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English translation by George Baumann
OUTLINE OF THE ĀVAŠYAKA LITERATURE
[lo] What is accessible of Jaina literature, in general, are old texts and new commentaries. Works of the transitional period were, until recently, only few and mostly found only in India. If an insight into the literary and religious continuity is to be gained, it is absolutely necessary to pursue these vestiges. Every reliable enquiry in this direction promises, in addition, to be advantageous for other branches of learning in Indian studies, since these, to some extent, are not in a position to throw light on the interval between old primary texts [1'] and the modern scholiasts. In order to bring to light a provisional picture of that continuity there is no area within written Jaina literature more conducive to that than the Avaśyaka literature. A comparison of the text series to be dealt with and the so-called Daśavaikālika texts in ZDMG VLI 581-663 show how beneficial these are due to their extensiveness and completeness, compared to the analogous works like the Kalpa-, Niśītha-, Uttarâdhyayanaand Daśavaikālika-texts
The Āvaśyaka and its text forms
[1] The Avaśyaka-sūtra, simply called Āvasyaka, stands at the head of Āvaśyaka literature. The original text of this name belonged to the very first Jaina texts. The earliest evidence for the fact that, on entry into the order, the Āvaśyaka vow (Āy. I, i.e. the Sāmāyika) had to be learnt is found in Buddhist literature, specifically in a Jaina legend that appears among the Southern Buddhists as well as among the Northern Buddhists. Therefore, they must have incorporated it during the first centuries of Buddhism. More details about this follow in the discussion on the Ārādhanā story 22. From ancient times Jaina literature of both confessions mentions the Avaśyaka at the head of the angabāhya writings. Before the schism the first commentary, the Avaśyaka-niryukti, together with this text had become a main object of study. The same text is held in high esteem by the Digambara-s and in an enlarged version inaugurates the long Niryukti series in Svetâmbara literature. Apparently from the very beginning instruction began with the Avaśyaka.
All six parts of the Avasyaka have already been mentioned by name in Uttaradhyayana XXIX 8-13. It is not important that in an editorial abridgement of the fifth Anga (IX 33 Ed. fol. 8159) and in similar places in the Canon the Avaśyaka (called Avassaya) has been cited. Such references might date from the time of the final editing when, among other things, also numerous gāthā-s of the Niryukti-period found access. Also mention of the Avassaya in Bhag. XVIII 10 Ed. fol. 1423 actually cannot be taken into account, because the parallel passage Jñātādh. V Ed. p. 579 omits the word; moreover, compare the wording at p. 10's. It is more important that innumerable times in canonical legends the entire course of study has been termed "Sāmāyika, etc". For this reason the term must have preceded, by far, the finalizing of the text, because it has been replaced throughout by illogical enlargements
Sāmāiya-m-āiyāim ekkārasa angāim
and Sāmāiya-m-āiy āim coddasa puvvāim At the time of the written recording, since the Anga-s and Purva-s constituted a major part of the tradition, it was believed that such misleading exaggerations could be permitted. Even Silānka, in whose time the relationship of the texts had already become considerably disarranged, shows that
"Vinayahamsa's Výtti (composed samvat 1572) should be inserted on the first page between 7 and 8: M 2714. Haribhadra's commentary is also in Oxford (O 408), Srītilaka's tīkä at the same place (О 407) and also in Berlin (B 1807) for the past four years. Further Laghuvrtti-copies are B 20672 & 2077, P IV 198 & V 104.
**Of the Svetâmbara texts the Pāksika-sūtra (Weber Cat. II 820), the Nandi (ib. 678) and the Angacülikā (S 377) have to be taken into consideration. Relevant Digambara passages are Kriyakalāpa B II 1, 24-26, Jinasena's Harivamsapur. II 102-105, Aparājita on Ārādhanā 492, Sakalakirti's Tattvarthasār. I 142-144.
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