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JULY, 1892.)
SACRED LITERATURE OF THE JAINS.
211
udd. 1 treats of pariharatthåņam lasting 1, 2, 3 or 4 months, - 2 of the relation of two shammiyas, -- 3 of teacher and scholar, - 4 of the mêra (maryâdâ) såhůņam, -5 of the mêrå samjatîņam, - 6 of mischances (also niggamthiņa), -7 of the râjâ dinâm avagraha, - 8 of the sadharmikavagraha, - 9 of the âhâra, - 10 of the abhigraha.
See above, p. 445, in reference to the vavahára as source of the gachhâyâra.
XXXVIII. Fourth chhedasutram, the dasa6 or Avaradasau, daśâs, in fuller form daśaśrutaskandha, in 10 addesas (uddesaņakala Åvašy. 16, 100), of which i to 9 are called dasâ, the eighth is called also ajjhayanam and the tenth ajjhayanam only. In Avašy. 2, s the speaker declares himself to be author of a dasaņam niyyutti whose author tradition (see Jacobi, 1. c. p. 12) calls Bhadrabahu. The great antiquity of the text is proved by the fact that not only is it cited in anga 3, 10 under the title Ayaradasâu, but also the names of its ten ajjh. cited there are the same as those given here. See p. 272.
Each of the first seven dasás begins after the fashion of anga 1 with the formula: suyam mê â usam ! têņam [468] bhagavaya êvam akkhiyam and closes with ti bêmi. After akkhayam there follows another formala, which briefly says that the contents of the following section is as "thêrêhim bhagavamtêhim pannatta," as in up. 3 (p. 388), see Abhayadiva on anga 3, 10 f. 2886. The doctrines in question it refers to the predecessors of the bhagavant (see also up. 10, p. 423). In the first das 20 asamáhitthânâ are treated of, in the second 21 sabala100 (sabalâni), in the third 33 ásayaņiu, in the fourth 8 ganisampada, in the fifth 10 chittasama hitthâņâ, or, according to V, attasõhî (here there is a legend of a -sermon of Mahâvîra at the time of Jiyasatta, king of Vaniyagama, closing with 17 élôkas), in the sixth 11 uvasagapadimâa, in the seventh 12 bhikkhupadimâu. All this deals with regulations having reference to the department of the viņaya, and treats of the course of life and the discipline of the laitg and clergy. The method of treatment is short and compact.
The eighth section is called ajjhayanam, but in auga 3, 10 as in V., pajjösavaņåkappo, exceeds the first 7 dasas in its contents and in its extent. Certainly its largest portion has been inserted here at a later period. It is formed of the work called Kalpasutra and in fact of the entire work of this name in its three parts, according to the MSS. and the Kalpantarváchyani. Jacobi (Kalpas. pp. 22, 23) has already called our attention to the fact, that in reality only the last (the third) section, [469) which is called "samichârî, rules for yatis," and also paryushaņâ. kalpa - cf. the title of this book in anga 3 and V. - belongs in this place, and that it alone could claim, together with the remaining parts of the daśiśr., to be ascribed to Bhadrabahu. The closing words tti bêmi, payyosanâ kappadaså attbamam ajjhayaņam are similar to those of the other dasâu and substantiates this conclusion. The contents of this section refers to the varshavâsa, and treats of that which thereby is kappal and nô k. In the introduction commencing with the legendary formula — têņam kalêgam - it is stated how Mahâvîra acted in these cases. The following portions, each of whose sentences invariably begins with a stereotyped refrain, is at the end ascribed to Mahavira in special legendary form likewise introduced by têņam kålêņam. I will refer to the other parts of the Kalpasûtra
The ninth dasi, also called môhaniyyatthipam, has the usual legendary beginning: têpan Fáléņam.., and tells of a sermon of Mahávíra under king Kúņiya of Champá in reference to the 30 (so also anga 3) môhatthânâim. The portion dealing with this sermon consists of 39 blokas, for the most part with the refrain : mahåmôham pakuvvaï. The conclusion is ti bêmi.
The tenth book, âyâtitthâņam2 commences with the usual formula: tônam kaléņam, and tells in great details how Sênia [470] Bhimbhisára, king of Råyagiha, together with his spouse
100 Cf. Av. 18, 94 - 90, and Praśnavyâk. conclusion (Leumann).
1 Cf. Avašy. 16, 17 fg. 2 ajananam &jati(h) sammůrchhanagarbhópapåtato janma, tasyah sthånarit samsårah Abhayadeva on anga 3, 10 (299a) in the introduction.
3 It refers to ap. 1.
