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Uttaradhyayana aad Daśavaikālika
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ascribed to Daśavaikālika is a logical corollary of this circumstance [The same conclusion is to be drawn from the application (in VII. 57, IX (iii). 14, X.6) of the technical name Kaşaya to the four vices krodha, mada, maya, lobha jointly mentioned. Since the days of Acaranga I and Sūtrakṛtänga I, for this name too was a relatively late growth.]
Another group of concepts to which significance is attached in Dasavaikālika comes to view when one peruses chapter VI, where besides sixfold non-violence and six vows the following six apparently miscella neous items are subjected to investigation :
(1) the prohibited (types of alms)
(2) the householder's vessel
(3) an easy-chair
(4) sitting down (while on begging tour)
(5) bathing
(6) non decoration;
(This is how these items are catalogued in VI. 9 while a detailed account of them occurs in VI. 47-50, VI. 51-53, VI 54-56, VI. 57-61, VI. 62-63, VI. 64-67 respectively). Here the importance of item (1) is obvious and perhaps so also that of items (5) and (6) but their juxtaposition with items (2)-(4) is somewhat curious. However, these rather old items too seem to have a history of significance being attached to them. For the old Sutrakṛtanga I takes note of item (2) in 2.2.20 and of items (3)-(4) in 9.21; (as for item (1) it is here noted in 9. 14, item (5) and (6) somehow in 9, 13, 15). Similarly, Daśavaikälika chapter III which contains a lengthy misellaneous list of prohibited items records our item (2) in III.3, our items (3) -(4) in III. 5; (as for our item (1) it is here noted in III.2, our items (1)-(6) somehow in III. 2, 3). In view of the fact that neither Sutrakṛtänga I nor Daśavaikālika chapter III says anything by way of explaining our items (2)-(4), it is fortunate that Daśavaikälika chapter VI elucidates them in the passages already referred to; one might yet remain unconvinced that importance should be attached to these items but one can at least know them for what they are. Also welcome is elucidation here offered of our somewhat obvious items (5) and (6), but the case of our item (1) deserves detailed consideration. For the question as to what constitutes a prohibited type of alms is the most fundamental question of a monastic disciplinary text and as such it has to be examined from all sides.
Since very old days were the Jaina authors interested in compiling an exhaustive list of 'defects of alms', and so such lists occur in Acaranga I, Sutrakṛtänga I and Daśavaikālika. However, the final classical list contains 16 items, of which many are altogether new (while one or two items that
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