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E. Leumann, An outline of the Āvaśyaka Literature
Initially, only two times three previous births of the first prophet were invented. There are differences of opinion about the second three (4-6 & IV-VI), which caused someone to insert into the Niry-text stanza 98 (and thereafter also 96), because the first editor had given only the interpretation (IV-VI). Thus, when Haribhadra calls 98 anyakartyka, although he blindly accepts the list of eleven existences produced by this stanza, [319] it means that tradition in his time distinguished clear interpolations as such, without mentioning the impact of this knowledge and making use of it in the interpretation. At this place the Cūmi has a gloss-like incidental remark in Skt., added to the Pkt.-context, which says "here the five rebirths 4-8 have been passed over". - Other anyakartyka-stanzas are VIII 148 (cp. below, p. 146). XII 7.58-60. XV 98. 146. XIX 8. 86 f. 129. 135. 139. XX 14-18. One should like to add XX 68-70, also.
Fourth Edition. This is a summary term for the Vulgate-text that does not appear uni-formly in all manuscripts; variations show up, e.g. in XVI, where the Samgrahaņī in certain ma-nuscripts has been enlarged by various Bhāsya-expositions, which partially, at least, must have been taken from the Daśāśrutaskandha-tradition. The sum of common interpolations in our copy, in other words, that which from the start characterized the fourth edition, runs to about 50-100 stanzas. In addition, comes the Sthavirāvali that has been taken from the Nandī, and that is always placed before the text (however, still ignored in C & H). A number of the interpolations encountered in I-X originate from the Višesāvaśyaka-bhāsya; the stanza-series 115 1-9, inserted in XII, has been taken from the Kalpabhāsya, as we have seen above, p. 13'29-32.
AV.
Tabular recapitulation. From what has been said, it follows, ultimately, that there are three times as many parts in the Niryukti as opposed to the seven of the Āvaśyaka [31'], namely, I-XX, together with the preceding Sthavirāvalī. How this arrangement came about and how it corresponds to that of the original will now be illustrated graphically in the form of a synoptical repetition of what has been said so far.
Av aś y a ka - nir y ukti first ed.
sec. ed. third ed. fourth ed.
Therāvalī I (pedhiyā) II-VIII (uvagghā
ya-nijjuttī) Pancanamaskāra I (Sāmāyika)
X II (Caturv.-stava)
XI III (Vandanā)
XII IV (Pratikramana) XIII
XIV (hāņaXV (pāritthāva
XVI
saya) niyā-nijjuttī) (samgahanī) XVII (joga-samg.) XVIII (asajjhāiya
nijjutti V (Kāyôtsarga) | VI (Pratyākhyāna) |
XX
XIX
[31] Jinabhadra's Viseșāvaśyaka-bhāsya
As has been shown on p. 229-17, a few comprehensive Bhāsya-s came into existence not long before Jinabhadra, each of which represents a metrical and brief tradition connected to a canonical original. Jinabhadra decided to create a similar compendium for the Āvaśyaka
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