________________
E. Leumann, An outline of the Āvaśyaka Literature
āśātanās ca yathā Daśāsu atraiva vā 'nantarâdhyayane' tathā drastavyāḥ, tão puņa tettīsam pi āsāyaṇāo imāsu causu mūl'āsāyaṇāsu samoyaranti tam: davv'āsāyaṇāe 4, davv'āsāyanā rāiņieņa samam bhunjanto maņunnam appaņā bhunjai, evam uvahi-samthārag'āisu vibhāsā, khett'āsāyaṇā: āsannam gantā bhavai rāiniyassa, kāl’āsāyaṇā: rão vā viyāle vā vāharamāṇassa tusiņīe citthai, bhāv’āsāyaṇā: āyariyam "tumam” ti vattā bhavai; evam tettisam pi causu davv'āisu samoyaranti. yat-kimcin-mithyayā yat kimcid āśritya mithyayā ... lobhayā lobhânugatayā; ayam bhāvârthah: krodh'ādy-anugamanena yā kācid vinayabhramś’ādi-laksaņā āśātanā krtā, tayêti. evam daivasiki bhanitā. adhunêhabhavânyabha-vagatâtītânāgata-kāla-samgrahârtham āha: sarvakālenâtīt'ādinā nirvșttā sarvakālikī tayā, ...[2 3 f.] ... evam kṣāmayitvā punas tatra-stha evärdhâvanata-kāya eva bhanati: icchāmi khamāsamaño ity-ādi sarvam drastavyam ity evam navaram ayam višeṣaḥ: khāmemi khamāsamano ity-ādi sarva-sūtram "āvasyikyā"-virahitam pāda-patita eva bhanati.
The secondary version, Āv.2 II, shows no differences that did not also appear in the tradition of the original sūtra as variants and, therefore, already have been mentioned in passing. The following remarks of the Şadvidha Avaśyaka-vidhi appear again in Āv..Avac., always with dissolved sandhi and - abbreviated - in Āv.--Avac.?; also Śrītilaka who strictly carries out the sandhi abbreviates this passage.
Şadv. Āv.-vidhi: 13 end. divasa-grahaņam rātry-ādy-upalaksaņârtham, divase ca tīrthavandanârtha-pravartanam, rātrau" pāksik'ādy-anuşthānam; praśastaś ca sa iti jñāpanârtham cêti tệtīyam sthānam. - After finishing 1: tato vineyo 'bhyutthāya āvasiyāe* ity-ādinā [2 1-3]ālocanā'rheņa tassa khamāsamano padikkamāmi ity-ādinā [
24] pratikramaņârheņa ca prāyaścitten' ātmānam sodhayitu-kāmo avagrahān niḥsstyệdam pathati: āvassiyāe ity-ādi. avaśyam-kāryesu caraṇa-karaņeșu bhavā kriyā āvasyikī, tay, hetu-bhūtayā āsevanā-dvāreņa yad asādhvanuşthitam tasmāt pratikramāmi nivarte; ittham sāmānyenâbhidhāya višeşen' āha: 2 2. - After finishing 2: dvitīya-cchandanakam apy evam eva, navaram āvasyikī-nihkramaņa-rahitamo, evam vandanakam dattvā avagrahântah stha eva sisyo 'ticār'ālocanam kartu-kāmaḥ kimcid-avanata-kāyo gurum pratîdam āha: icchākārena .. ... With this then, still various repentance vows follow.
In the later Av.?, as has already been said on p. 2° 48(36), the first Vandanaka-formula (1 1) independently appears directly after the introductory namaskāra of the text. The words matthaena vandāmi “I venerate you with the head” follow that are rejected by Niry. XII 11518 (= Kalpa-bh. III 818) as well as by CH in Niry. XII 114 - the passages follow below, pp. 1325, 14° 1f. (transl.), 12081, 13442 - as an unrelated addition (cūļā). Apparently, here again it is a question of a calculated simplification of the basic text for laymen.
Whereas in Āv.? the Avaśyaka-parts I-III have been entirely re-arranged, Av. gives, at least, I and II in the original order. However, where the Digambara-s have put III, presently, can not be determined.
With this what the tradition conveys for the explanation of the Vandanaka-formulas has been treated exhaustively. Some terminologically unclear points remain, which [9] require an independent review by us. To begin with, the terms āvassiyā and nisīhiyā have to be defined more exactly. With these the first two of the ten customary social manners (Sāmācārī-types) among monks are denoted; their denominations are enumerated in the Uttarâdhy. XXVI, Bhag. XXV 7, Sthān. X, Āv.-niry. VII and with the Digambara-s in Mūlācāra IV. Only the last two
Namely, in Av. IV. The four mentioned types of āsāyaṇā in the following Pkt.-passage have been phrased in a slightly different way in Daśāśr. III and have the numbers 18.3. 13. 22. tīrtha MS (S204). Lacking in the ms. āvasso Śrītil.
āvasiyo Avac. o ondanakam ity evam, kevalam āvassiyāe padam nôccāryate Śrīt.
24
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
