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258
THE INDIAN ANTIQUARY,
[OCTOBER, 1910.
It appears from their combination that the toxta were meant to represent a sum of disciplinary matter. But in the Dašās, according to our definition, only a small part can be reckoned, vix, the last section of the eighth chapter. This is the Pajjosavana-Kappa above referred to. The Vyavahāra-sūtra represents a supplement to the Kalpa-sūtra in so far as it deals, in accord with its title, with the modes of confession and expiation of transgressions. We notice, however, that its contents are not confined to this subject.
In quite a different style the rules of daily life are given in the Achärdnga: some passages in the first Srutaskandha and, again the first two Chudās are different in the second. Many relations to the latter appear in the Nifitha-sutra very detailed list of transgressions combined with the incurred penance. Tradition informs us that this text temporarily formed the fifth chada of the Achärdiga. On the other hand, it offers many parallels to the Kalpa-sútra, so that it may be regarded as taking an intermediate position between the two groups of old disciplinary texts.
As to an attempt to fix the relative age of the works hitherto spoken of, the question lies between the Kalpa-sūtra and the Achäránga. For it is clear that the forming of prescripts for one part of the year, as in the Pajjosavaņā-Kappa, must be preceded by rules concerning monasticism in general. The Vyapahāra-sūtra too, presupposes the Kalpa-sūtra as commandments and interdictions must exist before dealing with their offence; it is the same with the Nifitha-sira and the Acharanga. Now, when comparing the K. and A., we are led to suggest the greater age where we find the simpler form and less detail. So the K. would occupy the first place. But the difference in age will, by no means, be great, and especially K., V. and P. may be of almost synchronous origin.
When we look at the details of the K., we find-and without surprise in a canonical Jaina text-that suutras may be distinguished of different origin. For the last sentence of I. 51: tena param jattha nana-damsana-charittäin useappanti, we have the testimony of the commentaries that it is a late addition, namely, a concession of the time of King Samprati, son of Kuņāla and grandson of Asoka, wino gained over the lauds adjacent to his kingdom to Jainism. In other cases, the conclusion may be made from the language. With regard to the nominative singular in o we conjecture a special origin for II, 25-28 (sāgārio, parijano) and for the passages settling the punishment in I, 38; II, 18; III, 34, which begin with jo nigganthol. For the restraint of the prohibition in I, 14, kichcha is characteristic instead of the usual kattu (the same case IV, 27, 2nd half; compare P. 11) nhat and chilimiliyaga, instead of which other sūtras have nam and chiliminiya, and the ending aga in the latter word belonging generally to a later period. Finally, differences in style must be observed. At first glance they appear in most of the parallels to the Sthānanga : IV.1-8; VI. 1,2, 13, 14. They have been apparently inserted by the redactor, because of the words kappanti and kappa respectively. (On the other hand, VI. 7-12 and also II. 29-30 do not agree in style with the Sthananga.) We further observe that the expressions for a mendicant in K, V. and P. are sometimes niggantha and nigganthi, sometimes bhikkhu without its female counterpart. The · bhikkhu-sūtras', as we may call them, divide as to K. and P., in two groups. The first shows a close relation with V. It must be noted that the rules given in this text not only speak of confession and punishment, but in sūtras which should logically precede the others, they also fix the authority of the common monk and regulate his conduct. So they deal also with the persons fit to be teacher and catechist (@yariya-upajjhāya) or a higher superior (garāvachchheiya, 'bishop'), and with the monk's subjection to them and his as well as their duties in leaving the clan (gana) or remaining in it.
This is expressed in the first two strophes of the Vyavahāra-bhāshya (with which compare the words of Malayagiri, the author of the Vyav-tika, given by Weber, p. 467., Ver. 640) •
duhao bhinna-palambo māsiya-tohi t vanniya Kappe; tana puna imam dānam thaniyar aloyana-vihi yali em eva bona eu vi outtesuth Kappa--nama-aijhayana
jahi māsiya avatti, tine dapath tham bhaniyam 2. (duhao: vilio and avihie, or āme and pakke, I. 1-5.)
. A new edition of which, with analysis and glossary, has appeared in the Abhandlungen f. d. Kunde der Morgenandes, Bd. XII, 4.
Seo Homachandra's Parls ishta parran, ed. Jacobi, XI, 89 foll. Read thus in the text, instead of je nigganthe.
