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118
THE INDIAN ANTIQUARY.
(JUNE, 1892.
Bamaņim tu dikkhittà I samayarith na gåhaê Il 15 | vihiņâ, samaņam, samaņim are to be read as disyllables.
At the end it is called (see verse 1) an extract from the mahanisthakappa and the vavahára, sources which explain the use of the sloka here: mahậnisihakappað | vavaharað tahe 'va ya siihu-shui-atthie i gachhâyârain Hamuddhiam II 136 l padhamnsum sahuņo, eam asajjhâyam rivajjium uttamasvanissamdam gachhîyâram suuttamam ll 137 11 gachhiyaram suņittaram 146) padhitti bhikkhu bhikkhuni kunantu jam jahâbhaiam ) ichchhamta hiam appaņô H 138 !!
The fourth group of Siddhanta texts is composed of D. the six chhedasůtras.
So at least according to Bühler's List (see above, p. 226). In the Ayara vibi and in the Ratnasagara (Calc. 1880) these assert a prior place - between the upångas and the painnas. The mame chhedasůtras (ehliêda, cutting, section ) can be explained in many ways. There is no authentic explanation that I have been able to discover. This name recurs in the texts in question as infrequently as in the paragraphs in the MSS. The first time where it is mentioned, so far as I know, 60 is in the Avasy, nijj. 8, 66: jam cha mahakappan7 jania sêsani chhea suttaņi, from which passage it is clear that then, besides the mahakappan, there existed several other texts belonging to this group (kalpâdini Schol.); and in another passage of the above cited work (16, 100), there are enumerated three texts which, at present, still bear this name and which state that they were divided just as we find them. They appear [447] to belong together after a fashion and to form a united group. In the enumeration of the anamgapavitha texts in the Nandi, in the Pakshikasútra and in the three samacharis we find these texts arranged in the same order insapan, kappassa, vavahâ'assa). In the samacharts, in the passage in reference to the number of daya necessary to learn them, we find that but one sayakkhandha is allotted to them all: kappavavaharadasanam (80 Åvi., Svi., dasákaorůņam V.) ego suakkhandhô. The Vidhipr., however, states that some (kei) "kappavavahara namn bhinnar suyakkbandham ichhamti."
The title chhéasutta is not mentioned in this list of the anangapavithas or angabâhiras, which cites, in addition to the three texts held to be chhêasuttas, two others immediately afterward, one name alone intervening. These additional chhêasuttas are nisiha and mahậnisiha, which now stand at the head of the chhêdas. The mahakapparuam (see p. 478), too, is found in the list, but in a different place - abont 24 places previous. From this we draw the conclusion that the author of the list did not regard the malkkappasuam (see p. 478) as belonging to these chhêasuttas.
The mabûkappa® is mentioned in no other passage. In all other passages, where the chhêdasútras are enumerated, the nisiham is invariably placed at the head of the list. Thus in Âvi., where the number of days necessary for learning the ehhêdasůtras is stated, (448] there are enumerated as the “chhêaggartha" (here placed between upaigas and painras; see p. 446) the seven names : nisiha, dasa, kappa, vavahîra, mabảnisiha, pamchakappa and jfakappa. The panchakappa is mentioned also under the pažnnas. Cf. above, pp. 427, 430. The case is similar in Svi., where, however, the name chhêao is omitted, and the discussion on this subject is inserted between that concerning aigas 4 and 5. In Svi. only siha, daså, kappa and vavahira are treated of together, parchakappa and jtakappa not being mentioned, and mahî nisiha is disposed of at another place, viz. : - at the end of the entire jógavibi after the païnnas. V. agrees herein with
65 An older form of the name is perhaps chhaaua, chhedasruta, thus incitation in the Vichkrimrita sangraha: "nistham- Aiya sa chheasusta"; chhedaeamgha, too, is found in the same place (Hee p. 430), where it is said that they are five in number.
66 The name of the second group of the charittagunapramina in the Anayógady Arasíltra - ehhêdavaddbávaniat cbar-may be recalled in this connection.
67 According to the Scholinat those texts are borrowed from the dithivha (anga 19), and, consequently, are to be regarded as rishibhAshita : mahAkalpabrutadinam api rishibhashitatva(a) drishtivadad uddhitya tisht pratipidit. strát dharınakathanuyoga vva (o gatva cha ?) prasamngah.
dasa uddesapakala dasána, kappassa haristi chhach chêva i dasa chêva vavaharassa hurti savvé vi chhartl sau 11
