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184
THE INDIAN ANTIQUARY.
[JUNE, 1892.
that it is of later date. It had need of a special sanction because of its secondary character. The words are : pavara-vara-mahnisihasnyakkhamdha(m) Bsuyanusârêņam tiviham- but there follows no three-fold division.
The first book is entitled salluddharanam and treats of the most various kinds of salla, salya. The repeated references to the savvangôvamga are worth our notice; whence the existence of the uvamga at the time of its composition - see above, p. 373 — is eo ipso clear. Then follows the figure of the useful co-partnership of the lame with the blind man which is specially emphasized :-hayam nâņam kiyâhîņam, hayá annaņað kiya i påsamtô pangulo daddhô dhåvamåņô a andhaô 11 .. andhô ya pamga ya vanê samichchà tê sampaüttâ nagaran pavitthâ II. Furthermore [462] stress is laid upon reverence (vande, vamdiyya) for pictures (padima) and temples (chêia, chêiâlaya). A special formula seems to have been made use of in this connection, an enigmatical treatment of the letters of which occurgo nfter the fashion of the treatment of a l m (om) in the Upanishads and in similar formulas in the tantra ritual. This entire subject was a riddle to the copyist - cf. p. 456 - and so it remains for us. After the real conclusion of the work, in an addition, a similar subject is treated of in like manner merely by means of single letters.
Book II. is entitled kammavivayanan, perhaps karmavipichaņa (cf. pp. 270, 280, 335). At the end is found an obscure statement which perhaps hns reference to ajjh. 1, 2 and which reads : éësim tu donham ajjhayaņâņam vihî puvvagêņam savvaskmannam vattēliņam ti (?).
Books III. and IV., without specific titles, are composed almost entirely in prose, and treat especially of the kusila. It is noticeable that in Book III. frequent reference is paid to the daválasamgam suyanîņam and the samgôvamga duvâlasamgasamadda. The commencement with sâmâiya is retained (cf. p. 243), and the suyanâņain is then characterized as sâmâiya-m-âi lôgabimdusagara (sâra !) payyavasanam (p. 245). [463] We find in the text the following statements which are very characteristic as regards the origin and history of Book III. : tattha tattha bahuêhim suyaharêhim sammiliūņam samgôvangaduválasangan suyagamuddân anna-anna-uvařgáguya(kkha)mdha-ajjhayana-uddêsagâņam samuchchinêûņam kimchim kimchiń samvayyamâņaṁettham lihiyam ti, na uņa sakavvakayain (svakivyaksitam) ti. This is an example of the saying qui s'excuse s'accuse. It is more probable that the above is a production of the author himself than that it emanates from the hand of a copyist who is inclined to donbt.
Book IV. contains a legend of two brothers, Sumati and Nila, in which we may observe an occasional reference in Sansksit!) to an old elucidation (!) of anga 10: Sesham tu praśnavyâkaraņavsiddhavicharaṇad avasêyam.- Whoever, bhikshu or bbikshuni, should praise the adherents of hostile systems or schismatics (parapâsandiņam pasamsam kareyye, jê gå vi ņam niņhagâyaṁ p. k.), whoever speaks in favour of the schismatics (niņhagâņań aņuküla bhâsêyya), visits their temples (niņh. Âyayaņam pavisiyya), studies their texts (niņh. gamthasattha Psynckharan và paravâyy4), or follows their ordinance (ninh. Bankaliệ kiyakilesâuê tayểi và sanjamei va janei vå vinnåvei vå snêi va padivvêi vå avimuhasuddhaparisämayyagiê salâheyya), his fate will be as disastrous as that of Sumati, sa vi nam, paramahammiêsum uvavayyêyya jaha Sumati. The hate against the heterodox and schismatics is here so bitter, [464] that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the text of this book, see pp. 293, 368.
Book V., davalasamgasuyamânasaa mavatiyasära (), mentions the duvâlasanga, but
amapaa mau kaüttha ava | addhaiņa | amas um pam ap ay | Aņ u krat pa amd om plamaa sa am bh ilnas a 11 amal khat re A sabaddha ipsum nam u eto. - In a similar manner (each of the single consonants having viráma) we find the mantra composed which the Vidhiprapa cites in mentioning the Ayariyapayath vanaviht and uvajjhyapayo. These, however, commence with a um of the Upanishade. Have we here an example of the mâuyskkbar&P see page 381 (with note) and page 850.
* In the thèråvall of Kalpas., one of the four scholars of Vajra (sv Amin), p. 460, or of Vajrasēns, is called by this name. He was the founder of a school which bore his name. Bhadinna, the scholar of NÅgajjuna, was fro the N Ailakula; see v. 44 of the Thêråvall in the Nandis.
