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APPENDIX : Schubring's ĀCĀRĀNGA ANALYSIS
6. Dhuyam
A. Tristubh-Style : Persons deviod of energy do not themselves possess the power to embrace monkhood and those who have left home they seek to dissuade through requests and insults. 27, 1-14. 28, 5-14. 32. 29, 3. 32, 22.1/1 On the other hand, certain others who have already initiated a new life find it painful because they lack inner ripeness. 30, 13-18. 27, 31. 1.1/2. In 30. 27f. we have a variant of 15-18.
B. Śloka-Style : A consideration of suffering, death and the possibility of rebirth in an animal form must lead man to spare the life of others. 27, 15. 28, 2.
C. Śloka-Style The washed out (dhūya) monkhood. (1) Those turned rebellious owing to weakness have not proved worthy of a monk's life. The steadfast one, on the other hand, is desireless in respect of clothing - which through going naked he reduces to the minimum - as also food. 28, 3f. 15-31, 29, 3-18. 27. 30, 2.C/1 The line 29, 5 fits in a context only when placed after 7. (2) The rebellious one, owing to a selfassumed conviction, does not allow himself to be instructed in the doctrine, is not satisfied with the (recommended) mode of living, is obstinate or disputes without an adequate knowledge. 30, 3-13. 1926. 31, 1-6.C/2 (3) Such apostates mostly give up their own profession 31, 7-17.C/3a The pupil must be willing to listen and himself a proclaimer of the doctrine and a model in conduct. 31, 18. 32, 13;c/3b the weak one should not get disheartened but move forwards courageously 32, 14-21.C/3c
D. Prose-Style : The rule for those going without cloth 29, 18 (je)-26.
[As the Ācārānga-tradition would have it, the sixth Chapter is followed by the seventh, the Mahaparinnā; according to the Nandi, Āvasyakaniryukti and Vidhiprapā it occupies the ninth place, that is, it comes after the Uvahāna-suya. If we are to lend credit to the last two texts, Vajra had taken out of it the āgāsagāmini vijā and since the extract was identical with the original (? säisayattaņeņa) the chapter itself got lost. This apparently is a mistake for the Sumahāpainna-puvva, as regards which the same is said in Jinadatta's Ganadhara-sārdhaśataka (see Weber, Ind. Stud. 17 s.v.); for in the tradition Vajra already enjoys the reputation of being a knower of the Pūrvas and, besides, the table of contents
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