Rules Concerning Speech in The Ayaranga and Dasaveyaliya Sutras

Author(s): Collete Caillat
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf

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Collette Caillat
cated in the introduction and conclusion of Ayar 2.41, where it is recommended (1) to "vomit" the four passions involving violence (vanta koham ca māṇam ca māyam ca Lohan ca), (2) to speak only after due reflection and with constant circumspection". To help attain this ideal aim, bhäsä is analysed into four species (with subdivisions) two of them are absolutely condemned and prohibited, because they are either totally or partly wrong and false; as for the other two, the monk should be educated to use them with discrimination: Dasav 7.1 proclaims :
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caunham khalu bhāsāņam parisamkhaya panṇavam
donham tu pineyam sikkhe, do na bhasejja savvasos.
Ayär also distinguishes four bhāsā-jāyā, somewhat emphatically: bhikkhu jāņejjā cattari bhasa-jāyāim, tam-jaha: saccam egam padhamam bhāsā-jāyam blyam mosam taiyam, secca-mosam, jam n'eva saccam n'eva mosam n'eva saccāmosam asaccamosam tam cauttham bhasa-jayam, se bemi.... (2.4.1.4). Thus the bhikkhu is invited, trained to recognize: (1) truth, (2) untruth, (3) truth mixed with untruth, (4) "what is neither truth, nor untruth, nor truth mixed with untruth...."4. Consequently, Dasav 7 immediately
1.
se bhikkha va bhikkhuni va vanta koham ca māṇam ca mayam ca lohan ca, apuoli nitthabhasi nisamma-bhās? aturiya-bhāsī vivega-bhāsi samiyae samjae bhasam bhäsejjä.
"a monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and restraint", (Ayar 2.4.2.19 tisl, Jacobi). 2. Compare Dasav 7. 54-57:
chasu samjae, samanie saya jae,
vaejja buddhe hiyam ayulomiyam,
"controlled (in his conduct) towards the six (groups of souls), (and) always restrained in monkhood the wise one shall speak good (and) kind (words)" (56 c-d, trsl. W. Schubring).
3.
"Of the four kinds of speech, the thoughtful (monk) should, after consideration, learn the training in two, (but) should not use the other two. ones at any occasion."
4. Cf. Viyahapannatti, ch. 13, Ed Suttagame, Gurgaon, 1953. vol. 1, 692, 15; Pannavana, ed. Punyavijaya, etc. (Jaina-Agama-Series 9,1), p. 215, §§ 870-876; Thananga ch. 4.1, ed. Suttagame, 223,8 (cattari bhasa-jaya...).
:
See the same fourfold division "truth, untruth, ...." in relation with the first and second guttis (gupti- mapa-gutti, vai-g.), in Uttarajjhāyā 24. 20-23 (ed. J. Charpentier, Upsala, 1921, Archives d'Etudes orientales, 18), i.e. in the chapter concerning the eight panayaga-māyā ("matrices of the Doctrine"). Here, the analysis of the three guttis follows that of the five samitis: the second of these is the bhasa-samiti, "care in speaking"