of the verses, where the words eja and sampāima, both wrongfully, have been brought in relation to the wind element.
Now, did the redactor have before him the entire dhuva-gandiya for all classes of being, or did he vary the model in the second uddeśa five times, for the sake of the uniform construction of the chapter to be compiled? The situation that the repetitions unhesitatingly reproduce the syntactic confusions in 2, 9. 11. 13. 15f., and the fragmentary beginning in 20, speaks in favour of the latter assumption. Here, then, a kind of independent operation on the text would become visible at first, one that is not without parallels. It is namely apparent that for the attainment of a good uddeśa conclusion, sentences from suitable places have been repeated. The sentence esa magge until nôvalippejjāsi concludes the short summary of the discipline in 10, 30f. appropriately; where it appears in 8, 3-also coming after the ending ejja-it disturbs the train of thought which, as we saw (p. 57 above), immediately continues beyond the uddeśa limits. Just as little do the following fit in: uddeso until anupariyaṭṭai in 26 (13,7); kim atthi until n'atthi in 44 (20, 26); and eyam moṇam (nāṇam) (sayā) samaṇuväsejjäsi in 5 2,4 (24, 30) and 6 1 (28, 13), whereas in the first occurrence of all three phrases in 2 3, 4 and 3 4 one finds them natural. That the optative ending of the third person singular was changed unmetrically into the second person, ejjāsi, the Acār. is known to have in common with the Su., Utt. and
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We have still to talk about a feature which can be called an "induction" (Auslösung) and consists (in the following): the beginning of a common word sequence or an enumeration which links well in another place, but which does not bring about a suitable continuation in the case in question. The induced series, as is obvious, is capable of disturbing the train of thought and sentence structure, and to take them in a wrong direction. This accounts for se jahā vi after se bemi in 3, 6 from 27, 9 where a simile really follows; the conspicuous sayam in 3, 13 from 3, where it appears in opposition to anne; line 10, 2, which suddenly preaches about the prohibition of murder, from 27, 2 to which it belongs in context; 'akadam karissämi' (59) ti mannamane in 11, 20 from 7, 1 where thereby the reason for the violent act is given. So also probably: the recollection of parinnäya before 15, 28, brought about the very same line 14, 4 after samāyāya; and koham ca, etc., in 17, 11 followed by eyam pasagassa damsanam.... this very sentence stems from 16, 23f. after the shorter series. For 20, 12 (ande lambho n'atthi tti

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bemi), na vijjai, n'atthi — tti bemi appears in 17, 15 and 20, 26 instead of the probable ānāě n'atthi lambho; this may not be the only case in which tti bemi is merely induced: c'eva after eesu in 22, 17, as in the āvanti sentences, from 22,13 (cp. p. 54 above); hiccā uvasamam fits only in 19, 31, not 28, 17 where the relapse which takes place--this is indeed the meaning of the two words—is mentioned only in 28, 21. The half śloka pāņā pāne kilesanti dropped into 29, 16 apparently owes it appearance to the place in Sū. I 2 2. 14 caragā 'du vā vi bheravā, adu vā tattha sarīsivā siyā; here the talk is really about wild animals, and the induction is only because of the thought, not the sound. In 31, 20 te phāse puttho viro 'hiyāsae would be traceable back to 22, 5: te āyankā phusanti: ...te phāse puttho 'hiyāsae, because the sequel with this summary of apostate characters, initially deals with an unwilling listener; (talk about the disloyal one out of weakness begins only in 32, 14 (actually 32, 16, see above p. 55). Quite clearly 33, 16 is occasioned by bhavai in 29, 25 36, 4, etc. In 35, 8 savvāvanti ca nam logamsi appears after pariggahāvanti, as well as after eyāvanti in 1, 15. 21. Finally, in 35, 14 kheyanne induces the whole series of qualities of a monk which are known from 10, 17ff., where the word bhikkhū makes the sentence here too to appear appropriate.
The last chapter of the first śrutaskandha bears the name Uvahāņa-suya in the commentaries. The designation Ohāņa-suya chosen by Jacobi in his edition appears only in the manuscript B which alone mentions a title, apart from a single note in the margin in A. The beginnings of Mahāvīra's career as a pilgrim make up the subject of the text, namely, according to the Niryukti, the four sections of his cariyā, sejjā, parisahā and tigicchā. However, words from each of the first stanzas are misleadingly generalized here. One finds, rather, Mahāvira's cariyā dominant in the third uddesa, pind'esaņā in the fourth, and in the first general principles of his ascetic mode of life. As both show, (namely) according to the personal relation of this content, and according to the language in the recurrent use of the optative in the sense of the indicative and of āsi with prominent adjectival and participial peculiarities, and also according to the form, where an old type of the āryā appears, the poem deviates greatly from the remaining parts of the Bambhacerāim. The reason why it was appended to them is that it begins with a rule for clothing, even if with (60) one given by Mahāvīra for himself. Such rules for clothing, as we saw (on p. 51), take up an important place in the last prose uddesas of the Vimoho. One sees here again the redactor at work, how a passing contextual reference leads him to (make) a connection. Not only here is his hand to be noticed. Each of the four sections has the same stereotyped conclusion, namely, it is at least in part composed in the śloka metre. The beginning esa vihi aņukkanto exactly corresponds, in his backwards pointing manner, to phrases like (e.g.,) esa magge ... paveie (10,31), which we have come across above

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(p. 58) as being put in its place by way of conclusion (p. 53). Whether it is to be read metrically is questionable because the form -uv-is known to be avoided. The pāda: māhanena maimayā is known from the Vimoho (32, 22 35, 2 and 41, 26). The next pāda can also be read as an āryā. In this case, one would like to metrically emend the conclusion bhagavayā evam riyante (41, 27), which can be achieved with some violence: bhagavayā evam riyanteņam (bhagavam is two-syllabic as in 42, 23). But probably there is to be a point after bha and evam riyam te is to be read: "so it is to be gone by you". The deformed form riya = *rtya is made amends for by te which, in directly turning to the listener, finds its complete counterpart in the earlier uddesa conclusion ejjāsi (e.g., 7, 128,4 10,6). Moreover, it was unnecessary to attach a conclusion to the individual sections because in the word bhagavam, at least for the second to the fourth sections, a concluding climax was already thought of.
The punctuation in the printed text follows the traditional idea of a continuous context. Nevertheless, an investigation into the metrical relations explains how it was undertaken.
Jacobi 1884a pp. 595ff. and 1886 pp. 336ff. has dealt with the form of the āryā as found in the Uvahāņa-suya appearing in Sū. I 4 and in Sutta-Nipāta 8 and 14 (see Alsdorf 1968 (WB)). Its characteristic as opposed to the later type is: instead of the fourth foot the concluding anceps syllable after the third and the arsis to the fifth with two or three morae, in the latter case a trochee, and also the uniformity of both half stanzas; the 2nd and the 6th foot predominantly has the form of an amphibrach. Apart from these types A and C is the separate type B which has retained from A the thesis of the 3rd foot, but which in the manner of C allows a complete 4th foot to follow; it also has the shortening of the 6th foot in the second half stanza characteristic for C. Utt. 8 also evinces this form B, where as a rule both halves are built like C, but are equal (see Alsdorf 1966 (WB)). In our text there are following B as the first lines of a stanza: 11° (metrically more exact: jaha); 56 60 (sayaņam or sejjam); 7* 9* (the 6th foot is defective); 150 2 20 70 3 86 106; as the second line: 2 664 10 (if těicocham can be read) 36 (read: chāyāē); following C as the first lines: 1 100 (Nāe or vire instead of (61) Nāya-putte) 200 (read: pamajjyā) 2 16 (the second half) 14"; as the second line: 2 12 (read: tusņie) 146.
Tristubh beginnings are in 1 1662 109, probably also 1 22 if one is allowed to restore bāhum pasārettu parakkamejjā. Similarly the tristubh rhythm is latent in 2 2 and 4 145, for which one should compare the pāthântaras. I see a sloka beginning in 3 78 = 35,9; 2 39 begins with prose. In the printed edition only 2 10 is indicated where, in dismissing the stanza with the words esā pucchā, the Cūrņi seems to have doubted its authenticity.
The remaining full and half lines are āryās of the type A and, moreover, more or less metrically correct, if according to this (correctness) one considers the amphibrach in the 2nd and the 6th foot, surrounded by anapests or spondees in the 1st (here also iambuses), 3rd, 5th,

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and 7th feet. A few inaccuracies, as pointed out above, would have to be corrected, although they perhaps do not stem from the tradition, but are original: 1 8 abhivāyayamīne, 11" abhocca, 14* tasatāe, 17* yam aņā°(so alo the MSS), 2 5. sevāī, āsi, 156 cãei, 3 4" karenti (= causative; kā° inserted for clarity), 66 Omāna-?, 12* ucсālaiya, in l 16 kriyam and in 2 150 bhagvam are to be scanned; 1 10° is in order if one transposes the verse halves and instead of Nāi-sue one puts say Nāe (cp. 12, 19) or vire (the same in , see above); then gadhiě is to be read. The position as it is today has been favoured by lines like 41, 14f. ending in addakkhū.
To distinguish between lines of better or lesser metrical quality—which in short I want to call A, and A,- is not futile, but becomes significant as soon as one looks closer at the content. The stanza pairs 1 2f., on the one hand, and 4 an 22, on the other, are contradictory. According to 2f. in winter Mahāvira either renounced clothing or, and this is the more probable explanation, refuses new clothing offered to him and then for more than four months, continuing to wear the old clothing, was tormented by the vermin in it. According to the second stanza pair, however, after his pravrajyā, which according to Ācār. II 15 22 took place in the first winter month, he wore the same garment for thirteen months, and abandoned it only in the second month of the second winter in order from then on to go without clothing. These stanzas with irreconcilable content display the following metrical picture: A, appears in 2* 3* b; A in 2; on the other hand A, in 22", A, in 48 b 22 (here there is a triştubh beginning). In this way the first pair, according to occurrence of Aj, is to be seen as metrically more correct than the second pair. In the 1st uddeśa the lines 58 670 86 10(see above) 11-15* 169 170 and 1926 are of the same type A . Now, it is not a question of contrasting these A, lines as a whole with the A2, B and C lines, because the contrast already features in our example A, (62) on both sides, But further observations evince that at least two contexts are worked into each other: the one consisting of lines of the type A, and also A,, the other not without A, but predominantly of the type A2, B and C (the latter appearing also as insertions) and with hetero-metrical line beginnings.
I am not attempting an exact distinction in which, by assigning (a passage) to A, sometimes on this and sometimes on that side, I could be guided only by moments of instinct, but I am only putting together what is now apparent. The Nāgārjuniya reading of 1, 7 shows how the content is intended: "spoken to [by a woman) (or not) the Lord does not permit the evil action"; with pāvaga, which would not be intelligible after 7°, sexuality is meant. Consequently 70 is the continuation of 6*, to which there is a copy of the type B) in 66; 7° is continued by 8". With 15', after gaining the knowledge of universal sentience, an examination of the uvahi of the fool begins. Not 156, and hardly 166, continue these, but 176 and 1986; if, on the other hand, one strings together 17" and 18, then a much better sense emerges, now to be related to food

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(ahākada) instead otherwise relating aivattiyā aṇāutti to women. — 200 has no connection to 20* and, moreover, it is a C line. This lets me suppose that the optatives appearing here are not this time used indicatively, but are authentic and that the line stems from another context. The same seems to me to be certain about 2 12. To conclude from the similarity of the first half to 38, 31 and 19, this line does not refer to Mahāvira, but asserts a general monk's rule.
We are now already in the 2nd uddeśa, the beginning lines of all of which, with the exception of 1', evince metrical deficiencies: 1 makes up a sentence unit in itself, whereas one expects a demonstrative dependent clause. The next lines read as if somehow pieced together out of prose series in the manner of Ācār. II 2 2. 8, Jin. 89 and the conclusion of Aup. 38. That is why, although it is also not structured according to A, 4* is to be connected to 1", where the desired correspondence to jāo sejjāo appears in eehim sayaņehim.
If one can not see 126 as a continuation of 12", then one finds it in 1586. Since it is a C type, stanza 14 characterizes itself as an insertion which, in the spondee form of the 4th foot in a reveals an error (Jacobi 1886, p. 336).
According to its content the 3rd uddeśa is the most uniform; its stanzas display a form mixture which I have above contrasted with the A, type only occasionally mixed with A). A disturbance of the context does not take place here.
On the other hand, 1 of the 4th uddeśa is in direct contradiction to 1"; the B line is linked to this A, line only because of the word roga. - 4 should not be connected with 4* because this (63) would mean that Mahāvīra would have eaten only that summer long in the manner described, whereas it is said in 5 that this lasted eight months long. Rather, one has to bring 30 and 4together. The former line appeared after 38 under the influence of the same train of thought which already appears in 35, 17ff. Stanzas 4 to 5 are of the type A2. It is doubtful whether with 6", where for a long section the type A, is again employed, also another fragment begins. There need not be a contradiction if one relates the half or full month abstention from drinking to those eight months and the other large pauses to the time afterwards. --- From 14* to the end another context emerges which sounds more like the 2nd uddeśa; with the exception of the first and second) lines, these lines then also belong to the type Az.
At the places where various contexts encounter one another, the same words or the same sound appear repeatedly in the bordering lines. Thus, 1 1 and 2' have tamsi hemante common to them, 70 and 8nâbhibhās", 176 and 18" addakkhū, and apart from this savva-kamm'āvahão and savvaso kammunā ya here echo each other; thus from Nāi-sue and Nāya-putte the disturbance of the only possible sequence 9" 109 95 106 can be explained. In the second uddeśa the word āsaņa joins the first two lines. Only the following observation is necessary, in order

sonal

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to make it certain, that the Uvahāṇa-suya as we have it today is no less the work of our "redactor" than that of the previous chapters, for we have found in the latter almost all the features which characterize his work in the former.
242
I do not think that I have to especially excuse the great detail with which I have dwelt on particulars in the course of the investigation. It has been a first attempt to look at a canonical Jaina work genetically. One would be able to proceed more summarily with other canonical texts. The same method used for them will likewise not rarely "reveal a swirling chaos of atoms", to use Franke's expression, whose observations for the Sutta-Nipata (Franke 1909, pp. Iff.), and often in a welcome way, confirm mine which were long established for me. Just as there for the history of the Tipitika, so also here building bricks for the Jaina canon will be gained.

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Translation of Ernst Leumann's review of Schubring's Worte Mahaviras
Appendix 2
Translation of Emst Leumann's review of Schubring's Worte Mahāvīras in Zeitschrift für Indologie und Iranistik, vol. 7, 1929, pp. 157-162 (Leumann: Kleine Schriften, pp. 562-567).
(The page numbers after the slash / correspond to those of the translation here. (The Swiss scholar Leumann (1859-1931) was a pioneer in the field of Jaina studies and Schubring's teacher. Most of his important studies remained unpublished and what was printed was mostly in German, so that he is hardly known outside Europe. See also Balbir's "Vorwort" to Leumann's Kleine Schriften, 1998: IX, WB).)
243
After a foreword the work begins with an introductory chapter which in Schubring's laconically terse style of 26 pages contains as much material as one would probably otherwise find in 50 or more pages and which, further, no one else but Schubring could have offered with equally encompassing detailed knowledge. At the outset here a history of the development of the extant Jaina canon is sketched out, whereby metrical indications (sloka, triṣṭubh, vaitālīya, aupacchandasaka, vedha and ārya-I would like to add that the veḍha also appears with the Buddhists in one Jataka) are successfully realized. One other parallel with the Buddhist canon could have been added: Anga 1 corresponds to the Vinaya, Anga 2 (the name of which is quite artificially interpreted by Schubring on p. 12 in the middle/ here p. 13) to the Sūtra-pitaka, and the numerical arrangement reappears in the Eköttar 'agama (Ang'ullara-nikāya); the fifth Anga, finally, coincides with the Abhidharma-pitaka. The other Anga texts and everything else (apart from a few formulas like the samayika which I have translated in Die Nonne, pp. 86 and 101) make up newer layers of the Jaina canon.
From the canon Schubring turns to Mahāvīra the person who-apart from the two existing descriptions in the canon of the external course of his life-is known to us essentially from Anga 5. In this context Schubring's observation on pp. 23f./29 that Mahavira supposedly teaches a questioner with wit, is not quite appropriate. A Brahmin put all kinds of tricky questions to him and Mahāvira saw through them, and discharged him with appropriate answers. There is not here, as Schubring supposes, a bold play on words; one of the tricky questions was: "are sarisavayā (to be read so) eatable according to you?", to which Mahavira replies: no, if sadrśa-vayasaḥ are meant, but yes, if you mean sarsapakāḥ.
1
See Leumann 1921. The corresponding pages of his Kleine Schriften are 659 and 674.

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Mahāvira's Words by Walther Schubring — Appendix 2 I have described Mahāvira's sense for realia, which is touched upon by Schubring at the bottom of p. 18/23, as a special trait of his personality in my booklet Buddha und Mahāvīra (Leumann 1922). In a historical survey of the Jaina canon, as I would like to add here finally, the great and interesting textual reference to the Buddhist canon which I discovered in 1881 and presented through short translations in the Actes ... (Leumann 1885b), should have also been mentioned and discussed. Of lesser importance is what Padalipta alludes to about the canon of his time in his Nonne (my translation pp. 98f. (Leumann 1921) = Kleine Schriften, pp. 671f.).
The main content of Schubring's valuable book now, however, are the critical translations from the Jaina canon. All of them evince a complete mastery over the material and a most careful regard for the tradition. Everything significant has been drawn from Angas 1 and 2, namely, we find a complete translation of the main part of the first Anga which Schubring edited in 1910 in an excellent way with a glossary, and translations of about half of all the chapters of the second Anga.
A peculiarity of these ancient components of the canon is that they often display short sentences of metrical composition within the prose, and also that in individual places the text seems to give occasion for minor transpositions. In his striving for order and clarity Schubring has all over provided a full insight into the circumstances. Whether one could always follow his general interpretation of the mixture of prose and verse pieces, and in each and every case the possibilities of transposition, I do not know quite for certain, but cannot enter into a discussion here because it would require much too much space. I may be allowed to single out only a few small details.
On p. 40/48 and fn. 3/80 the translation "powers" (=dependent people) may be strange, as also the expression "in logical development” on p. 41/49. On p. 42/51 I have to defend the traditional classification of the “13 Cases (Fälle) of Action" (Schubring thinks that the tenth case (Schubring uses the German word Arten/ways) would belong to the first five; these, however, have always to do with a violent deed, the tenth with the enormous severity in punishment). On p. 118/134 paliya-tthāna is rendered as "workshop (Werkstätte)", as already in the glossary (of his 1910 ed. p. 89); but paliya is a certain puña (or rāśi or samcaya), which is why palióvama denotes an enormous duration (a kāla-punja). We can move from the somewhat indefinite notion puñja towards the more definite notion, which Schubring distilled from the commentary, under the assumption that paliya strictly speaking would mean "magazine"

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Translation of Ernst Leumann's review of Schubring's Worte Mahāviras
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or "heap"; i.e., palióvama means "a heap of time" (something like an aeon is meant) and paliya-tthāna “store” (i.e., a place where all kinds of things are heaped up or housed). Since paliya-tthāna appears together with palāla-punja, "heap of straw", then "silo" or "barn" can be meant.
Schubring has gone through a great deal of trouble to translate each time individually the frequently occurring series of words pāņa bhūta jiva satta, following certain places of the commentary ("lower animals, plants, higher beings, other living beings”); the variability in the sequence of the four words alone already shows that the four existing synonyms for "living beings” are simply tautologically heaped together because for the Jainas everything simply turns around the fact that such beings should not be injured or endangered in any way. On p. 85/98 one is reminded of the Buddhist "chain of conditions”, the so-called pratītya-samutpāda, where a similar chain appears. A third such chain, again a Jaina one, appears in the abovementioned novel by Padalipta (my translation p. 89 on the top, (Leumann 1921)).
Since Schubring's translations go together with his edition of the text mentioned above, I would also like to draw attention to the fact that the old āryā metre here would emerge more clearly if the anusvāra would be removed or replaced by the anunäsika (which Schubring uses just a few times) wherever it disturbs the metre. Also the lengths, shorts, and apostrophizing of the vowels demanded by the metre should have been not just occasionally but systematically carried out.
Schubring has appended several emendations (not all of which, however, are correct) in his 1910 edition, p. 61. Generally it is to be noted that
A. certain readings handed down or printed are to be adapted to the normal
pattern of the metre, B. certain exceptional patterns of the metre are to be accepted in favour of the
readings handed down.
The places that come under A can be rubricated as follows: I. 1. The anusvāra almost never has any value in words ending in him and 'āim, 2. often also not in the accusatives in 'am and 'im, 3. never in absolutives in °ānam (p. 40 14 ārusiyāna), 4. not even medially in samgāma (p. 43 9 and 19, both times to be read sāmgāma).
- On the äryä metre see Alsdorf 1966 and 1968. See his Kleine Schriften 1974 p. VIII, (WB).

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Appendix 2
II. Lengths (apart from those by Schubring) are necessary: p. 42 3 sevai, 23 tamsi, 43 17 uccālaiya, 29 manthu.
2. Shorts (apart from those marked by Schubring) are necessary: p. 40 19 and 43 14 both hantă-hanta, 40 22 misi-bhāvam, 42 (4 and) 7 (both) asi, 43 6 "camănă.
3. Apostrophizing (apart from those by Schubring) are necessary: p. 42 7. 11. 12 all three 'nega, 23 'hiyasae, 43 7 vosajj' anag, 44 18 rūves".
III. With similar sounding syllable series a simplification (haplology) takes place (as in the novel Die Nonne); I am bracketing what is omitted in the metre: p. 41 32 agant(āre) ārāmāgāre, 42 31 himsi (msu) nivaimsu [here, however, also the reading from G('sisu "aisu (WB)) would be possible].
IV. Delete: on p. 40 28 mihum, 41 21 ya, 29 n'asa. Also, on p. 41 7 tasattäe is probably not
to be changed as with Schubring, but the ya before it is to be deleted.
V. One should take over from the manuscripts: p. 41 32 taha, 43 9 and 19 va (instead of va). Also, on p. 41 21 pamajjejjā (not pamajjiya) would have to be taken over although it is read only by D (D, however, reads "jjijjā (WB)). Even the reading carejja suggested by Schubring in his translation p. 118, fn. 1/134, fn. 109, which does not appear in any manuscript, (for care in his ed.) p. 41 23, would be recommendable if here, not as in 40 26, an exceptional scansion belonging to group B were to be supposed.
VI. A reduplication of the consonant after the prefix (as on p. 43 16 parissahai) has to be adopted in 42 9 kuccarā, 10 uvassaggā.
-
For B the following can be ascertained:
I. The arsis which has the measure
or - exceptionally has four morae, namely:
1. an amphibrach: p. 40 9 jaha se [or anapaest jaha se?], 41 31 palāla, 43 10 aladdha, 2. a dactyl: 41 10 tam padi,
3. an anapaest: 40 26 aiyacc".
II. The arsis is missing in 42 12. 43 11. 20. 27.
III. The arsis appears not only at the beginning of the second half-line but also at the beginning of the first half-line: 44 3. 19.
IV. At the beginning of a line, instead of the normal beginning, there is exceptionally just one mora: 40 9. 16. 41 33. 43 7. 16. At the beginning of 41 15 probably the variant āhā is to be inserted into the text.

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Translation of Ernst Leumann's review of Schubring's Worte Mahāviras
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V. Wherever the first half-line closes with a short syllable and the second begins with a
trochee, there quite naturally a first āryā-line of the later type is formed: 40 20. 24 (with abhivāyamine (thus Schubring p. 61 of the ed.) or in the passive abhivāiyamāne]. 27.41 3. 12. 20. 29. 42 9.11. 14.26.29 [if oņāim pi ceva is read with C]. 44 17 [if Schubring's own word order put in question in his translation were accepted). From all these lines only 42 11 is decidedly of a later composition because the old
caesura is missing. VI. There is a complete āryā of a later composition with an abridged second line in 42 21f. VII. A number of lines remain which can hardly be scanned. And even some of them, which
we have classified above, are compatible with a different interpretation; e.g., in 42 12 and 43 27, where the arsis appears to us to be missing, one can forcibly create such a one: one would have to read (as opposed to A. I. 1 and II. 3!) saddāim aņega and in accordance with A. II. 1) chāyāē jhāi. Further, together with Schubring, one might like to admit a sloka-beginning here and there in the places mentioned under B. IV, although then, of course, dozens of other places which have a long syllable at the beginning of the line, would have to be recognized as a śloka-beginning in the same way. Indeed, if the opening of the first half of an old āryā line is - (not --), it would generally become a normal śloka-pāda. The old āryā is somewhat less similar to the sloka rhythm with the Buddhists in Suttanipāta I. 8 and IV. 14. Moreover, some here are not quite easy to scan either, especially in the latter chapter.
Ernst Leumann.

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Translation of Hermann Jacobi's review of Schubring's 1910 Acārânga edition
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Appendix 3
Schubring's 1910 edition of the Acārânga-Sütra is briefly reviewed by H. Jacobi in his "Der Jainismus", Archiv für Religionswissenschaft, vol. 18, 1915, pp. 269–286. Here the translation of the concerned pages 283–285. (Schubring's text and analysis are supplied in Appendix 1.)
I proceed now to the editions of Jaina texts edited or revised by European scholars. Among these Dr Walther Schubring's new critical edition of the first part (Śrutaskandha) of the Ācārānga Sūtra takes an outstanding place in which he, apart from ample manuscript material, also carefully takes the Cūrni and the Tīkā into consideration (Schubring 1910). However, (preparing) the text edition is not the only purpose, nor the chief merit of the editor. Apart from this Schubring wants to show the various parts out of which he thinks the text is compiled in the form of a mosaic, as also (284) to demonstrate the manner and method of their being joined together.
Already in my [own] edition of the text in the Pali Text Society, 1882, I had highlighted in the print numerous metrical fragments in the prose (parts of the) text. Schubring now goes significantly further in the indication of such fragments, often with doubtless justification, but also frequently in places where one can hardly suppose that they stem from a corrupted verse—something which he himself does not deny. He thereby can distinguish three kinds of texts: those in the prose, sloka and triştubh styles, depending on whether the concerned) place is purely in prose, or mixed with śloka or triştubh fragments. Now, within the same kind of text Schubring thinks that he finds a connection of ideas, and partly also a similarity of expression, out of which their correlation would follow. Despite the keen perception employed unto them, and many a correct observation, the whole still has little persuasive power. Much less intelligible is Schubring's explanation of the origin of this text mosaic.
In his opinion the verse fragments are not, as I had assumed, interwoven into the text by the author (in a way similar, say, to a pastor well-versed in the Bible might amply mix his sermon with Biblical phrases and expressions), rather the opposite: the "metrical components make up the skeleton of our verse style. Popular series of stanzas were at the basis of these explanatory and interpretive addresses” (p. 52) [p. 229 above]. One could perhaps think that stanzas of pregnant content might have been used in this way; but fragments of verses, and that too, often after abandoning their proper form--for this there is no analogy at all in India. Even

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the assumption that a verse would be explained piece by piece, that is "sermonized” (p. 53 [230 above]), has no support in the facts of the case, in the actual transmitted text. Therefore, although I cannot accept Schubring's attempt at explaining the puzzling structure of the text, still I readily recognize his keen perception and observational skill which (285) has allowed him to discover several peculiarities in the working method of the “redactor”. Even in his glossary [pp. 64-109, omitted in Appendix 1] several excellent observations are inserted so that the work advances in many ways an understanding of the Acārānga Sūtra. One would have been more thankful to the editor had he attached a translation of the text as he believes it has to be understood. (Jacobi wrote this in 1915 and Schubring did translate this text in 1926 in his Worte Mahāvīras (pp. 66-121, here pp. 77-138 above) which we have now translated into English here, including the other texts which Schubring also translated.]

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Additions to Footnotes (supplied by W. Bollée)
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Appendix 4
Addition to fn. 54, p. 20: The stanzas of the 1879 Calcutta edition of the Acārānganiryukti, to which Schubring refers, will hardly be available today. Further, they were omitted in the 1916 edition, without any reasons being given for this, nor do they appear in the otherwise very useful Niryukti-samgraha by Vijayakarpūra and Vijayamšta. This is the reason why they are supplied here, with their original numbering (which differs from those given by Schubring). Some textual corruptions could perhaps have been emended if we had real pāda and not only the pratika indices of the Nijjuttis, above all of the Avassaya, Vavahāra and Nisiha Nijjuttis. In the absence of any commentaries and this could be the reason why these stanzas were omitted in later Ayār. editions--the translation given below is purely tentative in a few places. This is all the more the case because also the metre in some of them (e.g., 259) is faulty and can be restored only provisionally. The same is also the case with the gap in vs 260. However, the gaps in 253, 258, 261 and 265 defied being filled at all, and the corruptions in 252 and 265 could not be eliminated. The short text supplied here has several rare words' which should be preserved here.
Ahiyāsitt'uvasagge, introducing adhyayana 6 is the Nijjutti stanza no. 250 in the 1879 ed. and no. 251 in the 1916 ed., folio 210b 3. The older edition then continues with the stanzas in question as follows:
gāhāvai-samjogo ku-sila-sevā tah'eva ya sa pakkhe pari(n)nāe ya vivego’ padham uddesammi ahiyāro 1125111 bitie magga-vijahaņā *daha-vihu să* ya mehhunâsevā ||
gabbhass' ādāņam parisādana' - posaņā c'eva ||252||
taie khulunka-bhāvo āmisa--- --hana sayane pāsavan-uccāra-vihi kiriyā dhuvanam ca vatthassa ||253|| nihuvana-vehāṇasa hattha-kamma itthīņ' a-vippajahaņā ya|
dehassa ya parikammam' ti samutthāņam pajahiyavvam ||254|| cau(t)thayāmi ya dhuyaņa-vihi paritthavaņa-vihi ya hoi vatthassa |
tass'eva vanna-karanam anū(n)ņavaņā uggahass' eva 25511 kadagāsaņa-padibhogo sejjāyara-piņda-vajjaṇam c'eva
sapariggaha'-parimāņam vi vajjaņā samnihiss' eva ||256|| pancamae astha-paenam ajjanam dhamme taha samuthāņam
thāvara-kāeņa dayā akkosa-vah'-ahiyāsaņayā ||257||
E.g.: parisādana (252), khulunka (253), nihuvaņa (254), vehānasa (254), attha-paya (257), tatta(258), padighāya (259), nikāyanữ (261), samlehaniyā (261).
Read: y'avivego? Cf. Paumacariya 95, 60. Cf. Süyagada-nijjutti 7. Read: parisādanayā? Apparently a variant for khalunka. Text: vehāsaņa. Cf. Thānanga 331a 11f. (1918-20 Bombay ed.). Text: parikamam. Cf. Sumangalaviləsini 45, 19: sarira-parikamma. Text: sagari-ggaha.

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Mahāvīra's Words by Walther Schubring - Appendix 4
tà(s)sa käya-samārabhanam giha-tatta-vivajjanam na y' itthiņam
je āvi ya a-vidinnā - ganā tesim ca sabbesim ||258||
chatthe padighāu samjamāu sājamāu bhaiyammi je [ya ahiyārā) āsevaņayā ya [bhave) siņāņā-paribhogo-vajjanayā ||259|| sattami ya tinni paliyā siya-parisah'-ahiyāsaņam dhuvanam |
sui-m-ādīyāṇam sănihi asha-vadiyā- X° ||260|| āsandië'' a-karanam uvaesāņam nikāyaṇā c'eva samlehaniyā n-eyā bhatta-parinn' anta-kiriyā ya ||261|| pāhaņņē" mahā-saddo parimāņo c'eva hoi nāyavvo
pähanne parimāņe ya chavviho hoi nikkhevo ||262||
davve khette kāle bhāvammi ya honti yā pahāņāu tesim mahā-saddo khalu pāhanneņam tu nippanno |263|||
davve khette kāle bhāvammi ya je bhave mahantāu! tesu mahā-saddo Khalu pamāṇaū ho[nt]i nippanno 1|264||
davve khette kāle bhavě parinnā ya bodhavvä| jāņaņa *uvavakkhanau* ya du-vihā puņa - ekk’-ekkä ||265|| bhāva-parinnā duvihā: mūla-gune c'eva uttara-gune ya
mula-gune panca-vihā, du-vihā puņa uttara-gunesu ||266||| pāhannāņa u pamayam bhāva-pariņņā et(t)aha ya du-viha ya
pari(n)ņāņesu pahäne mahā-pariņņā tau hoi ||267|| deviņam maņuīņam tirikkha-joni-gayāņa itthiņam!
ti-viheņa parivvāu. mahā-pariņnāě nijjutti ||268|| saptamam mahā-parijñākhyam adhyayanam sūtrato vicchinnam; tasya niryuktih samāptā.
251 In the first lesson the subject is contact with householders, company with bad characters, one's own people,
and (non-) discernment of wisdom/renunciation. 252 In the second (lesson the subject is) leaving the path and ..., indulging in sexual intercourse, abortion, infanti
cide and nutrition. 253 In the third (lesson the subject is) immodesty, food ..., the act of urinating and defecation, and washing
clothes, 254 sexual intercourse, hanging oneself (?), masturbation and not leaving women alone, and attending to the
body-one should not let these (acts) arise. 255 In the fourth (lesson the subject is) washing and putting away (?) clothes, dying them, and permission for
requisites (?),"
Read: vattha-vadiyāniyayā?, for which cf. Nisiha 1, 47: je bhikkhū vatthassa egam padiyāniyam dei. 10 Text: asandiya. 11 Text: pāhatthe.
12 Samavāya (1918 Bombay ed.) 25,5; uggaha-aņunnavaņayā seems to be something else. Abhayadeva 45a 2 merely sanskritizes it as avagrahánujñāpanā. It is one of the 25 bhävando or 'instructions for right understanding' (Schubring 1935, $ 171). Oggaha can mean "abode, accommodation' (Ayār. 2, 1, 5,4: Schubring 1935,

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Additions to Footnotes (supplied by W. Bollée)
253
256 the use of a mat or seat, the avoidance of alms from a host, a restriction in having possessions, abstention
from storing (food). 257 In the fifth (lesson the subject is) gain with the chessboard, increase in faith, compassion for the body of
immobile beings through endurance of abusive language and ill-treatment," 258 injuring their body; avoidance of a house as such, but not of its women, and also the groups (?) of all those
who are not permitted (a sojourn ?) by a host. 259 In the sixth (lesson the subject is) prevention (of errors) because of self-discipline, with regard to food
restraint which involves practice, and not indulging in bathing pleasures.' 260 In the seventh (lesson the subjects are) three: the former trades, enduring cold, and washing. Receiving
needles, etc., a patch for mending garments (?)..., 261 not giving instruction on a chair (?), degrees of karma-binding, fasting unto death, several vows of fasting,
liberation. 262 Importance and a great name should be known after their extent. There is a sixfold classification (nikṣepa)
of importance and extent. 263 Importance exists in material, spatial, temporal and religious sense, but a great name arises when these are
extensive. 264 People who excel in material, spatial, temporal and religious sense are indeed famous because of this extent. 265 Recognition (or: renunciation) should be known in material, spatial, temporal and metaphorical sense. Know
ledge and ... are twofold, each of them. 266 Religious renunciation is twofold: the fundamental and the additional merits." The fundamental merits are
fivefold, but the additional ones twofold. 267 Enjoyment of important (qualities). Renunciation is twofold here: with regard to (kinds of) renunciation
(and) degree of importance. Then there is great renunciation (?). 268 One (becomes a true) ascetic through threefold (renunciation): of divine, human and animal-born women.
(This is the Nijjutti of the great renunciation. The seventh lesson called the "great renunciation" is lost from the sūtra. Here ends it Niryukti (Nijjutti)."
$153); however, neither fits into the context here. Perhaps neither meaning was intended, see, e.g., stanza 256f. For the relatively neutral translation 'requisite', which at least includes clothing, see Deo 1956, p. 263.
15 Cf. Schubring 1935, $ 176. 14 Cf. Oha-nijjutti 468 (in Bollée 1994, p. 376, read siņāna). 1 On these see Caillat 1965, p. 125.
10 Pamaya is masculine and thus in the accusative here, unless one assumes an -am/-o error as, e.g., sovāgaputtam instead of -putto in Utt. 12, 37, uvaogo / -am in Oha-bhāşya 233, etc.
1 On the Jaina exegetical literature see Alsdorf 1977, pp. 1-8 (- Kleine Schriften, pp. 816-823). It is a pity that Alsdorf's notes on the Avassaya-nijjutti from his literary remains have not been included in his Kleine Schriften.

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Appendix 4
Addition to fn. 3, p. 33: None of the lotuses mentioned here are noted as edible in Syed 1990, but she says the roots of the Nymphaea stellata (kumuda?) are eaten in Ceylon and the roots of padma are eaten by elephants (p. 657). Prakash 1961, p. 73, however, mentions the edibility of lotus stalks (sāluya) from Ayār. 2, 1,8, 3; Vinaya I 246, 16, etc. Jaina ascetics are not allowed to eat them, but the Buddha allowed eating them.
Addition to fn. 81, p. 49: Schubring's rendering of (jānejjā:) tam viljati tesim parakkame jass'atthā te ceiyam siyā, tam jahā ... surprised already Leumann (1929, p. 159, see Appendix 2 above). This is also the text commented upon by śīlanka (1917 Bombay ed., folios 300b 2f.): vidyate teşām grhasthānām evam-bhūto vaksyamanah parākramaḥ sāmarthyam āhāra-nirvartanam pratyārambhas tena ca yad āhāra-jātam yasya cârthāya yat-krte tat ceritam iti dattam nispāditam syād bhavet. The text of this edition (= folios 36a 5f. of the 1953 ed.) is quite different, however, and seems to be confused with § 55 where ...cetiyam siyā tam is followed by (appano puttảin' atthāe jāva āesāe pudho pahenõe sämāsāe pāyarāsäe samnihi-samnicao kijjai iha etesim prāņavāņam bhoyanāe) no sayam bhunjai ... and § 56 begins with tattha bhikkhū para-kadam para-nitthitam ...
Jacobi (1895, p. 353) translated parakkame as (financial) 'means', whereas its usual meanings are "attack, heroism, courage, power, strength, energy, exertion, enterprise' (Monier-Williams). As often, Jacobi's rendering may have been based on Śīlanka's sāmarthya, 'ability', whereas Silânka may have thought of 'power, strength, force', the notion being the same for him, of course (for Śīl. the word parakkama, had several meanings, depending on the context). Thus the passage is perhaps to be understood as they i.e., the laymen) have the power, i.e., are able, have the means to procure food = āhāra-nirvartanam) for whom it (will) be given' or 'they undertake it ...'
Addition to fn. 102, p. 65: In the 1978 (Shri Mahāvira Jaina Vidyālaya) Bombay ed. of the Sūyagada by Jambūvijayají reads vegaccha(cchinnayam kareha) hiyay'uppādiyayam (pp. 178f.) and refers to Aup. $ 70: vaikaccha-cchinnāgā hiya'uppädyaga. The Ladnun edition reads: veyavahitam ... angavahitam.
Addition to fn. 103, p. 65: The Ladnun edition reads: phodiyapayam with the variant pakkhāphodiyam. Jambūvijayaji's edition mentions many more readings, but pakkhâphoạiyam, 'rending his flank', would make sense here.
Footnote 14, p. 80: The same word visottiyā, which Schubring translates here as "side path", also appears in 29, 6 further below which he renders as "wrong way". For the etymology of this word, which cannot be visrotasikā, see Bollée 1998, p. 220.
Addition to fn. 38, p. 85: Whereas Schubring translates: "Or with the remaining food ...", Jacobi 1884, p. 16 has: 'Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself.'

ional

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Footnote 48, p. 86:
In the glossary to his edition of the text Schubring explains -bala as bali at the end of a bahuvrihi compound by transfer into the -a declension. According to the commentaries bala means the power obtained by personal gifts to relatives, etc., or through strengthening on their part, or by bloody sacrifices to spirits and gods, namely, power that is based on violence. Pischel's grammar does not mention this transfer, but Schubring's reference to Pāli panca-bali is striking. Jacobi 1884, p. 18 translates this quite differently.
Footnote 156, p. 103:
The part of the line dealt with here is: "always making an effort, looking at what has been combined, renouncing voluntarily".
255
For samiyā ... jayā “always making an effort" cf. Suy. I 16, 3; 2, 1, 60, etc.
Instead of Schubring's "has been combined" Jacobi 1884, p. 41, has: 'full of equanimity', where Śil. is also quoted: nirantara-darśinaḥ śubhâśubhasya. The compound may be a hapax legomenon and the Curṇi 153, 11 only states: samthaḍam näma nirantaram. According to Schubring's glossary the etymon of samghada is samhṛta; the PSM has samghata (could this be a corruption of sammatta (-damsin) found in 23, 28?). In Pāli there are many compounds with dassin, but none from the Pali-English Dictionary is applicable here.
The word which Schubring translates as "renouncing voluntarily”, āóvarayāṇam, is omitted by Jacobi 1884, p. 41. The Cūrṇi paraphrases it as sammam nāṇam ca tava-samjame virāyati pāva-kammāim (153, 10) and Śil. explains it as ātmôparatāḥ pāpa-karmabhyaḥ. If the Curni is right then the first member of the compound, ǎôvaraya, must be the Prakrit equivalent of Sanskrit āgas, Pāli āgu which, in the PSM is listed as aya, without reference to the sense of 'papa', and in a rare commentary (not available to me) in the sense of 'aparādha, gunha'. In this case the meaning of aóvaraya would be 'renouncing evil'. For the transition of -s stems into the first declension see Pischel §§ 408f.
nivvāṇa-maggam.
Addition to fn. 180, p. 107:
Jacobi 1884, p. 46, translates: "But a sage who walks the beaten track (to liberation)...", reading -pahe in the regular sense of Śil. who gives -bhae as a variant. For the Curni it is the other way around: Vyatha bhayacalanayoh (Dhatupatha 1, 801) jena atthaviha-kamma-ganthi-bhayam jamma-maraṇa-bhayam vď sammaltam viddham sa bhavati samviddha-bhae muni, vahitam ti vā caliyam ti vā (khobhiyam ti vä) egaṭṭhā, sattaviham vā jeṇa bhayam samviddham. Ahavā samviddha-pahe. Tattha samviddham iti saṇṇātam, padho nāṇādi. So jassa samviddho sa bhavati samviddha-pahe, jam bhaṇitam: sammam uvaladdho muṇī bhanito (177, 3-6). The Cūrṇi seems to derive (sam)viddha from the root vyath. Sil.'s comment here is: samviddha-pathaḥ samyag-viddhaḥ täditaḥ kṣunṇaḥ panthāḥ — mokṣa-mārgo jñāna-darśana-cäritråkhyo yena, sa tattha (212a 1f. on sutra 154). Read: 'samdiddha-pahe, 'for whom the path is clear', and cf. Say. 2, 7, 18 (Ladnun ed.): a-samdiddham...

Addition to fn. 212, p. 112:
If not for a solution, at least for a better understanding of the passage concerned here one would have to draw on the Curni by 'Jinadasa' (1950 Ratlam ed.) despite the poor quality of its transmission, and the Tika by Silanka (1917 ed.). This is especially useful in the case of the Curni because it apparently had a different reading which

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Appendix 4
Schubring does not mention in the critical apparatus to the Ayar. which he edited (supplied in Appendix 1 above). The following are the relevant passages.
Cūrṇi 199, 9ff.: pariņno savvao-samantā jāṇai parinṇā (pariņno?) savvato sannā-lakkhaṇo. (Uvamā) ṇa vijjati ---jahā idiehim (indiehim?) ega-desenam ṇaccati, nāṇa-darisaṇa-mato, uvamā ņa vijjati. Jahā kantie candeņa muhassa uvamā kīrati, evam ṇa samsārienam keņai bhāveṇam siddhassa sakkati uvamam kaum tassukkhassa vā; bhaniyam ca:
256
iya siddhāṇam sokkham aṇ-ovamam (n'atthi tassa ovammam kimci visesen' etto sarikkham inam sunaha; voccham) [Paṇṇāvaṇāsutta (Jaina Agama Series 9, 1, Bombay 1969), sūtra 211, stanza 175.]
Tikā 231a 12f.: kevalam sarvair ātma-pradesaiḥ pariḥ-samantād viseṣato jānātîti parijñaḥ, tathā sāmānyataḥ samyag jānāti - paśyatîti samjñaḥ, jñāna-darśana-yukta ity arthaḥ.
Jacobi 1884, p. 52 translates this passage at the end of section 5 here so: 'he perceives, he knows, but there is no analogy (whereby to know the nature of the liberated soul)'.
Addition to fn. 11, p. 115
In his commentary Śilâńka explains the relevant passage here in this way: antaraiehim: ... avadhāraṇād eva hi sa-antarāyā kāmā .... A-kevaliehim (!): kevalam - sampuṇṇam na kevaliyā — a-sampuṛṇā (Cūrṇi 211, 5ff.). Antarayikaiḥ kāmaiḥ — bahu-pratyapāyaiḥ. Na kevalam a-kevalam bhavā ākevalikāḥ sa-dvandvāḥ sapratipakṣā iti yāvat a-sampūrṇā vā (Šilânka 241a 6f.). As Therīgāthā 492 also shows: bahu-du[k]khā kāmā akkhātā antarāyikā, sensual pleasures are hindrances. For a-kevaliya, 'unsatisfactory', Mahaniddesa 300, 4 on Suttanipāta 891 has a synonym similar to the one in the cūrṇi above: a-kevali te, a-samattā te, a-paripunṇā te, viz., those who are imperfect sectarians (see also Norman 1992, p. 161 on Suttanipata 82). For the Buddhists the reason for the unsatisfactoriness of kāmā is that they are a-niccā (Therīgāthā 187f.); similarly Nāyādhammakahāo 1, 109 (Ladnun ed.) in a long list of epithets calls kama-bhogā, among others, a-dhuvā a-nitiyā a-sāsayā.
Footnote 17, p. 115:
Jacobi 1884, p. 56 translates: 'he will successively give up sinfulness, after having come to a knowledge of it.' For partydeṇam Schubring follows Sil.'s explanation by taking sramanya as 'religious austerity, mendicancy", Monier-Williams and Ratnachandra.
Addition to fn. 41, p. 120:
Jacobi 1884, p. 62 says the following in his footnote: "This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text'. This is his translation of the two paragraphs: 'I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say. (1) (A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2).

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Addition to fn. 83, p. 129:
Whereas Schubring suggests vasumanto maimanto, Caillat 1991, p. 84 wants to read vusimanto.
For "all" in "all that is incomparable" cf. Bollée 1988, p. 79 (should one read saccam instead of savvam?).
257
Footnote 92, p. 131:
On this introduction see Caillat 1994, p. 82, fn. 39. On this lecture see Verclas 1978, pp. 78ff., and 156-161 for a comparison with similar Buddhist and Brahmanical descriptions of ascetic life.
Addition to fn. 96, p. 132:
According to Verclas 1978, p. 79 stanza 8 may be taken together with 9ab, followed by 9cd and 10. The last word of 9b, abhivayamine, is metrically faulty.
Addition to fn. 116, p. 134:
For what Schubring translates as "workshops", paliya-tṭhāṇa, Leumann 1929, p. 159 (p. 243 above) in his review of the work translated here, thinks that a'barn' could be meant, cf. Turner 1973, no. 7963.
Addition to fn. 117, p. 134:
An empty house was a favoured place for meditation (e.g., Haribhadra's Samaraiccakahā 760, 6; with the Buddhists, e.g., Vinaya 1 97, 10, discussed by Schlingloff 1985, p. 332). However, "empty" means only empty of human beings, as Śīlânka I 297b 8 (1935 ed.) teaches us when commenting on Ayar. 1, 9, 2, 7: sunya-gṛhâdāv ahi-nakulâdayo ye präninaḥ. Other dangers are also mentioned in Lankâvatāra-sutra p. 249: śünyâgāra-sthitasya câikākino raho-gatasya viharato 'syâmanuṣyās tejo haranti. This accounts for the warning in Suy. 1, 2, 2, 15 that a great monk should not get goose-meat in an empty house and Viṣṇudharma-sūtra 70, 13 forbids laymen to sleep there. In a note on Utt. 2, 23 Jacobi 1895, p. 12 explains 'empty house' as one in which there are no women. In Pāli suññāgāra is often translated as 'empty place, solitude' (PED); but even in the forest monks can only stay in a hut during the monsoons (Jātaka III 191,5). In Mṛcchakatika 5, 42 poor people are compared to an empty house (sunyair gṛhaiḥ khalu samāḥ puruṣā daridrāḥ), but the empty house here probably refers to something concrete. In our place in the text here Śil. specifies sunya-gṛham as: sabhā nāma grāma-nagarâdīnām tad-vāsilokästhāyikärtham āgantuka-sayanártham ca kudyddy-akṛtiḥ kriyate (278b11 on sütra 68). For the presence of spirits in an empty house see Campbell 1898, p. 111 and Negelein 1931, p. 261.
Addition to fn. 123, p. 135:
Schubring takes hima-vãe as hima-vāte and translates it as "cold breeze". This is not certain because Pāli has both hima-pāta and -vāta. Jacobi 1884, p. 83 renders this as 'cold rain'.

Addition to fn. 127, p. 136:
For the idea that the sight of a monk forebodes ill luck see Haribhadra's Samaraiccakahā 268, 11. The first encounter with a monk is inauspicious in Germany too (see H. Bächtold-Stäubli and E. Hoffmann-Krayer, Handwörterbuch des deutschen Aberglaubens I, Berlin/Leipzig: W. de Gruyter Verlag, 1927/1987, p. 424, note 155). For the attack on Mahāvīra see also Balbir 1993, pp. 139f. (AvN 485) with references to Verclas 1978.

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Addition to fn. 136, p. 137:
Read ra'-ovara(y)e, as required by the metre and confirmed in Utt. 15, 2; or: rā'-u°, for which cf., for example, Dighanikaya 15, 5: eka-bhattiko samano Gotamo ratt'-uparato (commented upon in Buddhaghosa's Sumangalavilāsini 77, 16 as: ratti-bhojanam ratti; tato uparato ti ratt'-uparato). For the ban on eating after sunset see Balbir 1987-88 and Dundas 2002, p. 159, with further literature. Another possible interpretation of the compound, because the first member is read differently, is given by Devendra 215a 3 for Uttar. 15, 2 rāôvarayam carejja, viz., rāgovarayam ti uparata-rāgo yatha bhavati. However, there are no parallels in Pali or Skt dictionaries. But if rāôvaraya is taken as an adjective the meaning 'unimpassioned' would fit in well with a-paḍinne (WB).)
Appendix 4
Addition to fn. 10, p. 140:
The last d-pāda need not be a quotation because of the change of subject. Such changes are characteristic of Prakrit, see Jacobi 1886, p. 29. Jacobi 1895, p. 236 translates the stanza in question so: "Some men, Śramaņas and Brahmanas, who ignore and deny these true words, adhere (to their own tenets), and are given to pleasures." The latter are discussed in Jayatilleke 1963, p. 67 who quotes Jacobi and refers to Dighanikaya III 130, 23f. According to this text heterodox wanderers might say that the disciples of the Sakya (Buddha) live in luxury.
Addition to fn. 30, p. 142:
It is not necessary to see the heretics here as the Nigganthas because the first line is an awkward combination of two cliché-like and somehow pleonastic pādas. Therefore one should not attach too much importance to it. Śil. had problems with the word pdsattha for which he gives two explanations: parivastha or pašastha. In Amg. however, it means 'heterodox'. See Bollée 1977, pp. 86f. (read "weiterhin" for "sehr" in Bollée's translation here).
Addition to fn. 36, p. 143:
In his translation Jacobi (1895, p. 241) leaves out ege and makes the heterodox who are speaking here attack all brahmins. Since ege and savve cannot both be subjects of vae, savve is perhaps a neuter accusative as in 1, 1, 1, 12 ('some... assert to be omniscient') or else an anacoluthon due to affect. A scribal error, savve for savvam, is also possible. Norman 1996, p. 179 thinks savvam was the original reading which was intentionally corrupted later by someone who thought that the verse ought to mean that all ascetics say they have knowledge.
Addition to fn. 45, p. 144:
Schubring's arrangement of the pādas here is possible, but not necessary. See Bollée 1977, p. 96. The verses 21f. are quoted in Vidyabhusana 1921, p. 162. Instead of Schubring's 'truly a righteous one', ayam añjū hi in 21b (as read by Jacobi as well), apparently following Śil., Bollée 1977, p. 98 reads aimañjūhi and translates it as 'by their over-beautiful speculations'.

Footnote 52, p. 145:
Though the connection of the verses in the canonical works is often loose, here Schubring inserts 1, 1, 3, 1 as an example of stanza 29, without any explanation. The contents may justify such an insertion, which nevertheless seems unnecessary.

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Addition to fn. 59, p. 146:
The word utta here in 3, 5 corresponds to Skt kipta as is shown also in Dighanikaya III 28, 12f.: ege... Issarakuttam Brahma-kuttam... aggaññam paññapenti, 'Some declare the beginning of things to be the work of a creator god, of Brahma ...' For this and the next stanza see Gombrich 1975; Bhattacharyya 1971, pp. 75f.; Dasgupta 1922 (Vol. 1), pp. 203 ff.
259
Addition to fn. 62, p. 146:
Stanza 3, 7 seems, rather, to be an explanatory extension of the text. On the one hand, it supplies a useful hint for the meaning of the text, on the other, it figures as a logical connection that is not expressed in the lapidary Suy. stanza, namely, between the creator of the world and the combined cause of the end of the world. On the relation between Brahman and Maya see, e.g., Bhattacharyya 1971, pp. 70ff. and 85ff.
Footnote 65, p. 146:
The word amanunna translated here in 3, 10 as "unfair" in fact means 'unpleasant'. This is also the meaning of the equivalents in Skt and Pāli. What is meant here is that suffering arises after coming in contact with something unpleasant. This is clear from Samyuttanikāya 1 421, 22: appiyehi sampayogo dukkho, piyehi vippayogo dukkho.
Addition to fn. 66, p. 146:
Schubring's rendering here of 3, 11 can hardly be read as heterodox, whereas the commentators characterize this doctrine as that of the Terasiyas (Trairaśikas) which Jacobi (1895, p. 245) adopts ("they admit a third state besides those of the bound and of the liberated"). Jayatilleke 1963, pp. 156ff. refers to Dighanikāya I 19 and argues that the mere mention of the doctrine of the Trairasikas in the earliest Buddhist and Jaina texts makes "it highly probable that it was at least earlier than the Jain schema" (italics in the original). His translation (p. 158) of our stanza 3, 11 is: 'It is said by some that the soul is pure and sinless, but again it sins (avarajjhai) in that state owing to kiddā-padosa (pleasure and hatred? corruption through pleasure?); born here, he later (paccha) becomes. sinless as a restrained ascetic. As pure water free from pollution becomes again polluted (so does he again become sinful)'. Jayatilleke adds: "This stanza appears to summarize in fact what was stated in the Pali version" overlooked by Basham (1951, p. 259) who "thought that this doctrine was not so important for the early Ajivika. But unless it was one of the cardinal doctrines both the Jains as well as the Buddhists would not have stated it in summarizing their views" (Jayatilleke, pp. 158-159).
In Bollée 1977, p. 114, note 38 at the end read Jinabhadra for Hemacandra.
Addition to fn. 67, p. 146:
The advantage of Schubring's rearrangement (12b before 12a) is minimal because there is no connection to 13a which follows. Moreover, the doctrine discussed here does not correspond to that of the Terasiyas nor to its refutation by the Jainas. Perhaps the Cūrṇi is right in doubting the authenticity of the stanza. See also Jacobi 1895, p. 245, note 2 and Jayatilleke 1963, pp. 155 and 159.
The reference to "clear water" (viyaḍ'-ambu) means 'boiled water', i.e., lifeless water. Just as with dust the Jainas regard unboiled water as being animate, see Schubring 1935/2000, § 105.

Addition to fn. 70, p.147:
A definition of "perfected" (siddha) is given by Mahias 1985, p. 253; cf. Ohira 1975, pp. 17-21. For "here in the

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Footnote 77, p. 147: With "in the midst of them)" Schubring may mean here 'at an equal distance from arrogance and approach'. Jacobi 1895, p. 246 translates: 'equally removed (from love and hate)'.
Addition to fn. 81, p 148: Here in the stanza 4, 4 Schubring may have overlooked the point in Ayär. 41, 19(1,9, 1, 19) and Utt. 27, 10 that in fact objective deprecation by others, and not subjective deprecation of others, is meant here.
Addition to fn. 82, p. 149: The printed Cūrni, as against Schubring's MS, reads ņisāmetta --- jāņitta -ya na saddahejja, which shows a difference between the Suy. text and the pathabheda. That is why Bollée 1977, p. 122 translates: 'he should consider the views ... of others with care'.
Addition to fn. 86, p. 148: In the discussion on this line 4, 8 in Bollée 1977, p. 126 delete the sentence in lines 9-13 and note 20.
Addition to fn. 89, p. 148: See Caillat 1991, p. 83 where a relation with vusie is not taken into consideration. In this line 4, 11 the word for the rules referred to here is āyāņa. See Schubring's remark on it in Sūy. II 2, 44 above (p. 60, fn. 63).
Addition to fn. 90, p. 148: This stanza 4, 12 refers to passions that have to be eliminated. For the series of passions see Schubring 1935, $ 168.
For "liberation" (āmokkhăe) in the last stanza 13 of this section see Alsdorf 1935-37, p. 329 and Bollée 1977, p. 130. Norman 1996, p. 176 remarks that this verse should rather be called a giti, not an āryā.
Footnote 2, p. 149: The point here about the transitoriness of all living beings is expounded particularly in Hemacandra's (eleventhtwelfth centuries CE) Trişaşțisalākāpuruşacaritra 2, 6, 47ff., especially 90ff. (tr. H. M. Johnson: The Deeds of the Sixty-three Illustrious Persons II, Baroda 1937, pp. 179 and 182. See also Blau 1893 under Vergänglichkeit for the relevant subhāṣitas in Böhtlingk's Indische Sprüche. Ghatage 2000 compares Suttanipāta 578 in this context.
Addition to fn. 15, p. 150: The word sahie, translated as prudent one" here is discussed in Bollée 1988, pp. 37ff. Bollée takes Schubring's German rendering "fertig' to mean 'accomplished' (translated here as "ready") and takes sahie to represent Skt sva-hita.

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Addition to fn. 16, p. 150: It is noteworthy that the compiler of the Cūrni characterizes vegetarianism as a secondary and later article of faith taught by other Tīrthamkaras and by Mahāvira: anudharmo anu paścăd-bhāve yathânyais tirthakarais tathā vardhamāneapi muninā praveditam (Cūrni 72, 6).
Addition to fn. 17, p. 150: For the simile of the bird shaking itself to remove the dust or sand (pamsu), cf. also Samyuttanikāya I 197, 19ff: 'just as a bird sand-flecked, shaking itself throws off the dust adhering (to its plumes), so the good brother, heedful, strenuous, shaking himself, throws off the adhering dust' (tr. Rhys Davids). The text runs: sakuno yathā pamsu-kundito / vidhūnam pātayati sitam rajam/evam bhikkhu padhānavā satimā / vidhūnam ....
Footnote 21, p. 151: For "look at us ..." the canonical text reads: posähi! na posao tumam, 'support (us)! (IP) you do not support (us) .... Both Jacobi and Schubring follow the commentarial tradition with forms of pāsai (Bollée 1988, p. 42), but Schubring perhaps changed his mind because he wrote he wrote posāhi in the margin of his personal copy.
Addition to fn. 26, p. 151: Should one read te-vi(d)ā instead of jevidū? Cf. also Pāli te-vijja(ka). For the simile about the snake skin in Pāli see Rhys Davids 1906-7, pp. 71 and 80 and, further, Bollée 1988, p. 46, note 3.
Addition to fn. 36, p. :152 Schubring may have changed his view concerning niyam when he wrote nijam in the margin of his personal copy. Originally nija, e.g., in Atharvaveda 3, 5, 2 meant 'permanent' and later ‘own' (Böhtlingk). In Pāli too the old meaning is found, e.g., in Suttanipāta 810 which soon afterwards, ibid. 149, became obsolete.
Addition to fn. 38, p. 152: On paligoha see Edgerton 1970, s.v. paligodha, which is also to be referred to in Geiger 1994, § 10.
Addition to fn. 42, p. 153: Both Jacobi and Schubring render the rare word caraga as 'insect', following the Cūrņi and the sīkā. Elsewhere, however, it occurs as a non-Jain wanderer, e.g., in the Cūrni on Nandi 10 para-titthiya is explained as hariharahiranna-sakkôlūka-caraga-tāvaso. Cf. the sīkā on BkBh 1548 and 700, and for the Pāli see Bollée 1981, p. 190.
Addition to fn. 44, p. 153: The meaning of the word uvanīyatarassa required and translated here as "well-cultivated" is not attested anywhere else. This is why Bollée 1988, p. 61 suggests the reading uvaniyacarassa or-yarassa: 'he who seeks alms (only) nearby and retires directly', as in Aupapātika 30, III in a list of monks with various practices for their almsround ( 34 in the 1987 Ladnun ed.). The reference to Suttanipāta 810 by Ghatage 200, p. 232 does not seem to be a close parallel here.
For tāiņo, "renouncing", the commentators equate it to Skt trāyin and Schubring 1932, p. 122 adopted this

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as the etymology with reference to Dasav. 3, 1. The correct etymon, however, is tādrs, as is proved by Utt. 23, 10: gunavantāņa tāinam, and Petavatthu 28: gunavantesu tādisu (Bollée 1988, p. 61).
Further, a nearly exact parallel to the reading tassa tam (supplied in the text at the end of the stanza) is Suttanipāta 810.
Addition to fn. 48, p. 154: Rude language is also castigated in Ayār. 2, 4, 1, 6ff., and especially towards one's teacher in 1, 6, 4, 1. For similar rules with Buddhists see Caillat 1984, pp. 64ff.
Addition to fn. 52, p. 154: If the reading of the word kujaya '(one) whose victory or success deserves to be censured, i.e., a gambler (Ratnachandra) is correct, it may be a hapax legomenon, without equivalents in Pāli and Skt which use the word kitava, "gamester, gambler, cheat'; this cannot easily become kujaya. Jacobi 1895, p. 256 translates: As a clever gambler, playing at dice, is not vanquished ...': In Schubring's rendering the necessary sense of 'cleverness or cunning' is missing. On the profane game of dice see Falk 1986, pp. 175ff.
Addition to fn. 60, p. 155: Schubring later retracted this conjecture by writing "no!" in the margin of his personal copy. In his book Lehre... 1935, p. 159, note 3 (2000, p. 251, note 1) Schubring etymologically derives rāiņo from rayani, "night', in the sense of 'date', cf. Schubring 1966, pp. 72ff. See also Bollée 1998, p. 194.
Addition to fn. 67, p. 156: Jacobi 1895, p. 259 and Bollée 1988, p. 74 take tarune as referring to jiviyam 'life lasts a hundred years'. Cf. also Suttanipāta 804 and Mahābhārata 13, 105, 39.
Addition to fn. 70, p. 156: Aya-danda is the Amg. equivalent of Skt ātta-danda, Pāli atta-do and ādinna-d', meaning: 'who has seized the stick, violent' (Critical Pali Dictionary; Bollée 1988, pp. 74f.). Atta-danda is not in Monier-Williams, albeit in Apte's dictionary, meaning 'assuming the royal sceptre'.
As against Schubring's reading ăsuriyam Jacobi, followed by Bollée 1988, p. 76, reads āsuriya, translating it as 'to the abode of the Asuras'.
Addition to fn. 75, p. 157: Schubring does not explain the more correct reading sarvatra vinita-macchare. In Sanskrit vinīta can mean 'without'. Cf. also Pāli vita-macchara, Suttanipāta 954.
Addition to fn. 77, p. 157: In the footnote here Schubring says "C and Sil. supply param'ayatârthika, whereby explains āyata as drdhagrāha and Sīl. as mokşa." Bollée 1988, p. 57 thinks that this is improbable in view of Dasav. 9, 4, 4 and 10: āyay'-arthiya and 5, 2, 34: āyay'-atthin, which Schubring 1932, pp. 114f. and 96 rendered as 'thoroughly devoted', 'seeker for self(-realisation]' and 'zealous' (Bollée 1988, p. 79).

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Footnote 80, p. 157: The word used for such people 'passing through life' is hindanti. In this context the commentator Silanka compares samsāra with a noria, for which see Bollée 1977, p. 113 and 1988, p. 279.
Addition to fn. 84, p. 157: Schubring reads -ādesād instead of aesā, apparently misled to this assumption by the Cūrņi. The word āesā is the future participle of āyai, Skt āyāti. See Bollée 1988, p. 82.
Footnote 1 p. 159: For the term "pious ones", dadha-dhammānam, the Cūrni (100, 4) has: drdham dhanur yasya sa bhavati drdhadhanvā, tam. Cf. Rāmāyaṇa 1, 39, 6: drdha-dhanvā mahā-rathah, 'with a strong bow (and) a big chariot'. The story of Šişupāla is told in Mahābhārata 2, 37ff. from which the scholiasts describe details in a kathānaka, Bollée 1988, pp. 86f.
Addition to fn. 6, p. 159: For the rest of this sentence beginning with "so the people say ...” Jacobi 1895, p. 262 and Bollée 1988, p. 89 have a quite different version. As in Pāli, pudhojaņā means prāksta-puruṣā an-arya-kalpa, namely, ‘ordinary people' (silanka I 82al).
Addition to fn. 7. p. 159: Mahāvīra was himself tormented by furious dogs, as recounted in Āyar. 1, 9, 3, 3f. This led to many warnings in the texts, e.g., Dasav. 5, 1, 12; Ohanijjutti 424. Sce Mette 1974, p. 58.
Footnote 8, p. 160: Schubring originally followed Śiland read padibhāsanti. The scholiasts apparently did not know the meaning 'to revile, blame for paribhāsanti, as read by Jacobi and Bollée.
Addition to fn. 14, p. 160: Jacobi 1895, p. 262 (and Bollée 1988, p. 93) follows Šil. and translates the second line of this stanza 12 as: 'I have not seen the next world, all may end with death'. The c-pāda also occurs in Utt. 5,5c; for the d-pāda Jacobi ibid., note 2, refers to 1, 3, 3, 6d further below in the text, which Schubring, however, ignored.
Addition to fn. 15, p. 160: The translation "net" in "like fish caught in a net" does not seem definite; it could also be a fish-hook or a weir basket. In Cürni 104, 10f. one reads: keyaņam nāma kadavalla-samthitam, macchā pänie padiniyatte uttārijjanti ity arthaḥ, khuddam ādi; Śil. 82b 8 (1917 ed.) explains keyaņa as matsya-bandhane pravistā nirgatikä santo jivitād bhrasyanti (for matsya-bandhana Monier-Williams gives 'fish-hook'). Passages dealing with catching fish, e.g., Nisihacūrni II 9, 8 and 281, 151., do not mention keyana.
The reason for the "[required) hair-plucking" is not given in the ancient texts, although one would have expected it in the case of Mahāvira and Buddha. The practice was taken over from the brahmin snātaka whose

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hair (and nails) are called pāpman. These dangerous parings are covered with cow-dung and buried (Hiranyakesin's Grhyasūtra 1,9,18). The snātaka's heavenly example was Prajāpati. The pāpman on his head, as a ritual impurity, prevented his activity as a fellow creator, until Brahman hit it off (Bollée 1977, p. 374). See, further, e.g., Hershman 1984, pp. 283ff., Hiltebeitel 1981, and Dange 1986, pp. 174ff. (vol. 1).
Addition to fn. 16, p. 160: Schubring's rendering of this stanza 14 here greatly differs from that of Jacobi (and Bollée). Jacobi 1895, p. 263 has: 'Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk.'
Addition to fn. 17, p. 160: For the (palm of the) hand" cf. Utt. 12, 18. The word phala here perhaps belongs to phalaka, plank'. See Mayrhofer 1996, p. 202.
Addition to fn. 26, p. 162: The word which Schubring renders as "worldliness", a-samāhie, in stanza 10 here Jacobi 1895, p. 264 renders as 'that he should leave off control', and Bollée 1988, p. 103 as 'stop him from meditating'.
Addition to fn. 29, p. 162: The exaggerated form of address: "Elephants, horses ..." agrees with the excessive presents. Cf. the simple title and pūjā in 2, 1, 18. This probably reflects actual events in ancient times. For the devaluation of titles cf. isi < rşi, Pāli brāhmaṇa (Majjhimanikāya II 104, 13 for an ordinary bhikkhu who was formerly a dacoit), and Burmese yahan < arahant (in Pāli) for the simple ordinated monk.
The word which Schubring renders in this stanza 16 here as "ships", jāņehim, Jacobi 1895, p. 265 renders as 'cars', and Bollée 1988, p. 105 as 'means of transport'. The latter refers to Curņi 109, 13f.: jānāņi siyasandamānigadini and Aup. 38 and thinks here rather of palanquins than ships, though jāna can mean both.
Addition to fn. 31, p. 162: To bring stanza 22 into play here in stanza 20 as Schubring does, does not seem compulsory, all the more because the whole stanza 20 seems to be merely joined together, the band c pādas being clichés.
Addition to fn. 32, p. 162: The word va which Schubring thinks is irrelevant here in stanza 21 may stand for eva, 'only'. The chiastic order of the words may be taken into account by translating 'not only, but even'. See Bollée 1988, p. 108.
Addition to fn. 43, p. 164: Neither Jacobi 1895, p. 266 with his rendering: 'But these revilers are far off from perfection', nor Schubring here called into play antae te samāhie from 1, 11, 25d which refers to fools thinking themselves wise. See Bollée 1988, p. 116.

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Addition to fn. 46, p. 164: For the twofold way here Schubring mentions manasā and vayasā and refers to stanza 1, 3, 1. There, however, he refers dupakkham to manas and kāeņa. See, further, Bollée 1977, pp. 106 and 141.
Addition to fn. 47, p. 164: Line 12cd which Schubring connected with 13ab cannot be original and can hardly be construed in the context: it does not make much sense and looks like an adaptation of 1, 11, 26, which is a part of a comparison between a good and a bad monk. Further, Schubring made many additions which he regarded as missing. Jacobi 1895, p. 267 tried to overcome the problem by a free translation. See also Basham 1951, p. 121.
Addition to fn. 48, p. 164: Most editions read ujjhiya. See Bollée 1988, pp. 119 and 93. Jacobi 1895, p. 267, in note 4 thought the sense to be that the overdoing of the principle of poverty is just as harmful as the scratching of a wound'.
Footnote 51, p. 165: As Cūrņi 118, 3f. explains the Țankana were a non-Aryan mountain tribe which attacked a large horse or elephant army by means of hit and run tactics. In case of a counter attack they fled back to the Himalaya foothills.
Addition to fn. 54, p. 165: Traditions of the kind mentioned here about drinking water show the slow development of dietary rules in Jainism.
In Avasyakacūrni II 207, 12ff. a story is related of Nami, the rājā of Mithilā, who retired from this world after noticing that a single bracelet (valaya) does not make a sound, but only when there are several of them.
Schubring does not explain the form Devita which in Skt and Pāli occurs as Daivala or Devala. In Isibhāsiyāim 3 the form Davila appears. For the great men mentioned in stanzas 2 and 3 here see Bollée 1988, pp. 125f.
Addition to fn. 57, p. 166: In the text of the verses in stanzas 6 and 7 something was either lost or mixed up. This may be the case because the content of the second line of stanza 6 does not fit in and, moreover, is an anacoluthon. The beginning itself may be corrupt. Bollée 1988, p. 129 therefore connects bab with 7cd and 6cd with 7ab. Schubring, however, does not do that.
For the Rāyapasenaijja (Rāyapasenaiya) parable mentioned here see Bollée 2002, § 774.
Addition to fn. 61, p. 166: For the word vinnavana cf. 1, 2, 3, 2 which Schubring rendered as "desire" (p. 155 above), which is also meant here, instead of just "understanding woman".
Addition to fn. 1, p. 169: In 1, 4, 1, 2 Bollée 1988, p. 144 reads: 'mit klaren Worten' ('in clear words') instead of 'mit unauffälligen Schritten', (with "stealthy steps"), as Schubring does. The general belief of Indian women that sons begot from

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monks are particularly clever, strong, etc., (Ayār. 2, 2, 1, 12) not only led to seduction (e.g., of the rşi Uttarka in Mahābhārata 13, 89; with the Buddhists: Vinaya III 134, 14ff.), but also, in times of monastic decadence, to the inscription of 1163 on a monk's grave that he became the dearest to the hearts of celestial women' (Epigraphia Carnatica II 63). See also Fischer 1979, p. 67.
Addition to fn. 3, p. 169: In Indian dance the karkata-hasta gesture may express longing (Fischer 1979, pp. 16, 220f., 226, 241). For women showing their bāhu-müla in sisupālavadha see Sivaramamurti 1970, p. 36 and plates IX 29, and X 31. For the armpit as a shifted pubic region, see Bollée 1983, p. 265. A Nepali statue shows the Boddhisattva being born from Māyā's armpit (ibid., note 348).
What Schubring translates as "drawn to the shoulder" at the end of stanza 3 here, Jacobi 1895, p. 272 renders as 'so that he will follow them about'. Alsdorf 1958, p. 262 thinks that a satisfactory solution is impossible. Bollée 1988, p. 145 proposes reading anuvii.
Addition to fn. 5, p. 169: Bollée 1988, p. 149 takes the etymon of uvagas to be upakarşati, 'to draw near to one's self (Monier-Wiliams) and refers to stanza 20 further below. For bhinna-kahā, obscene language', see Bollée 1997, pp. 64.
Addition to fn. 8, p. 170: Alsdorf 1958, p. 259 translates this section of stanza 10 here as: 'Therefore having taken to loneliness, domestic intercourse is not proper for the monk (?)' and on p. 263 refers to Theragăthā 27 and 233.
Addition to fn. 10, p. 170: For the vi in what follows this in stanza 11, which Schubring renders as "despite that good quality)", Alsdorf 1958, p. 259 translates as 'too'. However, in the preceding verses 'others are not mentioned.
Addition to fn. 12, p. 170: Alsdorf 1958, p. 259 translates this part of stanza 12 as: 'Those who are greedy of this kind of) alms, they are but a counterpart (lit.: one of the two kinds of) the kuśīlas', and Bollée 1988, p. 151 as: 'One who is that keen on alms certainly belongs to the bad monks'.
Addition to fn. 16, p. 170: According to Jacobi 1895, p. 273 the whole of this stanza 16 belongs to the speaker of the text. Alsdorf 1958, pp. 259 and 265 ascribes the first line here to ege, 'some', of stanza 15 and the second line to the redactor, because he considers Schubring's version to be artificial. Further, Alsdorf refers to Utt. 16, 3 for the meaning 'common seat' instead of Schubring's 'lodging'. For similar rules with the Buddhists see, e.g., Vinaya III 180, 14 (ekasane), etc. Not physical contact may be the issue here, but the exchange of evil and merit (Abbott 1932, p. 15). For women stealing a man's merit see O'Flaherty 1980, p. 32 and cf. p. 56.
Addition to fn. 17, p. 170: Jacobi 1895, p. 273 translates this part of stanza 17 as: 'Though many leave the house, some (of them) arrive at

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but a middling position (between householder and monk)', similarly Bollée 1988, p. 155; Alsdorf 1958, p. 259, with a question mark: 'Many go (?) into houses (and) some take to sexual intercourse'.
Addition to fn. 18, p. 171: Jacobi 1895, p. 274 translates this part of stanza 19 as: 'Though he is admonished not to act as most men do'; Alsdorf 1958, p. 259: 'consider the striveda'; Bollée 1988, p. 158: ‘remember the holy tradition/doctrine'.
Addition to fn. 19, p. 171: As against the scholiasts Jacobi and Schubring, Alsdorf 1958, p. 266 may be right in stressing that the subject of stanzas 21-24 here are women, though his argument that the traditional disfigurement does not pertain to men is incorrect as proved by Sūy. 2,2, 63 and in the Pāli Majjhimanikāya I 87, 8 (men who: para-dāram gacchanti).
Addition to fn. 21 p. 171: The word annam which Schubring in stanza 24 translates as: "The one (woman)", Norman 1990, p. 31 takes as a neuter word and Bollée 1988, p. 161 follows him.
Addition to fn. 23, p. 171: The "varnished crockery" referred to in stanzas 26 and 27 here are made even today in Bikaner and Jaipur (Mehta 1960, chapter 13). In Mahābhārata 12, 287, 7 lac is associated with 'ignorant'.
Addition to fn. 25, p. 172: Alsdorf 1958, pp. 266f. rejects Schubring's equating puthā to sprstāh instead of prstāh, 'questioned about it'.
There is a great deal of talk in the stanzas here about women misleading monks. In Pāli women are associated with fire in Anguttaranikāya IV 128 and Jātaka V 450, 23' (stanza 55). The same in Kathāsaritsāgara 36, 87. The comparison of women to fire can also be positive, as in Mahābhārata I 189, 10, where a woman is described as being 'splendid like fire' (pävaka-prabhā).
Addition to fn. 28, p. 172: Jacobi 1895, p. 275 translates this last part of stanza 29 as: 'he falls again'; Alsdorf 1958, p. 260 with a question mark: 'seeks impurity (?)'. Bollée 1988, p. 164 refers to 1,3,4, 18 and renders this as: 'he is in for something unpleasant
Addition to fn. 29, p. 172: For the word nimantanena here in stanza 30 which Schubring translates as "direct an invitation", Alsdorf 1958, p. 260 freely renders as: 'by way of offering themselves to him'.
Addition to fn. 33, p. 172: As against Schubring's palibhindiyāṇam = paribhidya ("scratch"), Alsdorf 1958, p. 267 sees it as prati plus the root bhid, meaning to reproach' (Monier-Williams), and on p. 260 translates this section so: '(the woman) afterwards scolds (him) and lifting her foot kicks his head'; similarly Bollée 1988, p. 166. Cf. also Āvassayacuņni 566, 13f. For a picture of such a grave offence see Archer 1953, p. 70.

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Footnote 35, p. 172:
The word cheya/cheda (which Schubring translates as"awl") could mean 'want' (Monier-Williams), e.g., kāṣṭhacheda, 'lack of wood' (Kathasaritsägara) 6, 46. Thus, this part of stanza 4 here could mean: 'Look! we do not have any gourds'. See also Bollée 1988, p. 167. For gourds as vegetables see Prakash 1961, pp. 73 (note 3) and 164.
Appendix 4
Addition to fn. 36, p. 173:
Whereas Schubring rejects Sil.'s suggestion of 'barber' here, Alsdorf 1958, p. 261/268 does not doubt that the woman wants the monk to get her a barber. Perhaps even a woman hairdresser is meant as in Somadeva's Yasastilaka 2, 218 (Handiqui 1949, p. 302) and Avassayacunni (the page number 384 mentioned in Jain 1981, p. 5 note 5 is wrong). Royal courts did have female hairdressers (Auboyer 1961, p. 344).
The expression "check my clothes" (paḍilehi) at the beginning of 6 here, as in Hemacandra's Parisistaparvan 1,248f., usually means 'to check one's clothes for insects in the morning'. Here it is probably used in the sense of cleaning, an inferior activity for lay-persons doing it for others, all the more for a monk, as the text stresses again in stanza 17 further below.
Addition to fn. 37, p. 173:
The words kukkuyayam and venu-palasiyam here are unknown words. Alsdorf 1958, p. 268 may be right in doubting that a musical instrument is meant here. For various speculations on this see Bollée 1988, p. 170.
Instead of "collyrium", more correctly 'collyrium pot', as in Pali. Accordingly to be corrected in Alsdorf 1958, p. 261 and Bollée 1988, p. 170.
Addition to fn. 38, p. 173:
With regard to the word veņu-palasiya one thinks of palāsaga in Vavahāra 2, 27 where it is a vessel which monks are allowed to use. In Apastambha Śrautasutra XV 5, 11 palasa and bamboos are mentioned as fire wood. See also Bollée 1988, p. 171.

Addition to fn. 39, p. 173:
The "mouth pill" is perhaps a cachou lozenge to sweeten the breath, cf. Vasudevahimḍī 218, 20: kayā gulikão, jão tam gandham uvahaṇanti jão ya kuvalaya-sugandham vayanam kuṇanti. See, further, Bollée 1988, p. 171.
The costus root is the panacea Radix Saussureae (visva-bhasaja in Atharvaveda 19, 39, 5). See further S. K. Jain 1991,, p. 61, s.v. costus speciosus and, with thanks to Professor M. Haase, http://www.biozac.de/biozac/ capvil/cvceostus.htm.
The tagara powder is from Tabernaemontana coronaria, the wood and latex of which is used for making perfume and incense (Moti Chandra 1973, pp. 192, 206ff., 224).
The "aloe wood" is Aquilaria Agallocha Roxb., the ground resin of which is used in making incense (ibid. pp. 192, 197, etc.). See also Yule/Burnell: Hobson-Jobson, under eagle-wood.
The "pulverised root of Andropogon (grass)" is what yields the vetiver oil which smells like sandal wood (Macmillan 1949, p. 384).
For the "oil to rub in to the face" see Moti Chandra 1973, pp. 206 and 222. Also ibid. for various fashionable

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items, such "hair-band" (between pp. 224 and 225) in stanza 11 further below, and Joshi 1967, pp. 172ff. For "mirror" in stanza 11 see Bollée 1988, p. 175, to which add Zachariae 1977, pp. 585ff.
The "powder for the lips" is 'lip-salve' (J. C. Jain 1984, p. 138), similarly Alsdorf 1958, p. 261. This translation is based on the commentary. Perhaps it is short for nandi-mukhali, an inferior kind of rice or grain (Prakash 1961, pp. 135 and 170.). In Pāli cunna can mean 'bath-powder', and the aromatic grass called nādi is recommended in Agnipurāna 224,27 (1957 Poona ed.) with other ingredients for the oil used by a king before his bath.
The word for "soup" is sūva which the scholiasts explain as patra-śākam because sūpa=dal, which does not need to be cut. Alsdorf 1958, p. 269 wonders whether sūka, as in Pāli as well, could be 'barley, kind of grass, etc.?' However, this is not ‘vegetable leaves' as Alsdorf translates it on p. 261. Prakash 1961 does not have the term. Could it be that *sāva Page #289

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as a noun it means 'fluid'. Bollée 1988, p. 175 therefore translates it as 'caustic acid' which was made by burning dry sesame plants (Vasudevahimḍī I 32, 28).
270
Addition to fn. 48, p. 173:
For "respected one" here in stanza 13 Schubring wrote 'my dear' in the margin of his personal copy. In the Pali canon pious lay people never address monks as āvuso.
For "dig a latrine" it may be noted that neither Svetâmbara monks (Dasav. 10, 2) nor Buddhist monks (Vinaya IV 33, 4) are permitted to dig the earth.
What Schubring explicitly translates as "trumpet" was not accepted by Alsdorf and Bollée who take the word to be indeed a 'bow'. For bows and arrows as toys see, e.g., Vinaya III 180, 27, Dighanikaya 17, 1 and Sivaramamurti 1956, p. 143.
As suggested by Alsdorf 1958, p. 269, lines 13cd and 14 ab do not fit in here. Bollée 1988, p. 178 therefore connects 13ab with 12, takes 13cd and 14ab together, and 14cd with 15.
Addition to fn. 49, p. 173:
For go-rahaga Alsdorf 1958, pp. 269f. refers to the existence of ox-carts as toys in Mohenjo Daro. See also Dongerkery 1954 (chapters II and IV, especially pp. 40f.) and Sharma 1971/1976, p. 25. Schubring apparently did not think of Südraka's Mrc-chakatikā. Alsdorf ibid. considers it possible that here the word sāmanera is used 'jokingly' for a 'Buddhist novice', as do Jacobi 1895, p. 277 and Bollée 1988, p. 178.
Addition to fn. 50, p. 173:
Schubring's translation "the clock-work with the drum" is incomprehensible without an explanation. Jacobi 1895, p. 277 translates it as a 'small pot' and Alsdorf 1958, p. 261 as a 'small bucket'. The Sanskrit etymon ghațikä means 'water jar' (Monier-Williams) with a neck and thus excludes the meaning 'bucket'. Together with the word samaṇera we may consider the Pāli word ghatika which can mean a stick as used in the tipcat game (Samantapäädikä 621, 7f. on Vinaya III 180, 24, here ghatika is masculine) and a small alms-bowl (Päli-English Dictionary). The words are probably homonyms.
Addition to fn. 51, p. 174:
The word "chair" here could refer to the easy seat permitted to Buddhist monks (Vinaya II 149, 24), perhaps as depicted in Mathura (see Auboyer 1949, p. 25) and Nagarjunikonda (Gobier 1976, plate 55, 1).
For "walking" Śilânka's scholion is mauñje kāṣṭha-pāduke va which Alsdorf 1958, p. 270 (as against Jacobi and Schubring) thinks of munja-paduka, 'slippers made of munja grass'. Buddhist monks are forbidden to wear them (Vinaya I 190, 3ff.). Silanka stresses that they are meant for wandering and not for walking.
Schubring's translation of the second line of this stanza 15: "for the sake of the pregnant woman's desire for a son" is ambiguous and in English could also mean: 'for the sake of the desire of a pregnant woman's son'. According to Śilânka, whom Schubring follows, the son's desires are meant. Alsdorf 1958, p. 261, however, translates: 'the cravings of the pregnant woman (in order to obtain) a son', and Jacobi 1895, pp. 277f.: 'Pregnant women order their husbands about like slaves to fulfil their craving'. Bollée 1988, p. 180 follows the tradition and renders this as 'sons' desires'.

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Addition to fn. 52, p. 174: For this probably oldest lullaby in Indian literature see Bollée 1988, pp. 182f., and cf. Harivamsa Purāna 85, 7.
The name Āyāmuha which Schubring gives in the footnote here also occurs in Samaráiccakahā 431, 17(ed. Jacobi) and may be the place called Daundiakhera on the Ganges (in Cunningham 1871 it appears as [H]ayamukha), ‘about 104 miles north-east of Allahābād' (Beal 1884, p. 229).
This chapter is the oldest detailed description of the relaxation of the monastic discipline which , also in medieval time, had strange effects. Thus, in 1294 a congress of leading monks decided to expel ācāryas, etc., who installed their sons in similar positions in the order, but apparently were not expelled themselves! This is recorded in an inscription in Satruñjaya (Shah 1955, p. 103.)
Addition to fn. 1. p. 175: Those who uphold “[b.) the denial of the deed", the Cūrni specifies as those who proclaim four or five basic elements, the five elements of personal existence, Sünyavādins, Lokāyatas, etc.
For those of "[c.) thirdly, the pious life-style", the Cürni reads vinayam for viniyam and explains these ascetics as heterodox because of their respiration (practice): venaiyā āņāma-pāņāmâdiya ku-sandā.
Those who hold "[d.] fourthly, what they call agnosticism (as such]", the Cūrņi specifies as forest dwellers who eat flowers and fruits like animals (miga-cariyâdiyo adavie puppha-phala-bhakkhino a-cca(dji annāniyā).
In her study of samosarana, the assembly, Balbir 1994, pp. 67ff. does not examine the reference to it here in our place.
Addition to fn. 4, p. 175: The line 4a here Jacobi 1895, p. 316 renders as: 'this object (viz. Móksha) is realised by us thus (viz. by Vinaya)'.
For "speaks to us" Schubring takes obhāsai to be derived from *avabhāșate instead of from avabhāsate.
Addition to fn. 5, p. 175: At 1, 2, 2, 20 Schubring rendered lavávasakki as one "who gets rid of the "atoms" [of the effective deed)" (p. 154 above). The word avasakkin (in lavávasakki) in Skt is derived from apa + svaşk- +in. In 2, 6, 6 Jacobi 1895, p. 410 translates it as one 'who avoids Karman'
Addition to fn. 6, p. 176: Cf. Ayār. 2, 1, 3, 2 where Jacobi 1884, p. 95 translates sammissa-bhāva as 'mixed company'.
For the onomatopoeic hapax legomenon mummui cf. Pāli mammana, 'stammering', and mummura, crackling'
Addition to fn. 7, p. 176: Jacobi 1895, p. 316 translates this stanza 5 so: 'They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them. This their opinion) has a valiant counteropinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources'. Vidyabhusana 1921, p. 162, fn. 2 quotes this stanza, without translating it.
Largely following the Cūrņi (where the following quotations are given in commenting on stanza 4), Silanka

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(215b) has an interesting scholion. First he accuses the Lokāyatas of confusing realism (astitva) and nihilism (năstitva): sammisri-bhāvam - Astitva-năstitvâbhyupagamam te lokāyatikâdayaḥ kurvanti. He then continues saying that the Buddhists too are confused: bauddhä api misri-bhāvam evam upagatā). This is what he says in making clear the confusion on the part of the Buddhists (note the pun on gants and gati):
gantā ca násti kaścid, gatayah sad bauddha-śāsane proktāḥ gamyata iti ca gatih syāc chrutih, katham sobhana bauddhi (Curni: bahvi) ? || Though (ca) there is no goer six states of existence are taught in the Buddhist doctrine. If (ca) it is tradition that gati is called thus then, because (existence) is a course that is gone, how can the Buddhist doctrine be right?
tathā - 'karma (ca) násti phalam casti ty a-sati câtmani kārake katham şad-gatayah? Ijñāna-santānasyapi santāni-vyatirekena samvítimattvāt kṣaṇasya cá-sthitatvena kriya-bhāvān na nānā-gati-sambhavah sarvāny api karmāny a-bandhanāni prarūpayanti svagame tathā panca jātaka-satāni ca buddhasyopadisanti, tathā: Further: 'there is no acting but there is an effect. If thus there is no self that acts, how can there be six states of existence? On account of the Buddhist ability to dissimulate also the continuity of cognizance, through the exclusion of a subject of an uninterrupted train of thought, and because through the transience of the moment there is no acting, there are no various states of existence. In their scriptural tradition they represent without exception (api) all karmas as free. Further, they (the Buddhists) teach 500 birth stories of the Buddha.' And ... [here something seems to be lost.] ('For a plausible sketch of the Buddhist idea of rebirth considered historically see Jayatilleke 1963, pp. 375f.)
māta-pitarau hatva buddha-sarire rudhiram utpădya arhad-vadham ca kytvā stūpam bhittvā ca pañcâite āvici-narakam yānti... Those who kill their mother and father, who cause a bloody wound on the body of a Buddha, who kill (the Cūrni has 'fight') an arhat or destroy a stūpa, go to the Avici hell.
-evam ādikasyagamasya sarva-sūnyatve pranayanam a-yukti-samgatam syāt tathā jāti-jarā-maranaroga -sokottama-madhyamadhamatvāni ca na syuh eşa eva ca nānā-vidha-karma-vipāko jīvâstitvam karttvam karmavattvam cavedayati tathā: When in this way everything is empty in their scripture it (the scripture) may be a writing without conformity to correct principles. Thus, there cannot be parameters of birth, old age, death, illness and sorrow and precisely this maturation of various karmas declares the existence of a soul, its being an actor, and the fact that it effects karma. Further, because it is said (iti bhāşanät below):
gāndharva-nagara-tulyā māyā-svapnopapāta-dhana-sadyśāḥ
mrga-trsnā-nihārambu-candrika-lāta-cakra-samāh II iti bhāṣaṇāc ca spaștam eva mišri-bhāvāpagamanam bauddhānām iti 'They are like a gandharva city, like wealth occurring in a dream which is an illusion, like a circle produced by moonlight in water through fog in a fata morgana,' it is quite evident that the Buddhists suffer from an illusion.

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yadi vā: nānā-vidha-karma-vipäkâbhyupagamät teşām vyatyaya evêti, tathā coktam: Or else: 'their wrong approach to the maturation of different karmas only leads to an inconsistency' and it is said therefore:
yadi sūnyas tava pakṣo, mat-pakșa-nivärakaḥ katham bhavati?!
atha manyase na sūnyas tathapi mat-pakṣa evâsau | 'If you lack further arguments (literally: if your argument is void, unreal) what need is there for a defender of my view? When you think you do have further arguments: my view here still stands'.
ity adi tad evam bauddhāh pūrvôktayā nītyā misri-bhāvam upagatā nástitvam pratipādayanto 'stitvam eva pratipādayanti In such and such a way, and in the manner already said, the Buddhists are confused and in fact declare realism when they want to declare nihilism.
Addition to fn. 8, p. 176: As against Basham 1951, p. 236 who assumed that the Ajivika denial of time was a later development in the school, Jayatilleke 1963, p. 255 ($ 402) associates these stanzas 6-7 with the doctrine of a school of in his translation) 'those Akiriyavādins, who have no understanding, propose diverse (theories) ... the sun does not rise or set, the moon does not wax or wane, rivers do not flow and winds do not blow; the whole world is deemed ... to be unreal'. He then rejects Sīlänka's opinion, which Jacobi 1894, p. 317 (note 1) inaccurately followed, that here both Cārvākas and Buddhists (specified as Sūnyavādins by Jacobi) are meant. Cf. Avassayanijjutti 612 and Hemacandra's Trişaştisalākāpuruşacaritra X 5,121 (Vyakta).
Addition to fn. 9, p. 176: What Schubring translates here as "calendar" (samvacchara), Jacobi 1894, p. 317 translates as 'astrology'. For this see Jacobi's note on Uttar. 15, 7, ibid. p. 70 (note 2).
Addition to fn. 11, p. 176: The word for "advanced" in "those ... advanced to perfection" in this stanza 11 is omitted in Jacobi 1894, p. 317.
Further, as against Schubring's "and they call liberation (what is) brought about by knowledge" Jacobi ibid. translates the last part of this stanza so: 'But right knowledge and conduct lead to liberation'.
Footnote 12, p. 176:. Jacobi 1894, p. 318 translates this stanza 12 in this way: 'The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, Oye men!'.
The second part of this stanza is the same as 1, 14, 10b further below in the text (Schubring's translates only till the end of 1, 12).
Addition to fn. 13, p. 176: The word which Schubring translates as "gandharvas" is pudhi-siya. For this see Ayār. 1, 1, 2, 2,; 1, 1, 6,3 and

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Schubring's analysis (at the end of p. 57/236 above) of his edition of the text supplied here in Appendix 1.
Jacobi 1894, p. 318 translates this stanza 13 so: 'The Rākshasas and the dwellers in Yama's world, the troops [(kāya) see his note 1 ibid. on this) of Asuras and Gandharvas, and the spirits that walk the air, and individual beings: they will be born again and again'.
Addition to fn. 15, p. 177: Jacobi 1894, p. 318 translates this stanza 14 so: '(The Samsāra) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births. Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings).'
Addition to fn. 16, p. 177: For what Schubring translates here in stanza 15:"(being) beyond (all] desire" and the variant in the footnote: "beyond desire and fear", the uniform text has lobha-mayāvatītā. Schubring omitted the word maya- and Jacobi 1894, p. 318 translates it as: 'who got rid of the effects of greed'. Neither scholar discusses the problem. Śilanka mentions the pathabheda with bhaya for maya and takes the compound either as a dvandva or to mean lobhād bhayam tasmād atitāh, thus showing his embarrassment. However, a solution seems to be possible if one reads lobha-mayâd'-atītā, 'who got rid of desire, pride, etc.' Another case of misreading-v-for-d-may be samviddha for samditha in Ayar. 23, 14, as Schubring thinks (p. 107, fn. 182 above). In Pāli -d- is also a sandhi consonant and a fossilized remnant of a historically correct form (for which I have no Prakrit example at hand). For the Pāli see Norman 1992, p. 163.
Addition to fn. 18, p. 177: Jacobi 1894, pp. 318-319 renders stanza 17 so: 'Averse to injury of living beings, they do not act, nor cause others to act. Always restraining themselves, those pious men practice control and some become heroes through their knowledge'.
Addition to fn. 21, p. 177: The text for this stanza 18 has the word for "beings" (pāne) twice. Schubring omits it in the second case which has been inserted in the English translation: "small beings and large (ones)".
Jacobi 1894, p. 319 renders this stanza 18 thus: 'he regards small beings and large beings, the whole as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless'. For Jacobi's rendering of the word ātato in this stanza 18 ('equal to himself) cf. Pāli attato.
Further, for the last part of the stanza Jacobi read buddhe pamattesu parivvaejjā. In the 1978 (Shri Mahāvīra Jaina Vidyālaya) Bombay ed. of the Süyagada (ed. Jambūvijayaji) this stanza 18 (on p. 99) has buddh' appamattesu p', whereas Jambūvijayajī's re-edition of the 1917 ed. has: budde 'pamattesu po. The Ladnun edition has buddhappamattesu, leaving it to the reader in a footnote to understand this either as buddhe appamattesu or buddhe pamattesu.
Footnote 22, p. 177: Jacobi 1894, p. 319 renders the first line of this stanza 19 quite differently: 'Those who have learnt the truth) by themselves or from others, are able to save) themselves and others.'

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Glossary of Selected Prakrit Words
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Appendix 5
Prepared by Schubring after the publication of his book, in his own handwriting on one page in three columns at the end of his personal copy (now in the possession of Professor Bollée).
Page numbers are from the German original and English translation respectively. Most words are from the footnotes. The "+" sign indicates additions by the translators. The raised numbers refer to footnotes.
+ittariya 136/156, fn. 68. uccholei 46/55, fn. 18. +unchā 146/170, fn. 11. ujjhaya 142/164, fn. 48. +ujjhium bāle 43/52, fn. 6. +utta 127/146, fn. 59. udiriyā 48/58, fn. 41. upacaraka 50/60, fn. 59. +ubbhiya 71/82, fn. 23. uvagasittăņam 145/169, fn. 5. +uvajivanijje 52/62, fn. 72. +uvahi 86/100, fn. 135. ussannāim 56/66, fn. 113. ussaviya 145/169, fn. 4.
egaio 49/59, fn. 57. +elao 48/57, fn. 36. elaga 30/36, fn. 15. tehā 119/135, fn. 124.
aidhutta 52/62, fn. 73. agattaya 59/70, fn. 141. acāiya 139/160, fn. 13. adu-bandhana 54/65, fn. 99. adda-palla 54/64, fn. 90. anāduālento 144/166, fn. 59. aņa 58/69, fn. 133. +anu-kkasão 128/147, fn. 76. +anukkaso 128/147, fn. 76. anujutti 143/164, fn. 50. +anudhamma 131/150, fn. 16. ativaddhiya 127/146, fn. 62. atthikāya 33/41, fn. 48. adakkhu-damsana 136/156, fn. 71. addhaveyali vijjā 49/59, fn. 52. anta-jivi panta-jīvi 59/70, fn. 139. +andu 54/65, fn. 99. +annāya 59/769, fn. 137. apadinna 117/134, fn. 110. apaliuncamāņa 109/124, fn. 58. appāhatsu 29/35, fn. 8. abhi 130/149, fn. 7. abhijhanjhā 52/62, fn. 78. +abhinüma-kada 130/149 fn. 7. tavitinne 130/150, fn. 8. assam 40/49, fn. 80. āijjamīņa 93/108, fn. 184. āinna 30/36, fn. 14. aiyai 32/40, fn. 40. āgamesi-bhaddaya 61/71, fn. 152. +āgara 45/54, fn. 14. +ädie 134/155, fn. 56. āyamani 49/59, fn. 55. āyāna 50/60, fn. 63. ālisandaya 54/65, fn. 96. +ăvakahiya 136/156, fn. 68. +āhie 134/155, fn. 56. āhiya 129/14778, 144/16767. iti-m-akkhāyam 38/47, fn. 73.
kaccha 43/53, fn. 9. kadaggi 55/66, fn. 109. kanha-pakkhiya 52/62, fn. 76. kanhui 135/156, fn. 65. kāü 57767, fn. 121. kāgini 49/59, fn. 49. kāmam 30/37, fn. 19. kāmāi 135/155, fn. 59. +kāranam āvannā 34/42, fn. 53. +kalaha 37/45, fn. 65. kāsavaga 148/173, fn. 36. kunţatva 75/87, fn. 52. kukkuyaya 148/173, fn. 37. +kulitti 54/65, fn. 96. kulattha 24/30; 54/65, fn. 96. +kusila 146/170, fn. 12. keyana 139/160, fn. 15.
+gadhiyā 47/57, fn. 35. +garahiyā 47/57, fn. 35. +gāma 45/544, 60/70143 gilli 54/64, fn. 89. +gonam 50/60, fn. 61. +govāla 50/60, fn. 61. ghantam 127/145, fn. 57. +cavli 54/65, fn. 96. +candagavijjha 2/2, fn. 4. +candālaga 149/173, fn. 47. cālaņi 83/96"4, 139/160'S. cincalayā 54/65, fn. 98. cêd: see ya (cêd) connamanta 51/61, fn. 66. +chandeņa 134/154, fn. 51. +channeņa 134/154, fn. 51. chivādi 46/55, fn. 21. choya 31/39, fn. 30. +jamsi 37/46, fn. 67. jagato 129/148, fn. 87. jambhiņi 49/59, fn. 54. jhanjhā 37/4565, 52/6378 jhollika 54/64, fn. 89. thāņa 52/63, fn. 79. ne/ņo 33/40, fn. 45. tacchiya 147/171, fn. 19. tamo-käiya/kāsiya 46/56, fn. 25. +tasa 43/52, fn. 5. +tāiņo 133/153, fn. 44. +tānam 129/147", 136/1577*. tiutta 104/119, fn. 38. tiricchi vijjā 49/59, fn. 56. tivva-sadha 139/161, fn. 18. thilli 54/64, fn. 90. +damsana 55/65, fn. 104.
+khattika 50/60, fn. 58. +khetta 23/2975, 36'3, 75/8754.

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+datthum 89/103, fn. 154. danda-pāsi 46/56, fn. 23. +davaggi 55/66, fn. 109. +dasana 55/65, fn. 104. dāhina-gāmiya 52/62, fn. 74. +dittha 59/69, fn. 135. +dīha 69/81, fn. 19. deva-jivanijja 52762, fn. 72. +dhipāsiyā 136/156, fn. 73. dhunnamanta 51/61, fn. 66. dhuvam 130/150, fn. 9.
nagara 111/127, fn. 73. n'atthi 45/55, fn. 16. +nāni 129/147, fn. 79. nikāmaimsu 32/40, fn. 35. +nijaka 69/80, fn. 13. nipphāva 54/65, fn. 96. niyāga 69/80, fn. 13. niyāya 92/107, fn. 177. +niraya 52/62, fn. 75. ne/no: see ne/no neraiya 52/62, fn. 75. no-tāna 136/157, fn. 78.
păvittha 90/104, fn. 163. piccholā 148/173, fn. 38. pinnaga 31/39, fn. 29. pukkhāpphodiya 55/65, fn. 103. +putha 59/69135, 147/17225. pudho-jiya 124/142, f. 25. purisa 34/41, 42/51; 48/5845, 5848
63168 peha 36/45, fn. 63. +pesā 36/45, fn. 63. posa-vattha 145/169, fn. 3. pravistara 54/64, fn. 94. bajjha 125/142, fn. 31. baddhā putthā 48/58, fn. 40. babbaya 43/52 bolittă 46/55, fn. 18. +bhattāim 59/70, fn. 142. bhanjagă 98/113, fn. 2. bhisiyā 50/61, fn. 65. bhomma 49/58, fn. 47. majjhattha 36/4459, 129/14890 mandhātai 144/166, fn. 59. mam'atthāe 36/44, fn. 59. mahayā 29/36, fn. 10. māņi 132/152, fn. 32.
+māsa 54/64, fn. 96. miya-cakka 49/59, fn. 50. muiya 29/36, fn. 11. +mukko 91/105, fn. 166. +mugga 54/64, fn. 96. +mucchiya 103/11936, 136/15669 +mutto 91/105, fn. 166. murava 55/65, fn. 101. +muha S5/65, fn. 101. mokkha (muşka) 43/52. ya (cêd) 127/146, fn. 64. +rāôvarāyam 121/137, fn. 136. +rāla 44/53.
vajja 56/66, fn. 114. +valaya 141/163. +vāsāim 59/70, fn. 142. +vikappae 145/170, fn. 9. +vidhūya-kappe 100/116, fn. 19. vinnatti-vīra 152/177, fn. 19. +vippitā 136/156, fn. 69. vibhanga 48/58, fn. 45. viyada 134/154, fn. 51. +viyāhiyā 69/80, fns 13 and 16. +visa-littam 146/170. vusie 129/148, fn. 89 (see pario). venu-palāsiyā 148/173, fn. 38. + eda 146/171, fn. 18. veyachahiya 55/65, fn. 102. vesāliya 127/145. +vaidärika 130/141, fn. 1. samkodita-modita 55/65, fn. 100. +samjata 134/154, fn. 48. +sattha 81/94104, 85/99/30, 108/
12450 +sattha-pariņņā 77, fn. I. +sadda 54/6487, 81/94104, 1191
135119 sannā 37/45, fn. 66. +samaya 139!; 129/1488 samucchedenti 33/40, fn. 42 +samuccheya-kappa 33/4092 samosarana 64/75173, 150/175! +sãi 53/64, fn. 85. +sāti 53/64, fn. 85. +siddhi-paham 132/151, fn. 25. sirisivă 130/149, fn. 3. +sūiya 121/138, f. 138. +sukka 121/138, f. 138. susse 131/151, fn. 18. +sükara 50/60, fn. 58. sovathavayanti 34/42, fn. 52. sova (sovāga)-niyantie 50/6062. sovariya 50/60, fn. 68. +striveda: see veda. hantā 32/39, fn. 31. hima-vãe 119/135, fn. 123. +hiyāsae 136/156, fn. 73. +hotthā 58/68, fn. 127.
pamka 56/66, fn. 114. +pagantha 58/69, fn. 133. paccāyāi 47/57, fn. 32. +padimoeu 36/44, fn. 60. padivūhei 51/61, fn. 67. padiyāra 138/160, fn. 9. +padinnā 117/134, fn. 110. padhoei 46/55, fn. 18. panna 41/49, fn. 83. paraga 44/52, 53, fn. 12. +parijāņāi 128/147, fn. 75. paritta/parinne 97/112, fn. 212. +parinnā 110/126, fn. 64. paripūnao 83/96, fn. 114. pariyāviejjā 39/48, fn. 77. +parivusie 100/115, fn. 13 (see vu). parissahāim 120/136, fn. 130. paligoha 133/152, fn. 38. palibhindiyāņam 148/172, fn. 33. palimanthaga 54/65, fn. 96. +paliya 139/160, fn. 16. paliyanta 131/150, fn. 11. pāna 41/50, fn. 84.
lavâvasakki 150/175, fn. 5. lāta 54/64, fn. 90. lissanti 145/169, fn. 2. +luha-caragā 58/69, fn. 134. vagghāriya 51/62, fn. 71. vandālaga 149/173, fn. 47.

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Subject Index of "The Canon" (pp. 1-32) and "Analysis" (pp. 229-242)
277
Appendix 6
M = Mahāvira
Viyāhapannatti: 11f.; -as model
for other texts: 23ff. viyāhie, a popular verse end: 232. wind arises from activity of wind
gods: 27. wonders produced by gods: 27.
-aga ending: 21. Aimuta: 24f. Aija Suhamma 9. āryā: 2ff. aupacchandasaka: 3. Auslösung see induction. Bambhacerāim: 12; appendages to
16f., 22f. Bhāvanā (third cüla): 12. breaths, number of in an hour: 27. caesura: 233f. calamāne calie: 30f. Camara: 27. Candapannatti: 14. Canon compared to a city: 2. Candraka-vedhyaka: 2 (fn. 4). chiastic figure: 232. connections made by a text redactor:
238. dasão: 6. Devāņandā: 25. Devarddhi: 1, 12 (fn. 36). Ditthivāya: 5. eclipse ordered by Isāna: 27 embryo transfer: 25. five kinds of action (kiriya): 31. Ganivijjā: 3. gods can dance on someone's eye-
lashes: 27. Gosāla: 26, 31. Goyama Indabhūi: 10. Hari Negamesi: 25. induction (definition of -): 237;
reasons for ~: 238. insertion of verse lines: 236. jagati style: 233. Jamāli: 26, 31. Jiyakappa by Jinabhadra: 2. kevali-samugghāya: 16. light and darkness depend on smal
lest matter particles: 27. M's biography 25; -humanness
and personal expression: 27f.;
ipsissima verba: 232; M refuses
new clothing: 240.. miraculous powers: 26. Namipavajjā (Utt. 9): 3. nine phrases (payā) indicating iden
tity of preparation and imple-
mentation of an act: 30f. optative ending changed un-metric
ally: 237: - instead of indicat
ive: 238; authentic ~ 241. Pancakappa: 2. pariyāya/parivāra: 29. pious deception: 15. prose style: 229. pudho-siyā pānā: 236. punctuation: 239. "question texts": 10, 15. repetitions: 237. Sakka catches hold of missile: 27. samosarana: 13. Sentenz: 232. se ttam: 234. similes used by M: 28ff. siyā as characteristic of M's diction:
32. sloka style: 230; irregularities of
234. soul: 29. sound as reason for connection: 235. stratification in the cosmos: 28. suyam me āusam introduction: 9. synthesis: 234ff. tam jahā: 236. Tisalā: 25. tristubh beginnings: 239; - metre: 3;
style: 231, 233. Uvangas originally five, not twelve:
vaitaliya metre: 3; - section: 231. vattavvam siyā: 32. vedha: 3,5. verse style: 231; - quotation: 232;
insertion of - lines: 236.

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Subject Index of the Bambhaceräim
(Prepared by W. Bollée)
action: see threefold. activity twofold (present and future): 41, 11 (du-viham kiriyam). alms not received, no displeasure about 10, 4; 10, 28; ~ by M: 44, 15; especially bought, etc.: 34, 15ff.
Numbers refer to page and line of Schubring's 1910 ed. of the Ayar 'anga-suttam (pp. 179-227 above and translated on pp. 77-138 above).
M = Mahavira
alone, monks living: 21, 15; I am
~:28, 30 (ego aham amsi); 37, 7; M wandering ~:41, 28. animals (origin of-moving freely):
5, Iff. (andaya, poyaya, jardu ya, etc.); killing of~ on purpose or for no reason: 5, 13ff.;~ begging for food: 44, 11. attachment (samdhi): 22, 27f.; no ~ to life or death: 38, 30. bathing considered improper by M: 43, 24 (siņāṇa).
beard of Mcut by barbarians:43, 15. body, parts of hurt: 2, 23 ff.;~cast
clothing, monk allowed only three pieces of~: 35, 25; ~ to be used as received: 35, 27 f. (aha-pariggahiydim vattaim dhärejjä). cold endured: 13,16;~by M: 42,23; cold not endured: 35, 19; 42, 22.

—
colours, five: 26, 18f. crimes (cliché of): 7, 1 (hantā, chetta, bhettä; see violence); 11, 19.
death ubiquitous: 8, 23 (n'atthi kālass' an-agamo); 18, 8 (nân-āgamo maccu-muhassa atthi); desiring d: 25,7; fasting to d.: 37,26. deception of a monk by a deity: 40,
5 (divvam māyam na saddahe). deliverance: see liberation. desires lead to suffering: 22, 2; 27, 29; 28, 23ff.
directions (points of the compass): 1, 2ff. and 9 (disão); 31, 24. diseases: 8, 10f.; 27, 16f. (16 kinds). displeasure of monastic life: see monks dissatisfied. diva: see torch.
Appendix 7
ego aham amhi: see alone.
empty house, being in an ~:34, 7 (sunndgāra); M staying in an 41, 33. environment, offending the ~: 2,9ff. (pudhavi-sattham samārabhai); 3, 1.
evil (aya), renouncing 20, 25 (aôvaraya); always to be avoided: 24, 29 (parivajjae saya pāvam); - ubiquitous: 33, 18.

eyes not to be rubbed: 41, 21. family members, enumeration of: 6, 11ff.
fasting to death: 37, 26 (ittiriya); 39,7f.
dogs, in Ladha: 42,31 (kukkura); d. set on M: 43, 2; d. begging from M: 44, 11.
drinking by M once a fortnight or month: 43, 31.
away: 12, 15; 23,27 (dhune kamma-sariragam); tired of dragging around one's ~: 37, 14; 38, 21;~not to be scratched: 41, 21. buying forbidden to monks: 10, 17 (na kine).
dying of clothing received as alms forbidden: 35, 28 (no raejjā); 37, 5.
cemetery/cremation ground: 34, 5; eating at night: 44, 2 (=1, 9, 4, 6, p. giving, not
137, fn.136).
M staying in a ~: 41, 33. chain of 14 members: 17, 8ff. (kohadamsi... dukkha-damsi). cities, cliché of various ~: 37, 20. clichés: see cities, crimes, food, trouble, villages.
fasts, various by M: 43, 30ff. fire, insects flying into ~: 4, 10; kindling forbidden to monks: 35, 20f.; ~ made by layman for a monk feeling cold: 35, 23; monks making a ~:42, 21.
food, cliché of: 32, 25ff; (asaṇa, pāṇa, khaima, etc.); 35, Iff.; 36, 19; 38, 14. food, unprepared/unkosher: 10,
~
15 (ama-gandha); allowed quantity must be known: 10, 26; especially bought, etc.: 34, 15ff.; no tasting of ~: 37, 12;~ accepted for the sick or old: 38, 13ff.; kosher ~ eaten by M: 41, 18; 43, 29; 44, 1 and 14.
friend, one has no other than oneself: 16, 12 (cf. 28, 30). gift, festive 10, 10 (pahena). food or monk's outfit to another monk or layman: 32, 25ff. (cf. 34, 31f.). grass, blade of ~ representing something insignificant: 20, 30; asking for a layer of ~: 37, 25 38, 20; 39, 6; endured: see trouble. heat endured: 13, 16. hedonism: 21, 22.
2
not
householder, life of ~ difficult: 6,
10f.
I subjected to rebirth: 1, 6 and 11
~
2

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Subject Index of the Bambhacerāim (pp. 77–138 above)
279
turtle. six forms of life earth, water,
fire, plants, animals, wind): 2,
9f.
less
(āyā uvavāie); alone: 28, 30 =
37, 7. ii omitted, 10, 4. individual beings (pāņā pudho-si-
ya): 2, 6. induction explained; p, 17 above
and Analysis 58 (p. 237 above). inductions: 3,7;3,27; 14,5; 17, 14;
29, 11, 32, 22. influx: 18, 1 (āsava); 41, 12 (soya). injury to no one: 10, 2 (nâivāejja
kamcanam), 23, 16; 28, 2; 32,
3ff., 33, 28ff. instruction of novices day and night:
30, 10. judgements: 32, 10ff. (atthi loe). killing: see violence. knowing: 35, 14f. (kheya-nna, kāla-
nna, bala-nna, etc.). language, bad: 30, 28 (pharusam
vayanti). left overs given to others: 7,3 (uvai
ya-sesa). lamp: see torch. liberation (complete and incomp
lete): 5, Sff. (a-/parinivvānam); 19, 7( a-/sāyam); proper way to
- 40, 8. life, respect towards this: 2, 11f.
(jiviyassa parivandana-9; - is short: 6, 19; is dear to every
one: 8, 23. living alone, monks – 21, 15. M, goes to festive meals: 41, 19;
maltreated in Lādha: 42,9f. and 30f.; wandering alone: 41, 28; staying in a cemetery or empty house: 41, 33; goes out at night: 42, 3; fasts long: 44, 2; drinks once a fortnight or month: 43, 31; eats bad food: 44, 1 and 14f.; lining up for food behind others:
44, 10f. meat to be renounced: 20,5. monastic life, abandoned: 28, 4;
roughness of -: 31, 16. monk, first sight of -inauspicious:
43, 1f. (n. 127, p. 136 above). monks, dissatisfied - 5, 31ff.; 7,
13; 12, 11; 30, 3. net, filling a see sieve. n'eva sentences: 11, 27. night, eating at -: 44, 1 (fn. 136, p.
137); going out at - by M:42, 3. non-violence: 17, 18ff.; 19, 2f.; 28,
2; 35, 9; 39, 10. novices, compared to young birds:
30, 10; brusque words of -
against teacher: 30, 18. old age, characteristics of 6, 20ff. pains suffered by individual beings:
2,5 (āurā). parents try to prevent son from
monachism: 28, 8ff. place free of eggs, etc., looking for
a 37, 25. potter's house, staying in a ~: 34,8. pratityasamutpāda (causal chain of
14 members): 17, 8ff. pravrajyā in middle-age 35, 5. property, we want to be without
7, 16 (a-pariggahā bhavissämo,
cf. Sūy. 2, 1, 19); 22, 11 and 24. rebirth: 14, 15 (samsiccamāņā pu
nar enti gabbham); there is no condition for – 17,15 (uvāhi ...
na vijjai); 17, 29. road, high vs side path: 3, 10f.
(visottiyam ... mahā-vihim). saliva (lālā) not to be gulped down:
11,11. Sentenz: Analysis p. 53 (232 above). sex, remedies against urge for 24,
22. sexual intercourse (sāgāriya), pru
dent people do not care for 21,
soul: see I. speech, carefulness in - 24, 28. suffering arising from desires:
22, 2. teeth, cleaning considered use
less by M:43, 25 (danta-pak
khalana). temptations: 31, 20; suffering
from : 36, 17. thin like a plank: 32, 22; 37, 18. threefold action: 1, 14; 8, 1f., 9,
2; 15, 6; 31, 3; 33,8 and 28 ff.;
44, 4f. torch (diva) simile: 30, 6. trouble,cliché of: 38, 6f.(tana,
siya-, teo-, damsa-masaga
phāsa, etc.); 42, 26. turtle simile: 27,9 (1,6, 1, 2). vigils, aversion to ~ 13, 17. villages, cliché of various ~: 37,
20. violence: 7, 1; 7, 29ff., 13, 1; -
no sin: 18, 18f (an-āriya-vayanam); 20, 27; 25, 20f.; - against naked ascetic: 28,
32f.; 33, 8; 34, 25f. washing clothes received as alms
forbidden: 35,27 (no dhovej
jā); 37, 5. water, fresh - not to be drunk: 3,
22; -as plurality of souls: 3,
18. women torment the world: 9, 26;
are the best enjoyment: 24,
21; ~ bring harm: 41, 14. world, this is wretched: 2, 4;
no denial of this ~ 3, 13ff. (n'eva ... logam abbhāikkhejjā); - tormented by women: 9, 26.
sick monks, the healthy care for
36, 23.;-bear with little food:
38, 27. sick people avoided by relatives: 7,
4f. sieve, filling a - 14, 29 (keyana). simile: see novices, torch, thin,

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280
Mahāvira's Words by Walther Schubring - Appendix 8
Subject Index of the Sūyagada Sections
(Prepared by W. Bollée)
aphala-vādins: 1 1, 1, 17 fn. appattiya ("unfriendliness'): 1 1, 2,
12. armpit as shifted pubic region: App.
4, to p. 169, fn 3. arrow sinking deeper and deeper in
to the wound: II 2, 20. arson out of revenge: II 2, 44, 46;
49.
abuse: II 2, 73. acquisition, unallowed as seventh
kind of acting: II 2, 15; 2, 62. acting does not exist (a-kriyāvāda):
I1,1, 13. action, prescribed as thirteenth
kind of acting: II 2, 23. acts, triad of - II 1, 24. adultery, punishment for I 4, 1,
21f. aduvā: I 1,2, 1 fn. āesā: I 2, 3, 20 (App. 4, to p. 157,
fn. 84). agilāe (ʻuntiringly'): 1 3, 3, 20 fn. agnostics: I 12, 1f. (see also annān.
iya-vādins). ahimsä ('non-violence'): I 1, 4, 10;
2, 1, 12; 2, 3, 21; II 1, 48. āhiya: I1, 1, 8 fn.; 3, 4, 20 fn. ajānaya: 11, 1, 18 fn. akāraka-vādins: I 1, 1, 13 fn. a-kriyāvāda: I1, 1, 13; I 12,1; 6; 8. alms, cliché of II 1,18; 2,76; un-
table , 55. rules for 2, 72. aloe wood (agaru): I 4, 2, 8. alone, being born and dying -: II 1,
41; monks - like a rhino (horn):
2, 70. ämalaka fruit, soul unlike an-fruit
on the hand: II 1, 16 (simile) amusement in the evening: II 2, 55. andropogon (usira) grass: 14,2, 8. animals, afraid of the harmless and
not suspecting danger: I 1, 2,6f.; cliché of - II 2, 10; 26; 43; 63; - mutilated out of revenge: 2,
a-samāhiya: 13, 2, 10. asava: see influx. asura: 1 1, 3, 16; 2, 1, 5; I 12, 13;
cliché of s, etc.: II 2, 76, their
world without sun: I 2, 3, 9. Ātmaşaşți-vādins: I 1, 1, 15. atmosphere without support, monks
like - II 2, 70. atonement: II 2, 55. avihannü: 1 2, 2, 5 fn. āya-danda: 1 2, 3, 9 (App. 4, to p.
156, fn. 70). Ayāmuha: I 4, 2, 17 fn. bad people (a-sāhu), association
with :12, 2, 18. bajjha (Snoose'): 1 1, 2, 8 fn. bamboo tips, words like-13, 3, 15. bathing forbidden to monks: Il 2, 73. battle, cowards in despondent: 13,
1, 6. beard not cared for by monks: II, 2,
72. betel (tambola): I 4, 2, 12. bhārunda bird, monks alert like a
II 2, 70. bhinna-kahā ('obscene language'):
14,1, 7 (App. 4, to p. 169, fn 5). Bhogas belonging to king's retinue:
II 1, 13. bird, in a cage: I 1, 2, 22; not free
from suffering as - is from cage: II 1,27; monks free as a - II 2, 70; shaking off dust compared to monk removing effects of
previous deeds: 12, 1, 15. bird-trapper: II 2, 28ff. blind leading a N1, 2, 19; -
does nor see even with a light: I 12, 8; - sinking in a
leaky boat: I 1,2,31. bluish (ānila) garment: I 4, 2, 9. boar baited with wild rice: 13, 2,
19, 4, 1, 31 (simile). body and soul live and die to
gether (tajjivataccharira
vāda): 11, 1, 12. body, decorating them II 2, 55. boil bothersome for a while: I 3,
4, 10. bones, of pigeon colour (i.e.,
grey): II 1,15; - to be drawn from flesh, unlike the soul: 1,
16. born blind, dumb, etc.: II 2, 21;
27; 60. bow-string without hindrance,
simile of II 2, 70. brass pot to which water does not
adhere, monks like - II 2,70. breakdown, religious - 13,3,4. bribery: II 2, 62. Buddhists: I 1, 1, 17; I 12, 4b fn.
(lavávasakki). bull, monks strong as a - II 2,
70. cachou lozenge (guliya): 14,2,7. camels, loaded ~ compared to
monk-fathers carrying a
child: I 4, 2, 16. cannibalism: I1, 2, 28. canon of twelve Angas: II 1, 27. caraga: I 2, 2, 14 (App.4, to p.
153, fn. 42). chain of moments: I 1, 1, 17. chamber pot (kosa): I 4,2, 12. change of class of beings at re
birth: 1 1, 4, 8f.
45.
annāņiya-vādins (agnostics): 11,2,
14 fn.; 17; 1 12, 1f. anovasamkha: I 12, 4b fn. anudhamma: I 2, 1, 14 (App. 4, to
p. 150, fn. 14).

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Subject Index of the Sūyagada Sections
281
draught ox, on hilly road: I 3, 2,
20f.; - sinks down when injured:
I 2, 3, 5 (simile). duhao: I1, 1, 16 fn; I 12, 14 fn. dukkha: see suffering. dying alone (topic of): see mourir
seul. earth, monks all-enduring like the
II 2, 70. east, man from - symbolizing
materialism: II 1, 6. ego = vinnu (spirit) emerging from
the five elements: I 1, 1, 8f. ekâtmavādins (Vedanta): I 1, 1, 10
fn.
chewing stick (danta-pakkhālana):
14, 2, 11. -cheya ('lack of): I 4, 2, 4 fn. cliché: see alms, animals, asuras,
family members, relatives, vio-
lence. collyrium pot (anjani): I 4, 2, 7. colours: see bluish, bones. conceit, brahmin's about descent:
12,2,1. confession: 13, 3, 4. corruption: II 2, 62. cosmetics: I 4, 2, 7f. cosmic egg: I 1, 3, 8. costus root (kuttha): I 4, 2, 8. cow remaining near its offspring :I
3, 2, 11 (simile). cow dung, wall coated with 12,
1, 14 (simile). cowards look for cover in battle: I 3,
3, 1 (simile). creation: see world. creeper strangling tree equated to
family sticking to monk: 13, 2,
10. cremation: II 1, 15. cripple moving behind crowd: 1 3,
4,5 (simile) crockery (jau-kumbha) destroyed in
fire: I 4, 1, 27 (simile). cycle of rebirth: see samsāra. dadha-dhamma: 13, 1, 1. deception as eleventh kind of acting:
II 2, 19. decorating the body: II 2, 55. desire symbolized by sludge in lotus
pond: II 1, 12. dice, game of 12, 2, 23. directions (east, south, west, north):
II 1, 6ff.; 47; 2, 61, 69; 75. Ditthivāya: II 1, 27. divination (eightfold): I 12,9. dogs bite monks: 13,1, 8. dog-keeper: II 2, 29ff. donkeys tired from burden:13,4,5. doors of laymen's houses are open:
II 2, 76.
elements, five-11, 1, 7; 15; II 1,
22; four-:11, 1, 8; six - II 1,
23. elephant, covered with arrows be-
comes desperate: I 3, 1, 17; - fettered on re-capture: 1 3, 2, 11 (simile); king likened to an ~ II 1, 13; monks brave like an II
2, 70. empty house: I 2, 2, 13 and 15f. evil of maligning: 1 2, 2, 2. faith, wrong is a thorn: II, 1, 51. family members: see relatives. fasting compared to knocking off
dry cow dung from wall: I 2, 1,
14. fasts, of monks: II, 2, 72f.; ~ of
laity: 2, 76. fatalism: I 1, 2, 2; 4; II 1, 29ff. fata morgana: p. 272. feet, painting of: I 4, 2, 5. fetters (bandhaņa): I 1, 1, 1; 1, 2,
27; 3, 2, 9ff.; 4, 1, 7; 4, 1, 31. fire, monks glowing like - II 2, 70. fish become desperate in little wa-
ter: I 3, 1, 15; - caught in a net become desperate: 3, 1, 13; - die
in shallow water: 1, 3, 3. five elements: 11, 1, 17 (khandha);
1, 1, 7 (mahabbhūyā); II 1, 22. five restraints (samvara): I 1,4, 13. food, given to monks by women: I
4, 1, 15; - not fully cooked
eaten by monks: II 2, 72. foot of woman on monk's head:
1 4,2, 2; feet painted: 4, 2, 5. foreigner repeats native's words
uncomprehendingly: I 1, 2,
15. four elements: (dhāu): 11, 1, 17. four heterodoxies (kiriyā, Q
kiriyā, vinaya, a-nnāna): I
12,1. four or five serviceable men: II
2, 56; -years: 2,65. four men and a monk want to
pluck a lotus (i.e., to convert
a king): II 1, 6ff. four men with a dead person on a
stretcher: II I, 15. four postures (gacchamāna, cit
tamāna, nisīyamāņa, tuyatta
māna): II 2, 23. gandharva: I 2, 1, 5; I 12, 13;
city: p. 272. garment: see bluish gods, monks reborn as ~ II 2,
74; laymen reborn as - 2,77. grass, blade of: II 1, 21; 24. greed as twelfth kind of acting; II
2,21. guilt: II 2,2-57 (a-dhamma-pak
kha); 2, 61; 79. hair, black - becomes grey: II 1,
42; - to be plucked out: 2,73;
- plucking: 13, 1, 12f. hawk seizing partridge: I 2, 1, 2. hell, properties of - II 2, 65f. hereafter does not exist: I 1, 1,
12.
hindrances: see troubles horn of a rhinoceros, monks
walk alone like: II 2, 70. hundred years make up human
life span: I 2, 3, 8. ideal, of king: II 1, 13; ~ of lotus:
1,3; -of monks: 2, 69f. incantation (pāga-säsani): II 2,
27.

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Mahāvira's Words by Walther Schubring – Appendix 8
the ~ II 2, 70. mourir seul (topic of -): I 2, 3,
17 fn.; II 1, 41. Mt Mandara: see Mandara. music: II 2, 55. mutilation of animals out of
revenge: II 2, 45. myrobalan (āmalaga): I 4, 2, 10. nāya (Skt: nāyaka): 1 3, 3, 6 fn. niyati-vādins (fatalists): I 1, 2,5
fn. niya: I 2, 2, 9 fn. (App. 4, to p.
152, fn.36). non-human beings (asuras, nā
gas, yaksas, etc): II 2, 76. non-violence: I 1, 4, 10; 2, 1, 12:
2, 3, 21; II 1, 48; 2, 83. noria: see samsāra. north, man from the symboliz
ing fatalism: II 1, 29ff. nüma ('deception'): 1 1.2. 12. objections: see troubles. old age, characteristics of II 1,
individual souls (pudho siyā) re-
born: 1 1, 2, 1. influx (āsava) of karman: I 12, 21. injury by stick, bone, fist, etc.: II 1,
48. intention of injuring: 1 1, 2, 25. invectives for monks: 13, 1, 10. invisible, making oneself-: II 2, 27. iron, man taking with him: 13,4,
7; - ball thrown into water
(simile of -): II 2, 65. jāņāi, 'to bring', (simplex pro com
posito): I 4, 2, 9; 12; 16. jānaya (Skt jñānaka?):11, 1, 18 fn. Jātaka stories: p. 272. Jnātas belonging to king's retinue:
II 1, 13. jau-kumbha: see crockery. kevala knowledge: II 2, 73. Khas-khas grass: see andropogon. kibbisiya gods: I 1, 3, 16. killing of living beings: I 1, 1, 3. king as landed proprietor: II 1, 13. king: see lion, lotus, pater patriae,
purohita, responsibilities, snake,
tiger. king's liberality: II 1, 13. king's retinue of Ugras, Bhogas,
etc.: II 1, 13. kiriya-thāņa: II 2, 14ff. kriyā-vādins: I 12, 1. laity, properties of II 2, 76. latrine (vacca-ghara): I 4, 2, 13. lavavasakki: see Buddhists. legs of animals cut out of revenge:
II 2, 45. life, difficult to obtain as a
human: I 2, 1, 1; transitory ~:2, 1, 10; six forms of - (earth, water, fire, wind beings, plants
and animals): II 1, 48. lion, baited by carrion: I 4, 1, 8 (simile); monks invincible as a
II 2, 70; - symbolizing king: II 1, 13. lotus, white – symbolizing king: II
1, 121.
lotus leaf, monks stainless like - II
2, 70. lotus pond symbolizing people: II 1,
1 ff. lullaby: I 4, 2, 17 fn. luxury offered to a monk:13, 2, 16f. magic (āhavvani): II 2, 27. man compared to tree: II 2, 68. Mandara, king high as Mt - II 1,
13; monks immovable as Mt~
II 2, 70. * mandhātai* ('ram"): I 3, 4, 11. Māra causes world's transitoriness:
11,3,7. masturbation: I 4, 2, 20 fn.; p. 174,
fn. 54; p. 252, stanza 254. materialism: II 1, 6. meat, human - unknowingly eaten
by monk: I 1, 2, 28. merit, man's - stolen by women:
App. 4, to p. 170, fn. 16; II 2,
58f. (dhamma-pakkha); 69-74. merit and demerit (punna and pāva)
do not exist: I 1, 1, 13. milk-rice (pāyasa) with poison: I 4,
1, 10. mona-paya: I 2, 2, 3 fn. monk, bent by women like a wheel
rim: I 4, 1, 9; brave - does not return into the world: I 2, 1,7; - clear like a lake: 2, 2, 7; - dead to the world: II 1, 50; -entreat- ed to return to the world: I 3, 2, 2ff.; - becomes god command- ing all pleasures after death: II 1, 50; - maltreated: 2, 54; -as
domestic slave: I 4, 2, 18. monks compared to atmosphere,
autumn water, bhārunda bird, bird, bow-string, brass pot, bull, earth, elephant, fire, gold, (horn of) rhino, lion, lotus, leaf, (Mt) Mandara, moon, sea, shell, sun,
tortoise, wind: II 2, 70. mood, bad - as eighth kind of act-
ing: II 2, 16 and 55. moon, monks of a mild shine like
42.
ominology: see divination. one (ego) emerges from five ele
ments: I 1, 1, 8f. opponents (363): II 2, 79. ordeal with bowl of glowing
coal: II 2, 81. overpopulation: 11, 3, 7 fn. pakkhāphodiya: II 2,63 (App. 4,
to p. 65, fn. 103). paligoha: 12,2, 11 (App. 4, to p.
152, fn. 38). palm nut, life ends like a falls
from the stem: I 2, 1, 6. pāyāla, ('submarine crater')
difficult to pass by: 13, 2, 12. parents (care for -): 1 3, 2, 4. paribhāsai ("to revile'): I 3, 1,9
(App. 4, to p. 160, fn. 8). parijānäi ("to renounce'): 1 1, 4,
2. parisaha: see troubles. passions, four ~ (koha, māna,
māyā, lobha): II, 2, 70.

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Subject Index of the Suyagaḍa Sections
157, fn. 80).
sandals (paulla): I 4, 2, 15. sceptics: I 12, 2 fn. scratching, avoided by monks: II 2, 72;~ of wound to be avoided: I 3, 3, 13.
pater patriae, king as~: II 1, 13. pavaga ('injustice'), three causes of ~: I 1, 2, 26f. pinga bird: I 3, 4, 12. pleasures provide neither protection nor refuge: II 1, 38. poison: see milk rice. possessions, bring misfortune (duhâvaha): 12, 2, 10; ~ are no protection against death: I 1, 1, 5; 2, 3, 16.
postures: see fourpravrajya, involuntary II 1, 35. pride as ninth kind of acting: II 2, 17.
prognostication, kinds of II 2,260. punishment: see violence. pūyaṇā (dakini): 13, 4, 13. purohita, king as of his subjects: of his subjects: II 1, 13.
rajja-hiņa va khattiya ('royalty which lost their realm'): 13, 1, 4. rebirth: II 2, 20. recitation, poetic ~: II 2, 55. relatives, cliché of ~: II 1, 39; 2, 64 and 82; are no protection against death: I 1, 1, 5; 2, 3, 16. responsibilities of a king (borders, peace, irrigation dams): II 1, 13. revenge: II 2, 44ff. rhinoceros, monks walk alone like a ~: II 2, 70.
rim of a wheel bent: see monk. rude words: I 2, 2, 19 (App. 4, to p. 154, fn. 48).
sahie: I 2, 1, 13 (App. 4, to p. 150, fn 15).
samana bhavissamo: II 1, 19. samaya: I 1, 1, 1 fn.; 1, 3, 10 fn.; 2, 2, 4 fn.; 2, 2, 8 fn. samahiya: I 3, 4, 6 fn. samgati ('coincidence'): I 1, 2, 3b fn.
samosaraṇa: I 12, 1. şamsara, rotating in: I 1, 1, 26; 1,
3, 16; I 12, 6; 14; ~ compared to noria: I 2, 3, 18 (App. 4, to p.

se = teṣām: I 1, 4, 8 fn. sea, monks unfathomable like the ~: II 2, 70.
secret practices (kanhul-rahassiya): II 2, 21.
servants, violence against see violence.
shell to which fat does nor adhere, monks like ~: II 2, 70. shoe bag: II 2, 48. shoes: II 2, 48.
sickness unpleasant: II 1, 39f siddha: 11, 3, 15 (App. 4, to p. 147, fn. 70).
similes: see amalaka fruit, atmosphere, bird, bow-string, brass pot, fasting, hawk, iron ball, king, lotus, lotus pond, palm nut, shell, snake, snare, soul, stone, tree, Vaitarani, wind. sirisava: I 2, 1, 5.
Sisupala: 13, 1, 1. six forms of life: II 1, 48. snake, shedding skin compared to monk giving up passions: 1 2, 2, 1; ~ symbolizing king: II 1, 13. snare fettering an animal: I 4, 1, 9 (simile).
soul, and body live and die to
gether. I 1, 1, 12; pure ~ compared to clear water: I 1, 3, 12; āyā as sixth element: 1, 1, 15; ~ and world eternal: 1, 1, 15; appā no actor (a.-karao): 1, 1, 13;~ reborn as individual (pudho siya): 1, 2, 1; identical with/ different from body: II 1, 15; unlike amalaka fruit on the palm of the hand: II 1, 16; ~ unlike a bone drawn from the flesh: II 1, 16; unlike butter from sour

283
milk: II 1, 16; unlike fibre drawn from the stem of a reed: II, 1, 16;~ unlike fire arising from fire-sticks: II 1, 16; ~ unlike oil pressed out of grain: II 1, 16; unlike the sweet juice pressed out of sugar cane: II 1, 16; ~ unlike sword drawn from sheath: II 1, 16; ~as sixth element: II 1, 23; light coloured ~: II 2, 20. south, man from the ~ symboliz
ing doctrine of five elements: II 1, 20ff.
stone thrown into water: II 2, 65 (simile).
speech, untrue as sixth kind of acting: II 2, 14; half untrue ~: 2, 21; 2, 61; use of bad ~: 2, 73.
spirit: see vinnu.
suffering: I 1, 1, 10 (follows injurious activity); 19; 24; 1, 3, 10; 2, 1, 5; II 1, 31f.; ~ in hell: 2,67f.; putting an end to ~: 2, 73; 82ff.; ~ due to violence done to others: II 2, 82. sun, monks glowing brightly like the~: II 2, 70. sūva: 1 4, 2, 9.
Svayambhu and Mara as world creators: I 1, 3, 7. tagara powder: I 4, 2, 8. tāi(n), Pāli tādin: 1 2, 2, 17 (App. 4, to p. 153, fn. 44). Tajjiva-taccharira-vādins, doctrine of: I 1, 1, 12f. Tankana: I 3, 3, 18. temple, parable of black and
white: I 2, 2, 7 fn. Teräsiyas/Trairäšikas: I 1, 3, 11 (App. 4, to p. 146, fn 66). theft: II 2, 47f. theism: II 1, 25ff. thorn of wrong faith: II 1, 51. threefold action: II 1, 24; 2, 48. three hundred and sixty-three

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kinds of opponents: II 2, 79. tiger symbolizing king: II 1, 13. tiny living beings: I 2, 1, 11; 2,2, 6;
2, 2, 14. tip-cat game (ghaţikā ?): I 4, 2, 14. toilet articles: I 4, 2, 10f. toothbrush tree (Salvadora persica):
App. 4, to p. 173, fn. 45. tooth-stick: see chewing stick. tortoise, monks like a II 2, 70. toys: I 4, 2, 13f. tree symbolizing man: II 2, 68. transitoriness of world: I 1, 3, 7. troubles (parisaha), twenty-two ~
II 2, 73. Ugras belonging to king's retinue:
II 1, 13. unity: see samaya. utensils, household > 14, 2, 12f. uvaniyatara: I 2, 2, 17(App. 4, to p.
153, fn. 44).
va: I 3, 2, 21 fn. Vaitarani difficult to cross: I 3, 4,
16 (simile). Vedanta: see ekâtmavādins. vegetarianism not compulsory in the
Curni period: I 1, 2, 29 fn.; 2, 1,
14 fn. veyāvacca: I 3,3, 20 fn. vijjam: I 2, 2, 10 fn. vinaya-vādins: I 12, 1. vinnu (spirit): see ego. violence: I 2, 3, 9; cliché of II 1,
17 (se hantā ...); - with stick, bone, fist, etc.: 1, 48; - against animals: 2, 10; 63; - against monks: I 2, 1, 18; 2, 2, 5 fn.; 3, 1, 8; 15; II 2, 54; 62; - against relatives: 2, 64; 82; - against
servants: 2,63; 65. viyada, Skt viksta: I 2, 2, 22. viyad'-ambu: I 1, 3, 12 (App. 4. to
p. 146, fn. 67).
waking up: I1, 1, 1; 2, 1, 1. water, monks pure as autumnal
II 2, 70; symbolizing effective deed (kamma): II I, 12; unboiled ~: 1 2, 2, 20 (forbidden: I 3, 3, 12; drunk
formerly: I 3, 4 1ff.). weights, false II 2, 62. west, man from symbolizing
theism: II 1, 25ff. wind without fetters, monks like
- II 2, 70. women, compared to fire: I 4, 1,
26.; desire for ~: II 2, 65,
seducing monks: I 4, 1, 2ff. world, created by a god, Brahmā
or Isvara: 1 1, 3, 5f.; uncreated will not perish; I 1, 3, 9: twofold -, sentient
and insentient: II 1, 42. wound not to be scratched: 13,3,
13. wrong-doing to friends as tenth
kind of acting: II 2, 18.

Page #304

Abbreviations
Aurapacc.
Ayär
с
Dasav.
OLZ
Samth.
Śil.
Suy.
T
WB
Aurapaccakkhāṇa Ayärânga
Cunni

Samthara
Šilänka
Sayagada
Abbreviations and Addenda
Dasaveyaliya
Orientalistische Literaturzeitung
Tikā
Willem Bollée
Appendix 9
Addenda (by WB)
P. 1: Schubring's dating of the Valabhi council to "the first quarter of sixth century CE" is a matter of debate, as indeed is Mahavira's lifetime. The dates have to corelated to those of Buddha's, whose contemporary Mahāvira was. For the date 527/526 of Mahavira's death, which Jacobi calculated as 477 or 476 BCE, see Schubring 1935, § 19. For the discussion on the problem of the date of Mahavira see Bechert 1983 and on Buddha's dating Bechert 1991, where he suggests that the traditional dating of Buddha's death in 486 BCE is too early by at least a hundred years.
P. 35, fn. 7: For a French translation of the simile in question here see Balbir 1994, pp. 243f.
P. 36, fn. 13: With regard to irrigation: royal neglect of the irrigation system led to the decline of Angkor. Often the rājā was a feudal lord as, perhaps, shown by the name of the Buddha's father, Suddh'-odana, 'whose rice is pure".
P. 56: On the word devāṇu-ppiyā in Sūy. II 2, 56: much has been written about this expression since Weber 1866, p. 405, the Sanskrit equivalent of which is first found in Ṛgveda 10,56,8. A non-exhaustive list of relevant articles is given on p. 135 of G. B. Palsule's "Devānām-priyaḥ" (in Indian Linguistics 30, 1969, pp. 134-161). For Jaina literature Pischel 1900, § 111 and Bloch 1950, p. 90 assume that the expression is a compound with anuppiya as the last member. According to Ghatage's Dictionary of the Prakrit Languages (Pune 1993), p. 324, however, aṇuppiya occurs only as an adverb of words meaning 'flattering, pleasant'. The same seems to be the case with Pali anuppiya. In view of the antiquity of the phrase Weber (loc. cit.) and others may be right as against Pischel and Bloch. As for the ending -u instead of -a, Pischel § 104 states its possibility before a labial. L. Renou mentions devanāmpriya among fixed combinations with a genitive plural as a first member (see his Grammaire sanscrite. Paris 1961 repr. 1975, pp. 91 and 368; and p. 60 of his Études védiques et pāṇinéennes 12 Paris. Publications de l'Institut de Civilisation Indienne 1960 (for the latter reference I thank Professor Caillat for her review of Bollée 2002 in Bulletin d'Etudes Indiennes 20.1 2002, p. 332).
P. 146, fn. 62: The topic of the overcrowded earth and the intervention of the gods to reduce the humans has a parallel in the Akkadian epic Atrahasis and the Greek Cypria with different solutions, see Burkert 2003, pp. 42ff.
285

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