Mahanisiha Studies And Edition In Germany

Author(s): Chandrabhal Tripathi
Publisher: Chandrabhal Tripathi

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Chandrabhal Tripathi
sesam tu...[see 19.6]. Whoever, bhiksu or bhikṣuni, should praise the adherents of hostile systems or schismatics (parapăsamdiņam pasasam kareyya, je ya vi nam ninhagāṇam p. k.), whoever speaks in favour of the schismatics (ninhaganam anukulam bhāseyya), visits their temples (ninh. ayatanam pavisiyya), studies their texts (ganthasattha-pay'akkharam va parüveyya), or follows their ordinances (ninh. samkalie kiles'äie tavei va samjamei va jaŋei va vinnāvei va suei vā padivvel va avimuha-suddha-parisămayaggae salāheyyā), his fate will be as disastrous as that of Sumati, sa vi nam paramâhammiesum uvavayyeyya jaha Sumati. The hate against the heterodox and schismatics is here so bitter, 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.
Book V, duvalasamga-suya-nāṇassa ṇavaniya-sāra, mentions the duvalasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and student (sisa), of the äyära (gacchāyāra), and aṇāyāra.
Book VI, giyattha-vihara, treats of the pacchitta prayalcitta, and contains a legend of a teacher Bhadda and the ayyiya (aryika) Rajja. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabähu, the last caturdalapurvin, and to that of Vajra, the last dasapurvin.
Books VII-VIII, which are characterized as two culiyās, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kim bahuna, together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books. The solemn adjuration (found also in another passage) to save this sūtram from any damage, is another indication of its secondary origin: jahā nam Goyama! inam-o... [see VII,§37: C.p.86.24-26).
To the conclusion (samattam mahānisihasuyakkhandham) are joined the reverential invocations to the 24 titthamkaras, the tittha, the suyadevaya, the suyakevali, all the sahu, siddh'ai to the bhagavamt arahamt [sic]. Then follow the incomprehensible separate aksaras etc., mentioned [above]. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 slokas):
cattari sahassaim... [see below 19.8].