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passages from the same. Many of the technical terms in this chapter are found in Mahavyutpatti-items, while they may not be available in Sanskrit-English dictionaries, for which see notes 76a, 76b, or sautir (sauṭira) in S. 203, 205. Kşudraka-vastu contains many of such terms and we may refer to Mahavyutpatti items 4085, 8824ff, 8855, 8898, 8901, 8902, 9281-9291, 9344-9348 etc. Its sections 257-263 (Nos. 8363 to 8637) give a short summary of Pratimokşa of the Mula-Sarvastivādins. Our book could well have been a source of material for the author of Mahāvyutpatti. There is a reference to Vajropamāsamapatti (S. 1) before attaining Sopadhiśeșanirvāņa. This may well indicate the author's Mahāyānism. There is also a reference to Sangraha-matṛka (S. 245), apparently, a list of things required by a Bhiksu.
The Language and Style
The language of this text, like that of other sutra-texts, is condensed and it becomes difficult to understand the text without the use of its commentary. Unusal formalities are met with with toa-ending as in an-evam-tva (S. 42), Pitakabhijñatva (S. 82), tüşṇītva (S. 546); or with ta-ending as in sikşatta (S. 84), tatta (S. 396), sa-silavat-ta (S. 81). We have already said above (pp. xi-xiv) that grammatical terms with kta (i. e. ta) ending (S. 388), or terms like kṛt (S. 117, 606) for Pali 'Pe', or ekanna (S. 72) are used. Words like idampravrajja (S. 136) or some peculiarities of Pali grammar like a-prstva (S. 163), anujñapayitva (S 48), noticed in Buddhist Sanskrit books, are also found here. We see the originality of the author when he comes to topical discussion of the ancient and modern customs of ordination (S. 2-3), the use of Atmane-pada and Parasmai-pada (S. 6, 8), fraudulent entry (S. 133ff), or discussion on moral restraint (S. 613-627).
It appears that this text represents the different stages in the development of the treatment of several topics, in different sections. The same topic of the relation of an Authority and his Dependant is treated, with variations, in