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SACRED LITERATURE OF THE JAINS
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Books III and IV., without apecific titles, are composed almost entirely in prose, and treat especially of the kusila. It is noticeable that in Book III. frequent reference is paid to the duválasamgam suyanånaṁ and the samgovarga duvalasamgasamudda. The commencement with sämäiya is retained (cf. p, 243), and the suyanānam is then characterized as sämäiya-m-ai logabimdusågara (sära !) payyavasānam (p. 245). [463] We find in the text the following statements which are very characteristic as regards the origin and history of Book III : tattha tattha bahuehim suyaharéhis sammiliūnam sargovaṁgaduválasamgäu suyasamuddau anna-anna-uvaṁgăsuya (kkha ) mdha-ajjhayana-uddesagānarn samuccineūnaṁ kimcim kimciṁ saṁvayyamāņań etthamlihiyaṁ ti, na una sakavvakayaṁ (svakāvyakytar) ti. This is an example of the saying qui s' excuse s' accuse. It is more probable that the above is a production of the author himself than that it emanates from the hand of a copyist who is inclined to doubt,
Book IV. contains a legend of two brothers, Sumati and Naila,887 in which we may observe an occasional reference (in Sanskrit !) to an old elucidation (1) of anga 10 : sesam tu praśnavyákaranavddhavicăraņåd avaseyaṁ. Whoever, bhikṣu or bhikṣuņi, should praise the adherents of hostile systems or schismatics (parapåsaṁdiņaṁ pasaṁsaṁ kareyya, je yå vi nam niņhagānam p. k), whoever speaks in favour of the schismatics (niņhagānaṁ aņukūlam bhäseyya), visits their temples (niņh. dyayaram pavisiyya), studies their texts (niņh. gaṁthasattha payakkharar vā parūveyya), or follows their ordinances (ninh: saṁkalie käyakilesäie tavei vä sarjamei vă jāņei vă vinnavei vă suei vă padivvei vă avimuhasuddhapari. såmayyagãe salaheyya) his fate will be as disastrous as that of Sumati, sa vi naṁ paramā hammiesuṁ uvavayyeyya jaha Sumail. The hate against the heterodox. and schismatics is here so bitter, [464] that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the text of this book, see pp. 293, 368.
Book, V., duvālasaṁgasuyamånassa navattyasära(?), mentions the duālasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and scholar (stsa) of the dyara (gacchāyāra, see p. 445), and anāyára.
837 lp the theravali of Kalpas., one of the four scholars of Vajra (svamin), p, 460, or
of Vajrasena, is called by this name. He was the founder of a school which bore his name. Bhdadippa, the scholar of Någajjuna, was from the Näilakula; see v. 44 of the Theravalt in the Nandis.
