Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 333

Collette Caillat
cated in the introduction and conclusion of Āyār 2.41, where it is recommended (1) to vomit" the four passions involving 'violence (vantā koham ca mānam ca māyam ca loham ca), (2) to speak only after due reflection and with constant circumspection?. To help attain this ideal aim, bhāsā is analysed into four species (with subdivisions): two of them are absolutely condemned and prohibited, because they are either totally or partly wrong and false; as for the other two, the monk should be educated to use them with discrimination : Dasay 7.1 proclaims :
caunham khalu bhāsāņam parisamkhaya pannavam donham tu pinayam sikkhe, do na bhâsejja savvasos.
Āyār also distinguishes four bhāsā.jāyā, somewhat emphatically: bhikkhu jāņejja cattāri bhāsā-jāyāim, tam-jahā : saccam egam padhamam bhāsā-jājam blyam mosam taiyain, sccca-mosam, jam n'eva saccam n'eva mosam n'eva saccāmosam asaccāmosam tam cauttham bhāsā-jayam, se bemi.... (2.4.1.4). Thus the bhikkhu is invited, trained to recognize: (1) truth, (2) untruth, (3) truth mixed with untruth, (4) "what is neither truth, nor untruth, nor truth mixed with untruth ...."4. Consequently, Dasav 7 immediately
1. se bhikkhā vā bhikkhuni vă vantā koham ca māņam ca māyam ca loham ca, anuvii
nitthābhāsi nisamma-bhāsi aturiya-bhāsi vivega-bhasi samiyāe samjae bhāsam bhāsejja. “a monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and res.
traint", (Āyār 2.4.2.19 tis!, Jacobi). 2. Compare Dasay 7. 54-57 : chasu samjae, sāmaņie saya jae,
vacija buddhe hiyam anulomiyam, “controlled (in his conduct) towards the six (groups of souls), (and) always restrained in monkhood the wise one shall speak good (and) kind (words)” (56 c-d, trsl. W. Schubring). “Of the four kinds of speech, the thoughtful (monk) should, after consideration, learn the training in two, (but) should not use the other two ones at any occasion.” Cf. Viyāhapannatti, ch. 13, Ed Suttăgame, Gurgaon, 1953. vol. 1, 692, 15; Pannavaņā, ed. Punyavijaya, etc. (Jaina-Agama-Series 9.1), p. 215, $$ 870-876; Thānanga ch. 4.1, ed. Suttāgame, 223,8 (cattāri bhāsä-jäy.....).
See the same fourfold division "truth, untruth, ...." in relation with the first and second guttis (gupti — : mana-gutti, vai.g.), in Uttarajjhāyā 24. 20-23 (ed. J. Charpentier, Upsala, 1921, Archives d'Etudes orientales, 18), i.e. in the chapter concerning the eight pavayaņa-māyā ("matrices of the Doctrine"). Here, the analysis of the three guttis follows that of the five såmitis : the second of these is the bhāsā-samiti, "care in speaking"
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