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THE CANONICAL NIKȘEPA
"attha u pavayana-mātā" ity-adi gāthā-trayam (vss. 1-3) gatartham. ------ "alambanena" gāthā-dvayam (vss. 4 and 8): iryā-samitir abhidhīyate. "ira gati-preranayoh" (cf. Vācaspatyam "īra gatau prerane") ira gatau, gantaryam gamanam. tat kārana-parisuddham vaktavyam. tad yatha: ālambanena (1), kālena (2), mārgena (3), upayuktena (4, see the note) ca. ālambanena käranena: caitya-vandana-ācāryadi-prayojana-sarira-cintadinā kāranena gamanam kartavyam, na hi nir-nimittam. tathā āgame 'py abhihitam: jāva nam ayam jīve eyati veyati calatity ādi' (cf. Bhagavati 3.3.152, S.I, p. 456, lines 26-27). kalena: yad yasmin kāle kartavyam tasminn eva karoti. yathā bhikṣā-kāle bhiksartham paryațati. evam sarva-kāle mantavyam. mārgena: samyamopaghāta-rahitena gantavyam. Yatnena: yugantar ra-pralokinā upayuktena gantavyam. (End of the commentary on vs. 4.) indriyarthâvyākşipe tena gantavyam. na ca svådhyāyam kurvatā gantavyam. tan-mūrtinā tad evä puraskrtya gan= tavyam. (End of the commentary on vs.8.) ------ idānīm bhāṣā-samitih: "kohe māne ya" ity-ādi gātha-dvayam (vss. 9-10).
in line 4 of the Cūrņi text, jayaņāi/yatnena has been replaced by "upayuktena", in line 10, jayaņāi/yatnena has been explained by "upayuktena". Milācāra 5.105 (OKUDA p.59; parallel to our vs.4) has replaced jayaņā by "uvaoga" (op.cit.p.125 on 5.105). By contrast, the word uvautte of vs.8 has not been mentioned in the Cūrņi (lines 10-12).
Among the inserted verses 5-7, vs.5 supplies short explanations for ālambana, kāla, mārga; vss.6-7 supply a fully fledged niksapa for JAYAŅĀ. The explanation of a lambana is not reflected in the Cürni (the Cūrni version recurs in the following: Vasunandin on Mülācāra 5.106; Aparăjita on Mulārādhană 119!; see also OKUDA, p.125 on Mülācāra 5.105). jayanā is embedded into two different dialectical structures: "archaic" nikşepa on iriyā (jayanā - kāraṇa No.4), normal niksepa on jayaņā itself (JAYAŅĀ = catch-word).
- JACOBI's translation of vss.5-7 (SBE 45, p.130): "The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. 15 The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. 161 With regard to substance: the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully. 17"
NOTES: For jayanā ("effort") see LEUMANN, Aupapātika p.120 and SCHUBRING $ 173. jugamitta (mitta = māt ra) "as long as a yoke''; 1 juga = 4 cubits; see Samavāya 17.4, S.I, p.357; KIRFEL, Kosmographie p. 337. --- At the beginning of the Analysis we mentioned that vs. 7 has transformed the traditional formula (juga-māyāe ...). We shall now supply the references and quotations for the old formula: Ācāra 2.3.1.718 (S.I, p.60) "je bhikkhu vā 2 (bhikkhunī vā) gāmânugāmam dūijjamāne purao juga-māyam pehanāne datthūna tase pāņe ... pāyam riyejjā ..."'; Bhagavati 18.8.638 (S.I, p.776) "bhāviy'-appane purao duhao juga-māyāe pehāe riyam riyamānassa ... tassa ņam bhante kim iriya-vahiyā kiriyā kajjai ...?"; Daśāśruta 6.150 (S.II, p.930) "sammam kāeņa phāsemāne pālemāņe purao juga
