·Introduction The Dasaveyaliya Sutta forms part of the Agama or Siddhanta the Canon of the Holy Scriptures of the Jains Together with the Uttarajjhaya (commonly called Uttarapha yana Sutta) the Avassaganijjutti and the Pindanıįjutti it forms a small group of texts named Mulasutta This desig nation seems to mean that these four works are intended to serve the Jain monks and nuns in the beginning (a) of their career Similarly another group of tests which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression is called Cheya sutta after the (c) a punishment which consists in shortening the seniority of the culprit thus degrading him in rank At an early stage the monk has to become acquainted with the principal tenets and rules of the Order To the latter belong the Āvassaga (Tak) formulas and the rules regarding the acquisition of alms (fog) from which two of the Mulasuttaa derive their name In the titles of the other two such concrete items do not appear the names having a general meaning which however cannot be made out with absolute certainty This contrast in the titles has its parallel in the divers ty of the contents of the works for in them the special disciplinary topics to a great extent raised to a higher level by a metrical adaptation are intermingled with con templations of a more general nature and descriptions of the monk s life with systematical treatises and with legends and parables of an educational character From this mixture of contents it can easily be understood why tradition represented in Hemacandra 8 Pariśıstaparvan 5 81ff in accordance with earlier models (among them Dasaveyalıya nijjuttı 14 foll") should ascribe the origin of the Dasaveya 1) For both passages oompare Jacob Bed top of the Sthav raval Char te or Paris shtaparven Calcutta 1891 as 1 ·IV Introduction liya Sutta to an intention to condense the essence of the sacred lore into an anthology It is reported there that Sejjambhava (Sayyambhafal) composed the text for his son Managa (Manaka) whose destined span of life was, as he knew, too short to master the whole of the Canon As even a man of such high a spiritual standing as Sejjambhava was, could not, even in the opinion of old times, have extemporreed a work of such dimensions the Dasaveyalıya was rightly considered not to be wholly his own work but as a selection made by him from texts already in existence The Nijuttı (16 foll) sees its way to report accurately the different sources from which the respective chapters were taken (an act which of course does not esclude their having been re cast by Sejjambhava) Thesc sources aro said to be some of the 14 Pūrvas which ag 18 well known preceded, according to tradition, the Angas I am not in a position to subscribe this without hesitation)It is evident that Dasav 41-V, 5 and 7 show a very close connection with passages in the Culao of the Āyaranga the existence of which, together with that of the Viyahapannatti and the Ditthivāya, 19 presupposed by Dasar 8 49 It might be said that the Dutthuvaya 19 reported to have contained the Pārvas it may well have been the source of our text But on the one hand we have no certain know ledge of the wording of the Pürras and what we do know about it does nothing to con form that assertion and on the other hand the Ayaranga shows just those prescriptions which in a versified form appear in the Dasa ves alıy& The natural conclusion 18 that the author of the latter took his materials from the former and from similar texts Tradition further says that Sejjambhava succeeded in completing his work in ten lectures composed in the course of ten erenings (fa) whence the title 29 derived) Be this at it may – for aunty is the Prahrit 2.8 1) This la the traditional Sanskrit form, but I cannot suppress my conjecture that thuna derivation from Stayambha the namo being otherwise unintelhgible *) It 19 a curious incongruency that the ijutti with to exception of v 6 speaks throughout of the Dasahaliya instead of the Dame yaliya ·Introduction V substitute for more than one Sanskrit word) –, it is clear that the title establishes a connection between the number ten and the extent of our text Indeed it seems that the original extent of the work was not more than ten lectures On the one hand the twelfth chapter calls itself (12, I) an appendıx (fen) and it is clearly a later addition on account of the Arya metre which, in its common form, is not used in works of the early periodº), to which the language of our text belongs, on the other hand, the eleventh chapter cannot have formed the conclusion of the whole, as an his entirely absent, while it is found in 10, 21 and while the author lard stress upon having an 1155 m in 1,1 These chapters 11 and 12 are, of course, secondary only in so far as they are later additions, ther age being about the same as that of the main work For their text, with the exception of the Aryā introduction, shows no other language than do the parts preceding them I therefore am not in a position to agree with those editors who leave them out The Dasaveyālıya Sutta needs no words of recommendation Even to day it fully accomplishes its object, viz to serve as an anthology of sacred lore The present writer wishes to say that he knows no text more suitable for the purpose of intro ducing his students to Jain law and language, although more archasms in the form of words than in our text are to be found in thoĀy áranga Süyagidanga and Uttara}]hayā and although, from time to time, uninflected nouns and rerbs are to be found in it, a sign of some carelessness on the side of the author or compilator ]In the fourth Chapter the student is presented with the fundamental principles of Jainism the doctrine of the extent of life in the universe and with the Great Vows, in addition to thich instructions are given how to act in conformity with them It may be pointed out that a special form of non violence, viz abstention from food in 1) Besides agent 'connected with the evening turne" it may bo farfa, qaf and amen In the canonical Jain work angefa it is the first of these three words ") The Arya chapters of the Uttarajıhayana Sutta are evidently Jater than the bulk of that work The same can be said of the Argis in Aydranga II 15 ·Introduction VII the general chapters, how ever instructive, we meet not only with details of Jain hfe which it is most desirable to know, but we obtain, thanks to, as it were, & series of miniature portraits, a splendid insight into the strength and weakness of human nature The man responsible for selecting and arranging these documents must have been as keen an ob. server as his predecessors who composed them Besides this, be shows his good taste in the arrangement of his materials For the reader of the preceding lines will soon have noticed that the chapters with even numbers, beginning with the fourth, are devoted to general subjects, while those with odd numbers, beginning with the fifth, serve some special purpose Thus we have a chain with alternating links, a chain which, following the model of the old works, is introduced by the solemn phrase "O Long Lived One, I have heard that the Lord spoke thus' 1) The beginning link of this chain 18 formed by the Chapters One to Three of these, the third is a kind of preliminary survey of discipline, while the two other ones deserve their honourable place by their symbolical and Jegendary contents Without doubt, it has been the model of the Uttarazhāya that led the author to place the charming parable) in the beginning and from the same work he must have taken the quotation which adorns the second chapter] The Dasaveyalıya Sutta has repeatedly been printed in India, after it was first edited by Professor Dr Ernst Leumann in the "Zeitschrift der Deutschen Morgenlandischen Gesell schaft" (Journal of the German Oriental Society) Vol 46 (1892), pp 613–643 It is followed there by the Nijjutti on pp 643—663 and preceded by a highly valuable intro duction formed by an investigation of the stories alluded to in the commentaries The tert, as critically constituted by the first editor, 18, in this boob, intended to serve the need of Prabrit students It could be taken nearly unchanged from 1) In our text these words indeed serve as a solemn introduction of the principal part of the whole which looks as if the fourth chapter had two introductory passages Fete and say etc Their JATKUIBA ang kwever; watav viie nemder or'an asservly of monks announced his contribution to a restitution of texts (cp the present water Worte Vahäviras'p 8f) ) It is also to be found Dhammapada 49 ·VIII Introd action the Nagarı transcription supersised by the present writer in the charge of the late Dr Jivraj Ghelabhai Doshi, L M S (Bombay) a book of which the third edition came out in 1924 When the Managing Representatives of Sheth Anandji Kalianji Ahmedabad decided to have it printed once more for the purpose mentioned it appeared desirable to add an Englısh translation and notes Having been charged with this translation it lias been my endeavour to make it not only exact but legible The different character of both languages made it unavoidable to add many words which cannot well be left out in good English Other additions were necessary for the sake of clearness in the face of the concise and often abrupt style of the original Again many an addition 19 intended as a kind of commentary in order that there might not be too many notes Of course it was necessary to render account of these insertions From this scientific responsibility and for the benefit of the reader all words added by the translator are enclosed in square brackets while words substituted for repetitions which might have been award in English have been put in round brachets I thankfully acknowledge to have made use of Professor Jacobi & English translation of parallel passages in the Sacred Books of the East Vols XII and IV and of Professor Leumanns German metrical version of Chapters 1-3 in the study I mentioned But on the whole way my companion and guide vas Haribhadra who lived about the middle of the 8th century A D') and whose Tība can easily be consulted in the reliable edition of the Derchand Lalbhai Fund (Gr 47 1918) I hardly need to say that I was not in a position to follow this guide everywhere though he is a chief represen tative of ancient Jamn scholarship In some cases I thought the notes to be the right place shortly to point out his different view In general the notes concern matters of language But ther number could well be limited as the elements of grammar and some important features of Ardhamagadhi of course must 1) The merit of having ascertained this date belongs to Dunia) Shri Jinavijay& Bee Jacobi in his introduction to the Samarāicca Kaha (B bliotheca Indica 1926)

·Introduciron
IX
bo presupposed The student is requested to consult Professor
Bechardas' well deserving Ardha Magadhı Reader before
he approaches Pischel's monumental Irahrit Grammar
(Grammatik der Prakrit Sprachen, 1900)
In concluding these preliminary remarks, I heartıly wish to
thank my friend and former pupi! Dr Alexander Ziegeniss
for his revision of my English style, on which occasion he
made some valuablo suggestions

·The Manuscripts of the Dasavey aliya Sutta used by
Professor Leumann were the follo sing
B = Avacuri in the Prussian Library Berlin
H = Haribhadra Sur
1 = Vs belonging to Prof Jacobi of Harbhadra s Laghu
Vrtti The Buthor is Sumatı Suri
Strassburg Ms of Harbhadra s Laghu rttı
S = Strassburg Vs of the Miryuktı

·VIDYA MALI S.N........... HATAY LIBRARY ॥ दशवकालिकसूचम् ॥ (दुमपुफिया.) ॥ प्रथममध्ययनम् ॥ धम्मो मङ्गलमुकष्टुं अहिंसा संजमो तवो। देवा वितं नमंसन्ति जस्स धम्मे सया मणो ॥१॥ जहा दुमस्स पुप्फेसु भमरो आवियइ रसं । न य पुप्फ किलामेइ सो य पीणेइ अप्पयं ॥२॥ एमेए समणा मुता जे लोए सन्ति साहुणो । विहंगमा व पुप्फेसु दाण-भत्तेसणे रया ॥३॥ वयं च विहिं लब्भामो न य कोइ उवहम्मई । अहागडेसु रीयन्ते पुष्केसु भमरा जहा ॥४॥ महुकार-समा बुद्धा जे भवन्ति अणिस्सिया । नाणा-पिण्ड रयादन्ता, तेण वुचन्ति साहुणोपाति मि॥ (सामणपुव्वगं.) ॥ द्वितीयमध्ययनम्॥ कहं नुकुज्जा सामणं जो कामे न निवारए । पर पर विसीयनो संकप्पस वसंगओ? ॥१॥ १B रोयन्ति. २३ तु. --- ·२ दशवकालिकसूत्रम् वत्थ-गन्धमलंकारं इत्थीओ सयणाणि य । अच्छन्दा जे न भुञ्जन्ति न से ,चाइ“ नि वुचई ॥२॥ जे य कन्ते पिए भोए लद्धे विप्पिट्टि -कुबई । साहीणे चयई भोए से हु ,चाइ" नि बुचई ॥३॥ समाए येहार परिवयन्तो। सिया मणो निस्सरई बहिद्धा, ॥ न सा महं नो वि अहं पि तीसे। इच्चेव ताओ विणएज्न रागं ॥४॥ आयावयाही ! चय सोगुमल्लं ! । कामे कमाही ! कमियं खु दुक्खं ॥ छिन्दाहि दोसं ! विणएज्ज रागं! एवं सुही होहिसि संपराए ॥५॥ पक्वन्दे जलियं जोई धूम-केउं दुरासयं । नेछनि वन्तयं भोतुं कुले जाया अगन्धणे ॥६॥ धिरत्यु ते जसो-कामी जो तं जीविय-कारणा। वन्तं इच्छसि आवेउं ! सेयं ते मरणं भवे ॥७॥ अहं च भोग-रायस्स, तं च सि अन्धवरिहणो। मा कुले गन्धणा होमी, संजमं निहुओ चर ॥६॥ जइ त काहिसि भावं जा जा दछिसि नारिओ। १ B इस्थिती Bचए २वि पि ४ B दिसि, दच्छ्रसि ·अ०३ ३ दशवकालिकसूत्रम् वायाइलो व हढो अद्वियय्या भविस्ससि ॥९॥ तीसे सो वयणं सोचा संजयाए सुभासियं । अद्भुसेण जहा नागो धम्मे संपडिवाइओ ॥१०॥ एवं करेन्ति संबुद्धा पण्डिया पवियक्खणा । विणियट्टन्ति भोगेसु जहा से पुरिमुलमो॥११॥निवेमि॥ (खुडियायारो.) ॥ तृतीयमध्ययनम् ॥ संजमे सुट्टियप्पाणं विप्पमुक्काण ताइणं । नेसियमणाइणं निग्गन्याण महेसिणं ॥१॥ उद्देसियं १ कीयगडं २ नियागं ३ अभिहडाणि ४ य । राई-भते ५ सिणाणे ६ य गन्ध ७ मल्ले । य वीयणे ९॥२॥ सन्निहीं गिहि-मते य रायपिण्डे किमिच्छए। संबाहणं दन्त-पहोयणा यसंपुच्छण देह-पलीयणाय॥३॥ अट्ठावर य नाली य छत्तस्स य धारणटाए । गिच्छ पाणहा पाए समारम्भं च जोदणी ॥४॥ सेज्जायर-पिण्डं च आसन्दी पलियङ्कए। १ किय ३ Bs बी. २B राय.. ४ Bहण ५ B नालीए छ° B omits य 1.

·४ दगर्यकालिकानम् गिहन्तर-निसेज्जा य गायस्सुघट्टणाणि य॥५॥ गिहिणो वेयावडियं जा य आजीव-वतिया । ततानिनुड-भोइतं आउर-स्सरणाणि य ॥६॥ मूलए सिगावेरे य उच्छु-खण्डे अनिबुडे । कन्दे मूले य सञ्चिते फले बीए य आमए ॥७॥ सोवञ्चले सिन्धवे लोणे रोमा-लोणे य आमए । सामुद्दे पंसु-खारे य काला-लोणे य आमए ॥६॥ धूवणे ति वमणे यं वन्थी-कम्म विरेयणे । अञ्जणे दन्तवणे य गायाभग-विभूसणे॥९॥ सबमेयमणाइणं निग्गन्याण महेसिणं । संजमम्मि य जुनाणं लहुभूय-विहारिणं ॥ १० ॥ पञ्चासव-परिनाया नि-गुप्ता छसु संजया । पञ्च-निग्गहणा धीरा निग्गन्था उज्जु-दंसिणो ॥११॥ आयावयन्ति गिम्हेसु, हेमन्तेसु अवाउडा । वासासु पडिसंलीणा संजया सु-समाहिया ॥ १२ ॥ परीसह-रिज दन्ता धुर्य-मोहा जिइन्दिया । सध-दुक्ख-प्पहीणटा पक्कमन्ति महेसिणी ॥१३॥ दुक्कराई करेताणं दुस्सहाई सहेतु य । के एत्य देवलोगेसु केई सिझन्ति नीरया ॥ ॥१४॥ १ वित्तया Bs बत्यो २ Bomits य ४ Bधुय B केयसि ५B केइत्य

·अ.४
दशवकालिकसूत्रम्
खविता पुध-कम्माई संजमेण तवेण य ।
सिद्धि-मग्गमणुप्पना ताइणो परिनियुड ॥१॥ ति बेमि॥
(छन्जीवणिया.)
॥ चतुर्थमध्ययनम् ॥
सुयं मे आउसं तेणं भगवया एवमक्खायं ।
इह खलु छज्जीवणिया नामायणं समणेणं भगवया
महावीरेणं कासवेणं पवेडया सुयक्खाया सुपन्नता ।
सेयम्मे अहिजिउं ॥ अन्झयणं धम्मपन्नती ।।
कयरा खलु सा छज्जीवणिया नामायणं समणेणं
भगवया महावीरेणं कासवेणं पवेइया सुयक्खाया
सुपन्नता?
इमा खलु सा छज्जीवणिया नामयणं, तं
जहा । पुढवि-काइया आउ-काइया तेउ-काइया
वाउ-काइया वएस्सइ-काइया तस-काइया ।
पुढवि चित्तमन्तक्खाया अणेग-जीवा पुढो-सन्ना
अनत्य सत्य-परिणएणं, आउ चितमन्तक्खाया
अणेग-जीवा पुढो-सता अन्नत्य सत्य-परिणएणं,
१ Hins चित्तमत्त° °मत्त and [मत्तम, pathantaras
in H,Joमन्तम

·६ [प्र.४ दशवकालिकमूत्रम् तेउ चितमन्नक्खाया अणेग जीवा पुढो-सता अन्नत्थ सत्य-परिणएणं, वाउ चित्तमन्तक्खाया अणेग-जीवा पुढी सता अन्नत्य सत्य-परिणएण, वणस्सइ चित्तम- तक्खाया अणेग जीवा पुढो सता अन्नत्थ सत्य-परि- गएण, त जहा । अग्ग-बीया मूल वीया पोर-बीया खन्ध वीया वीय रुहा सम्मुच्छिमा, तण-लया वणस्सइ काइया स-बीया चितमन्तक्खाया अणेग जीवा पुढो सत्ता अन्न त्य-परिणएण से जे पुण इमे अणेगे बहवे तसा पाणा, त जहा । अण्डया पोयया जराउया रसया ससेइमा सम्मुच्छिमा उब्भिया ओववाइया जेसि केसिचि पा- णाण अभिकन्त पडिक्कन्त सकुचिय पसारिय रुय भन्त तसिय पलाइय आगइ-गइ-विनाया। जे य कीड-पयड्गा जा य कुन्थु पिपीलिया सच्चे बेन्दिया सवे तेइन्दिया सो चउरिन्दिया सवे पञ्चि- न्दिया सवे तिरिक्ख जोणिया सवे नेरइया सन्चे मणुया सच्चे देवा सचे पाणा परमाहम्मिया, एसो खलु छ8ो जीव-निकाओ तस काओ ति पवुचई, इसि छएह जीव निकायाण नेव सय दण्ड समारम्भेज्जा, नेवन्नेहि दण्ड समारम्भावेज्जा, दण्ड ·प्र०४] . दशवेकानिकमूत्रम् समारम्भन्ते वि अन्वे न समणुजाणेज्जा। जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ पढमे भन्ते महत्वए माणाइवायाओ वेरमणं । सई भन्ने पाणावाय पञ्चक्खामि, से सुहुम वा वायर वा तसं वा थावर वा । नेव सय पाणे अइवाएज्जा, नेवन्बेहिं पाणे अइवायावेज्जा, पाणे अइवायन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविह तिवि- हेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरा- मि, पढमे भन्ते महथए उवटिओ मि।सधाओ पाणाइ- वायाओ वेरमणं ॥१॥ अहावरे दोचे भन्ने महत्वए मुसावायाओ वेर- मणं । सर्व भन्ने मुसावार्य पञ्चक्लामि, से कोहा वा लोहा वा भया वा हासा वा । नैव सय मुसं वएज्जा, वन्नेहि मुस वायावेजा, मुसं वयन्ते वि अबे न स- मणुजाणेज्जा, जावनीवाए तिविह तिविहेणं मणेणं १Bs ममणुजाणामि ·दशवकालिकमूत्रम् [अ०४ वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, दोचे भन्ते महबए उवदिओ मि । सबाओ मुसावायाओ वेर- मणं ॥२॥ अहावरे तच्चे भन्ते महाए अदिनादाणाओ वेरमणं । सई भन्ते अदिनादाणं पञ्चक्खामि, से गामे वा नगरेवारन्ने वा अप्पं वा वहुवा अणुं वा थूलं वाचि- तमन्नं वा अचितमन्नं वाानेव सर्य अदिन्नं गेएहज्जा, नेवन्नेहिं अदिन्नं गेण्हावेज्जा, अदिन्न गेण्हन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविह तिवि- हेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्त पि अन्न न समणुजाणामि, तस्स भन्ने पडि- क्वमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, तच्चे भन्ने महत्वए उवडिओ मि। सबाओ अदिन्नादाण- ओ रमणं ॥३॥ अहावरे चउत्थे भन्ते महत्वए मेहुणाओ वे- रमणं । सई भनने मेहुणं पच्चक्खामि, से दिवं वा माणुसं वा तिरिक्खजोणियं वा । नेव सयं मेहुणं सेवेज्जा, नेव- बेहिं मेहुणं सेवावेज्जा, मेहुणं सेवन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेण मणे- १B समाजाणामि (mothing ins) ·अ०४] ८ , दशवकालिकसूत्रम् णं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ते पडिक्कमामि नि- न्दामि गरिहामि अप्पाणं वोसिरामि, चउत्थे भन्ते महथए उवदिओ मि। सबाओ मेहुणाओ वेरमणं ॥४॥ अहावरे पञ्चमे भन्ने महाबए परिगहाओ वे- रमणं । सई भन्ते परिएगह पञ्चक्खामि, से अप्पं वा बहुं वा अणुं वा थूलं वा चित्तमन्तं वा अचित्तमन्न वा । नेव सयं परिगह परिगण्हेजा, नेवन्नेहि परिग्गहं परिगेण्हावेज्जा, परिग्गहं परिगेण्हन्ते वि अन्ने न समणुजाणेज्जा, जावज्जीवाए तिविह तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्म भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, पञ्चमे भन्ते महत्वए उवदिओ मि । सवाओ परिग्गहाओ वेरमणं ॥५॥ अहावरे छट्टे भन्ते वर्ष राईभोयणाओ वेरमणं । स भन्ते राईभोयर्ण पञ्चक्खामि, से असणं वा पाणं वा खाइम वा साइमं वा नेव सर्य राई भुञ्जेज्जा, नेव- बेहिं राई भुञ्जावेजा, राई भुञ्जन्ते वि अन्ने न सम- १B महब्बए ·१० [अ०४ दशवकालिकसूत्रम् णुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि, छ? भन्ने वए उवट्टिओ मि । सबाओ राईभोयणाओ वेरमणं ॥ इच्चेइयाई पञ्च महत्बयाई राईभोयणवेरमणछ- हाई अल-हियट्टयाए उवसंपज्जिताणं विहरामि॥६॥ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहय- पञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से पुढवि वा भित्ति वा सिलं वा लेलं वा ससरक्वं वा कार्य स- सररकं वा वन्यं हत्येण वा पाएण वा कट्टेण वा क- लिञ्चेण वा अङ्गुलियाए वा सलागाए वा सलाग- हाथेण वा नालिहेज्जा न विलिहेज्जा न घटेना न भिन्देजा, अन्नं नालिहावेज्जा न विलिहावेज्जा न घट्टावेज्जा न भिन्दावेज्जा, अन्नं आलिहन्तं वा वि- लिहन्तं वा घट्टन्तं वा भिन्दन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेरणं वायाए काए- १B समणुजाणामि (nothing in s) २ समणुजाणामि ·अ.४] ११ दशवकालिकसूत्रम् णं न करेमि न कारवेमि करेनतं पि अन्नं न समणु- जाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ ७ ॥ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहय- पच्चक्खाय-पावकम्मे दिया वा राओ वा एगो वा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से उदगं वा ओसं वा हिम वा महियं वा करगं वा हरतणुगं वा सुद्धोदगं वा उदओलं वा कार्य उदओझं वा व- न्यं ससिणिई वा कार्य ससिणिद्धं वा वयं नामुसे- ज्जा न संफुसेज्ना न आवीलेज्जा न पवीलेज्जा न अक्खोडेज्जा न पक्खोडेजा न आयावेज्जा न पया- वेज्जा, अन्नं नामुसावेज्जा न संफुसावेज्जा न आवी- लावेज्जा न पवीलावेज्जा न अक्खोडावेज्जा न य- क्खोडावेज्जा न आयावेज्जा न पयावेज्जा, अन्न आ- मुसन्न वा संफसन्तं वा आवीलन्त वा पवीलन्तं का अक्खोडन्तं वा पक्खोडन्तं वा आयावेन्त वा पयावन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिक्कमामि निन्दामि गरिहामि अप्पाणं वीसिरामि ॥॥ . १४ समाजाणामि ·१२ दशवकालिकसूत्रम् १०४ से भिक्खू वा भिक्खुणी का संजय-विरय-पडिहय- पञ्चक्खाय-पावकम्मे दिया वा राओ वा एगो वा परिसा-गओ वा सुत्ने वा जागरमाणे वा, से अगणिं वा इङ्गाल वा मुम्मरं का अञ्चिं वा जाल वा अलायं वा सुद्धागणिं वा उक्क वा न उञ्जेज्जा न घटेजा न उज्जालेज्जा न निवावेज्जा, अनं न उजावेज्जा न घट्टावेज्जा न उज्जालावेज्जा न निघावेज्जा, अन्नं उञ्जन्तं वा घट्टन्तं वा उज्जालन्तं वा निबावन्तं वा न समणुजाणेज्जा, जावज्जीवाए तिविहं तिविहेण मणे- णं वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥९॥ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहय- पञ्चक्खाय-पावकम्मे दिया वा राओ वा एगओ वा परिसा-गओ वा मुत्ते वा जागरमाणे वा, से सिरण वा विहुयणेण वा तालियण्टेण वा पक्षण वा पत-भड्रेण वा साहार का साहा-अगुण वा पिहुए वा बिहुल- १ म मुर्मुरं २४ समणुजाणामि ·अ०४] दशवकालिकसूत्रम् हत्येण वा चेलेण वा चेल-कणेण वा हत्येण वा मुहेण वा अप्पणो वा कार्य बाहिरं वा वि पोग्गलं न फुमेज्जा न वीएज्जा, अन्नं न फुमावेज्जा न वीया- वेज्जा, अन्न फुमन्तं वा वीयन्न वा न समणुजाणेज्जा, जावनीवाए तिविहं तिविहेणं मणेणं वायाए काए- णं न करेमि न कारवेमि करेन्तं यि अन्न न समणु- जाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहा- मि अप्पाणं वोसिरामि ॥ १०॥ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहय- पञ्चक्खाय-पावकम्मे दिया वा राओ वा एगो वा परिसा-गओ वा सुते वा जागरमाणे वा, से बीएसुवा बीय-पट्टेसु वा रूढेसु वा रूढ-पइट्टेसु वा जाएसु वा जाय-पट्टेसु वा हरिएसु वा हरिय-पइट्रेसु वा छिन्चे- सु वा छिन्न-पइटेसु वा सच्चिनेसु वा सच्चित्त-कोल- पडिनिस्सिएसु वा न गच्छज्जा न चिटेजा न निसी- एज्जा न तुपट्टेज्जा, अन्न न गच्छावेज्जा न चिट्ठावे- ज्जा न निसीयावेजान तुयट्टावेज्जा, अन्बं गच्छन्तं वा चिदन्त वा निसीयन्तं वा तुयन्तं वा न समणुजाणे- जा, जावन्जीवाए तिविहं तिविहेणं मणेणं वायाए १४ समणजाणामि २० निसि.

·१४ दशकालिकसूत्रम् [अ०४ कारणं न करेमि न कारवेमि करेन पि अन्नं न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ ११ ॥ से भिक्खू वा भिक्खुणी वा संजय-विरय-पडिहय- पञ्चक्खाय-पावकम्मे दिया वाराओवाएगओवा परि- सा-गओ वा सुते वा जागरमाणे वा, से कीडं वा पय- ङ्ग वा कुन्थु वा पिपीलियं वा हत्यसि वा पायंसि वा बाहुंसि वा ऊरुसि वा उदरंसि वा सीससि वा वत्य- सिवा'(पडिग्गेहसि वा कसलसि वा पायपुञ्छसि वा) रयहरणसि वा गोछगसि वा उण्डेयसि वा दै- ण्डगंसि वा पीढगसि वा फलगंसि वा सेजसि वा संथारगंसि वा अन्नयरसि वा तह-प्पगारे उवगरण- जाए तओ संजयामेव पडिलेहिय पडिलेहिय पमज्जिय पमज्जियएगन्तमवणेज्ना,नोणसंघायमावज्जेज्जा॥१२॥ अजय चरमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्म, तं से होड कडुयं फलं ॥१॥ १ The words ( ) not in H २४ पतसि ३ क वा पा वा after दण्डगंसि वा ४ गोच्छसि ५७ उडु, B उण्डगंसि, Hn उण्डके 8 उण्डु के Bands omit दण्ड् वा ७ पोसि ·अ०४] १५ VIDIT TIYA ESN.......... 100 LIBRARI दशवकालिकसूत्रम् अजयं चिट्ठमाणो उ पाण-भूयाइ हिंसई । वन्धई पावयं कम्म, तं से होइ कडुयं फलं ॥२ अजयं आसमाणो उ पाण-भूयाइ हिंमई । बन्धई पावयं कम्म, तं से होइ कडुयं फलं ॥३॥ अजयं सयमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्म, तं से होइ कडुयं फलं ॥४॥ अजय भुञ्जमाणो उ पाण-भूयाइ हिंसई। बन्धई पावयं कम्म, तं से होइ कडु यं फलं ॥५॥ अजय भासमाणो उ पाण-भूयाइ हिंसई । बन्धई पावयं कम्म, तं से होइ कडुयं फलं ॥६॥ कह चरे ? कह चिट्टे ? कह आसे ? कह सए ?। कह भुञ्जन्नो भासन्तो पावं कम्मं न बन्धई ? ॥७॥ जयं चरे, जय चिट्टे, जयं आसे, जयं सए, । जय भुञ्जनो भासन्ती पावं कम्म न बन्धई ॥६॥ सव-भूयप्प-भूयस्स सम्म भूयाइ पासओ। पिहियास वस्स दनस्स पावं कम्म न बन्धई ॥९॥ पढम नाणं तओ दया, एवं चिट्टइ सब-संजए,। अन्त्राणी किं काही किंवा नाहिइ छेय पावर्ग? सोचा जाणइ कल्लाणं सोचा जाणइ पावर्ग । उभयं पि जाणई सोचा ज छेयं तं समायरे ॥११॥ ॥१०॥ १ B नाही, 8 नाही ·०४ दशवकालिकसूत्रम् जो जीवे विन याणाइ अजीवे वि न याई । जीवाजीवे अयाणन्तो कह सो नाही उ संजमं? ॥१२॥ जो जीवे वि विर्याणाइ अजीवे वि विर्याणई । जीवाजीवे वियाणनो सो हु नाही उ संजम ॥१३॥ जया जीवमजीवे य दो वि एए वियागई। तया गई बहुविहं सव-जीवाण जाणई ॥१४॥ जया गई बहुविहं सब-जीवाण जाणई। नया पुणे च पावं च बन्ध मोक्खं च जाणई ॥१५॥ जया पुरुष च सावं व बन्ध मोक्खं च जाणई। नया निविन्दए भोए जे दिवे जे य माणुसे ॥१६॥ जया निबिन्दए भोए जे दिवे जे य माणुसे । तया चयइ संभोगं सब्भिन्तर-बाहिरं ॥१७॥ जया चयइ संभोगं सब्भिन्तर-बाहिरं। नया मुण्डे भविताणं पञ्चइए अणगारियं ॥१॥ जया मुण्डे भविताणं पडइए अणगारियं । नया संवरमुक्टुं धम्म फासे अणुतरं ॥१९॥ जया संवरमुनटुं धम्मं फासे अणुतरं । जया धुणइ कम्म-रयं अवोहि-कलुसं कडं ॥२०॥ जया धुणइ कम्म-रयं अवोहि-कलुसं कडं । नया सवत्सगं नाणं दंसणं चाभिगछई ॥२१॥ १३ ये 3 Bs y for ·दशवकालिकसूत्रम् । सवत्त-गं नाणं दंसणं चाभिगच्छई। । लोगमलोगं च जिणो जाणइ केवली ॥२॥ लोगमलोगं च जिणो जाणइ केवली। जोगे निलम्भिन्ना सेलेसिं पडिवन्नई ॥२३॥ जोगे निरुम्भिता सेलेसिं पडिवजई । । कम्म खविताणं सिद्धिं गच्छइ नीरओ ॥२४॥ । कम्मं खविताणं सिद्धिं गछड नीरओ। । लोग-मत्यय-न्यो सिद्धो भवइ सासओ ॥२५॥ :-सायगस्स समणस्स सायाउलगस्म निगाम- साइस्स। छोलणा-पहोइस्स दुलहा सोग्गइ तारिसगस्स॥६॥ वो-गुण-पहाणस उज्जु-मइ खन्ति-संजम-रयस्स । सिसहे जिणन्तस्स मुलहा सोग्गइ तारिसगस्स ॥२७॥ पच्छा वि ते पयायाखिप्पं गच्छन्ति अमर-भवणाई। सिं पी उतयो संजमो य खन्ती य बम्भचेरं च ॥) धेयं छज्जीवणियं सम्मट्टिी सया जए। लहं ल भितु सामणं कम्मुणा न विराहेज्जासि ॥२॥ ॥ ति बेमि॥ १ । तब This aloha only in B and in the Asachuri ·[घ०५-१. दशवेकानिकसूत्रम् (पिण्डेसणा) ॥ पञ्चममध्ययनम् ॥ प्रथम उद्देशकः ॥ संपत्ते भिक्ख-कालम्मि असंभन्नो अमुछिओ। इभेण कम-जोगेण मन-पाणं गवेसए ॥१॥ से गामे वा नगरे वा गोयग्ग-गओ मुणी। चरे मन्दमणुधिग्गो अधक्खितेण चेयसा ॥२॥ पुरओ जुग-मायाए पेहमाणो महिं चरे। वज्जन्ती बीय-हरियाई पाणे य दग-मट्टियं ॥३॥ ओवायं विसमं खाणुं विज्जलं परिवज्जए। संकमेण न गछेजा विज्जमाणे परक्षमे ॥४॥ पवडन्ते व से तत्य पक्खलन्ते व संजए। हिंसेज्ज पाण-भूयाई तसे अदुव थावरे ॥५॥ तम्हा तेण न गच्छेज्जा संजए सु-समाहिए । सइ अन्नेण मग्गेण जयमेव परकमे ॥६॥ इङ्गालं छारियं रासिं तुस-रासिं च गोमयं । ससरक्खेहि पाएहिं संजो तं नइक्कमे ॥७॥ न चरेज्ज वासे वासन्ते महियाए व पडन्तिए । महा-वाए व वायन्ते तिरिच्छ-संपाइमेसु वा ॥६॥ न चरेज वेस-सामने बम्भचेर-वसाणुएं। बम्भयारिस्त दन्तस्स होज्जा तत्थ विसौतिया ॥९॥ १ H and the Avacburi वशानयने ( for वशानुगः) ·भागं दम श्र०५-१ दशवकान्निकसूत्रम् अणायणे चरन्तस्स संसग्गीए अभिक्खणं । होज्ज वयाणं पीला सामणम्मि य संसभो ॥१०॥ तम्हा एयं वियाणिना दोसं दुग्गइ-वडणं । वज्जए वेस-सामन्नं मुणी एगन्तमस्सिए ॥११॥ साणं सूर्य गावि दिलं गोणं हयं गयं । संडिब्भं कलहं जुद्धं दूरओ परिवज्जए ॥ १२ ॥ अणुन्नए नावणए अप्पहिढे अणाउले। इन्दियाई मुणी चरे ॥१३॥ दवदवस्स न गच्छेज्जा भासमाणो य गोयरे । हसन्तो नाभिगछेज्जा कुलं उच्चावयं मया ॥ १४ ॥ आलोयं पिग्गलं दारं संधिं दग भवणाणि य । चरन्ती न विणिकाए सङ्क-टाणं विवज्जए ॥५॥ रनी गहवईणं च रहसारक्खियाणि य । संकिलेस-करं टाणं दूरओ परिवज्जए ॥१६॥ पडिकुट्ट-कुलं न पविसे, मामगं परिवज्जए। अचियत्न-कुलं न पविसे, चियत्नं पविसे कुलं ॥१७॥ साणी-पावर-पिहियं अप्पणा नावपॉरे। कवाडं नो पणोलेन्ना ओग्गहंसि अजाइया ॥१॥ गोयग्ग-पविट्ठी उ वच्च-मुन्नं न धारए। ओगासं फासुयं नचा अणुनविय वोसिरे ॥१९॥ १॥ २ Hoक्तियाण ·[अ०५-१ दशर्यकालिकसूत्रम् नीय-दुवारं नमसं कोटगं परिवज्जए। अचक्खु-विसओ जत्थ पाणा दुप्पडिलेहंगा ॥ २० ॥ जत्य पुप्फाइ वीयाई विप्पडणाइ कोट्टए । अहुणोवलितं भोल्लं दृट्टणं परिवज्जए ॥ २१॥ एलगं दारगं साणं वच्छगं चावि कोट्टए। उल्लधिया न पक्सेि विउहिताण व संजए ॥ २२ ॥ असंसप्तं पलोएज्जा, नाइदूरावलीयए। उम्फुल्लं न विणिकाए निय?ज्ज अयम्पिरो ॥ २३ ॥ अइभूमि न गच्छेज्जा गोयरग्ग-गओं मुणीं । कलस्स भूमि जाणिक्षा मियं भूमिं परक्कमे ॥२४॥ तत्येव पडिलेहेना भूमि-भागं वियक्वणो । सिणाणस य वचस्स संलोगं परिवज्जए ॥२५॥ दग-मट्टी-आयाणे बीयाणि हरियाणि य । परिवज्जन्तो चिटुंज्जा सञ्चिन्दिय-समाहिए ॥२६॥ तत्थ से चिट्ठमाणस आहरे पाण-भोयणं । अकप्पियं न गेण्हेज्जा, पडिगाहेज्ज कप्पियं ॥२७॥ आहरन्ती सिया तत्थ परिसाडेज्ज भोयणं । देन्नियं पडियाइक्खे न मे कप्पद तारिस ॥२॥ सम्मद्दमाणी पाणाणि बीयाणि हरियाणि य । असंजम-करिं नसा तारिसं परिवज्जए ॥२९॥ १Bs दन्तिय ·अ०५-१] २१ दशवकालिवासूत्रम् साहटु निक्खि विज्ञाणं सच्चित्तं घट्रियाणि य, । तहेव समणटाए उदगं संपणोलिया ॥ ३० ॥ आगाहइता चलता आहरे पाण-भोयणं । देन्तियं पडियाइवखे ,न मे कप्पइ तारिसं" ॥३१॥ पुरेकम्मेण हत्येण देशीर भायणेण वा । देन्तियं पडियाइक्खे ,,न मे कप्पइ तारिसं“ ॥ ३२ ॥ एवं उदोल्ले ससिणिझे ससरक्खे मट्टिया ऊसे। हरियाले हिङ्गुलुए मणोसिला अञ्जणे लोणे ॥ ३३ ॥ गेरुय वणिय सेडिय सोरट्ठिय पिट्ठ कुक्कुस कए य। उभेटमसंसट्टे संसट्टे चेव बोधचे ॥ ३४ ॥ असंसट्टेण हत्येण दवाएं भायणेण वा । दिन्जमाणं न इच्छेज्जा पछाकम्मं जहिं भवे ॥३५॥ ससंटेण हत्येण दवाएं भायणेण वा दिज्जमाणं पडिछेज्जा जं तत्थेसणियं भवे ॥३६॥ दोण्हं तु भुञ्जमाणाणं एगो तत्थ निमन्तए, । दिनमाणं न इच्छेज्जा, छन्दं से पडिलेहएं ॥३७॥ दोण्हं तु भुञ्जमाणाणं दो वि तत्थ निमनए। दिज्जमाणं पडिच्छेज्जा जं तन्थेसणियं भवे ॥३॥ १H हियाण २४ दबिए ३४ उठु B उकिट्ट ५ पडिसे ४ Boव्वा ·[अ०५-१ दशवकालिकमूत्रम् गुधिणीए उवन्नत्यं विविहं पाण-भोयणं । भुज्जमाणं विवज्जेज्जा, भुत-सेसं यडिच्छए ॥३९॥ सिया य समणट्टाए गुधिणी कालमासिणी । उट्टिया वा निसीएज्जा निसन्ना वा पुणुट्टए ॥ ४ ॥ तं भवे भतपाणं त संजयाण अकप्पियं । देन्तियं पडियाइकले ,न मे कप्पइ तारिसं“ ॥४१॥ थणगं पज्जेमाणी दारगं वा कुमारियं । तं निविखवितु रोयन्तं आहरे पाण-भोयणं ॥४२॥ तं भवे भतपाणं त संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिसं ॥ ४३ ॥ जं भवे भतपाणं तु कप्पाकप्पम्मि सङ्कियं । देतियं पडियाइकले ,,न मे कप्पइ तारिसं“ ॥४४॥ दग-वारएण पिहियं नीसाए पीढरण वा। लोढेण वा वि लेवेण सिलेसेण व केणई ॥ ४५ ॥ तं च उभिन्दिउ देना समणट्टाए व दावए। देन्तियं पडियाइकले .,न मे कप्पइ तारिसं“ ॥४६॥ असणं पाएगं वा वि खाइमं साइमं नहा । जं जाणेज्ज सुणेज्जा वा ,दाणट्टा पगडं इमं ॥४७॥ तं भवे भतपाणं त संजयाण अकप्पियं । देन्तियं पडियाइक्खे न मे कप्पइ तारिसं" ॥४॥ १Bs भुज २ तारिस भत्त.

·अ०५-१] २३ दशव कालिकसूत्रम्. असणं पारणगं वा वि खाइमं साइमं तहा। जं जाणेज्न सुरणेज्जा वा »पुषट्टा पगडं इमं ॥४९॥ तं भवे भतपाणं त संजयाण अकप्पियं। देन्तियं पडियाइकले ,न मे कम्पइ तारिसं“ ॥५०॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा वणिमट्टा पगडं इमं ॥५१॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देतियं पडियाइक्खे ,न मे कप्पइ तारिसं“ ॥ ५२॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा समणट्ठा पगडं इम" ॥५३॥ तं भवे भतपाणं त संजयाण अकम्पियं । देन्तियं पडियाइक्वे न मे कप्पइ तारिसं“ ॥५४॥ उद्देसियं कीयगडं पई-कम्मं च आहडं । अकोयर पामिचं मीस-जायं च वज्जए ॥५५॥ उग्गमं से पुछेज्जा कस्सट्टा केण वा कई । सोचा निस्स कियं सुद्धं पडिगाहेज्ज संजए ॥५६॥ असणं पाणगं वा वि खाइमं साइमं तहा। पुप्फेसु होज्ज उम्मीसं बीएसु हरिएसु वा ॥७॥ ने भवे भनपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खे ,न मे कप्पइ तारिस" ॥५॥ १H, S and Avach तारिसं भत्ता ·२४ दगवेकानिकमत्रम् असणं पाणगं वा वि खाइर्म साइमं तहा । उदगम्मि होज्न निक्विन उत्तिक-पणगेसु वा ॥ ५९॥ न भवे भन्नपाणं तु संजयाण अकप्पिय । देन्तियं पडियाइक्ले ,न मे कप्पद तारिस" ॥६॥ असणं पाणगं वा वि खाइमं साइम नहा। अगणिम्मि होज्ज निक्वितं तं च संघट्टिया दए ॥६१॥ तं भवे भतपाणं तु संजयाण अकप्पिये। देन्तियं पडियाइक्खे •न मे कम्मद तारिस ॥६॥ एवं उस्समिया ओसझिया उज्जालिया पज्जालिया निधाविया। उस्सिश्चियानिस्सि चिया उपनिया सोयारियादए॥६३॥ तं भवे भत्तपाणं तु संजयाण अकप्पिय । देन्तिम पडियादक्खे मन मे कम्पद तारिस" ॥६४॥ होज कटू सिलें' वा वि इट्टाल या वि एगया। टविर्य संकमटाएं तं च होज चलाचलं ॥ ६५ ॥ न तेण भिक्खु गच्छेजा, दिट्टो तत्थ अजमो। गम्भीर असिर चेव समिन्दिय-समाहिए ॥६६॥ है १.तारिमं भत्तand तं मधे २॥ पोयत्तिया (पत्तिया) Arach al) पपपर्य ३. मिन, H sirl Asach गिमा ·दायकामिकम्पम् निमणि फलग पीट उम्मविप्ताणमारुहे। मन कील चंपासायं समणट्टाए वं दायर ॥६॥ दुम्हमाणी पपडेजा हम पाय व लूसए । पुढवि-जीये वि हिमेजा जे यत-निम्मिया जगा॥६॥ एयारिसे महा-दीमे जाणिजए महेमिणो। तम्ही मालोहद भिवावं न पदिगण्हेन्ति संजया ॥६९ ॥ कन्दं मूलं पलम् वा आम छिन्च व सचिर। तुम्बाग सिगररच आमग परियज्जए ॥ ७० ॥ नहेव सानु-चुणाई कोल-चुणाट आवणे। साहलि फाणिय पूर्य अन्च या यि तहाविह ॥७१॥ विकायमाणं पसंट एण परिफामिर्य। देन्तिम पदियाइयो ,न मे कप्पट तारिस" ॥७॥ बहु-अट्टियं पोग्गल अर्णिमिस या यहु-कपटय । आत्मिय तिन्दुर्य विन उच्छु-राण्ड च सर्पलिं ॥७३॥ अध्ये सिया भोयण-जाए बहु-उशिय-धम्मिए । देन्तिय पहियादवलेन में कप्पट तारिस" ॥७४॥ तहेवुचावयं पाएं अदुवा वार-धोयणं । संमेटम चाउलोगदं अहुणा-धोयं विवजए ॥५॥ १.अम. सम्म () २वा ४ ॥ इन्दि ५ पडिगाहस मंजए ७। प्रणामि, Jacol 18 MAY अमित 11 an 1 Arach ८ मिम्पनिक ·[अ०५-१ दशवकालिकसूत्रम् जं जाणेज्ज चिराधोयं मईए दंसणेणं वा। पडिपुच्छिऊण सोचा वा जं च निस्सङ्कियं भवे ॥७६॥ अजीवं परिणयं नचा पडिगाहेज्ज संजए। अह सदियं भवेज्जा आसाइताण रोयए ॥ ७७॥ थीवमासायणटाए हत्थगम्मि दलाहि मे। मा मे अचम्मिलं पूई, नालं तेण्हं विणेनए" ॥७॥ तं च अचम्विल पूई नालं तेरह विणेत्तए । देलियं पडियाइक्खे ,न मे कप्पड तारिसं“ ॥ ७९ ॥ तं च होज्ज अकामेणं विमणेण पडिछियं । ते अप्पणा न पिबे, नो वि अन्नस्स दावए ॥ ton एगन्तमवक्कमिता अचित पडिलेहिया । जयं परिवेज्जा, परिठ्ठप्प पडिक्कमे ॥१॥ सिया य गोयग्ग-गो इच्छेज्जा परिभोल्यं । कोद्गं भित्ति-मूलं वा पडिले हिताण फासुयं ॥२॥ अणुन्नवेत्तु मेहावी पडिच्छन्नम्मि संवुडे । हत्यगं संपमज्जिता तत्थ भुञ्जेज्ज संजए ॥३॥ से भुञ्जमाणस्स अट्टियं कण्टओ सिया। तण-कटू-सक्करं वा वि अन्न वा वि तहाविहं ॥ ४ ॥ तत्थ १B दरिस २B तिगह, तगह. ३ अञ्चि ·दशर्षकानिकसूत्रम् २७ तं उक्सिवितु न निक्खिवे, आसरण न छदए । हत्थेण तं गहेऊणं एगन्नमवकमे ॥५॥ एगन्तमवक्कमिता अचित्तं पडिलेहिया । जयं परिट्ट वेज्जा, परिदृम्प पडिक्कमे ॥६॥ सिया य भिक्खु इच्छेज्जा सेन्जमागम्म भोतुयं । स-पिण्डपायमागम्म उडुयं पडिलेहिया ॥ ७ ॥ विणएण पविसिता सगासे गुरुणो मुणी। इरियावहियमायाय आगओ य पडिक्कमे ॥ ॥ आभोएमाण नीसेसं अइयारं जह-कम । गमणागमणे चेव भतपाणे व संजए ॥९॥ उज्जुप्पची अणुधिग्गो अवविखतेण चेयसा । आलोए गुरु-सगासे जं जहा गहियं भवे ॥ ९ ॥ न सम्ममालोइयं होज्जा पुचि पच्छा व कई । पुणो पडिक्कमे तस्स, वोसिट्टी चिन्तए इमं ॥ १ ॥ अहो जिणेहि असावज्जा वित्ती साहूण देसिया। मोक्त-साहणहे उस्स साहु-देहस्स धारणा ॥ २ ॥ नमोकारेण परेिता करेला जिण-संथवं । समाय पट्टवेत्ताणं वीसमेन खणं मुणी ॥ ३ ॥ वीसमन्नो इमं चिने हियमढें लाभमट्टिओ। जह मे अणुग्गह कुज्जा साह, होज्जामि तारिओregn १ मा २।हा,ह.

·[अ०५.-१-२ दशवकानिकसूत्रम् साहवो तो चियत्तेणं निमन्तेज्ज जहक्कम,। जइ तत्य केइ इच्छेज्जा तेहिं सद्धिं तु भुञ्जए ॥ ५ ॥ अह कोई न इछज्जा तओ भुञ्जेज्ज एगी। आलोए भायणे साहू जयं अपेरिसाडियं ॥ ६ ॥ तितगं व कडुयं व कसायं अम्बिल व महुरं लवणं वा। एयं लछमनटू-पउत्तं महु-घयं व भुञ्जेज्ज संजए ॥ ७ ॥ अरसं विरसं वा वि सूइयं वा असूयं । ओलं वा जइ वा सुक्क मन्थु-कुम्मास-भोयणं ॥ ६ ॥ उप्पन्न नाइहीलेज्जा अप्पं वा बहु फासुयं, मुहा-लद्धं मुहा-जीवी भुनेज्जा दोस-वज्जियं ॥ ९॥ दुल्लहा उ मुहा-दाई, मुहा-जीवी वि दुलहा, ॥ मुहा-दाई मुहा-जीवी दो वि गच्छन्ति सोग्गई ॥१०॥ । ति बेमि॥ ॥ पञ्चममध्ययनम् ॥ द्वितीय उद्देशकः॥ पडिग्गहं संलिहिताणं लेव-मायोए संजए। दुगन्धं वा सुगन्धं वा सवं भुञ्ज, न छडए ॥ १॥ सेज्जा निसीहियाए समावन्नो य गोयरे। आयावयुट्टा भोवाण जइ तेण न संथरे॥२॥ १ B अप्परिण, H and Ayach oडय २ 8 Hand Avach a ३मायाय ·२८ " अ०५-२ दशकालिकसूत्रम् नओ कारणमुप्पन्ने भत्तपाणं गवेसए। विहिणा पुर्व-वुक्षेण इमेणं उत्तरेण य ॥३॥ कालेण निकसमे भिक्ख, कालेण य पडिक्कमे । अकालं च विवज्जेता काले कालं समायरे ॥४॥ "अकाले चरसि भिक्खू, कालं न पडिलेहसि । अप्पाणं च किलामेसि, सनिवेसं च गरिहसि ॥५॥ सइ काले चरे भिक्खू, कुन्जा पुरिसकारियं । अलाभो“तिन सोएज्जा, तवो“नि अहियासए॥६॥ तहेवुचावया याणा मतदाएं समागया। न-उजुयं न गछेजा, जयमेव परक्कमे ॥७॥ गोयरग्ग-पविट्टो उ न निसीएज्ज कत्थई । कहं च न पवन्धेज्जा चिट्टिताण व संजए ॥६॥ अग्गलं फलिहं दारं कवाडं वा वि संजए। अवलम्बिया न चिट्ठज्जा गोयरग-गओ मुणी ॥९॥ समणं माहणं वा वि किविणं वा वणीमगं। उवसंकमन्नं भट्ठा पाणट्टाए व संजए ॥१०॥ तं अइक्कमिन्नु न पविसे, न चिट्टे चक्खु-गोयरे । एगन्नमवक्कमिता तत्थ चिटेज संजए ॥ ११॥ वणीमगस्स वा तस्स दायगस्सुभयस्स वा। अप्पतियं सिया होज्जा लहुने पक्यणस वा ॥ १२ ॥ १Bमुब-उ० २ हाय ३ B लहुयत्तं ·दगर्यकालिकसूत्रम् [अ०५-२ पडिसेहिए व दिन्ने वा तओ तम्मि नियतिए । उवसंकमेज्ज भवढा पाणट्टाए व संजए । १३ ।। उप्पलं परमं वा वि कुमुयं वा मगदन्नियं। अन्नं वा पुष्फ संचिन्न नं च संलुजिया दए ॥ १४ ॥ तं भवे भन्नपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइक्खेन मे कप्पइ तारिस" ॥१५॥ उप्पलं परम वा वि कुमुयं वा मगदन्तियं । अन्नं वा पुप्फ सञ्चितं तं च सम्मदिया दए ॥ १६ ॥ तं भवे भतपाणं तु संजयाण अकप्पियं । देन्तियं पडियाइखे ,न मे कप्पइ तारिस" ।। १७ ।। सालुयं वा विरालियं कुमुयं उप्पल-नालिये। मुणालियं सासव-नालियं उच्छु-क्खण्ड अनिबुडं ॥१॥ तरुणगं वा पवाल रुक्खस्स तणगस्स वा। अन्नस वा वि हरियस आमगं परिवज्जए ॥१९॥ तरुणियं वा छाडिं आमियं भज्जियं सई। देन्तियं पडियाइकखे ,न मे कप्पइ तारिसं“ ॥ २० ॥ नहा कोलमणेस्सिन्नं वेलुयं कासव-नालियं । तिल-पप्पडगं नीम आमगं परिवजए ॥२५॥ १४ सचि०, B संचि २ B किया ३ Bअस्मि ·दगवेकानिकमूषम् तहेव चाउलं पिटुं वियर्ड चा तत्त-नियुडं । तिल-पिट्ठ पूइ-पिन्नागं आमगं परिवज्जए ॥ २२ ॥ कविटू माउलङ्ग च मूलगं मूलगत्तियं । आम अ-सत्य-परिणयं मणसा वि न पत्थए ॥२३॥ तहेव फल-मन्यूणि वीय-मन्यूणि जाणिया । बिहेलगं पियालं च आमगं परिवज्जए ॥४॥ समुयाणं चरे भिक्खू कुलं उच्चावयं सया। नीयं कुलमइकम्म ऊसढं नाभिधारए ॥ २५ ॥ अदीणो वितिमेसेज्जा न विसीएज्ज पण्डिए। अमुच्छिमओ भोयणम्मि माय-चे एसणा-रए ॥२६॥ .,बहुं पर-घरे अन्थि विविहं खाइम-साइमं । न तत्य पण्डिओ कुप्पे, इच्छा देज परो न वा ॥२७॥ सयणासण-वत्य वा भत्तपाणं व संजए। अदेनस न कुप्पेज्जा पञ्चक्रे वि य दीसलो ॥ २ ॥ इत्मियं पुरिस वा वि डहर या महलगं । वन्दमाण न जाएज्जा, नो य क फरुसं वए ॥२९॥ जे न वन्दे न से कुप्पे, वन्दिओ न समुझसे । एवमनेसमाणस्स सामणमणुचिट्टई ॥३०॥ १Band..rach मामि २॥ Hand Arach पाहम ·३२ [अ०५-२ दशवकालिकसूत्रम् सिया एगईओ लडु लोभेण विणिगृहई । »मा मेयं दाइयं सन्तं दट्टणं सयमायए" ॥ ३१॥ असट्टा-गुरुओ लुद्धो वहुं पावं पकुबई । दुतोसओ य से होइ, निवाणं च न गच्छई ॥ ३२ ॥ सिया एगईओ लडुं विविहं पाण-भोयणं । भर्ग मग भोचा विवणं विरसमाहरे ॥३३॥ जाणतु ता इमे समणा ,आययट्टी अयं मुणी। संतुट्टो सेवई यन्तं लूह-विसी सुनोसओ" ॥३४॥ पूयणटा जसो-कामी माण-सम्माण-कामए । बहुं यसवई पाव, माया-सलं च कुबई ॥ ३५॥ सुरं वा मेरग वा वि अर्ब वा मज्जगं रसं । स-सक्खं न पिये भिक्ख जसं सारक्खमप्पणी ॥३६॥ पिया एगईओ तेणो न मे कोइ वियाणई । तस्स पस्सह दोसाई, नियहिं च सुणेह मे ॥३७॥ वहई सोण्डिया तस्स माया-मोसं च भिक्खुणो । अयसो य अनिवाणं समयं च असाहुमा ॥ ३ ॥ निचुधिग्गो जहा तेणो अत्त-कम्मेहि दुम्मई । तारिसो मरणन्ने वि नाराहेइ संवरं ॥३९॥ आयरिए नाराहेद्र समणे यावि तारिसो। गिहत्या विणं गरहन्ति जेण जाणन्ति तारिसं ॥४॥ १B सुतीमुषो २। माय- ·३३ अ०५-२ दशवकालिकसूत्रम् एवं तु अगुण-प्पेही गुणाणं च विवज्जओ। तारिसो मरणन्ते वि नाराहेइ संवरं ॥४१॥ तवं कुछइ मेहावी, पणीयं वज्जए रसं । मज्ज-प्पमाय-विरओ नवस्ती अइउक्कसो॥४२॥ तस्स पसंह कल्लाणं अणेग-साहु-पइयं । विउलं अत्य-संजुलं कितइस्सं, सुणेह मे ॥ ४३ ॥ एवं तु गुण-प्पेही अगुणाणं च विवजओ। तारिसो मरणन्ते वि आराहेइ संवरं ॥४४॥ आयरिए आराहेइ समणे तारिसो। निहत्था वि णं पूयन्ति जेण जाणन्ति तारिस ॥ ४५ ॥ तव-तणे वड-जेणे रूव-तेणे य जे नरे। आयार-भाव-तेणे य कुधई देव-किब्बिसं ॥ ४६॥ लण वि देवत्तं उववन्नो देव-किब्बिसे । तत्थावि से न याणाइ 'किं मे किवा इमं फलं? ॥४७॥ ततो वि से चइनाणं लम्भिही एल-मूंयर्ग। नरय तिरिक्ख-जोणि वा वोही जाय सु-दुलहा ॥४॥ एवं च दोसं दृट्टणं नायपुतेण भासियं । अणु-मायं पि मेहावी माया-मोसं विवज्जए ॥४॥ सिक्खिजण भिक्खेसण-सोहिं संजयाण बुद्धाण सगासे। तत्थ भिक्खू सुप्पणिहिइन्दिए तिव-लज्ज गुणवं विहरेज्जासि ॥५०॥ ति बेमि ॥ १Bपास° २B लम्भ ३H मूकमा and Arach (found मूगय।) 3

·दशवकालिकसूत्रम्
(धम्मटुकहा.)
॥ षष्ठममध्ययनम् ॥
नाण-दसण-संपन्नं संजमे य त रयं ।
गणिमागम-संपन्नं उज्जाणम्मि समोसद ॥१॥
रायाणो रायमचा य माहणा अदुव खतिया।
पुच्छन्ति निहुयप्पाणी कह भे आयार-गोयरी? ॥२॥
नेसि सो निहुओ दन्तो सच्च-भूय-मुहावही।
सिक्खाए सु-समाउनो आइकखइ वियक्खणो ॥३॥
हन्दि धम्मन्थ-कामाणं निग्गन्थाणं सुणेह मे।
आयार-गोयर भीम सयल दुरहिट्टियं ॥४॥
ननन्य एरिसं वुत्तं जे लोए परम-दुच्चरं ।
विउल-टाण-भाइस्स न भूयं न भविस्सई ॥५॥
स-खुदग-वियत्ताणं वाहियाणं च जे
गुणा
अखण्ड-कुडिया कायद्या तं सुणेह जहा तहा ॥ ६ ॥
दस अट्ट य टाणाई जाई वालो ऽवराई ।
तत्थ अन्नयरे टाणे निग्गन्यताओ भस्सई ॥ ७ ॥
वय-छक्क काय-छई अकप्पो गिहि-भायणं ।
पलियन निसेज्जा य सिणाणं सोभ-वज्जणं ॥॥
तत्धिर्म पढम ठाणं महावीरेण देसियं ।
अहिंसा निउणा दिट्टा सबभूएसु संजमो ॥ ९॥

·३५ अ०६ दशवकालिकसूत्रम् जावन्ति लोए पाणा तसा अदुव थावरा। ते जाणमजाणं वा न हणे नो व घायए ॥१०॥ सब-जीवा वि इच्छन्ति जीविउन मरिज्जि। तम्हा पाण-वहं घोर निग्गन्या वज्जयन्ति णं ।। ११ ।। अप्पणटा परट्टा वा कोहा वा जइ वा भया। हिंसगं न मुसं चूया नो वि अन्न वयावए ॥१२॥ मुसा-वाओ यं लोगम्मि सब-साहूहि गरहिओ। अविस्मासो य भूयाणं, नम्हा मोसं विवज्जए ॥ १३ ॥ चिनमन्तमचित्तं वा अप्पं वा जइ वा बहुं । दन्त-सोहण-मेतं पि ओग्गहंसि अजाइया ॥ १४ ॥ ने अप्पणा न गेण्हन्ति नो वि गेण्हावए परं। अन्नं वा गेण्हमाणं पि नाणुजाणन्ति संजया ॥१५॥ अयम्भचरियं घोरं पमायं दुरहिट्टियं । नायरन्ति मुणी लोए भेयाययण-वज्जि णो ॥ १६ ॥ मूलमेयमहम्मस्म महादोस-समुस्मयं । तम्हा मेहुण-ससंग्गं निग्गन्था वज्जयन्ति रणं ॥१७॥ विंडमुन्भेइमं लोणं तेल सप्पिं च फाणियं । न ते सन्निहिमिच्छन्ति नायपुत्त-वओ-रया ॥१॥ १H and Avach नो विघा (नापि घा) २ महि मग्गि ५ B भयायण विव ७ B,s and Avach बि° ·दशवकालिकसूत्रम् लोभस्मेसणुफासे मन्ने अन्नयरामवि । जे सिया सन्निहीं-कामे गिही पवइए न से ॥१९॥ जं पि वयं व पायं वा कम्बलं पायपुञ्छणं । तं पि संजम-लज्जट्टा धारेन्ति परिहरन्ति य ।। २० ।। न सो परिगहो वुत्तो नायपुत्रेण ताइणा ॥ "मुच्छा परिगही वुतो" इइ वुत्तं महेसिणा ॥२१॥ सञ्चत्युवहिणा वुद्धा संरक्षण-परिग्गहे । अवि अप्पणो वि देहम्मि नायरन्ति ममाइयं ॥२०॥ अहो निच्चं तवो-कम्मं सब-वुद्धेहि वणियं । जा य लज्जा-समा वित्ती एग-भतं च भोयणं ॥ २३ ॥ सन्तिमे सुहुमा पाणा तसा अदुव थावरा । जाई राओ अपासन्तो कहमेसणियं चरे? ॥२४॥ उदोल्लं बीय-संसतं पाणा निर्धडिया महिं । दिया ताई विवज्जेज्जा, राओ तत्य कहं चरे? ॥२५॥ एयं च दीसं दट्टणं नायपुत्रेण भासियं । समाहारं न भुञ्जन्ति निग्गन्या राईभोयणं ॥६॥ पुढविकायं न हिंसन्ति मणसा वयस कायसा । तिविहेण करण-जोएण संजया मु-समाहिया ॥२७॥ पुढविकायं विहिसन्तो हिसई उ तयस्सिए । तसे य विविहे पाणे चक्खुसे य अचक्नुसे ॥२६॥ १B फामो २ जाव नम ३ H and Asach निवड (निपतिता) ४ ३ रायभो० ·दशवकालिकसूत्रम् तम्हा एयं वियाणिता दोस दुग्गइ-वडणं । पुढविकाय-समारम्भं जावज्जीवाए वज्जए ॥२९॥ आउकायं न हिंसन्ति मणसा वयस कायसा । तिविहेण करण-जोएण संजया सु-समाहिया ॥३०॥ आउकार्य विहिंसन्तो हिंसई उ तयस्सिए । तसे य विविहे पाणे चक्षसे य अचक्युसे ॥३१॥ तम्हा एयं वियाणिता दोसं दुग्गइ-वडणं । आउकाय-समारम्भं जावज्जीवाए वज्जए ॥३२॥ जायतेयं न इच्छन्ति पावगं जल ईनए । तिक्खमन्त्रयरं सत्थं सवओ वि दुरासयं ॥ ३३ ॥ पाईणं पडिणं वा वि उर्ल्ड अणुदिसामयि । अहे दाहिणओ वा वि दहे उत्तरओ वि य॥३४॥ भूयाणमेसमाधाओ हववाहो, न संसओ। ते पईव-पयावढा संजया किंचि नारभे ॥ ३५॥ तम्हा एवं वियाणिता दोसं दुग्गइ-वडणं । तेउकाय-समारम्भं जावज्जीवाए वज्जए ॥ ३६॥ अनिलस्स समारम्भ बुद्धा मनन्ति तारिस । सावज्ज-बहुल चेय, नेयं ताईहि सेवियं ॥ ३७॥ १B जा ३ म चापि and Arach (not वापि) ५ किच २ B ग्रहो ४.B प्याण ·३८ दशकालिकसूत्रम् तालियण्टेण पत्रेण साहा-विहुयणेण वा । न ते वीईउमिच्छन्ति वीयावेऊण वा परं ॥३॥ जंपि वन्य व पायं वा कम्बलं पायपुञ्छणं । न ते वायमुईरन्ति जयं परिहरन्ति य ॥ ३९ ॥ तम्हा एयं वियाणिता दोसं दुग्गइ-वडणं । वाउकाय-समारम्भं जावज्जीवाए वज्जए॥४०॥ वणसई न हिंसन्ति मणसा वयस कायसा । निविहेण करण-जोएण संजया सु-समाहिया ॥४१॥ वणस्सइं विहिंसन्तो हिंसई उ तयस्सिए । नसे य विविहे पाणे चक्नुसे य अचक्खुसे ॥४२॥ तम्हा एयं वियाणिता दोस दुग्गइ-वडणं । वणस्सइ-समारम्भ जावज्जीवाए वज्जए ॥४३॥ तसकार्य न हिंसन्ति मणसा वयस कायसा। तिविहेण करण-जोएण संजया सु-समाहिया ॥४४॥ तसकार्य विहिंसन्तो हिंसई उ तयस्सिए। तसे य विविहे पाणे चक्खुसे य अचक्खुसे ॥ ४५ ॥ तम्हा एयं वियाणिता दोसं दुग्गइ-वडणं । तसकाय-समारम्भ जावज्जीवाए वज्जए ॥४६॥ जाइं चत्तारि भोजाई इसिणाहार-माईणि । ताई त विवज्जन्तो संजमं अणुपालए ॥४७॥ ॥ ॥ १Bबाउमु.

·०६) दशवैकान्निकसूत्रम् पेण्ड सेज्ज च वयं च चउत्थं पायमेव य। अकप्पियं न इच्छेज्जा, पडिगाहेज कप्पियं ॥४॥ जे नियागं ममायन्ति कीयमुद्देसियाहडें । वह ते समणुजाणन्ति दुई वुत महेसिणा ॥४९॥ तन्हा असण-पाणाई कीयमुद्देसियाहई । वज्जयन्ति ठियप्पाणी निग्गन्धा धम्म-जीविणो ॥५०॥ कंसेमु कस-पाएमु कुण्ड-मोएमु वा पुणो । भुञ्जन्ती असण-पाणाई आयारा परिभस्सई ॥५१॥ सीओदग-समारम्भे मत-धीयण-छहणे । जाई छणन्ति भूयाई दिट्ठो तत्थ असंजमी ॥५॥ पच्छाकम्मं पुरेकम्म सिया तत्य न कय्पई । एयमहूँ न भुञ्जनि निग्गन्था गिहि-भायणे ॥५३॥ आसन्दी-पलियङ्केसु मञ्च-मासालएमु वा। अणायरियमन्जाणं आसइत्तु सइतु वा ॥५४॥ नासन्दी-पलियङ्ग्रेसु न निसेना न पीढए। निग्गन्या ऽपडिलेहाए युद्ध-वुन्नमहिलूगा ॥ ५५ ॥ गम्भीर-विजया एए पाणा दुप्पडिलेहगा। आसन्दी-पलियङ्का य एयमदूं विवज्जिया ॥५६॥ गोयग्ग-पविदृस्स निसेज्जा जस्म कप्पई । इमेरिसमणायारं आवज्जइ अवोहियं ॥५॥ २Bधोवण ३ B मेज्जाए १B इय 8 H and Avach ·प्र.६ दशवकालिकमषम् विवनी वम्भचेरस्स पाणाणं च वहे वहो। वणीमग-पडीधाओ पडिकोहो यगारिणे ॥५॥ अगुती वम्भरस्स इत्थीओ यावि सईणं । कुसील-वडणं ठाणं दूरओ परिवज्जए ॥ ५ ॥ तिएहमन्नयरागस निसेज्जा जस्स कप्पई । जराए अभिभूयस्स वाहियस्स तवस्सिणो॥६॥ वाहिओ वा अरोगी वा सिणाणं जो उ पत्थए । वोकन्नो होइ आयारो, जढो हवइ संजमो॥६॥ सन्तिम सुहुमा याणा यसासु भिलंगासु य । जे उ भिक्ख सिणायन्तो वियडेणुप्पलावए ॥६॥ नम्हा ते न सिणायन्नि सीएण उसिणेण वा । जायज्जीव वयं घोर असिणाणमहिदगा ॥३॥ सिणाणं अदुवा कई लोई पउमगाणि या गायस्सुघट्टणट्टाए नायरन्ति कयाइ वि ॥६४॥ नंगिणस वा वि मुण्डस्स दीह-रोम-महंसियो। मेहुणा उवसन्तस्स किं विभूसाए कारियं! ॥६५॥ विभूसा-वत्तिय भिक्खू कम्मं बन्धद चिमरण । संसार-सायरे घोरे जेणं पर दुरुतरे ॥६६॥ १B पडि, पडिग्यापी II in S and Arsch fitra ५) निग.. निगि, Asach भग २. मकुम ४ पित ·४१ ०६-७) दगर्वकानिफमूत्रम् विभूसा-वतियं चेयं वुद्धा मनन्ति तारिसं। सावज्जा-बहुलं चेयं, नेयं ताईहि सेवियं ॥६७॥ खवेन्ति अप्पाणममोह-दंसिणो तवे रया संजम अज्जवे गुणे। धुणन्ति पावाइ पुरे-कडाई, नवाइ पावाइ न ते करेन्ति ॥६॥ सओवसन्ता अममा अकिंचणा स-विज्ज-विज्जाणुगया जसंसिणो। उउ-प्पसन्ने विमले व चन्दिमा सिद्धिं विमाणाइ उवेन्ति ताइणो ॥६॥ ॥ ति बेमि॥ ( वक्कसुद्धी.) ॥ सप्रममध्ययनम् ॥ चउण्हं खलु भासाणं परिसंखाय पनवं । दोण्ह तु विणयं सिक्खे, दो न भासेज्ज सवसो ॥१॥ जा य सच्चा अवतबा सच्चामोसा य जा मुसा जा य बुद्धेहि ऽणाईणा न तं भासेज पनवं ॥२॥ असञ्चमोस सच्चं च अणवज्जमककसं । समुप्पेहमसंदिझं गिरं भासेज्ज पन्नवं ॥३॥ - ₹नाइसा २H and Avach अयावन्नं ·४२ [अ०७ दशवकालिकसूत्रम् एयं च अट्ठमन्नं वा जंतु नामेइ सासयं । स भासं सच्चमोसं पितं पि धीरो विवज्जए॥४॥ वितह पि तहामोतिं जं गिरं भासए नरो। तम्हा सो पुट्टो पावेणं, किं पुण जो मुसं वए ॥५॥ तम्हा 'गच्छामो, वक्तामो, अमुर्ग वा णे भविसई । अहं वा णं करिस्मामि, एसो वा णं करिस्सई ॥६॥ एवमाई उ जा भासा एस-काल म्मि सकिया। संपयाईय-मट्टे वा तं पि धीरो विवज्जए ॥७॥ अईयम्मि य कालम्मी पचुप्पन्न-मणागए । जमहूँ तु न जाणेज्जा 'एवमेयं' ति नो वए ॥ ६ ॥ अईयम्मि य कालम्मी पचुप्पन्न-मणागए। जन्थ सङ्का भवे तं त एवमेयं ति नो वए ॥९॥ अईयम्मि य कालम्मी पक्षुप्पन्न-मणागए। निस्सटियं भवेज एवमेय' ति निदिसे ॥१०॥ नहेव फरुसा भासा गुरु-भावघाइणी । सच्चा विसा न वत्तवा जो पावस्स आगमो॥११॥ तहेव काणं 'काणे' शि पण्डगं 'पण्डगे' ति वा । वाहियं वा वि रोगि' ति तेणं 'चोर' नि नो वए ॥१२॥ एएणन्नेण अद्रेण परो जेणुयहम्मई । आयार-भाव-दोस-नू न त भासेन्ज पनवं ॥ १३ ॥ १Hथोव-धोवं.

·४३ दशवकालिकसूत्रम् तहेव 'होले' 'गोले' ति 'साणे' वा 'वसुले' ति य । 'दमए' 'दूहए' वा वि ने तं भासेज पनवं ॥१४॥ अज्जिए पज्जिए वा वि अम्मो माउसिउ ति य। पिउंस्सिए भाईणेज ति धूए नतुणिए ति य ॥१५॥ हले हले ति अन्ने नि भट्टे सामिणि गोमिणि । होले गोले वसुले ति इथिय नेवमालवे ॥१६॥ नामधेज्जेण णं चूया इत्थी-गोतेण वा पुणो । जहारिहमभिगिन आलवेज्ज लवेज वा ॥१७॥ अज्जए पज्जए वा वि वयो चुल्ल-पिउ निय। माउला भाईणेज्ज प्ति पुत्ते ननुणिय नि य ॥१६॥ हे हो हले नि अन्न ति भट्टा सामिय गोमिय । होल गोल वसुल ति पुरिस नेवमालवे ॥ १९ ॥ नामधेज्जेण णं बूया पुरिस-गोतेण वा पुणो। जहारिहमभिगिना आलवेज्ज लवेज्ज वा ॥ २० ॥ पश्चिन्दियाण पाणाणं "एस इत्थी, अयं पुमं । जावणं न विजाणेज्जा ताव जाइ ति आलवे ॥२१॥ तहेव मणुसं मसुं पक्खि वा वि सरीसिवं । 'यले पमेइले वो पाइ,' ति य नो वए ॥ २२ ॥ १ B नेयं, H नैव २ B पियसिए ३ B माय ६ BH हे ही ले ति ८ Bs सुलि ४ B शिय ५ भाय ७ अनि, B अन्ने ·४४ दशवकान्तिकमूत्रम् परिवुड्ढे ति णं बूया, वूया उवचिए ति य। संजाए पीणिए वा वि महाकाए ति आलवे ॥२३॥ नहेव गाओ दुकाओ, दम्मा गो-रहग ति य । वाहिमा रह-जोग्ग नि, नेवं भासेज्ज पनवं ॥४॥ जुवं-गवे ति णं वूया, घेणुं रसदय ति य । रहस्से महल्लए वा वि वए संवहणे ति य ॥२५॥ तहेव गन्नुमुज्जाणं पञ्चयाणि वणाणि य । रुक्खा महल्ल पेहाए नेवं भासेज पनवं ॥२६॥ अलं पासाय-खम्भाणं तोरणाणं गिहाणं ये । फलिहग्गल-नावाणं अल उदग-दोणिणं ॥२७॥ पीढए चहबेरे य नगले मइये सिया । -लट्टी व नाभी वा गण्डिया व अलं सिया ॥२८॥ आसणं सयणं जाणं होज्जा वा किंचुवस्सए । भओवघाइणिं भासं नेवं भासेज्ज पनवं ॥२९॥ तहेव गन्तुमुज्जाणं पच्चयाणि वणाणि य । रुक्खा महल पेहाए एवं भासेज्ज पन्नवं ॥३०॥ जाइमन्ता इमे रुक्खा दीह-वट्टा महालया । पयाय-साला विडिमा वए दरिसणि ति य ॥३१॥ तहा फलाइ पक्काइं पाय-खज्जाद नो वए । वेलोइयाइ टालाई वेहिमाई ति नो वए ॥३२॥ जन्त- १ Bs णाणि गिहाणि य ३ B कितु २ दण्डि ४ ४ वेहिम च त्ति ·४५ दशवैकालिकसूत्रम् असंधडा इमे अम्बा बहु-निवटिमा फला। वएज्ज बहु-संभूया भूय-रूव नि वा पुणो ॥३३॥ नहोसंहीओ पक्काओ नीलियाओ छवी इ य । लाइमा भज्निमाओ ति पिहु-खन ति नो वए ॥३४॥ रूढा बहु-संभूया थिरा जसढा वि य । गभियाओ पसूयाओ ससाराभो ति आलवे ॥३५॥ तहेव संखडि नच्चा किचं कज्नं ति नो वए। नेणगं वा वि वो नि, सु-तित्थे 'नि य आवगा ॥३६॥ संखडिं संखडिं चूया, परिणयटुं ति तेणगं, । 'बहु-समाणि तित्थाणि आवगाणं' वियागरे ॥ ३७॥ तहा नईओ पुणाओ काय-तिज्ज ति नो वए। नावाहि तारिमाओ ति पाणि-पेज्ज ति नो वए ॥३॥ बहु-वाहडा अगाहा बहु-सलिलुप्पिलोदगा। बहु-विथडोदगा यावि, एवं भासेज्ज पनवं ॥ ३९॥ तहेव सावज्जं जोगं परस्सट्टाए निट्टियं । कीरमाणं ति वा नच्चा सावज्जं नालवे मुणी ॥४॥ सुकडे ति सुपक्के ति सुछिन्ने सुहडे मडे । सुनिट्टिए सुलटे ति सावज वज्जए मुणी ॥४१॥ १Hns असख, to write सश? असमर्था) २ निर्वतित फ. ३ Bs and Avach तहेवोस ४ मछवय इति वा ५ Bs मुत्तित्थे ६ Bs न नवे ·दशवकालिकसूत्रम् [प्र.७ पयत्त स-पक्के ति व पक्कमालवे, पयत्त-छिन्न ति व छिन्नमालवे,। पयन-ल? ति व कम्म-हेउर्य, पहार-गाढ ति व गाढमाल वे ॥४२॥ सयुक्स परघ वा अउल नत्यि एरिसं । अचक्कियमवतई अचियर्स चेव नो वए ॥४३ ॥ 'सबमेयं वइस्लामि, सधमेयं ति नो वए । अणुवीई सधं समत्य एवं भासेज पन ॥४४॥ सु-क्कियं वा सु-विक्कीय अकिजं किज्जमेव वा । 'इमं गेण्ह, इमं मुन्च पणियं' नो वियागरे ॥ ४५ ॥ अप्पग्घे वा महग्धे वा कए विकए वि वा। पणियट्टे समुप्पन्ने अणवज्ज वियागरे ॥४६॥ तहेवासंजय धीरो 'आस, एहि करेहि वा संय, चिट्ठ, वयाहि' ति नेव भासेज्न पन्नवं ॥ ४७ ॥ वहवे इमे असाहू लोए बुचन्ति साहुणी । नं लवे असाहुं साहु ति, साहु साहु ति आलये ॥४॥ नाण-दंसण-संपन्न संजमे य तवे रयं । एवं-गुण-समाउन्नं संजय साहुमालवे ॥४९॥ १H in 8 मं ३ H in S मुश्रीयं. ५ II यहीयात्. Arach. रहाण ७ मयं. FH and Asach. नान. २ B योय. ४ : सुयिपिया (Bथा ·०७] दशर्षकालिकसूत्रम् वाणं मणुयाणं च तिरियाणं च बुग्गेहे प्रमुयाणं जओ होउ मा वा होउ ति नो वए ॥५०॥ गाओ युटुं व सीउण्हं खेमं धायं सिवं ति वा । कया णु होज्ज एयाणि मा वा होउ ति नो वए ॥५१॥ तहेव मेहं व नहं व माणवं न देव देव नि गिरं वएज्जा । 'सम्मुच्छिए उनए वा पओए' वएज्ज वा वुढे बलाहर' ति ॥५२॥ अन्नलिक्स नि णं वूया गुन्माणुचरिय ति य । रिधिमन्तं नरं दिस्स 'रिद्धिमन्त' ति आलवे ॥५३॥ तहेव सावज्जणुमोयणी गिरा ओहारिणी जा य परोवचारणी । से कोह लोह भयसा व माणवो न हासमाणो वि गिरं वएज्जा । ५४ ।। संवक सुद्धिं समुपेहियाँ मुणी, गिरं च दुटुं परिवज्जए सया। मियं अदु₹ अणुवीई भासए मजो लहई पसंसणं ॥ ५५ १H and Avach विग्रह २ Be समु० ३ B वुद्ध 8 Hand Avach सवक and सबक ५ H and Arach z instead of optative B वीय ६ ·४८ दशवकालिकमूत्रम् भौसाए दोसे य गुणे य जाणिया तीसे य दुटे परिवज्जए सया। छसु संजए सामणिए सया जए वएज्ज बुद्धे हियमाणुलोमियं ॥ १६ ॥ परिक्ख-भासी सुसमाहिइन्दिर चउकसायावगए अणिस्सिए। स निचुणे धुत्त-मल पुरे-कर्ड, आराहए लोगमिएं नहा परं ॥५॥ ति चेमि॥ (आयारपणिही.) ॥ अएममध्ययनम् ॥ आयार-पणिहिं लदु जहा कायद्य भिक्षुण। तं भे उदाहरिस्सामि आणुपुझिं, सुणेह मे ॥१॥ पुढवि दग अगणि मारुय तण रुक्ष स-चीयगा। तसा य पाणा जीव प्ति इन वुत्तं महेसिणा ॥२॥ तेसिं अच्छण-जोरण निच होयायं सिया। मणसा काय वमेण, एवं भवट संजए ॥३॥ पुढपि भित्ति सिल लेलु नेय भिन्दै न संलिहे। तिविहेण करण -जीएण संजए सु-समाहिए ॥४॥ १.भामाय ·४८ .८] दशवकालिकसूत्रम् ध-पुढवीए न निसिए ससरक्खम्मि य आसणे । मजितु निसीएज्जा जाइत्ता जस्स ओग्गह ॥५॥ जीओदगं न सेवेज्जा सिला-वुटुं हिमाणि य । उसिणोदगं तन-फासुयं पडिगाहेज्ज संजए ॥६॥ उदओलं अप्पणो कायं नेव पुञ्छे न संलिहे । नमुप्पेह तहा-भूयं नो णं संघटए मुणी ॥७॥ इङ्गालं अगणिं अचि अलायं वा स-जोइयं । न उञ्जेज्जा न घटेजा नो णं निबावए मुणी ॥६॥ तालियण्टेण पनेण साहा-विहुयणेण वा। न वीएज्ज अप्पणो कायं बाहिरं वा वि पोग्गलं ॥९॥ तण-रुक्खं न छिन्देज्जा फलं मूलं व कस्सई । आमगं विविहं बीयं मणसा वि न पत्थए ॥१०॥ गहणेसु न चिडेजा वीएसु हरिएसु वा । उद्गम्मि तहा निच्चं उतिङ्ग-पणगेसु वा ॥ ११ ॥ तसे पाणे न हिंसेज्जा वाया अदुव कम्मुणा उवरओ सबभूएसु पासेन्ज विविहं जगं ॥ १२॥ अट्ठ सुहुमाइ पेहाएं जाई जाणिन्तु संजए । दयाहिगारी भूएसु आस चिट्ठ सएहि वा ॥ १३ ॥ कयराइ अट्ट सुहुमाई जाई पुच्छेज्ज संजए? । इमाइ ताइ मेहावी आइक्खेज्ज वियक्खणे ॥ १४ ॥ । १ पेहाई. H and Avach प्रेक्ष्य ·५० दशवकालिकसूत्रम् सिणेहं पुप्फ सुहुमं च पाणुनिई तहेव य । पणगं वीय हरियं च अण्ड-सुहुमं च अट्टम ॥ १५ ॥ एवमेयाणि जाणिता सब-भावेण संजए। अप्पमते जए निच्चं सविन्दिय-समाहिए ॥१६॥ धुवं च पडिलेहेज्जा जोगसा पाय-कम्बलं । सेज्जमुच्चारभूमि च संथार अदुवासणं ॥१७॥ उच्चारं पासवर्ण खेलं सिद्धाण जल्लियं । फासुयं पडिले हिला परिदावेज्ज संजए ॥१॥ पविसित्तु परागारं पाणट्ठा भोयणस्स वा। जय चिट्टे, मियं भासे, न ये रूवेसु मणं करे ॥ १९॥ बहुँ सुणेइ कणे हिं, वहुं अच्छीहि पेच्छई, न य दिट्ठ सुयं सर्व भिक्खू अक्खाउमरिहई ॥२०॥ सुयं वा जइ वा दिटुं ने लवज्जोवपाइयं । न य केएड उवाएणं गिहि-जोगं समायरे ॥२१॥ निटाणं रस-निज्जढं भगं पावगं ति वा। पुट्ठी वा वि अपुट्टी वा लाभालाभ न निहिसे ॥२॥ न य भोयणम्मि गिद्धो चरे उञ्ई अयम्पिरो। अफासुयं न भुनेज्जा कीयमुद्देसियाहई ॥ २३ ॥ सन्निहिं च न कुजा अणु-माय पि संजए । मुहा-जीवी असंयुगे हवेज्ज जग-निस्सिए ॥२४॥ । १8 मतो २य not int ३Hns and Arach नानक ४पर्मनी ·अ.] ५१ दशवकालिकसूत्रम् लूह-विनी सु-संतुट्टे अप्पिच्छे सुहरे सिया । आसुरतं न गछेज्जा सोचाणं जिण-सासणं ॥ २५ ॥ कण-सोक्खेहि सद्देहिं पेमं नाभिनिवेसए । दारुणं कक्कसं फार्स कारण अहियासए ॥२६॥ खुह पियास दुस्सेज्ज सीउण्हं अरई भयं । अहियासे अश्वहिओ, देहे दुक्खं महा-फलं ॥ २७ ॥ अत्यंगम्मि आइचे पुरत्था य अणुग्गए । आहारमइयं सव्वं मणमा विन पन्थए ॥२६॥ अतिन्तिणे अचवले अप्प-भासी मियासणे । हवेज्ज उयरे दन्ते, थोवं लधुं न खिसए ॥ २९ ॥ न बाहिरं परिभवे, अनाणं न समुझसे, । सुय-लाभे न मज्जेज्जा जच्चा तवसि बुद्धिए ॥ ३० ॥ से जाणं अजाणं वा कटु आहम्मियं पर्य। संवरे खिप्पमप्पाणं, बीयं तं न समायरे ॥३१॥ अणायारं परकम्म नेव गृहे, न निराहवे। सुई सया वियड-भावे असंसते जिइन्दिए ॥ ३२॥ अमोहं वयणं कुज्जा आयरियस महप्पणो । तं परिगिक वायाए कम्मुणा उववायए ॥३३॥ अधुवं जीवियं नच्चा सिद्धि-मग्गं वियाणिया । विणिय?ज्ज भोगेसु आउ परिमियमप्पणो ॥३४॥ १B सुभरे 4.

·५२ दशवकालिकसूत्रम् [अ०८ (वलं थामं च पेहाए सद्धामारोगमप्पणो। खेनं कालं च विन्नाय तहप्ताणं न जुञ्जए ॥) जरा जाव न पीलेइ वाही जावन वड्डई। जोविन्दिया न हायन्ति ताव धर्म समायरे ॥ ३५॥ कोहं माणं च मायं च लोभं च पाव-वडणं । वमे चत्तारि दोसे उ इच्छन्ती हियमप्पणो ॥३६॥ कोहो पीई पणासेद, माणो विषय-नासणो। माया मित्राणि नासेइ, लोभी सव-विणासणो॥३७॥ उवसमेण हणे कोह, माणं महवया जिणे । मायं चज्जव-भावेण, लोभ संतोसओ जिणे ॥३॥ कोही य माणो य अणिग्गहीया माया य लोभो य पवड्डमाणा। चनारि एए कसिणा कसाया सिञ्चन्ति मूलाइ पुणभवस्स ॥३९॥ राइणिएसु विणयं पउने, धुव-सीलयं सययं हावएज्जा। कुम्मो व अल्लीण-पलीण-गुती परक्कमेज्जा तव-संजमम्मि ॥४०॥ This aloha is found only in B and the Arsch (and intermolated me 3) २३ तहत्ताण न जीजए ३ व १० ४ H in S कोई ५ B गय० ·अ.] दशवकालिकसूचम विसएसु मणुन्नेसु पेम नाभिनिवेसए । अणिच सि विनाय परिणाम पोग्गलाण उ ॥५॥ पोग्गलाण परीणाम तेसि नच्चा जहा तहा। विणीय तरहो विहरे सीईभूएण अप्पणा ॥ ५९॥ जाए साए निक्खन्तो परियाय हाणमुत्तम तमेव अणुपालेज्जा गुणे आयरिय सम्मए ॥६॥ तव चिम सजम जोगयं च सम्झाय जोगं च सया अहिट्ठए । सूरे व सेणाए संमत माउहे अलमप्पणो होइ अलं परेसि ।। ६१ ।। सकाय सकाण रयस्स ताइणो अपाव भावस्म तवे रयस्म । विसुभाई ज से मल पुरे कड समीरियं रुप्प मलं व जोइणा ।। ६२ ॥ से तारिसे दुक्ख सहे जिइन्दिए सुएण जुत्ते अममे अकिंचणे । विरायई कम्म घणम्मि अवगए कसिणब्भ पुडावगमे व चन्दिम ॥६३॥ निवेमि १ सि (जसि।)

·[7.2-१ दशवकालिकत्तूत्रम् (विणयसमाही.) ॥ नवममध्ययनम् ॥ प्रथम उद्देशकः॥ थम्भा व कोहा व मर्य-प्यमाया गुरुस्सगासे विणयं न सिक्खे। सो चेव ओ तस्स अभूइ-भावो, फलं वकीयस्स वहाय होइ ॥१॥ जे यावि मन्द नि गुरुं विस्ता डहरे इमे अप्प-सुए ति नचा। हीलन्ति मिच्छं पडिवजमाणा करेन्ति आसायण ते गुरूणं ॥२॥ पगईए मन्दा वि भवन्ति एगे डहरा वि य जे सुय-बुद्धीववेया। आयारमन्ता गुण सुट्टियप्पा जे हीलिया सिहिरिव भास कुन्जा ॥३॥ जे यावि नाग डहरं ति नच्चा भासायए से अहियाय होइ । एवायरियं मि हु हीलयन्तो नियछई जाइ-पहं खु मन्दे ॥४॥ १H and Avach माय २ 8 गुरु स० H and Arach गुरो १H विणए न चिट ·५७ प्र.-1 दगर्वकास्तिकसूत्रम् आसीविसी यावि परं सु-रुट्टो किं जीवनासाओ परं नु कुज्ञा?। आयरिय-पाया पुण अप्पसन्ना, अयोहि-त्रासायण नत्थि मोक्खी ॥५॥ जो पावगं जलियमवकमज्जा आसीविसं वा वि हु कोवएज्जा। जो वा विसं खायइ जीवियट्टी एसोवमासायणया गुरूणं ॥६॥ सिया हु से पावय नो डहेजा, आसीविसो वा कुविओ न भक्खे । सिया विसं हालहलं न मारे, न यावि मोक्खो गुरु-हीलणाए ॥७॥ जो पञ्चयं सिरमा भेनुमिच्छे सुतं व सीहं पडियोहएज्जा । जो वा दए सन्नि-अग्गे पहार एसोवमासायणया गुरूणं ॥ सियाह सीसेण गिरि पि भिन्दे सिया हु सीहो कुविओ न भक्खे । सिया न भिन्देज्ज व सति अग्गं न यावि मोक्खो गुरु-हीलणाए ॥ ९॥ १B जीवि ·दशवकालिकसूपम्- आयरिय पाया मुण अप्पसबा, आबोहि-आसासण नन्थि मोक्खो। तम्हा अणावाह-सुहाभिकही गुरु-प्पसायाभिमुहो रमेज्जा ॥१०॥ जहाहियग्गी जलणं नमसे नाणाहुई-मन्त-पया भिसितं । एवायरियं उवचिट्ठएज्जा अणन्त-नाणीवगओ वि सन्तो॥११॥ जस्सन्तिए धम्म-श्याइ सिक्खे जस्मन्तिर विणयं पउछु । सक्कारए सिरसा पञ्जलीनो काय-गिरा भो" मणसा य निच्च ॥ १२ ॥ लज्जा दया संजम बम्भचेरें कल्लाण-भागिस्स विसोहि-ठाएं। जे मे गुरू सयंयमणुसासयन्ति ते हं गुरू सययं पूययामि ॥ १३॥ जहा निसन्ते तवणचिमाली पभासई केवल भारहं तु । एवायरिओ सुय-सील-युद्धिए विरायई सुर-माने व इन्दो ॥१४॥ १। मयय अणु २ भारह कंवल रा.

·अ०८-२] दशवकालिकसूत्रम् जहा ससी कोमुइ-जोग- ते नक्खन-तारा-गण-परिवुडप्पा। खे सोहई विमले अभ-मुक्के, एवं गणी सोहइ भिक्खु-मको ॥ १५ ॥ महागरा आयरिया महसी समाहि-जोगे सुय-सील-बुद्धिए । संपाविउ-कामे अणुतराई आराहए, तोसए धम्म-कामी ॥१६॥ सोचाण मेहावि-सुभासियाई सुस्ससए आयरियप्पमतो। आराहइनाण गुणे अणेगे से पावई सिडिमणुतरं ति ॥ १७॥ बेमि ॥ ॥ नवममध्ययनम् ॥ द्वितीय उद्देशकः ॥ मूलाओ खन्ध-प्पभवो दुमस्स, खन्धाओ पछा समुवेनि साहा । साह-प्पसाहा विरुहन्ति पता, तओ से पुप्पं च फलं रसोय ॥१॥ १B जुत्तो २ B आयरियमप्प ·०८-२ दशवकालिकसूत्रम् एवं धम्मस्स विणओ मूलं, परमो से मोक्खो। जेण किति सुयं संग्घं निस्सं चाभिगच्छई ॥२॥ जे य चण्डे मिए थ दुव्बाई नियडी सढे । वुमई से अविणीयप्पा कटुं सोय गयं जहा ॥३॥ विणयं पि जो उवाएण चोइओ कुष्पई नरो। दिवं सो सिरिमेज्जनि दण्डेण पडिसेहए ॥४॥ तहेव अविणीयप्पा उववमा हया गया। दीसन्ति दुहमेहन्ता आभियोगमुवट्टिया ॥५॥ तहेव सुविणीयप्पा उववका हया गया । दीसन्ति सुहमेहन्ता इट्टि पता महायसा ॥६॥ तहेव अविणीयप्पा लोगसि नर-नारिओ। दीसन्ति दुहमेहन्ता छाया ते विगलिन्दिया ॥७॥ दण्ड-सत्य-परिजुणा असभ-वयणेहि य । कलुणा विवर्च-छन्दा खुप्पिवासाए परिंगया ॥ ॥ तहेव सुविणीयप्पा लोगंसि नर-नारिओ। दीसन्ति सुहमेहता इहि पता महायसा ॥९॥ तहेव अविणीयप्या देवा जक्खा य गुगेगा दीसन्ति दुहमेहन्ता आभियोगमुवटिया ॥ १० ॥ तहेव सुविणीयप्पा देवा जक्खा य गुमगा। दीसन्नि सुहमेहता इडि पत्ता महायसा ॥ ११ ॥ १ सिम्ब २ ॥ and Arach चाधिक ३H and Araclh व्यापक ·दशवेकान्तिकसूत्रम् आयरिय-उवमायाणं सुस्सूसा-वयणं-करा । सिं सिक्खा पवड्डन्ति जल-सिता इव पायवा ॥१२॥ प्पणट्ठा परट्टा वा सिप्पा नेउणियाणि य । हिणो उवभोगट्टा इहलोगस कार्रणा ॥ १३ ॥ ण बन्धं वहं घोरं परियावं च दारुणं । सक्खमाणा नियच्छन्ति जुत्ता ते ललिइन्दिया ॥१४॥ । वि तं गुरुं पूयन्ति तस्स सिप्पस कारणा । सकारेन्ति नमसन्ति नुट्ठा निद्देस-वक्षिणो ॥१५॥ कि जे सुय-ग्गाही अणन्न-हिय-कामए!। आयरिया जं वए भिक्ख तम्हा तं नाइवतए ॥१६॥ नीयं सेज्नं गई ठाणं, नीयं च आसणाणि य, नीयं च पाए वन्देजा, नीयं कुज्जा य अञ्जलिं ॥१७॥ संघटइना कारणं तहा उवहिणा-मवि । ,,खमेह अवराह मे“ वएज्ज ,न पुणो“ ति य ॥१॥ दुग्गओ वा पओएणं चोइओ वहई रह, । एवं दुवुद्धि किच्चाणं वुनो वुत्तो पकुछई ॥१९॥ '(आलवन्ने लवन्ते वा न निसेज्जाए पडिस्सुणे । मोत्तूणं आसणं धीरो सुस्साए पडि स्सुणे ॥) २ 8 वन्दित्ता This sloha after 19 only in s and without comment २B कारण, H णं ·दशवकालिकसूत्रम् [प.८-३ कालं छन्दोवयारं च पडिलहिताण हेउहिं। तेणं तेणं उवाएहिं तं तं संपडिवायए ॥ २० ॥ विवनी अविणीयस्स, संपत्ती विणियस य । जस्सेयं दुहओ नायं सिक्खं से अभिर्गछई ॥२१॥ जे यावि चण्डे मइ-इडि-गारवे पिसुणे नरे साहस हीण-पेसणे । अदिव-धम्मे विणए अकोविए असंविभागी न हु तस्स मोक्खी ॥ २२॥ निहेस-वती पुण जे गुरूणं सुयत्य-धम्मा विणयम्मि कोविया । तरिनु ते ओहमिणं दुरुत्तरं खवित्तु कम गइमुन्तम गय ॥ २३ ॥ नि बेमि॥ ॥ नवममध्ययनम् ॥ तृतीय उद्देशकः ।। आयरियग्गिमिवाहियग्गी सुस्सूसमाणो पडिजागरेजा। आलोइयं इडियमेव नचा जो छन्दमाराहयर्द स पुज्जो ॥१॥ १8 तेहिं नहि, n and Arach तेन नेनोपायन Hand Arach अधिक २ पानीय २ ·VID) SN R IBRARY THANA दगर्यकालिकसूत्रम् आयार-मट्ठा विणयं पउञ्जे सुस्ससमाणो परिगिल वर्क। जहोवइटुं अभिकह्नमाणो गुरु तु नासाययई, स पुज्जो ॥२॥ राइणिएमु विणय पउने डहरा वि य जे परियाय-जेट्ठा । नियंतणे वट्टइ सच्च-वाई ओवायवं वक्क-करे, स पुज्जो ॥३॥ अन्नाय-उञ्छं चरई विसुद्ध जवणट्टया समुयाणं च निन्छ । अलडुयं नो परिदेवएज्जा, लडुं न विकंथयई, स पुज्जो ॥४॥ संथार-सेज्जासण-भतमाणे अप्पिच्छया अइलाभे वि सन्ते । जो एवमप्पाणभितोसएन्जा संतीस-पाहन रए स पुज्नी ॥५॥ सक्का सहउँ आसाए कण्टया असोमया उछहया नरेणं । अणासए जो उ सहेज्ज कण्टए वईमए कण-सरे स पुज्जो ॥६॥ १ Bs नासाय १ पडिशि० ३ Bs, H in S and Avach रायणि ४ H and Arach नीचले ·•८-३ दशवकालिकसूत्रम् मुहुत-दुक्खा उ हवन्ति कण्टया अओमया, ते वि तओ सु-उहरा । वाया दुरुप्ताणि दुरुद्धराणि वेराणुबन्धीणि महभयाणि ॥७॥ समावयन्ता वयणाभिघाया कणं-गया दुम्मणियं जणन्ति । धम्मो ति किच्चा परमग्ग-सूरे जिइन्दिए जो सहई स पुज्जो ॥ ६ ॥ अवण-वार्य च परम्मुहस्स पच्चक्खओ पडिणीयं च भासं । ओहारिणि अप्पियकारिणिं च भासं न भासेज्न सया, स पुग्नी ॥९॥ अलोलुए अहए समाई अपिसुणे यावि अदीण-वित्ती। नो भावए नो वि य भावियप्पा अकोउहल्ले य सया स पुज्जो ॥१॥ गुणेहि साहू, अगुणेहि ऽसाहू, गेण्हाहि साहू-गुण, मुञ्चसाहू। वियाणिया अप्पगमप्पएणं जो राग-दोसेहि समोस पुज्जो ॥११॥ २B अकु.

·दशवकालिकसूत्रम् तहेव डहरं व महल्लगं वा इत्थी पुर्म पवइयं गिहिं वा। नो हीलए नो वि य खिसएज्जा, थम्भ च कोहं च चए, स पुज्जो ॥१२॥ जे माणिया सययं माणयन्ति जोण कन्नं व निवेसयन्ति । ते माणए माणरिहे तवस्सी जिइन्दिर सच्च-रए, स पुज्जो ॥ १३ ॥ तेसिं गुरूणं गुणसागराणं सोचाण महावि सुभासियाई । चरे मुणी पारए तिगुती चउक्कसायावगए, स पुज्जो ॥१४॥ गुरुमिह सययं पडियरिय मुणी जिर्ण -वय-निउणे अभिगम-कुसले । धुणिय रय-मल पुरे-कर्ड भासुरमउल गई गय ॥१५॥ ति बेमि ॥ H जिन-मत 5 ·पि०८-४ दशवकालिकसूत्रम्. ॥ नवममध्ययनम् ॥ चतुर्थ उद्देशकः ॥ सुयं मे आउसं तेणं भगवया एवमक्खायं । इह खलु थेरेहिं भगवन्तेहिं चप्तारि विणय-समाहिढाणा पन्नता ॥ कयरे खलु ते थेरेहिं भगवन्तेहिं चत्तारि विणय-समाहिट्ठाणा पन्नता? इमे खलु ते थेरेहिं भ- गवन्तहिं चत्तारि विणय-समाहिट्ठाणा पन्नता, ते जहा। विणय-समाही सुय-समाही तव-समाही आया- रस्समाही ॥१॥ विणए सुए तवे य आयारे निच्चं पण्डिया । अभिरामयन्ति अप्पाणं जे भवन्ति जिइन्दिया ॥२॥ चउबिहा खलु विणय-समाही भवइ, जहा । अणु- सासिज्जन्तो सुस्सूसइ, सम्मं संपडिवज्जड, वेयमा- राहयइ, न य भवइ अत-संपग्गहिए चउत्थं पर्य भवइ ॥३॥ भवइ य एत्थ सिलोगो। पेहेइ हियाणुसासणं, सुस्ससई, न च पुणो अहिटए । नयमाण-मएण मजद विणय-समाही आययदिए॥४॥ चउबिहा खलु सुय-समाही भवन में जहा । सुर्य मे भविस्सद् नि अमादय भवद, एगग- चित्तो भविस्सामि ति अभाइयवं भवद, अप्पाणं ठावइस्मामि हि अकाइयच भवद, टिसओ परं - ·अ०८-81 दगर्वकालिकसूत्रम् टायइस्मामि ति अझाइयचं भवद् चउत्य पर्य भवद ॥ ५॥ भवद य एत्य सिलोगो। नाणमेगग्ग-चितोय ठिओ ठावयई पर सुयाणि य अहिज्जिता रसो मुय-समाहिए ॥६॥ चउधिहा खलु तव-समाही भवन, तं जहा।नो दहलोगट्टयाए तवमहिडेजा, नो परलोगट्टयाए तव- महिढेजा, नो कित्ति-वण-सह-सिलोगट्टयाए नवम- हिटेजा, नन्नत्य निज्जरट्टयाए तवमहिटेना चउन्ध परं भवद ॥ ७॥ भवइ य एत्थ सिलोगो। विविह ह-गुण-तवो-रए भवद निरासए निज्जरदिए। तवसा धुणइ पुराण-पावर्ग जुत्तो सया तव-समाहिए ॥६॥ चउधिहा खलु आयार-समाही भवइ, तं जहा। नो इहलोगट्टयाए आयारमहिढेजा, ना परलोगट्ट- याए सायारमहिटेजा, नो किति-वण-सह-सिलीग- दृयाए मायारमहिट्रेज्जा, नवत्म आरहन्तेहिं हे. अहिं भायारमहिटेना चउत्य पर्य भयइ ॥ ९ ॥ भवद य एत्य सिलोगो। ये निच्चं १य rot in I, HE २३ मुले य मया ·६८ दशवकालिक मूत्रम् [अ०१० जिर्ण-वयण-रए अतिन्तणे पडिपुणाययमाययट्टिए। आयार-समाहि-संवुडे भवइ य दन्ते भाव-संधए ॥१०॥ अभिगम चउरो समाहिओ सुविसुद्धी सुसमाहियप्पनओ। विउल-हिय-सुहावह पुणो कुबइ सो पय-खेममप्पणी ॥११॥ जाइ-मरणाओ मुच्चई इत्यत्थं च चयइ सबसो। सिद्धे वा भवइ सासए देवो वा अप्प-रए महिडिए ॥१२॥ ति वेमि । (स-भिक्खु-अन्यणं.) ॥ दशममध्ययनम् ॥ निखम्म-माणाय बुद्ध-वयणे निच्चं चित-समाहिओ हवेज्जा। २B सिहो १H जिन वचन, Arach जिनप्रवचन ३ Band Avach निवखममाणाय ·अ० १०५ दशवकालिकसूत्रम् इत्यीण वसं न यावि गच्छे वनं नो पडियायई जे स भिक्ख ॥१॥ पुढेवि न खणे न खणावए, सीओदगं न पिए न पियावए । अगणि सत्यं जहा सु-निसियं तं न जले न जलावए जे स भिक्ख ॥२॥ अनिलेण न वीए न वीयावए, हरियाणि न छिन्दे न छिन्दावए। बीयाणि सया विवज्जयन्ती सञ्चित नाहारए जे स भिक्खू ॥३॥ वहणं तस-थावराण होइ -निस्सियाणं । तम्हा उद्देसियं न भुञ्जे, नो वि पए न पयावर जे स भिक्खू ॥४॥ रोईय-नायपुन-वयणे अप्प-समे मन्नेज्ज छप्पि काए। पञ्च य फासे महत्वयाई पञ्चासव-संवरए जे स भिक्ख ॥५॥ पुढवि-तण-कट- १ B पडियाहियई, H and Avaeh प्रत्यापिबति (instead of प्रत्यादीयते) २B मुढवि ३ Hand Avach रोचयित्वा (for रोइत्ता) ५ B सवरे, H and Avach संवुडे य (वृतश्च) 8 Bअत्त.

·[अ०१० . " दगर्वकालिकसूत्रम् चनारि वमे सया कसाए धुव-जोगी ये हवेन बुद्ध-वयणे । अहणे निजाय-रूव-रयए गिहि-जोगं परिवज्जए जे स भिक्ख ॥६॥ सम्मट्टिी सया अमूढे अस्थि हु नाणे तवे संजमे य" । तवसा धुणइ पुराण-पावगं मण -वय- -काय-सुसंवुडे जे स भिक्खू ॥७॥ तहेव असणं पाणगं वा विविहं खाइम-साइमं लभिता । महोही अट्ठी सुए परे वा" तं न निहे न निहावए जे स भिक्ख ॥९॥ तहेव असणं पाणगं वा विविहं खाइम-साइम लभिता । छन्दिय साहम्मियाण भुजे भोच्चा सम्माय-रए य जे स भिक्ख ॥९॥ न य बुग्गहियं कहं कहेज्जा न य कुप्पे निहुइन्दिए पसन्ते । संजम-धुव-जोग-जुत्ते उवसन्ते अविहेडए जे स भिक्त ॥ १० ॥ १य not in B २ H and Arach तवे य म (तपय सं) ३B पर ४ खाइर्म मा० (also H?) JI in S and Avach ago ·अ० १० 60 दशवकालिकसूत्रम् जो सहइ हु गाम-कण्टए अक्कोस-पहार-तज्जणाओ य । भय-भेरव-सद्द स-पहासे सम-सुह-दुक्ख-सहे य जे स भिक्खू ॥११॥ पडिम पडिवज्जिया मसाणे नो भाए भय-भेरवाइ दिस्म । विविह-गुण-तवो-रए य निच्चं न सरीरं चाभिकहई जे स भिक्ख ॥ १२ ॥ असई वोर्सट्ट-चत्त-देहे अकुट्टे व हए व लूसिए वा । पुढवि-समे मुणी हवेज्जा अनियाणे अकोहल्ले य जे स भिक्ख ॥१३॥ अभिभूय कारण परीसहाई समुधरे जाइ-पहाओ अप्पयं । विदतु जाई-मरणं महन्भय तवे रए सामणिए जे स भिक्खू ॥ १४ ॥ हत्थ-संजए पाय-संजए वाय-संजए संजइन्दिए। अस्प-रए सुसमाहियथ्या सुन्नत्यं च वियाणई जे स भिक्ख ॥१५॥ २ वोसिद्ध १Bs भश्यए ३ Bs अकोउह°, 8 हलए ·०१. दशवकालिकसूत्रम् उवहिम्मि अमुच्छिए अगिद्धे अन्नाय-उञ्छ पुल-निप्पुलाए। कय-विक्रय-सन्निहिआ विरए सच-सगावगए य जे स भिक्खू ॥१६॥ अलीलो भिक्खू न रसेसु गिद्धे उञ्छ चरे जीविय-नाभिकही। इडिं च सकारण पूयणं च चए ठियप्पा अणिहे जे स भिक्खू ॥ १७ ॥ न परं वएज्जासि ,अर्य कुसीले" जेणनी कुप्पेज्ज न तं वएज्जा। जाणिय पत्तेयं पुरण-मावं अत्ताणं न समुक्कसे जे स भिक्खू ॥ १ ॥ न जाइ-मते न य रुव-मने न लाभ-मले न सुएण मते। मयाणि सशाणि वियजयन्ती धम्म-प्रमाण-एं य जे स भिक्खू ॥ १९॥ पवेयए अज्ज-पर्य महा-मुणी, धम्मे ठिसो टावयई परं पि। १॥ २. पत्तय 11 and Arach f4958 (095711). ४B एरिए हिसे ·अ० ११] दशवेकानिकसूत्रम् निकसम्म वज्जेज कुसील-लिङ्ग न यावि हार्स कहए जे स भिक्खू ॥ २० ॥ तं देह-वासं असुई असासयं सया चए निच-हिय-ट्टियप्पा । चिन्दित्तु जाई-मरणस्स पन्धणं उवेइ भिक्ख अपुणागमं गई ॥ २१॥ ति वेमि॥ (रवक-चूलिया पढमा.) ॥ एकादशमध्ययनम् ॥ इह खलु भी पदइएणं उप्पन्न-दुक्खेणं संजमे अरद-समावन्न-चिप्लेणं सोहाणुप्पेहिणा अणोहाइए- णं चेव हयरस्सि-गयगुस-पोयपडागा-भूयाई इमाई अट्ठारस ठाणाई सम्मं संपडिलेहियद्यादं भवन्ति, तं जहा। हं भो दुस्समाए दुप्पजीवी ॥१॥ लहुस्सगा इत्तरियां गिहीणं काम-भोगा ॥२॥ भुजो य साय-बहुला मणुस्सा ॥३॥ इमं च मे दुक्ख न चिरकालोवदाइ भविस्सद ॥४॥ ओम-जण-पुरकारे ॥५॥ All us कुइए २B इक्तिरिक ·७४ दशवकालिकसूत्रम् वन्तस्स य पडियाईयणं गिहीणं ॥६॥ अहरगइ-वासोवसंपया ॥७॥ दुल्लभे खलु भो गिहीणं धम्मे गिहि-वास-माले वसन्ताणं ॥८॥ आयके से वहाय होइ॥९॥ संकप्पे से वहाय होइ ।। १० ॥ सोवक्केसे गिहि-वासे, निरुवकेसे परियाए ॥११॥ वन्धे गिहि-वासे, मोखे परियार ॥१२॥ सावज्जे गिहि-वासे, अंण वग्ने परियाए ॥१३॥ बहु-साहारणा गिहीणं काम-भोगा ॥१४॥ पत्तेयं पुण-पावं ॥१५॥ अणिचे भो मणुयाण जल-विन्दु-चञ्चले ॥१६॥ वहुं च खलु पाय कम्म पगडं ।। १७ ॥ पावाणं च खलु भो कडाणं कम्माणं पुधि दुचिणाणं दुप्पंडिकन्ताएं वेयईता मोक्लोनत्थि अवेयईता, तवसा वा झोसदता । अट्टारसम पयं भवद् ॥१॥ भवद य एत्य सिलोगी। जया य चयई धम्म अणज्जो भोग-कारणा। जीविए कुसग्गा । १। पडियायण २ गिo not in H ३ निरवजे ४B दुष्पडिक, Il and Arach दुप्परक' ५ : वेरता and प्रदे० ·७५ अ.११] दशवकालिकसूत्रम् से तत्थ मुछिए वाले आयई नावबुगाई ॥१॥ जया ओहावित्रो होइ इन्दो वा पडिओ छमं । सब-धम्म -परिभट्टो स पच्छा परितप्पई ॥ २ ॥ जया य वन्दिमो होइ पच्छा होइ अवन्दिमो। देवया व चुया टाणा स पच्छा परितप्पई ॥३॥ जया य पूइमो होइ पच्छा होइ अपूइमो। राया व रज-पभट्ठोस पच्छा परितप्पई ॥४॥ जया य माणिमो होइ पच्छा होइ अमाणिमो। सेट्टि व कब्बडे छूढो स पच्छा परितप्पई ॥ ५॥ जया य थेरओ होइ समइकन्त-जोवणो। मच्छो व गलि गिलिता स पच्छा परितप्पई ॥६॥ "(जया य कुकुवस्स कुततीहिं विहम्मई । हत्यी व बन्धणे बद्धो स पच्छा परितप्पई ॥) पुत्त-दार परिकिणो मोह-संताण-संतओ। पड़ोसन्नो जहा नागो स पच्छा परितप्पई ॥७॥ अजें याहं गणी होन्तो भावियप्पा बहुस्सुओ। जइ हं रमन्तो परियाए सामणे जिण-देसिए“ ॥६॥ १B या २8 H गन ३। गलिता 8 This sloha only in B and the Arach (and interpolated in Bi) ५ अद्य तावदई (अज ताई) ·पि०१२ दशवकालिकसूत्रम् अणुसोय-पट्टिए बहु-जणम्मि पडिसीय-लद्ध-लकलेणं । पडिसोयमेव अप्पा दायही होउ-कामेणं ॥२॥ अणुसोय-सुहोलोगो,पडिसोओ आसवीसुविहियाणां अणुसोओ संसारो, पडिसोओ तस्स उतारो ॥३॥ तम्हा आयार-परकमेण संवर-समाहि-बहुलेणं । चरिया गुणा य नियमा य होन्ति साहूण दट्टया ॥४॥ अणिएय-वासो समुयाण-चरिया अन्नाय-उञ्छ पइरिकया य । अप्पोवही कलह-विवज्जणा य विहार-चरिया इसिणं पसत्था ॥५॥ आइप-ओमाण-विवज्जणा य ओसन्न-दिट्ठाहड-भत-पाणे । संसट्ट-कप्पेण चरेग्ज भिक्खू तज्जाय-संसटु जई जएज्जा ॥६॥ अ-मज्ज-मसासि अमच्छरीया अभिक्खणं निधिगईगया य। अभिक्खणं काउस्सग्ग-कारी, समाय-जोगे पयओ हवेज्जा ॥७॥ न पडिनवेज्जा सयणासणाई १Bs पयरि०. २ H and Arach. प्रमच्छरी य. H and Arach. निर्विकृतिकय ३ ·अ०१२ दशवकालिकसूत्रम् सेज्नं निसेज्नं तह भत-पाणं । गामे कुले वा नगरे व देसे ममत-भावं न कहिंर्चि कुन्जा ॥९॥ गिहिणो वेयावडियं न कुज्जा अभिवायणं वन्दण पूयणं वा । असंकिलिट्रेहि समं वसेज्जा मुणी चरितस्स जओ न हाणी ॥९॥ न या लभेज्जा निउणं सहाय गुणाहियं वा गुणओ समं वा । एको वि पावाइ विवज्जयन्ती विहरेज्ज कामेसु असज्जमाणो ॥१०॥ संवच्छर चावि पर पमाणं, बीयं च वासंन तहिं वसेज्जा। सुत्तस्स मग्गेण चरेज्ज भिक्ख सुतस्स अत्थो जह आणवेइ ॥११॥ जो पुधरतावररत-काले संपेहई अप्पगमप्पएणं। कि मे कंड? किं च मे किच्च-सेसं? किं सक्कणिज्जं न समायरामि? ॥१२॥ १B कइंचि ३ B पेशवाई २Bएगी ४ Bs oई किचम ·८. [प०१२ दशवकालिकसूत्रम्- कि मे परो पासइ? किं च अप्पा? कि चाहं खलियं न विवज्जयामि? इच्छेव सम्म अणुपासमा अणागयं नो पडिवन्ध कुन्जा ॥१३॥ जत्येव पासे कइ दुप्पउत्त कारण वाया अदु माणसेणं । तत्येव धीरो पडिसाहरेज्जा आइन्नो खिप्पमिव क्वलीणं ॥१४॥ जस्सेरिसा जोग जिइन्दियस्स धिईमओ सप्पुरिसस्स निन्छ । तमाहु लीए ,पडिवुद्ध-जीवी", सी जीवई संजम-जीविएण ॥ १५ ॥ अप्पा हु खलु सययं रक्सियचो सधिन्दिएहिं सुसमाहिएहिं । अरक्लिो जाइ-पह उवेड, सुरक्खिओ सब-दुहाण मुञ्चद् ॥१६॥ ति मि॥

·1. The Chapter dealing with Blossoms on a Tree. 1 The best word to begin with, 19 Dharma [Dharma consists) in non violence, self control, and asceticism Even the gods tovero him whose mind 19 always [concentrated) upon Dharma 2 As the bee sucks honey in the blossoms of a tree without hurting the blossom, and strengthens itself, 3 so those pious monks, who are without attachment in the world are content with searching their outfit and food like unto the flying [bees) in the blossoms 4 [They say I'We earn our living and no one [of the almsgu ers) is hurt [by our doing so] "They go where they (may) meet with accidental alms, as the bees do at the blossoms 5 Like the bees (are) the wise monks who are independent (of home and family] accustomed to food of any kind and content r th at Therefore they are called Plous Ones Thus I say 2. The Chapter that begins with Monkhood. 1 How can he practise monkhood who does not restrict his desires stumbling at every slep and subject to [his] wishes? 2 They who unwillingly abstain from (wearing fine) gar ments (using) perfumes [and] ornaments [haying) women and couches – [such a man) 3 not called one who abandons 3 But he who turns bis back to the desired and dear sensual pleasures which he came to cnjoy and willingly leaves those pleasures he is called one who abandons 4 When (a monk) is wandering about looking calmly [at things] it may happen that his mind passes outward [of the permitted circle of thought towards a woman Then) he must turn his longing away from her thinking she is not mine nor am Ihers (I have nothing to do with her) 5 Thou must practise austerities, give up weakness overcome the desires then thou wilt have 6 ·4 St Groups of Souls 83 remind a sick person (of desirable food), 7 to eat black radishes, ginger, sugar cane, onions, before life has departed from them, roots, fruts, and seeds in their natural living state, 8 (and] salt of seven different kinds, still containing life 9 [It is forbidden to use] frankincense, (to apply) vomi tives, purgatives, [or) digestives, unguents, a piece of wood for the teeth and (all other kinds of] ointments and ornaments of the body 10 All this [would be] a sin of the Free Ones, the great sages, who possess self control and follow a wan dering life, having become lightened for the burden of sins] 1 Wise and honest, they have rejected the influence (pouring in through the five (organs), they are watchful concerning [those} three, (viz mind, speech, and body), they control themselves with respect to the six [forms of life], they subdue the fute (senses) 12 (Bonks who are] controlled (and) eager endure the heat in summer time, in the cold season they go about uncovered, during the rains they live secluded 13 In order to remove all evil, the great sages led an active life, opposed to troubles content without delusion, with subdued senses 14 Having done that which is difficult to do, having forborne what is difficult to forbear, some of them (pass) to the worlds of the gods others attain perfection unburdened (by Karman] 15 When through self control and ascetic practices, they have annılulated (their) former deeds, those u ho protect [themselves from temptations) reach the road to perfection and make an end of existence Thus I say 4 Şix Groups of Souls. O Long Lived One I have heard that the Lord spoke thus Here [follon s} the chapter called Concerning the Six Groups of Souls" propounded well told and well proclaimed by the long (and) Lord Mahavira of the Kassapa Gotra (A pupıl says ) It 19 good for me to study (thus text] [For] studyang (meins) proclamation of Dharma What then are thesc 81x Groups of Souls ? They are as follows (souls) Incorporated in earth bodies, water bodies fere bodies, nd bodies plant boxlies, and [spontaneously) moring bodies Earth, (water, fure, sind, 6° ·81 # Sir Groups of Souls plants), provided that they were not treated by instrument, are said to be liring, containing many souls, embracing single beings [Plants are of many kinds), viz the seeds hare their place at the top, at the root, at the stall, or on the branch. (the plants) come from seeds or they coagulate Gravand creepers, bodies for plant ( souls), mth secds are said to be .. (dle as abore) . embracing single leings There aro mans (spontaneously) moving beings they conie from an egg, they are born fully developed (or) with a chorion they originate in motsture (or) in sweat, they corgulate (spontaneously) they appear from the earth or from the rod Beings that go forward (and) bichwani, bend (and) strecha, cry, roim about, tremble, (or) run away, knowing how to come and how to go 'sorms and ineccta, bugs and ants'. al beings with two, three, four, and five fenes [the last. named group embracing) all [higher) animals, all bell beings, all men (and) all govis (that is tocar) all beings of highest and of lowest ranh - thus sixth group of soula is the group of (spontaneously) moving froulu) Towards these sus groups of souls ho klould not perform any act of violence himself, nor cause it to be performed by others, nor nllos others who perform it, to do RO As long as I live T [xhall) not perforın (an act of violence) in (one of the) three ways, viz with mind, Freech and bowis, nnr [shall] I cause (another person) to perform (st) nor {xhall] I allow another person who performs at, to do ro (On the contrary.j 1 [shallj confes [Fuch an act, and) Wame (and) cen«ure (myself when I hare performed it) and abandon myself in repentance} I The first great son, o my Jaster, (concerna) the ab tention from injuring any [liring) leing O my master, I ronounce all injury against any being bo it subtle or gTr*** t*pontaneourli) moring or immorable 1 (ahall my eclll not injuro ang liring being nor cause it to him injurrat ty other. nor allow others who injurr it to do so As long as I Ir. 1 (shall not prform an injury agairt a kring Before)... (ın repentance} O my Jfaster, I have takrn them first great row, (concerning the abirntion (renjanin a living being ·the fifth great vow, (concerning) the abstention from property VI Now follows omy Master, the sixth vow, the atas from eating at ought my Master, I renounce al 2! night, be (the food) consistent, liquid, (food) Epocrys ped I [shall myself] not eat at night nor canset 4 Sir Groups of Souls 85 II Non folloms, o my Master, the second great TOFF, [concerning] the abstention from false speech O my Master, I renounce all false speech, may it anse from anger, greed, fear, or mırth I (shall myself} not speak falsely, nor cause false speech to bespoken by others por allow others who speak it, to do so As long as I live, 1 [shall] not speak falsely (etc as before) (in repentance] O my Master, I have taken the second great vow, (concerning] the abstention from false speech III Now follows, o my Master, the third great vow, [concerning) the abstention from taking that which is not given my Master, I renounce all taking that which is not given whether in a village or in a town or apart from human dwellings, be the object little or much, small or big, living or lifeless I (shall] not tahe (myself] that which is not given, nor cause it to be taken by others, nor allow others who take at to do su As long as I live I (shall] not take that which is not given (etc as before) [in repentance) Omy Vaster, I have taken the third great vow (concerning]the abstention from taking that which is not gren IV Now follons o my Master the fourth great row, (concerning the abstention from sexual acts O my Master, I renounce every sexual act be it connected with gods human beings or animals I [shall myself) not perform a sexual act, nor cause it to be performed by others nor allow those who perform it to do so As long as I live I{shall] not perform a sexual act (etc as before) (in repentance] O my Master, I have taken the fourth great yow, [concerning) the abstention from sexual acts V Now follows o my Master the fifth greath row (con cerning] the abstention from property O my Jaster, i renounce all property be little or much, small or biz, living or lifeless I (shall myselt) not acquire property (etc as before) [in repentance] O my Vaster, I have taken ·86 4 Sız Groups of Souls be eaten by others at night nor allow others who eat at pight to do so As long as I live I [shall] not eat at night (etc as before) [ın repentance] O my Vaster I have taken the sixth vow (concerning) the abstention from eating at night These five great voirs to which 18 appended the sixth viz [concerning) the abstention from eating at night I have made my own for my own good VII A monk or a nun who is self controlled and abstinent and has renounced bad actions should not at day or night time alono or in company with others sleeping or waling dig into scratch graze or pterce the [level] ground or a slope a stone or a clod or his own dusty body or garment with his hand or foot a wooden stick or a bamboo stich his finger a needle or a handful of needles He (she) should not cause another monk or nun (to do so) por allow another manh or nun (to do so) As long as I live (etc as before) [ın repentance] VIII A mond or n nun should not touch press shake more or less violently or farm or heat flowing water boar frost snow fog moisture hail des or rain water or his own wet or damp body of garment He (she) should not repentance] I A monk or a nun should not kindle stir up feed or destroy a fire a glowing piece of coal a fire under ashes a small fire made up from parts of a bigger one a torcha fire brand fire burning without fuel or meteoric fire He(she) should not in repentance] X A monk or a nun should not blow or fan his (her) body or any substance outside it with a whisk a fan a palm leaf a leaf of another Lind a branch or 1 part of all these a bird stailor several of these tied together a garment or its hem with the hand or with the mouth He (she) should not [in repentance) XI A monk or a nun should not walk stand sit or lie down on seed grains seed buds plants in process of dernpwent o fwy dreamed on av kjars of these of they should be living or on their wooden) supports if they should be inhabited by worms He (she) should not (in repentance ·4 Su Groups of Souls 87 VII A monk or a hun should carefully inspect and vipe hands feet, arms, legs, belly, head, garment, bowl cloth, hand brush broom, dust brush stick, bench, stool, bed, strax or any other utensıl and softly remove any worm, insect, louse or ant [found on it), it should not be brushed away rudely 1-O He who walhs, (stands, eits, and lies down, cats and speahs) carelessly, will hurt living beings He binds eul Karman, that is his bitter reward How should he walk, stand, sit and he down? In what manner shall he eat and speak in order that he may not bind esilharman? 8 He should walk, stand, sit, and lie down carefully, if lie eats and speaks carefully, he does not bind eul Kurman 0 Evil Karman does not attach itself to a man who identifies himself with all beings (and by this looks on the beings in the right manner, who has closed the doors of influence and is content 10 First knowledge then charity this is the stand point of a fully controlled monk What shall the ignorant monk do or will he know what 18 wholesome and what 19 eul? 11 When he has learnt then he hnows good and evil when he has learnt he hnows both these and ho performs what is whole some 12 Hou Bhall he hnou self control who does not know the souls and the non souls (and therefore is ignorant of both ? 13 Ile will knon self control who docs know the souls and the non sculs (and therefore! is acquainted with both 14 If he knows good and evil both these then he knows the (cause of the manifold ranks of all beings 16 (Therefore) he knows merit and demerit bondage and salvation 16 (Therefore) he becomes disgusted with the pleasures of gods and den 17 (Therefore) he gives up inward and outward connection 18 (Therefore) he becomes tonsured and leaves this] home 19 (Thereforo) he comes in contact with the highest safe guard, the insuperable Dharma 20 (Therefore) he puts off the dust of Karman, the (self Jacquired dirt of ignorance 21 (Then) he approaches to the all pervading knowledge [and] intuition 22 (Then) being a Joa (and) Kovalın he knows the world and the non world 23 (Then) he stops the functions (of his body) and reaches the climax of a human being 24 (Then) he destroya [the rest of his! Karman and attains perfection > ·80 3 The Begging Tour giser "I refuse that which is not acceptable, and take that which 14 acceptable 28 If a woman of the house waste thic tool when dretributing it, he should rcluse (it, saying to] tlc (alms 1 may not accept such {alne)" 99 {hen he notice that) she cruskea living beings, seeris (and) plants with her foot, he should avoid such a house] knowing that the per forms that fich 14 not suitable to (hre) rell-control 30 (It may happen that} after having for some reason or other, tahen bach the nlma, (she brings it) after leaving thrown away that which was in the casel, (or) she bring, fool and drink having stured round animate substances that were inside, (or) slo porns out water (to ck in the sessell for the monk 31 (to resume ) we bring food and drinh haring put hier hand into the vessel and poured out (tlint which was inside) (In all these cases) lo should refuse (the alme unying to the giver I may not accept such (almy]" 3. If she gave uith & land, a spon, or a 109c} * hich she hay prurgiels sashmal Luefore, 33 of her hand wet of [flowing) water (or) of a little bit of water, 14 dusts, froiled with) clay, with alt from the desert, orpiment vermilion, rcalgar, colls ratum rolt from the sen, 31 red chill, yellou cla}, Inte chalk, alım ner Hour, Lullusa, etc as well with ground drugs (al} if (hus own hand ] not solled with ans such matter the whould refuse (the alms) . role as 1931) 3% itc mhould not mesh to hate that which is prich with an unofelkned post (or) sowel if there would be the jacchilarma xin 3€ Itut he may accept that which is given with a kulel hind 11 (allowall fool 2* concernel 37 II of tuo prons engage in thing their meal flip one floukl mistelum bie mbul ? accept that which is gnien, unless he lins nule out the hone nepotiin of the thier person) 34 (Put it with shall invite lim fr lull accept (it) H it is alles fewe! 397 lie whoukl alon) 1 272 l trenk all hinten agirrenunt ionian [701] bring enten by her, [hut) ir 11 mit that will holic bus left fr It msi bappen that aftrenant AW in line ninth ni mtafan for mile when **arxink and milin »3111 +1 an alms thu. pirn) se not allowed to monke (and behoolt trlar [lt 11:11 "11 not acrept such faler" 1? If she linge falant deri ·DI 3 Tl. Noring Tour lasing put down her crying to or girl to whom she 14 guing thic brunst, 43 that fool and drink is not allowed 11 And if it is dubious whether or not found and drink are allou cel, the monkhould refuse [it] fete cu 28).... 45 If [fool and drink) are covered by a lul, a mill stone, a pılanh, n grind-tune, clay or any cement, 46 and [tho Alms giver) uncover it erpress for the monk and girea lum rome of it or cause some of it to le gisen harm, thic monk slioulel refuse (it) (ite a: 25).. 47 When he hnows or 4 in formel that fool (of any kind) uns prepare for being distri buted ninong (Jain) monha, 40 (or) for acquire inert, 51 (or] for the sake of legins, 33 (or) for the sake of monks (of other secta), 48, 50, 59, 51 that food and drink would not le nllonce! (ete as 11) 67 lle should soud (nims) precuilly prepared for him personally, bouglıt, mingled withi food prepare for monks (in generall (nime) which has to le fitchied (nims) uhuch is gis en after the original quantity has purpmwely been increase [alme) which lin4 Ixen borronci, (and almal which is destined partly for tho householl and prtls for the monk 66 ill shoutil inquire about the origin (of the alme I cl for whom it was prepared and by whoin and When he has heard that it is inclubitabılı pure ho mny accept at 57 l'oxl of any kind might be mingled with blousons seeds and plants 59 it might be laid in unter or where there to organic clust (nu founul in craches and mould! 01 or into fort, and the Indy might give it hinsing clestrosa 63 increased, dimine added to poled estinguished clamped montene! stirrel up for banheid [the fire) 54 0 62 61 Such focal and drink woull not be allowed (ele er 11) happen that a piece of wool a stone or a brick liay I cen laid (on the ground] to tread on and is shaky 66 will givewas, and 19 full of holes over thu a monk who is nttentne with nil his renses may not walk (for) a lack of self-control is to be seen (thereon 67 It might happen that the lady) lasing raised for put into position) a lackler, a bench (or) n stool mounta (to the upper board of a scaffold (or liaving rangedj a climbing polo climbs to a platform [and] sents tloun (fool etc) for ilo monk 68 [and] in clunbing down Blic fnlls and (lucts) lier hand or foot, and injurcs bouls in tho cirth or upon at 05 It may ·92 5 The Begging Tour 69 the wise ones, knowing such like great faults, do not accept an alms that is taken from a loft 70 [The monk] should avoid a bulb, a root, ſor) a (palm) fruit, when cut off unripe, or salad, a gourd, ginger, when in their natural state, 71 72 ground corn (or) pepper, spiced curd, dumplings, pastry or other similar (food), which was sold in a shop and, having lain open, is covered by dust, he should refuse it (etc as 41) 73 Meat or fish with many bones, nsthika and tenduha fruits, bilva sugar cane and errodendron, 74 roull be an alms small in quantity, but a great prostitution of the Dharma, the monk should refuse it (etc a841) 775 Libe The he should avoid [intoxicating) drink of good and inferior quality, or a drink wherein fruits have been washed or a drink into which cold water was poured (or) rice water, iſ the rico bas been freshly washed 76 (But) if, from his or judgment or observation or from an answer to his question ho knows the rice to have been washed a long time ago and at therefore] 19 beyond reproof, 77 [and] he knows it to be lifeless and changed (by human treatment the monk may accept it If it is dubious, he should taste and decide 78 [Ho should say! Give me a little upon my hand in order that I may taste it, [you must) not (givo me) sour (and) moulds (rice] It is not fit to quench the thirst" 70 II (this is the caso) he should refuse at (etc as £1) 80 If he should bosc accepted (such a drinh), not because he hnd a lihing for it but inadrertedly, he should not drink it himself nor cause it to be given to another (monk ] 81 (but] he should go to a lonely spot, e ramino it with regard to its freedom front living being carefully pour it away and then come back 82 If he (wall] do his very best on the begging tour, he should, when he wants to have his meal, inspect a corner or the foot of a wall, whether it is unobjectionable, and, $3 hasing obtained the permission of his master and karing thorouglıly waped his hand, eat there, provided that the place is covered in 81 When he is eating it might happen that ho meets with a bone, a thorn a bit of grase, a little piece of woodl. a little stone. or some similar thing (in hi4 food), 83 having taken it out, he should got throw it away nor eject it from hu mouth, (but) he should take it un his hand, go to a lonely spot 80 (and do as told in 81) ·5 The Begging Tour 93 87 Supposing that the monk should wish to eat after having come back to his quarters, he should, having returned with the collected alms, duly inspect it, 88 come in respect fully to [the place) where (hıs] Guru 18 (seated], approach with the airyapathiki formula and, boxing down, 89 in due order, without concealing anything, confess any transgression which he might have been guilty of during his going or returning or his collecting food and drink 90 As an honest (and) steadfast [monk] with undisturbed mind, he should report to his Guru all he has obtained and [tell him) how he got it 91 [II] he has not reported rightly or changed the succession (of alms) he should confess it at that time and while performing hayotsarga, think as follows 92 Lo1 The Jinas have shown [us] monks how to live without reproach and how to preserve body as a eans of obt ing salvation 93 When he has finished the namaskāra formula and the "Praise of the Jonas", and has begun his study, the monk should rest a while, 94 (during which time) from the desire to obtain (dharma-] labha, he should think the following wholesome thought of [the monks) were kind towards me[by accepting my invitation) I should be happy 95 He then should invite the (other) monks in due order with kindness, and should eat there with those who like to eat with him) 96 If no one likes [to do so), the monk should eat alone [but] within their sight, carefully from his vessel without dropping (anything] 97 [Food the taste of which 18) pungent bitter, astringent, sour, sweet, or salt 11 obtamed (though) destined for another (person), should be eaten by a monk, as if it were gh, with honey 98 [Such mean) food (that consists of} pounded jujube and beans and has no taste or a bad one that is spiced or not, that 19 moist or dry, 99 be it obtained in small or big quantities, he should not find fault with, (provided that it is) pure That which was given to him without regard (to his person), he should eat, if it is free from faults, as a (monk] who practises indifference 100 People who give (in this way) and (monks) who accept (in this way) are rarely to be found, (but] (both of them) (wlly enjoy a happy life in the future existence) Thus I say ·5 The Begging Tour 95 these as long as they are not fully deprived of lưe 19 [and] the young sprout of a tree, a grass or any other green plant, (as long as it 18) in its natural condition 20 If [the woman) gives him a fresh grown bean roasted (only) once he should refuse [at] (etc as 5,1, 41) 21 (The same holds good of) unboi led jujubes, bilva, ériparnı, cales of sesamum, [and] mpa, 22 (of) ground rice or unsufficiently boiled water of ground sesamum and a cake of mustard 23 Wood apples citrons, radish [and] a bull of (ground) roots [all these as long as they aro) raw [and] not treated by any instrument, should not be desired (by a monk) even in thought 24 Likewise he should avoid ground fruts [and] seeds, and the vibhitaka and priyala fruits in raw condition (wherever he becomes) aware [of them] 25 The monk should go house by house be it noble or lowly he should not pass by a lowly house and go only to a noble one 26 He should beg his living in a good temper and being wise he should not be depressed He should not be greedy for food should know his limit and be content to beg his alms 27 [When he is told that] in the next house there are to be had manifold sweets or spiced food 7 wise (monk] should not be excited [but should wait and see) whether or not after his liking the other householder] will give him of them 28 He should not be angry with a [man) who does not give him quarters a garment or food and drink even if he sees him before his eyes 29 He should not beg of a woman or a man bc they young or grown up who salute him nor should he speak a harsh word to them 30 He should not be angry with a person who does not silute him and when he has been saluted he should not be conceited - that is the true monkhood of him who seeks [his food] 31 It may happen that a monk who is] alone having collected [food that pleases him in his greediness covers at (with mean alms) in order that [his Guru) wlien it is shown to him might not take it (for himself] 32 [Such a monk] has londed his soul with selftslıness he is greedy and works much bad (Karman) he is hard to please and does not reach the state of perfection 33 It may also happen that [a monk w bo 23) alone having collected food and drink of various kind eats that which ·96 5 The Begging Tour pleases bim and shows [his Guru) that which 19 mean looking and tasteless 3+ [His object is that his brethren shall know him to be a zealous monk who contentedly accepts Tas food lives most severely and is well pleased with hug mode of life) 35 For the sahe of honour longing after glory (and) respect from all sides, [such a monh] sorhs much bad[harman) and creates (within his soul) the ein of deceit 36 The monk should not drink liquor wine or any other intoxicating Iquid in the presence of witnesses and thus keep his reputation 37 [If] he drinks it being alone like a thref thinking that nobody knows him - behold (the consequences of} his sins and hear from me his unfair dealıng 38 With such a) monk his craving for drink deceitful untruth bad reputation distance from the supreme goal and impiousness are stcadily growing 39 By hus bad actiong [this] man of enl spirit is always afraid and restless like a thief In this state of mind he does not even at the hour of death adhere to watchfulness 40 Such a man is not loyal towards [hus] teachers nor the (other) monks and the laymen too blame him because they know hun ag such (a bad character] 41 It is the samo thing with a (monk] who gives way to his faults and avoids virtues In this state of mind (eſc a.s 39) 42 A ciorer monk fasts [and] avoids spices offered to him he desists from being careless with liquors he practices fasting (and) keeps a lugh standard 43 Behold his virtue which many [fellou žmonks rerere! Far reaching (and) substantial (as it 18 )I shall praise it listen to me! 44 Just [like him) 19 (a monk) who cultivates Tirtues and aroids faults In this state of mind be adherca to Fatchfulness in the hour of death 45 Such a man is loyal townrds [hıs) teachers and the (other) monks and the lay men too revere him because they know him as such a good charac ter) 46 A man who in the manner of] a thief claims the fasting preaching outward habit conduct (and) mind [of a pious monh to be as his works a future existence AA A servant god 47 And when he is to be born as a goxl and cm u erstenv &s & syren god ledar 9 Low ».Wisb of hus deede results in this 18 When his hifo thero has como to an end be will be born with impediment in his speech then in one of the helis or as an animal where it is very diffimult ·6 Expos tion of Dharna 97 to attain enlightenment 49 Having ſtore seen these evil consequences Nayapntta has said a wise [monb) should avoid even the slightest deceitful untruth 50 Having learnt the pure search of alms at the (feet of the] Controlled [and] Enlightened Ones the monk should live in accordance with it with subdued senses full of bitter shame [for his previous lack of knowledge and] rich in virtue Thus I say 6 Exposition of Dharma 1 A teacher who possesses knowledge and faith who is devoted to self control and ascetic practices and knows the tradition when he is staying in a garden in order to deliver his teaching] 2 will be asked by kings their counsellors brahmans and nobles who are eagerly searching (for truth] trhuch is your conduct? 3 To them the eager restrained (and) clever [monk) who confers salvation to all living beings [and] is well trained through instruction will explain [as follows] 4 Lo hear me in all its details [explain the hard difficult conduct of the Free Ones the lovers of Dharma and Artha 5 In no other [system] has been taught anything which among worldly people is (s0) hard to carry out a man may adhere to a great many tenets (but there has) never been (taught] nor will be [taught to him) anything like our principles 6 That good behaviour that 18 to be adhered to by fully trained (monks) including quite young ones (as well as) by sick [brethren) - hear it truly explained by me 7 An unwise (monk) might be untrue to the Law in eighteen cases in one or another (of them) he falls from true monkhood 8 There are (as objects of injury I SIT rows (and) sıx groups of bodies (harbouring souls) (there is) non-observance of rules ſin a number of items] (unallowed use of) a householders vessel (Or] of a couch an unsuitable] place of study bathing [and non avoidance) of ornaments 9 This is the first case as taught by Vaharura self-control with regard to all living beings under the name of weee non violence 10 As many moving or immorable beings, as there are in the world fas many of them) a monk should not injure por cause to be 7 ·98 6 Exposition of Dhamma injured, neither consciously not unconsciously 11 All beings desire to live and not to be killed, therefore the Free Ones avoid the dreaclul [act of} killing 12 From anger or fear a mon. should not speal falsely nor cause another (monk] to do so, be it for his own sake or for another man's 13 False speech is censured by all prous people in the world and ſcauses) mistrust with (all) living beings, therefore should be avoid (it) 14 Without having asked for it, the monks should not, in (their) quarters, take living or lifeless matter, be at little or much, not even if it is not more than a little piece of wood to clean the teeth with 15 [They should not take it] themselves nor cause anotber to take it, nor allow another who is taking t, [to do so] 16 The monks, avoiding {a??] occasions of [moral) run in the world, do not practise unchastity, that dreadful, badly practised carelessness 17 [Unchastity is) the root of evil, a mighty accumulation of faults, therefore the Free Ones avoid sexual intercourse 18 Those who adhere to the word of Nāyaputta, do not store vița- and sea salt, oil, ghi, (and) dumplings 19 [To store) even the one or other (of these things] would indeed approach to greed He who desires to hoard [things) is a householder, not a monk [But} with regard to garment, bowl, cloth and broom, [the monks] wear and carry them and mahe exclusive use of them from a sense of restraint and of shame 21 These, Nāyaputta the Abandoner has not reckonedas property [On the other hand) the Great Sage has said that property means delusion 22 In no case the rise [monks], by (having] an outfit, tend to acquire property, though they keep it to sustain their body 23 How 1 onderful are the unceasing austerities which have been described by all wise men, the style of life that is identical with shame (over previous injurious deeds), and meal taken once a day' 24 [For] how could [the monk] go on his begging tour at night, when he cannot see those minute beings mov able or immovable? 25 There fall beings upon the earth when it 19 set with water (or] mixed with seeds During day. loan,phle to end them that, how so he go at: such places during the night ? 26 Having {foreseen there evıl consequences, Náyaputta has said the Free Oneg do never eat food at night ·6 Exposition of Dharma 90 27 30 Controlled (and) eager (monks) do not injure the carth (the water) (either) in thought word and deed (or] by (one of} the three kinds of action 28 31 (A man) who injures the earth (the water) injures (all beings) that live in it and manifold moving animals which one can see and which one can not sec 29 32 Therefore he should know this sin which brings forth a bad existence in the future and 18 long as bo lives ivoid to have to do with the earth (water) 33 [The monka) do not wish to kindle a fire (that 18) a sharp weapon not to be approached in any [of the ten direc tions] 34 in the Last West North South the intermediate points beneath and above everywhere it rould burn living beings 35 Without doubt this fire is a danger for living beings Therefore the monks should not kindle it for the purpose of light (or] warmth 36 Therefore (etc as 29) avoid to have to do with fire 37 Production of wind too is regarded as (a (langer) of this kind by the wise (monks) and [indeed) it 18 much to be blamed (and) tho abandoners do not approve of at 38 They do not wish to fan or to cause another (one) to fan with a whisk or by waving a branch 39 As to (their) garment bowl cloth [and] broom [the monks] do not produce wind with them [but] they carefully avoid [to do Bo] 40 Therefore (etc as 29) avoid to have to do with wind 41-46 Controlled (etc as 27-29 but in 41–43 plants in 44-46 moving animals instead of earth and water) 47 By avoiding the four (things] which [ıf not in the prescribed condition] a wise monk may not use VIZ food etc (a monk) should continually practise self control 48 Almg quarters garment and fourthly a bowl he should not accept if they are not conform with the rules but only if they are 49 Those who accept food brought by them selves in order to eat it at the householder & food bought prepared or fetched for them are privy to murder thus it was said by the Great Sage 50 Therefore the steadfast [and] true Free Ones avoid food and drink (of that kind) 51 [A monk] who takes food and drink from a brass vessel a bowl or a pot falls from good conduct 52 Lack of self control is to be perceived when living beings are hurt by the use of coll water (and) by washing and cleaning a vessel 53 Where 70 ·100 6 Exposition of Dharma cleaning [of the veseel] after [use or] before (use) is to be (foreseen), it is not allowed to accept (the alms] For this reason, the Free Ones do not eat from a householder's vessel 54 It is considered as a sin by the good (monks) to sit for a shorter or a longer time on an easy chair or on a sofa, & scaffold or an asalaka 55 The Free Ones following the word of the wise (teachers], [should not be found) on easy chaus, sofas, a place of study, or a bench, without having inspected it 56 Those beings are difficult to be seen, as they dwell in places not to be found For this reason, easy chairs and sofas are to be avoided 57 To [a monk] who wishes to do his very best on the begging tour, a sın leading to lach of knowledge (and resulting in sins of the following kind might occur, when he is allowed to sit down [for rest) 58 Transgression of [the vow of} chastity, injury against living beings by kıllıng them, wrong {inflicted) on beggars, anger (caused in the mind] of householders, 59 non observation of chastity, trouble from a woman From [every) case that would encour age bad conduct [a monk) should keep far away 60 To sit down [for rest] on the begging tour is allowed to a (monk) of the [following) three [kınds only) one afflicted by old age, one afflicted by allness (and) one who is fasting 61 (A monk] who not being ill desires a bath - [by him) good conduct is trans gressed, (and his] self control is incomplete 62 There are those very small beings living in fissures and furrows [of the ground) and a monk would frighten them by (pouring out] pure water when bathing 63 Therefore (the monks) do not bathe nether in cold water nor in warm one, as long as they live, they practise the hard vow (calledj abstaining from bathing 64 They never have a bath por use paste, lodhra, or padmaha in order to rub their body 65 What has a naked, or (at least] tonsured [monk] who is hairy and longnailed and is far froni sensual pleasures to do with adornmenti 66 By adornment, a monk binds Karman which is (50) slippery (that) it makes him fall in the deadful ocean of Semse, Buffroult the crossed 67 4damment je regarded (etc as 37) 6S (But] those who look upon that which is opposed to delusion, who are content with fasting and with the futue of self-control and simplicity, ·7 Purity in Speech 6559 101 subdue themselves, they shake off [the effect of their] former evil deeds and abstain from working new ones 69 Calm in themselves, free from egotism, without property, endowed, thanks to their own knowledge, with knowledge, of best reputation, the abandoners will go to perfection or to the heavenly regions, bright like the bright moon in the clearness of autumn 7. Purity in Speech. 1 Of the four kinds of speech, the thoughtful [monl) should, after consideration, learn the training in two, [but) should not use the other two ones at any occasion 2 That [form of speech) which is true, [but) not to be uttered, that which is half true, that which is quite) untrue and which is not practised by the Jinas, the thoughtful (monl) should not use 3 [But) he should, after deliberation, use a speech not exposed to doubt, (a speech) which is nesther true nor untrue and [a speech) which is true, provided that it is not to be blamed (and) rough 4 But this or that topic which confines the Eterna) within limits -- the half true speech the wise [monds) should avoid 5 By a speech which is untrue, though its appearance is that of a true one, a man is touched by sin, how much more a man who speaks plain untruth' 6 Such speech therefore, as e g "we [sball] go", "we shall say", "We sball have to do that", or "I shall do that", or the shall do that", 7 uncertain in the future or with regard to a matter of the present (or) of the past, a wise [monl) should avoid 8 9 If (a monk) does not know, (or) has some doubt about, a matter which concerns past, present, and future, he should not say "t is thus", 10 (this he should do only) when there is no room for doubt 11 Furthermore rough speech which might hurt respectable persons, how ever true it may be, must not be said, because evil will result from it 12 Therefore a monk should not call a one-eyed man, a castrate, & sick person a thief, (by these names) 13 Because the person concerned would be hurt by this or a similar statement, a thoughtful [monh] should not utter such speech, when he knows [that] faults of conduct ·102 7 Purity in Speech 1 + and of feeling (would result from it) 14 Therefore, a thought ful (monk) should not call man "you loon", 'you lout", "you dog", "you ſūdra", "beggar", "miscrable one" 10 A womın should be called) 'resered one", "most revered one', (my) mother', "sister of (my] mother", "sister of (ny) father", '{m} ] sister", '(m3) daughter", or "[m3] grand slaughter", 10"my friend", "anna", '(my] mistres", "my lady", "your honour", [x monh) should not call her "you loon", "you lout", "you sūdrā” 17 Ho may call (her) by her name or by (that of] her gotra (and) epeah unto her in either a few or miny worls, paying [her) respect according to her deserts 18 (A man should be called "revered onc", "most res cred" onc, '(my) father", "[my) uncle', 'my] neplieu", "[my] grandson", 19 "my dear", "denr friend". "anna", "Sır", "mglori', "your honour', (a monhl should not call him 'you loon", "sou lout", "you fadra" 20 he may call [bım] (etc as 17, but him instead of her) 21 As long as a monk does not know whether a higher animal is a male or a female, he should (simply ) speak of it as a crenture 22 Further, (a monk] should not 87 of a man, a quadruped, a bird or a snake Me (it) a big [and] fat (and) fit to me billed [and] cooked". 23 He should say "he (it) 19 of in creased tulh, (h19 (1te) bouly 19 well grown he (1) hanttnined sizable shape 21 In tlus manner, A thoughtful (monk) should not say '(these) cows should be millel, tamed, (or) covered, they are fit to draw a waggon (or) a car" 15 lie should say "thu A young bull', 'thy 14 & milk cow" (or) he should say that he (she) is small or linge, and that he (the) 19 n draught animal 26 Likenne, a thoughtful (monh), when having gone into a garden, on hills or in wwwly, and haring keen there long trees should not #prah as follows 27 (Theue tres are fit for pillars in placre, for gato house4 bars, bolts boste bucheta 28 stooli trays plougl coreringe (of made in the groundl] pole fin michinen) nase (of wheel) (or} tool-chiesta 29 (Out of this one might be (madeln Rent A lect a car or any (other thing in a house" such sprech which does harm to living beings, a thoughtful (monklahouki not alter 39 I thoughtlul (monly ·104 7 Purity on Speech thing] is the best of all, exceedingly raluable, incomparable, unique, impossible, indescribable, (and) neser done [before] 44 He should not say that he will explain all, really all, a thoughtful (monk] should in all cases make a precise [and] complete report 45 He should not say that an article is well bought or sold, ſnor) that it must be or must not be bought [at all], [or] that it ought or ought not to be tahen 46 In every question of an object of commerce, be it salvable or on sale or not, he should speak in an irreproachable manner 47 Furthermore a wise[mond should not say ) without self-control "sit down", "come [here) ',' do [thus)”, "lie down", 'stand [up] ', [or] 'tell', a thoughtful (monk] should not say thus 48 Many people in this world are called Prous Ones (who do not deserve this name) (Such an one) he slıould not call (40), [but] him who is, he should call (80) 49 (A man who) possesses knowledge (and) farth, who is deroted to self control and austerities -- [a man who) has these qualaties (and 18) self-con trolled, [him] he should call a Pious One 50 During a struggle between gods (or)men (orjanımals he should not wish Fictory or defeat to one party 51 He should not (ash) "shen shall we have wind ?", or "rain", or cold weather)","starm[weather]', "peace', 'good living", "welfare", nor (hope for the contrary) 52 Just so, he should not say that a cloud, the sky, or a man is a god, [but] he should [simply ] state (the fact) that a cloud has formed itself for has risen) high, or that a thunder cloudl has sent down run, 53 (the sky] he should call the sky, [and] when he sees a rich man whom people believe to be served by Guhy nkas, he should [simply) call him rich 54 A speech (1s forbidden) which approreg of a bad action, or which, by endorsing [an opinion), will offend [another person) a man should not speak from anger, greed, or fenr, nor while in a state of ſundue) pleasure 55 A monk should always as ad bad speech, cering for purity in all his words Ho should speak precisely, in tell measured tones and without all wall, (then] ho (vull] obtain a good reputation among pious people 66 Hc should know the faults and merits of speech, and he should altrays avoid those who make bad use of it Controlled in his conduct) towards the bus [groups of souls), (and) always restrained in monkhood the rise one shall speak good fand] ·& Restriction of Connect 105 kind (words) 57 (Ilo who speaks after consideration, controls his senses kell has overthrown the four passions, (and) 19 without (norldly) support, purges [118 soul) of the dirt resulting from previous cul deeds (and) 19 sanctified in this world and the next Thus I say 8. Restriction of Conduct. 1 That which a monk must do alter liasing become capablo of the restriction of conduct, I shall explain to you in duo order, listen to mo ? The Great Sago has proclaimed earth, water, fire, wind, tmes, and reds, and the moving animals as [having) souls 3 Ono must always, with minel, body, and word, perform non violence towards these, in this way ono becomes self controlled 4 A relf controlled (and) careful (nionk] slould not «lig into (or) scratch the (lesel) ground, A slope a stone, (or) a clod by the threefold kind of action 6 Ho shoull not sit on the baro ground (and) on a duty scat (but) only after he has wiped it having asked the permission of hum ulo (13 concerned) G He should not use unboiled water nor hail nor enou ho may accept warm water which 19 pure because it has been toiled 7 Rhen his bouly 14 wct, lic should neither wipo nor rub it having become an are that ut 19 wet he should not touch t A monk should not hindle blir up or ortingmel (the fire in a glowing (prece of) coal (burning) fire a (small) fire mado up of reparate parts or a burning torch Hc should not fan his own bouls or any substance outside it with a whish or by waving a branch 10 He should not cut off *Wade of} Take for} a tree nor the Irul or root of ani lasing plant he should not even think of obtaining unprepared fools of any kind 11 He should never stas in thicheta or anong real or green plants nor in the water or Among (organic dust (na found in crache) and mould 12 Ile *hould not injurr mosing beings by wont or deel Non stolent towanie all lasing kinge le should consider the world (in ita} manitold Jappearancr) 13 Mere am cight subtle things with #luch laving berome acquainted by eneration vou, a monk should >1t stand, ne kas doxn ** ·106 & Restriction of Conduct a merciful (man) topards living beings 14 Which are these eight subtle things which (etc ]! thus a monk will inquire The vise [and] prudent (teacher) should proclared them as follows 15 moisture, minute blossoms animalcules, (organıc] dust (as found in crachs), mould, seeds, (indistinguishabloj plaats, and eightly eggs (of insects) 16 Haring become acquainted with these, a careful monk should strive earnestly [and] constantly, restrained in all his senses 17 He should duly (and) with exertion inspect [hus] alms bowl and cloth, his bed, the place of ercretions, stray or seat 18 Excrements, urine, mucus, phlegm, [and] filth, be should put away, ha ring, by inspection, found out a pure place 19 When he has entered another man's house for the sake of food and drink he should stand there with care, speak in well measured tones, and pay no attention to (any) plensant sight 20 A monk hears many things with his ears, ho sces many things with his eyes, but he must not tell all he has henrd or seen 21 He should not say any thing of that which he has heard or seen that might hurt another person), and by no means act as if he were a householder 22 He should not call a meal good or bad which is without spices (and,] being asked or not, should not indicate (at which house] he has got some thing and where not 23 Not greedy alter food he should glean that which has been left [by other mendicants and should pot eat impure [food) [e g foodd) that was bought, prepared, [or) fetched for him 24 A monk who collects Ins alms with indifference should not store even the least quantity [In doing thus), he would not be enlightened and clinging to the world 25 He should live from rough (food), be well-content, without desires, and sell likable, having heard the command ment of the Jinas, he should not be angry about anything whatever 26 He should not give room to affection under (the influence of] words pleasant to the ear (and on the other hand] he should endure with his body {ani ) rough (and) hard touch 7 Untroubled should he beur hunger, thirst ad quarters, and hast, dontantment, and dager, {thinking that such) hardships of the body (will bear) great fruit (in another existence) 29 After sunset and Lefore sonne, he should not even think of anything the food 20 lc should ·8 Restriction of Conduct 107 not be a babbler or a thoughtless [man] he should speak in few words (and) eat not more than he has granted himself he should not bo noble (and) restrained (and) when he has got little [food only) he should not rebuke the gifer 30 He should not belittle a man of another creed nor boast about himself nor be proud of his obtaining [bnowledge of the sacred lore or of belonging to a noble famly of his ascetic practico and of his discernment 31 When consciously or (not) he has done something in consistent with Dharma he should quickly shut up his (mind against such influence ) and not commit the fault any more 32 When he has performed something opposed to good con duct he should neither conceal nor deny it [being] of pure mind [and] open heart not clinging to worldly affairs] with subdued senses 33 He should comply with the order of his teacher the noble minded one [Wholly) embracing its meaning he should effect it by word and deed 34 Knowing that life is transient and the span of life allotted to him is limited and having realised the path to perfection he should turn away from worldly enjoyments 34a Considering [the transitoriness of] vigour and strength (the perishable nature of] his own spiritual force and bodily] health and [the rapid change of] place and time he should not cling to them 35 As long as [the burden of) old age does not press upon him sickness is nothncreasing and his senses are not diminishing he should attend to Dharma 36 When he wishes [to promoted that which is good for him he should get rid of the four faults anger pride deceit and greed which increase the evil 37 Anger destroys kindness pride respect deceit drives away the friends but] greed destroys all 38 He should subdue anger by calmness pride by humility deceit by simplicity and greed by contentment 39 Anger and pride when not suppressed deceit and greed when increasing all these four passions water the roots of that tree called) reincarnation 40 He should pay respect to the elder monks he should never diminish [hus] care for good conduct Like the tortoise which protects itself on all sides [from attack} he should persevere in fasting and self control Iprotecting himself from temptation] 41 He should not greatly desire sleep he should avoid laughing ·108 & Restnction of Conduct [people), he should not be delighted with gossip[ing] [but] ho should always be content to study 42 With zeal he should give his labour to the laws of the monks, (then) he will reach the highest goal 43 In order to obtain a good existence in this world or the next one, he should serve a learned (monh) and ash bim for he decisions on (Farous) subjects 44 [For th19 purpose), he should sit down near his Guru, his hands, feet, and body motionless, with subdued senses, and entirely protected (from temptation) 45 He should not stand by the side of, nor before, nor behind his Guru, nor las one leg upon the other 46 He should not speak without being ashed, (nor) interrupt another one who is speaking nor (indulge in) backbiting and should as oid deceitful untruth 47 In no case he should utter a specch which might cause indignation otrusc the anger of the man spoken to, (for such speech} trould lead to evil [consequences] 48 Taking good care of himself, hc should utter (such] speech [only) as is based on things he lias] seen himself), measured, straightforward, well finished, clear, not prolix, [and] not all humoured 49 11 hen lie notices that {a monh] who has mastered the Ay ara and the [Vay ahn) Pannattı (and) who is studying the Ditthus aja mahes a mistake in sperking, he should not mock hum 50 To n house holder he should not explain the meaning of] Nakshatra, a dream, a [ardercal) conjunction, an omen, a spell, (and) a medicine, [for such speech) 19 [licly ) to offend another being 51 Ho should use a place of rest, a bed or a seat which are prepared for others, not far from a place of excretion and not frequented by women and animals 62 The bed shoald stand alone, he should not chat with women nor become ac. quunted with the lord of the house, but with fother) monks (of his creed] 63 A4 a chicken will aln ays be in danger from a cat, 80 a chaste tuonk is in danger from the boily contact with A woman 54 He should not melitate on the paintings on a wall nor on a woman werring ornaments, and should turn atay the eyes as if he had looked into the fun 55 He should aroid the contact with a man whoso hand or foot hise en cut off [in punishment) or whose ear or noue liase undergonc (rathological] change (and) with a woman, even of hundre! Jeurs' age 56 Ornaments, contact with a wonian, spiced loow!

·9 Detolvon to Discipline 109 (are] Ithe deadly poison for a man who 13 striking after self (realisation) 57 He should not think over the formation of any part of the body [and] of the gait, specchi, and eye of women, a they promote desire and love 58 Ho should not gire room to an inclination for pleasant objects of the senses, having recognised the perpetual change of these corpuscular atoms 59 (And) when ho has recognised (this), he should live without any thirst (for etperience) and with a cool heart GO The creed, which conco) made him leave his home for the very last change, that [creed] he should keep, (persevering! 127 the virtue approred of by the teachers &1 He should always carry on the well known fasting, the function of self control and of study Like a chief with bent bow at the head of his Army he is master of himself and of other (iveoplo) 62 Ot a [monk] who is de oted to study and to pous ineditation, who protects [himself] from temptations, has a good heart, (and) 19 devoted to fasting (any) previously caused stain on the soul) will lisapirar, liho a stain on Blver (will be brought ay ay by firo 63 Such a (monh) who benrs (all) pains hos subdued his senses, possesses knowledgo of tradition 14 without egotism and property shines forth when the cloud of Karman has disappeared like the moon at the definitive removal of the cloudy veil Thus I 82y 9. Devotion to Discipline First Part I From conceit anger pride (or] carelessness (a monk] will not learn good conduct towards the Guru On those (faults] his low (spiritual} atato 19 bused and they shall make Daun perish, 18 the fruit of the recd (makcs perish the very plant which has produced it] 2 th who knowing the guru to be of a limited intellect young (or) not very learned mock him - [these] do wrong and offend the Guru 3 There are somo who though by nature of a limited intellect (or) young [atill] aro endowed with knowledge and intelligence, [and] who practising good conduct (anej stanuing firm in (thetrs good quahties would, then mocked, burn to ashes the imprudent one] like a flame 4 He who annoys a snake seeing that it 19 ·110 § Derotron to Discipline [still) young, will come to grief Just so an uns ise [monl) u bo mocks [hus] teacher brings about [for himself} the path of existences 6 Would a snahe, being rery angry, do anything else than destroy the life (of its enem )? [This effect is relatively tolerable, but then the teacher is unkind, (this results from an offence (that lends toj non obtunment of knowlege, [and] Salvation is not [possible] & [A man) who leaps into burning fire or who annoys a snake or eats poison {and still) wishes to live - to his conduct] an offence agaiast the Guru is comparable (in result] 7 Perhaps tho fire does not burn [him], the angry snahe will not strike (at hım], the deadly poison will not Lill him after an offence against tho Guru there is no Salvation 8 (The same will happen) when (a man tries to) split a mountain with his head or rouses a sleeping lion or stribes against the point of a lance 9 Perhaps he will (succeed in) split(ting) the mountain, the angry lon will not devour him, or the point of the lance will not hurt him after an offence ngainst the Guru there is no Salvation 10 When (elc as in 5) [possible) Therefore, if he desires (to obtain) unlimited happiness he should feel happy in the Guru's hindness 11 As a Brahmin worships the Firo fed with manifold lubations and mantra words, so (a mon) should stand by the side of the teacher, oven when in possession of unlimited Inowledge 12 At that (teacher's feet] from whom he learns the words of religion, he should show respect, he should always honour [hım) with bowed head (and hands rared for) anjal, [1 e with his body ), and (besides) with the words' bho" and in (hıs) mind 13 (For his thought ought to be ) that Guru who [will] always teach me shame (for futile injury clonc to living beings) compassion (with them] Fell control (and) chastity, these means of purification for him who has the rur chance to hear the Dharma, (to that Guru) I shall always do honour 14 As at day break the glorious aun lights up all Bharata, fo a teacher by learning character and intelligence shines forth (amongst men) like Indra among the Gode 15 A9 the moon in the night of the fuſimoon, suurrounded by nakshatras and stars shines forth from the clear, cloudlex' th), so a Gani shines forth among the monks 16 In their exertion of derotron, the most frike teachers arc ·111 9 Derofion to Discipline mines of learning character and intelligence A proue (monh] who wishes to reach the highest (abole) should be true ſto them) and satisfs (them) 17 Haung learnt from the teacher) thc savings of the lire Once the monk should carefulls obey bım If he practices the ratioua good qualities (trught los the teacher) he will reach matchless perfection Thus I may Second Part 1 From the root comes tlic trunk of the tree from the trunk eboot up the branches from the I ranches and boughespring up the leaves from them the blossomn the fruit anel (nt] sap In the same manner di cipline : the root of Dharma by it (the monk will] obtain a glorious mputation (and] complete (bnowledge of} indtion (Dlınma *) final fruit 19) Salvation 3 But (a monk] without discipline [who 14) rough (of a) limited (intellect] full of conceit harxh in lus word vulgar and uncouth (will] be carried away in the Sarpurn) like a piece of wood in the atreum + Aman who is angry when [the teacher) with good methodlcalls him bich to discipline would with a stick in his han ! dricanay cich the goaleleus Sri if she shouli come to him Siddle honne nod riding elephants when undisciplined ore clearls source of me fortune when put to work but well-disciplined (onca) Arc sources of well being having oltnined vigour and celel rits 7 Men and women when undisciplines are weak lacking in energy 8 ill treated with sticks and sharp instruments and with harsh words miserable irterolute hungry and thirts when put to work [but) (elc as 6) 10 11 Cola Yakshas and Cuhyak18 shen un lisciplined fele a 66 ) work [bs superior divine Ixingy) 12 The learning of those monka who show obedience to their spiritual guides or in structors (wall) grow lihc trees sprinkled with unter 13 juut as the hand craft an 1 akıll (of a craftsman) when appliecl in his own or in anott er person a interest f the use of n house holder [1 el for secular purposes will increase if he is docile] 14 The Guru through whows instruction alle and mighty men learn (the dangers of ] an l put a limit to all cruel treatment – 15 to him they do honour on account of his ability they pay respect to him with a gla I heart (anel] ·9 Derol on to Discipl ne 111 mines of learning character and intelligence A pious (monh] who wishes to reach the highest (abole) should be true to them) and satisfy (them) 17 Having learnt [from the toucher) the sayings of the lise Ones the monk should carefully obey hım If he practrees the various good qualities (trught by the teacher) he [will] reach matchless perfection Thug 1 87 Second Part 1 From the root comes the trunk of the trec from the trunk shoot up the branches from the branches and boughs spring up the leaves from them the blocom the fruit and (it) sap 2 In the same manner discipline 19 the root of Dharma by it [the monk will] obtain a glorious reputation (and) complete (knowledge of] tradition (Dharma 8] final [frut 14) Salvation 3 But (a monh] without discipline [who 14) rough (of a) limited (intellect] full of concert harsh in 1119 worde vulgar and uncouth (wall] be carried away [in the Sametra) like a piece of wood in the stream 4 A man who 19 angry when [the teacher) with good methoda calls him bach to discipline would with a stick in his hand drive away even tho goddeag Sr of she should come to him 5 Saddle horses and riding elephants when undisciplined are clearly sources of mig fortune when put to work G [but) well disciplined (once) aro sources of well being having ol tained rigour and celebrity 7 Men and women when undisciplined aro weak lacking in energy 8 ill treated with sticks and sharp instruments and with harsh words miserable irresolute hungry and thirsty when put to work 9 [but] (etc as 6) 10 11 Godis Yakshas and Guhyakas when undisciplined (etc a: 5 G) work (by superior divine beings) 12 The learning of those monks who show obedience to their spiritual guides or in sti tors (will] grow like trces sprinkled with water 13 just as the handicraft and skill (of a craftsman) when applied in his own or in another persons interest for the use of a house holder [1 ] for secular purposes (will increase of ho 18 docile) 14 The Guru through whose instruction ablo and mighty men learn (the dangers of ] and put a limit to all cruel treatment - 15 to him they do honour on account of his ability they pay respect to him with a glad heart (and) ·112 9 Deration to Discipline lire in kinrmony with lus directions 10 How much morc 80 (a monk] who (through his Guru) obtains (hnowierigo of) the sacred texts and longs for endless blis! Therefore a nion. should not neglect him whom he calls his teacher 17 Moxiestly ſhe should beg for) a bed, (should ask to bo allonej to go away (or) to remain, (to taho) a sert, molest) ho should saluto [the teacher's) feet, molestly raizo his hand, in Anjali 18 When he has touched him with his conn) body or with one of his utensils, he should say "I crave your parlon" and "I shall] not (do it again" 10 As an ill tempered bulloch filone not) draw the cart (otherwise than incted us the gond, 80 [a bad pupil,] by stubbomne fulfils [1129 duty only) after having been told to do so again and again (10n llc aliould not listen to people who talk to hum in n fcu or many words, (sitting) on (hıs) seat for studs, (but], being a te (monh) ho should listen to them) with deference, having left (hu) reat ) 20 (For,} considering the time and whether he at inclinel (to do the work or not) with craons for and agaist, he (finally) perform, this and that bs thiceo or other means 27 An undı-ciplinel (monh] will map failure, a deciplinelone Buccc99- he who knows the tuo iraulte sill Lo] willing to leirn 22 A man who 19 cruci, proud of lus intellect and uellth, 1 slanderry, volent, an intriguer, unfamshiar with Darnin. unexperienced in decipline. (and) selfish, will not reach falsation 23 But they sho are olxclient in the directions of the Guru (who] hnou the Dharnia and its meaning, art cxperienced in discipline, cross triat tinngerous flow of Sane inn ) anmulate (their) Karman and resel the highest aboule Th19 I +ay Third l'art (The monh) should obedientiy tair cire of the truclier, at the Brahmin dors of the ſhels liur le who, obrprinz{thie turcler'x) look and feature soluntarily fanel) truly kertrahim. 19 deserving of honour . For the sale of gowl cinturt him hould offer to discipline, indenris accepting (hitrescheria word* Ile #ha vdientifick hail with that of the Court cre not offend him and is alrering of honou 3 tr bnu'! Adhere to discipline with regard to the older med fir) ·9 Devotion to Dract pl ne 113 towards those who became monks before him even if they are young He [who] is humble truthful [and] devoutly per forms that which is ordered is deserving of honour 4 [A monk when in search of alms) gleans that which was left dis regarded provided that it is pure [and] strictly keeps to his round [collecting only) in order to sustain his life If he has received nothing he should not lament if he has received something he should not boast of it (then) be us deserving of honour 5 With regard to straw bed seat food and drink [be should be moderate even if there is more to be had or a better quality He who is thus satisfied and utterly content as deserving of honour 6 A man can with training endure iron nails because he hopes to gain profit by thus exhibition) but he who without such hope endures offensive words which are like arrows in his ears is deserving of honour 7 Iron nails cause but a fleeting pain and afterwards they can easily be removed (Not so) offensive words they cause hostility [and] are very dangerous 8 Offences through words which reach [their goal} penetrate into the ear and produce aversion He who endures (them] like a champion (in the battle thinking this (endurance to be fa demand of] Dharma and having subdued his senses is deserving of honour 10 (A monk] who never shows himself greedy a rogue an intriguer a slanderer or a mean character who neither obtrudes himself nor lets himself be used as a puppit (and) who is not inquisitive is deserving of honour Il By virtues (one becomes) a pious monk (not 80) through faults Thou shalt acquire the virtues of a pious monk and give up (the faults of] an impious one Hewho knows himself through himself and is indifferent towards love and hate is deserving of honour 12 Therefore fa monk) should not mock or abuse a woman of a man be tliey young or grown up members of the order or not and he should give up pride and anger [Thenhe is deserving of honour 13 To those who must be respected and who themselves) always respect [Dharma and} with greatest care impart it to their pupila] a [monk] devoted to fasting with subdued senses and truthful should pay respect (as to persons] worthy of it (Such a monk] is deserving of honour 14 Haring learnt the sayings of the Wise Ones through the mouth of] the teacher the mine 8 ·114 9 Devotion to Discipline of virtues the monk should lne, being content ſto keep) the five (vows] careful in the threefold (sense) and knowing (the danger of] the four passions (Such a monk) is deserving of honour 15 A monk who serves [his) Guru persereringis, [18] well versed in the teaching of the Jinas and accustomed to attend this instruction) will go to the bright and incomparable abode, having purged his soul of the dirt resulting from previous evil deeds Thus I say Fourth Part 1 O Long Lired One, I have heard that the lord spoke thus On this occasion the revered Elders (of the order] havo laid down four cases of devotion to discipline Which aro (theso)? They are the following devotion to discipline to the sacred texts, to fasting to good conduct 2 The clever ones bo haro bubdued their senses alsays take their delight in discipline the holy texts fasting (and) good conduct 3 Devotion to discipline is fourfold viz a) (a monk) listens attentely, when he is ordered (to do something) b) ho is fully prepared to execute the order] c) he is true to that which he knone, d) [therefore) he is not self complicent This is the fourth case and with regard to this topic) this sloka is (recited riz ) 4 He who is thoroughly devoted to discipline a) pays attention to the order, given for (lus own} best b) is willing to listen c) sets about executing it (instantly) d) and does not boast (of this action) 5 Devotion to the sacred terte 19 fourfold viz [a non must dovote himself to study s) because he wishes to learn b) with the resolve [to listen) attentively (to the teacher} c) uith the resolve to fix his mind(on the textsand] d)to induco another (person) to do the same This (etc as in ) 6 (A monk wishes to obtain) knowledge (of the sacred texts) [he] attentirely (listens to the teacher) (he hasl fixed (hus mind on the tests and he induces another (person to do the samo) 7 Des otion in fasting 19 fourfold riz a) (a monk) should not undertake it in order to attain a recompense in thu world, b) nor in order to attain a recompense in the next world, c) por ·10 The Chapter with the Refrain he 18 a true monk 115 for the sake of glory and praise d) He should undertake it only in order to annihilate Karman This (etc as en 4) 8 And always devoted to fasting with its manifold merits [the monk] cherishes no hope [for recompense and] his only goal is annihilation (of harman] (the consequences of past evil deeds he removes by fasting remaining firm in the devotion to fasting 9 Devotion to good conduct is fourfold viz [a monk] (a)-c) as in 7) d) He should undertake it only according to the reasoning of the Arhats (teaching] This (elc as in 4) 10 He delights the word of the Jonas he does not grumble his heart is full of Dharma] he is a seeker for selfſ realisation] he is absorbed in the devotion to good conduct and is restrained (and) agrees to the Law) with (all his] heart II When he is practising the four [kinds of] devotion 18 (of) pure (mind and) of composed soul he works peace for himself which again and again] brings forth abundant good and happiness 12 He is freed from birth and death and leaves existence for ever in such (and such] a form (of life) he either becomes perfected in eternal existence or a proud and mighty god Thus I say 10 The Chapter with the Refrain “he is a true monh" 1 He who having renounced the life of a householder and being well informed should always concentrate upon the teaching of the Jinas and should not come into contact with women and therefore) does not swallow [his own) vomit --he (19) & [true) monk 2 He who does not dig into the earth drink unboiled water [and] kindle fire which is sharp like a knife nor causes (another person] to (do 60) -- he [is] a [true) monk 3 He who does not fan [hamself or another person) by a draught of air does not cut plants [and] take living matter (for his meal) always aroiding seeds – he [19] a [true) monk 4 When a meal is prepared animals and plants [the former] living in the earth (or) on grass or wood are terrified He who therefore does not eat or drink that which is prepared exclusively for him not causes (another person] to (do so) - he 9 ·11 First Appendit, (called) Consolations 117 the holy texts and their meaning - he [18] a [true] monk 16 He who is not covetous with regard to his utensils, [gleaning that which has been) carelessly left [by others), being ripe among the unripe, desists from buying, selling, and hoarding treasures and has got rid of all worldly bonds - he [is] a [true] monk 17 He who, as a monk who has no wants, does not desire spiced food [and] searches for that which was left by others without a thought of prolonging his hfe, who gives up riches, reputation and honour, is steadfast [and] calm — he [is] a [true] monk 18 Thou must not say of another (monk] that he is of bad conduct, and not say a word which might raise another person's anger He who, knowing that which is good and that which is bad, does not boast of himself -- he [is] a [true) monk 19 He who is not proud of his family, his appearance, a gift [of alms) or of his knowledge and is devoted to pious meditation, avoiding all vain boasts -- he [18] a [true] monk 20 The Great Sage proclaims the Noble Word stands fast in the Dharma and places another one [within its pale] He who, having renounced the life of a householder, avoids all signs of a bad monk and does not tell a joke - he [18] a [true] monk 21 He should for ever give up (dwelling) in the body this unclean [and] transitory house, [his mind) standing firm in the eternal good A monk who has cut off the fetter of birth and death goes to that place from which there is no return Thus I say 11. First Appendix, [called] Consolations. When [a man) has begun the life of a monk and is attacked by troubles, has lost all taste for the practice of} self control and would like to return to the life of a householder) but has not yet (done so) then he ought, in the right manner, to indulge in the following eighteen considerations which should be for him that which the reins are for a horse, the goad for an elephant, [or] the sul for a boat They run as follows (1) in this [so called) Bad Epoch it is bad to live (2) Worthless and transient are the pleasures of people who dwell in houses (3) Again, human [nature finds] some good [in every mis. fortune] (4) This my trouble will not last long (5) [When I 9.

·118 11 Fitsi Appendız (called ] Conxolations return to the worldly life, I shall hard to pay ) respect (eren) to low (born) people (6) (If I returned to the life of a house holder, this would be as if] I swallowed my own somit (7) [To return) means to reach a place in hell (after deathị (8) Those who live amidst householders can not easıls attain (eren) the qualzties of a layman (9) [Such a man) will spread death, when all (10) or when insane (1) -- 13)To hire the life of a householder is not without pan, fetter, and repranch, (but BO) is monkbood (14) The pleasures of the householders aro common to all of them (15) Mlent and demerit are individual (16) Man's life is fugitire and ends suddenly as the dew drops that drop from the tips of kuſa grass (17) I have committed many an evil deed before, [the frunt of which is ripening now] (18) Salvation is attained (only) after cual deeds pre viously done or imperfectly confcased have been felt (in their conscquences or have been annihilated by fasting) This is the eighteenth consideration, and to tlung (si hole topic) the following verse(s are recited ] I then an ignoble (monb} relinquishes the Dharma for the Bake of pleasures, he does not perceive hrs future [lot). Iscing deluded and foolish 2 When be bas returned to the world) be 19 like the Moon who has fallen down to the carth (and being deprived of the foundations of lue existence). ho has entirely fallen from Dharma [and] tlien he will be in pun 3-5 Having prculousls been worthy to be saluted, honoured, estecmed, he will then be unworthy of (it) like a god who has come to a lower form of existence, or like a hing who has lost his kingdom, or like a rich merchant who has been banished into a village, (and) le (will then be in pain 6 When ho 19 old and his young manhood has gone, he, after having returned. will be in pain Hike a freh which 1129 sialloned the honh (Ca When he is troubled by the wants of his :) natured family, he {wall) then be in pain like an elephant who 19 in chains ) 7 When wife and sons surround him after he has returner (to the life of a householder anél] he is thus entanglel in the condngts u' alqur, de 'nly be in pam de ar el prime who has sunh in the stamp 8 (and say to himself ] *To-lay I might be a fughly esteemed and fermedi ahlot, if I had appreciated the career in the monkhool taught by the Jinay' ·1: (Second) Apperides 119 For those Great Sages who appreciate it, the career of a monk 18 equal to the life in the world of the Gods, but for those who do not, it is like the hfe in the nethermost hell, JO A we (monk) therefore, when he knows that those who apprecinte the career of a monh, enjoy highest bliss like to that of the Gode and that those who do not, feel scverest pain bke to that in hell, shoukl act as the former act 11 The miserable (man) who has fallen from Dharma, has lost his prestige and 19 like a sacrificial fire that becomes extinct and without heat, monhs of bad concluct (wall) abuse him likom poisonous snake which h18 lost its fangs 12 Adharma, bad reputation, shame, (and) discredit with every one are the lot of a man who has fallen from Dharma, embraces Adharma and his destroyed his right conduct 13 Wien hc has enjoy ed pleasures to his heart's content and bas shown lack of scll control in no lesser degrec, Me 19 likely to go to a lıfe of unthinkable pain, and hnowledgo {of the Faith) shall not come within hre reach any more 14 "Even [the time of) a paliopama or n sagaropama will [at last) be over for a miserable hell being in pain much more Bo this my degust 15 This my trouble will not last long, for Man's thirst for pleasures 13 not permanent if it will not disappear together with the present state of my) body, ut will disappear when I leave this life 16 (A monk] whose heart is thus made firm would rather give up the body than (ignore) the ordinancy of Dharma such a man is not troubled by h19 senses any more than Mount Meru by a wind blowing over ata surface 17 Thug considering and knowing the different consolations enumerated above] wºe man should adhere to the word of the Jinas being protected by the three pro tectione (viz the protections of} body speech and mind Thus I say 12. [Second] Appendix. 1 Now I shall proclaim an appendix (based on) words told by the Omniscient One and handed down by tradition, [an appendix) which is suitable to create the right} idea of Dharma in the mind of those who [ın former luvce) have accumulated merit 2 While most people (arc swimming) ·12 (Second) Appendix 121 done, that which 18 still to be done by him, [and] that which he has not performed though he was capable of it, 13 whether any other person did observe a [certain]fault of his or whether [only] his own soul [was conscious of it), and why he did not avoid it -- if he thus examines himself in the right way, he will not create a new fetter 14 Wherever an intelligent [monk] sees [himself in danger of doing] any evıl whether in deed or word or thought, he should quickly restrain (himself] just as a noble horse does not strain against the curb 15 A pious [and] intelligent man, with subdued senses, who [constantly practises) restraints of this kind, is commonly called one living in the state of an Awakened One, and he lives a life of self control 16 The soul must always be protected by all senses under full control (An) unprotected (man) must tread the path of [new] birth, a well protected (man) is free from all pain Thus I say ·Notes. (11 - Tika of Harbhadnt T}xe 4 plat of a forme ("F" are called a, b, c, d ) First Chapter + TOHTA = IZTRE and oftet on below, % 2, **) are passivo forms with actite meaning (trachel's Grammar, $550) Second Chapter 1-10 * Utt 22, 42-44, 46 (sec abore, introwluction), Sretentat "famous" in Jacolt', translation of Ult ** 11. rg here and belos, $, 34, Inc in the meaning of all Third Chapter I mi - fan arust Tattara II) 4 WTTC is contracted from v TWITQ. B The common Sansknt rntirring of मजायर गप्यातर where to apparently has the meaning of "sing", com pare farcfer. But stor** kems to be an equally gwai! lm rendering m 2 rtanils for 5 071 -ITO - yox.free from the dout" (which Karman prelucrt in the anal) Fourtii Chapter TIe title of the chapire le in Saint MOT.. Pret it. I'rahsit mulralent in the Introduction, is dat af turut but at which make likt derirathir from 19. Thu ft the trawn why I larr Instrument is luxConerting the olt inte bils". It would bare en mer ettert fona... पशाच गुलmi Ir Aml, filibre Lairt, OY To Mafra *** aidee ·Notes 123 are a The words â u zils-pin T F f-faulfatent reminiscence from Utt 3, 4 971 - I mail- पिपलिया UTAET seems to be an old mistake for UTHEROIT. 6th Vow Ra eto "food consistent" etc This is the traditional meaning of the fåg ETC (comp Thānanga 2195) In the sequel, it will be rendered by "food of all kinds" or similarly Conclusion of the Vows एदयाई instead of एययाई, एतकानि IX Emfu seems to be gas which is escaping from the earth and has been inflamed somehow XII The substantive before दण्डग is spelt उण्डग, उण्डुय, in Sanskrit 8157, H gives no meaning, the Avacuri Tenders at by ata, for another attempt see below, 5, 1, 87 Considering that, in Jain texts, we meet with E(TV) as well as with us, I suppose that we have to do with the former word followed by the latter one which orginally muy have been a gloss GUST, then, would be not more than a misspelling, due to the similarity between 3 and Sloka 10 The metre (Vaitālıya) will be correct if in theg econd line we read wait for after The last word has, apparently under the influence of afez जास्यति. been replaced by काही. Fifth Chapter First Part 5 अदुवा or, as the metre here required, अदुव, cannot be=939 but 18=UET (compare the present writer's edition of Ayāranga I, glossary) 10 que must have been shortened from T = UGG On the other hand, ca, in y 26, has become first पाययए and then, by contraction, पायाण.

·14 दवदवस (from द्रवति, “to run") belongs to a group of adverbs with the ending of the genitive The stem is either doubled, as here, or tripled, as eg In धगधगधगस्त "crackling" See the present writer's Mahānısıha Sutta, P 93 18 अजाड्या अयाचित्वा, an instance of an absolutive without a prefix, formed with य instead of वा 22 The child ' (दारक) seems to be rather out of place here 32-36 Compare Ayar II 1, 6, 4-7 and 1, 11, 34 foll पुरेकम्म is cleaung the hand, the vessel or the spoon by water before tendering the alms to the monk पच्छाकम्म Is cleaning the vessel after use, when nothing eatable is left, but when traces are still visible, as is the case with all wet food In his commentary to 8,53, H remarks that some people (अन्य) take पश्चात्कर्मन् and पुर. कर्मन् as eating after and before the monk Āyār II 1, 6, 7, gives the rule that the hand of the receiving monh should be soiled with the same matter as that of the almsgiver If this is not the case, the alms should not be accepted 34 कए य "and so on' seems to be - कृतम् "enough" plus च In some cases एवमाई 1s superfluously added 03 It remains doubtful how graafrien (for which H has श्रीवत्तिया, अपवर्त्य) and ोयारिया are to be translated 82-87 In (af) HIT the nominal character of the int = (परि)भोक्तुम् has allowed to add the suffix क The same in अलड़यं below, 9, 3, 4 83 H takes हत्थग, हस्तक to be the मुखवस्तिका and says that the monk eats after having wiped his body with it 87 For उडुय H gives उन्दुकम् - स्थानम्. I suppore the word 19 "properly", "July" 90 रुला जिनसंस्तवं . •ततो न यदि पूर्व प्रस्थापितस्तत स्वाध्यायं प्रस्थाप्य मण्डत्युपजीवकस्तमेव कुर्याद्यावदन्य भागछन्ति । 94 तारियो lit "saved", भवममुद्रात् H 08 मुधाल, कोण्टलादिष्यतिरेकैण प्राप्त. मुधाजीयो मर्वथा पनि- दानजीवी, जात्याधनाजीवक इत्यन्ये H ·Jotes 125 Secondl l'art 2 मायावया 41741zą? I seems to haso rend 927° 28 ethit = Fahrr, parodo stem with acine ending 31 Hrin ctc = Ajar II 1, 10, 39 #fasen, necording to II, i sifat agrafira. FANT, but sitot "statcof adrunhari', 1 more probable 40 The faffunt, hare the lowest rank among the Gods, comp Tnttrarthadhigama Sötn 1, + 48 Tho idlen seems to be that a man or a woman with an "Imperyment in speech" 19 not able to learn the sacred terte and therefore is excluded from the path to Nirvana Sixth Chapter + Yote the pun made with TH (Denndua and Bahus mihi) & The bloha 14 considered hy 11 na belonging to the Vijjutt 20 Note the grammatical incongruency 27 For tho three kinds of action see Chapter 4, Introduction 33 traTT 19 atat, not too as I pays #7 Thu 9 not correct in more than one trepect for the 'four (thinga) Fec 18 40 नियाग, though reproduced by नित्य । निजक with the prakritical ending 777 62 Ef 18 rendered by feel 64 iu sera infante il 67 741 = VITIT, the neuter form apparently under the influence of which has the same meaning Sorenth Chapter s must be taken ay ntr noun (H) 7 II remarks that in Madhyadesa an elderly woman is styled इयरा धर्मप्रिया but clsex hero धर्मगीना 31 High', as o g the af,' round', ase & the aire, covering much ground"-st bg" - Aseg the az (H) faf 1s not efca = slate (II) but = दर्शने and belongs to all the mentioned qualities ·126 Notes 32 afEA is from 378 and not = faci (H) 36 graad is a sanskritizism (unitafa) while afaz fa vould be Prakrit 38 fq=aiz, ao पाणि-पज्ज as translated above, 18 parallel to 19-gu in Buddhist Sanskrit 41 = Utt 1, 36 (Ha3 lit "vell deed", but this does not suit the context ag = a (from ) 42 ERIC CHER 50 ghie is rightly rendered by fans though it is form ally derived from The The same below, 10, 10 54 HH = TOT ( Ha) like storat below 8, 11, 19 not formed under the influence of any neighbouring instr in असा are 44 following HTHT and HT, AT following सहसा, and पोगसा parallel to वीससा For all these and other such solated instr see Pischel's Grammar, $ 364 H says क्रोधालोभायादामाहा as if the word हास were there too TARIT has nothing to do with gafat, but comes from q (ved ) şafa "to be glad' 55 FUNT = 14 instead of & Uvasagadasão ed Hoernle § 85) 57 # seems to be one that which must be shahen off" as Eighth Chapter 24 As we cannot attribute to ratat a meaning opposite to that which the word has abore, 5, 1, 99 foll, we have to combine it with the preceding line 25 TIG = maa H, with a quotation from Thānanga IV 30 जच्चा ९ directly from Sanskrit जात्या instead of भाईए 34 See note to 2, 11 31a A rather poor interpolation 45 Nearly parallel is Utt 1, 18 The commentators to both texts tahe ng as gen plur of any "guru" It would not be easy to explain how the word fag= or should have ·Nolts 127 btained this meaning But fare here just as elsewhere, =3 कृत्वा. न पक्षत: etc कृत्वा (गुरुमिति शेष:) गुरोरन्तिके तिष्ठेत्. The same below, 9, 2, 19 एवं दुर्बुद्धिं कृत्वा. 55 विगप्पिय विकल्पित but, according to H, - विक्लत्त "cut off" 58 अणिच lit "transitory". 60a and o= Ayar I 1, 3 (in the ed of the present writer p319 उपेत. Ninth Chapter First Part. 3 उववेय (in मुद्धोववेय) is a diplology for उवेय 4 एवायरियं stands for एवं आयरिय, comp अप्याणभितोसएज्जा below, 9, 3, 5, for अप्पणं अभि०, विप्परियामुवैद् Ayar. and Suyag for विप्परियासमुवेइ 5 Lit "the teacher's feet" Second Part 2b This pada is not metrical 3 H takes मिय as मृग = अन्न (हितमप्युत्तो रुष्यति) But मिय Is मित "measured" = "limited", "narror" 4 fg in a belongs to faft in c 7 विगलिन्दिय “lacking in energy (इन्द्रिय)" The more frequent use of the word to denote living beings with less than five organs of sense (विकलेन्द्रिय) would be out of place here 14a - Ayar 14, 4 (p 20,116) 19 Compare the parable of the bad bullock" (खलुङ) Utt 27 For किच्चाणं see above, note to 8,45 22 मद-इट्टि-गारव according to H ऋद्धिगौरवमति, but we can keep the order of the words which of the text shows Third Part 2 In some cases it is difficult to decide whether we have opt or ind, as the contraction of 4 to gives the latter the aspect of an optative ·128 Notes 3 नियत्तण = नीचल (H) प्रोवायव अवपातवान् (H) 11 अगुणहि साहु for हि असाहु compare abore 64 चत्तरिभोज्जादू for .रि अभीज्जाइ 13 माणिया मान्या , मानार्थी H मानिता 10b Fourth Part प्रतिपूर्णात्मक आत्मार्थिक Betireen the two words an euphonic 7 is inserted for which many instances occur in our text 12b इत्यस्थ according to H Is - इत्य स्थ but this though he adds adhere would be an adjective while a substan tive us wanted I think it is इत्यम अर्थ or अत्र अत्र being एत्य or इत्य in Ardhamagadhi cd= Utt 1 48cd more Tenth Chapter 1 वन्त etc compare above 1 6 and below 11 (6) 4 वहण 18 व्यथन, not as H says वधन 13b= Ayar I6 2 (p 29, I 1) 16 A monk who is not very particular as regards the vows is called पुलाग (Niyahapannatti 25 G I) or पुलाक (Tatt rarthadhigama Sutra 9 48) Of पुल निप्युलाए H says not than सयमासारतापादकदोपरहित The metro (Indra vajra) of this pada b seems to show that it comes from another context This would account for its grammatical 1901 ution 20 नयावि हास कुहए - न चापि हास्यकुहको, न हास्यकारिकु हकयुमा H But we want a verb in this pada as the other ones have got one I suppose that sheT 19 wrong for 460 न चापि हास्य कथयेत् I would add here the metrical scheme of the chapter is giren by I eumann ·Notes 129 a) Aupacchandasaka la (second half)-d, 20 d, 3c - 7b (first half), d-10, 110--13, 15c (first half) d, 16a e d, 18c d, 190 Of these, 4b is an odd pada in the place of an even one b) Vaitāliya: 2a b, 3a b, 7c, lla Of these, 3a and 70 are even padas in the places of odd ones 2a has a short syllable too much, 3b a long one c) Āryā llb (but compare Introduction p. VI, note) d) Indravajrā all the rest with the exception of 15a b Leumann has pointed out that the metre is not correct According to him, first of all, ê ought to be dropped before fartig in 1–10 12-18 and 20 Further corrections would be the following 25 87567, afer, 4a gif, b geat. 6a Tea Cor 054-fsm-7770?], d Hatte, da HTC 970, 10c TH-Fach-Ya, 12b fem, dafin, 13c 23-96fa-FÀ or yefa-HR-HR, 160 #CHRISTO Eleventh Chapter Prose Part 051771 (AUT) seems to mean "sall" here (3) 572-ago= Elfa (wrong for affl-ah, ATITTET H I think that the sense of this phrase is as translated (6) Compare above, 2, 7 and 10, 1 (8) 21H seems to be superfluous (9 10) = Viyahapannattı 16, 2 (fol 701b) The translation of aig according to H (1)) ofiara lit "seniority of a monk" (17) Āyar Ip 14, 1 26 (18) cp Viyāhap 65a Sloka Part 2 इन्दो वाought to be corrected to इन्दु ब्य, as not the God Indra is meant here but the Moon ·130 Notea 9 The largest hells (AETTU) are situated at the bottom of the seven floors of the under world which contain the places of the hell beings 16 Mount Meru has sixteen names (Samavāyanga 32a) among which is GHT See also Sūyagadanga 1, 6, 10--13 Twelfth Chapter 2 T-a, according to H, 18= मोक्षतया भवितुकामेन This is not satisfying, since a word of such an importance for the context an ATGT cannot be suppressed In my opinion, 15-FTA is the same as uits-ZA = canta "one who wishes to cleanse himself 3 The translation of the last pada पडिसोयी आसवी सुविहियाणं – is doubtful If gfare 13 a Karmadhāraya and means "good acts”, trea: fafeamin, according to Tatt vārth S73, 9 पुण्यम् But as पुण्य, like पाप, lies within the Samsara (Tan) it cannot well be said that it is opposed to it (afatitas) If, on the other hand, gafa is a Bahu vrihi and denotes a pious man”, we might adopt the pāțhantara mentioned by H, viz and translate "the stage (PA) of a pious (monk) is opposed to the "current" 5 The second half of this v must be translated in the order 50, 6a, 5d & Compare note to 5, 1, 32 fol] 7 Some words of this y are in the plural, other ones in the singular I have decided to follow who gives the king throughout 14 15a = 419 TIDYA u .