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English translation by George Baumann
10. The rivalry between Gotthāmāhila and DubbaliyaPūsamitta
(beginning of the history of the seventh schism). In the two old śloka-s composed of catch-words one finds, as can be seen above p. 2663, the nominative mahallae "the old one" (i.e., Somadeva) as the sole indication about the episode. The accompanying Uttarādhyayana-tradition reproduces parts with varying sizes from the displayed context. The episode teaches that Rakṣita represented the strict Jinakalpa, which tolerated [28'] the cola-pattaya as the only piece of clothing. With Vajra one also notices signs of this tendency: in mahāNiśītha IV (about which more will follow below in the Haribhadra monograph), he agitates against the more lax monks and confronts them (his pupils) with Nāila as an admonishing example which is why he appears again in the same role also in Vajra's previous-birth story. Later, Naila's successors have also preserved, for a
ب
س س سا سس
The Niryukti offers two gāthā-pairs (101 f. & 103f.), the second of which is identical with Āv.-niry. VIII 52 f., whereas the first sketches the founding myth of Dasapura that is simply ignored in the Av.-niry. - Both Sāntyācārya and Devendra copy section 6 up to the end of the episode, that is to say, abouts of the entire section (Jacobi's "Appendices" up to Parisistap. p. 25,20 - 28,6). With Sānty., one sentence referring to sections 1-3 precedes, with Dev. the full wording of section 2 f., along with an introductory indication (Jiyantasāmipadimā-vaiyarena samuppannam) to section 1 (1. c. p. 21,1 - 25,10). Presumably, Dev. did not want to present the first section here, because he includes it in a differently embellished form) in his patched-together Kathānaka at Utt. XVIII 48 (more about this later in the Aradhana-story 8).
With Hemacandra the sections 2-5 form the last sarga (XIII) of the Parisistaparvan. While doing so, he introduces his versification with the line imparted under 1.c. that, from the first section, only mentions the king. In this way, he becomes a contemporary of Vajra and Raksita!
Besides, Sānty., Dev. and Hemac. have exploited the preceding portion (about Vajra), the first two also the following about the schisms). The Vajra-portion has the following contents: [Av.-niry. VIII 414] 1. previous birth.
left with the father as a child. VIII 417 3. put into the care of nuns.
demanded back by the mother in court, unsuccessfully. [. . VIII 42 & 439) 5. childhood. VIII 43)
still young, entrusted with the teaching profession. VIII 44] 7. with Bhaddagutta.
VIII 451 8. Padaliputta. 1. VIII 46-49] 9. magic and conflict with the Buddhists.
Sānty. & Dev. offer (on Utt. X) section 1 and not completely the first half of section 2 as they break off with the words ity-ādi (bhagavad) Vajrasvāmi-kathā Avasyaka-cūrnito 'vaseyā. Hemacandra has made sarga XII of his Parisistaparvan from the entirety. Here he also leaves off the first section, but intimates as much about it in the second (Paris. XII 14 f.) as the context requires. After the third section he puts in in Paris. XII 69-99) the Avaśyaka-story IX 48, which deals with ajjaSamiya and also interrupts the context. - Padmamandira's versification deals with Samiya Vairasena Rakkhiya, each one after the other, and firstly reproduces, namely, Hemacandra's just-mentioned insertion, then the above sections 2-9 (or 2 f. & 5-9?), together with sections 4 f. of the following portion, and finally, from this sections 2 f. & 7-10; cp. Bhandarkar's Table of contents Rep. 188%4 p. 136, 4-11. 136, 12-137,30.137,31-138,23.
Vajra's previous birth (a story referring to Mahāvīra's relationship with Goyama) is given in the Avaśyaka-tradition only for the sake of completeness and is disregared by the Niryukti. On the other hand, it can only be accounted for in the Uttaradhyayana-tradition so that the Niryukti devotes there no less than 23 gāthā-s (328-350) to it. Originally, it had only belonged to the Uttaradhyayana-tradition without being connected with Vajra. As soon as that relationship was established - already in Utt.-niry. 390 it is intimated - the possibility arose to insert the story also into the Avaśyaka-tradition.
Finally, as far as the schism-portion is concerned, the same has been taken over completely by Sānty. & Dev. at Utt. III 9, just as the Utt.-niry. also borrows from the Av.-niryukti (above p. 22°46 f.). It is easy to show that this portion was originally alien to the Uttaradhyayana-tradition. Utt. III, namely, depicts four dullahāni, of which the affiliated tradition illustrates only the first through the Āvaśyaka-stories VIII 149,1-10) and the third (through the schisms-stories). If an illustration had been planned right from the beginning, examples for dullahāni 2 & 4 would be found. That the existing examples have been taken straight from the Avaśyakatradition and not, perhaps, from a common source can be seen by their common consideration of the eighth schism. More about this in the course of events.
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