·1 PREFACE The chief aim of this edition of the Dasaya kalika Sutra 19 to present to the readers & very faithfal text of the Satra edited critically with the help of the oldest possible mapu script copios The book 18 one of the most important books to the Jain monks and manuscript copies of it are available in large numbers at various places. The local Bhao. daras at Ahmedabad possess not less than two hundred coples, more than one hundred copies being available at the Delha Upasbraya alone for the present edition there were consalted the manuscript copies of the Bhandar kar Oriental Research Institote Poona, of Sheth Do abbai Abhechand Jain Sangha Bhavnagar and some typical o'dost manoscripts at the Dehls Upaghraya The manas cripts coosolted wore arranged into groups in accordance with the simulenty of features noticed in them, and 000 typical manuscript of each group was taken and the dif. forences to readıage marked The text of the present edition is mainly based on the oldest mapuscript in the Dehla upashraya which was found to be written almost correctly, in the old manner of writing The oldest of the Bhavnagar nanuscripts consulted mentions 1643 Samvat ( e 1,86 A D or thereabout) as the date of its being written, the oldest of the Bhandarkar Oriental Research Institute Bapnscripta mention 1492 and 2515 Samynt as their dates, while the oldest of the Dehla Upås) raya copies go back to Samyat fifteenth century The text of the Niryaktı 18 basod apon two manuscript copies of to Delha Up shraya Ahmedabad and one manuscript copy of Bhavnagar Chere are many proted editions also of the Satra Ayailıble and they have also been consulted, the Ægamo daya Samtı edition with Haribbadrasari's comblentars, , ·Dr. Jivraj Ghelabbai's odition prepared in consultation with some manuscripts of the German Libraries and the one by the Jain Mahila Mandal Bombay with translation into Gujarati being the chief ones. It is to be much regretted that almost all the printed editions are full of misprints and inaccuracies and present con sidetablo difficulty to the reader. The A gamodaya Samitz edition is the best of the lot, bat the copies of it are no longer available in the market. There is no English translation also of the book prepared as yet. The present edition is therefore undertaken with a view to give (1) a corroct and reliable text based upon the oldest maquecripts, (2) a word for word translation of the whole text, (3) explanatory and critical notes and (4) the oldest conimentary riz. the Nirynkti of Bhadrabahu. For purposes of translation and notes there was taken at several places, the bolp of the commonturies of Haribhadracarya, Sumatisari, Sbāntisūri and a few Sanskrit and Gujarati glosses, by anknown authors. The Sanskrit glosses appear to be only abridgments of Haribhadrasuri's commentary. The manuscript material collected for the edition was fairly representative and satisfactory for bringing out a correct and authoritative text; the commentaries and glouses available bave been fully taken into consideration in explanations and the translation, Acknow. ledging with sincere thanks the help of friends who appplied the Manuscript and other mater:al, the editor wishes to say that bis labour would be fully rewarded if readers are enabled to understand, grasp and appreciate the subject with the help of the potes and the translation and are inspired to drink deeper from the fountain head riz. the various Apga books. K. Y, Abhyankar.

·INTRODUCTION. 1 The Dasla yaļkalika Satre is one of the four Mala. tarras of the Jain Agama (canonical books) which 19 made up of eleven Anga Sutras excluding the Ditthuvaya (believed to be the 12th Anga which is no longer extant), 12 Upanga Sätras, 10 Paiona ātras (miscellaneous texts), 6 Cheda Satrag, 4 Blnla Satras and 2 Chalika (or appendix) Satras The Anga Sutras form the most important por tion of the Canon The First Adga Sutra n. the Acuradga Sūtra gives strict rules and regulations about the behaviour of the monk. The other Anga Sotras state forth the arguments of the rival philosophers, the tenets of the Jain Pbilosophy, the rales guiding the cou. dact of monks and bonecholders, and dialognos api short stories 10 illustration of the above The Upanga Sutras aro sabsıdısty to the Anga Sätras and, as ti etr Dame signifies, they form good explan story and illustrativo glosses on the Apga Sotras Although the connection of to Upanga Satrag with the soga Sätrag might be only cominal, each one of them is oited as connected with an Aoga Sutra. The ten Painni Sntrag di curs only miscellaneous things such as, abstınences, postures at death, renunciation at death, astro nomy, mathematics and the like The six Chheda Sötras d1.coge the behaviour of the monks citing the various prohibitions and expiations Tl e foor Mlola Satras Uttaradhyayana, Āvas'yaka, Dashaikalıka and Pandaniryoktı—dico og mainly tbe conduct of tho Ascetics, while tho Chulika Sūtras discuss & few philosophical problem. A careful perosal of the Jaia Canon would show that the main theme of the Canon 19 to define and ·11 Introduction allastrate rnonkbood a strict and carefal observance of which leads to Liberation 2 The origin of the Daslayaikalıka Sutra is tradı tionally given in a very interesting way Sojjambhava 18 said to have been the author of the book and as stated in the first note on Chapter I (Notes pages 1-3) the book in fact is said to have been an extract-ID brief from the whole Canon It defines monkhood ats strict observance and the glorious frnit resultog tborefrom It was composed originally for the purpose of enlightening the boy sage Managa within a short period of six mon hs at the end of which he was to die Sejjambhava was the pupil of Prabbaya, who in torn was the pupil of Jambu the pupil of Sadharma, Maha vira s popil This order of the spiritual geneology shows that the Das'avaikalıha Satra pas composed by Sejam bhava 75 or 80 years after Mahavira s t me and it conld consequently be a faithful cpitome giving tho gist of the Agama teaching which was thoroughly mastered by Sejjambhava together with the traditional expostions and interpretations 3 A critical analysis of the contents of the Satra would show that tho Sutra enunciates the noblest prin ciples of ibe Jaipa faith which emphasizos with equal forco right knowledge and right conduct as its con stataents The first chapter states that Religion consists of three tbwgs --non piolence, solf restraint and penance We have to take the things in this world as thoy are and we find that the souls of many individuals are sullied by tho jnflas of sinful Karma Pudgalas, and to fod oat and to lay down the right path to clarify the ·Introduction 111 and a so0ls of the Karma-impurity form the aim and object respectively of every philosophy and religion The work of clarification is two-fold (1) by storping the fortber influx of Karma and (11) by destroying or removing the dirt of Karma that has already entered The right under standıog of the doctrine of Don violence which is esential for the ondertaking of the Sıx Great Vows forms the theoretical part of the Religion of Jida while the removal of Earma particles by self restraint and penance foros its practical part 4 The problem of fixing one elf in religion with tho nomerous dificulties begerling it occurs next satı-factory solution of it is briefly given in tte second chapter. a full control over desires and a complete abstinence from the enjoyments of various pleasures at one's disposal are enough to bring menta) equanimity wlich fixes one in religion A list of probibited articles and practices in general is given in the third chapter to show to the monk that complete self restraint has always to be accompanied by an abandonment of all occupations and practices of the booseholder and by pursuing the rigid and hard life of the monk Io the fourth chapter there has been taken up the question of bon violenco which requires % thorough inspection of the presence of life in the various things of the world The investigation appears to be carried on logical and scientific lines and it bas been declared that hifo esists wherever growth anl movement are notice! The monk is therefore required to take every care to fee that no violence of any kind is done to any liviog organiem howsoever emall or great it might te The ·1V Introduction, monk is to eat only those things where there exista no life of any kind, 80 also, he 23 to move in such a way as does no harm to any living organisma The five great vows together with the sixth rız the abandonment of night meal are next enunciated in the chapter where the principle of non prolence to life is clearly seen ander. lying all the six yo99 It is worth noticing that the doctrine of con violence has been thoroughly investigated and the monk 19 prevented from taking any step which 15 injurious to a living organzem, in mind, word or deed, as also by himself, through others or by consent ing to others doing it It 13 the clear knowledge of the wide spread existence of life principle in nature that is to be obtained Erret and then only compassion can be shown rightly to these living organisms On the knowledge of life and non life there is based the chain of successive higher steps of spiritual progress made up of (1) the knowledge of the various resulting future con ditions (2) the knowledge of freedom and bondage, (3) disgust with worldly hfe, (4) abandonment of onjoyment, (5) houselessness, (6) self-restraint, (7) shaking off the Karrua dirt, (8) right knowledge and farth, (9) koow ledge of worlds and void, (10) motionless condition of the body, (11) the annihilation of Karma, and lastly, (12) the perfected condition at the top of the world. 6 The fifth chapter lays down rules and regula tions regarding the movement of monks when they move for alos, it cites the conditions under which tho alas becomes acceptable or otherw190, and gives an exbaustive list of the articles that are forbidden It also describes bow and when the monk should ding. Tho ·Introduction V underlying principle in all these cases of movement for alms, begging of alıns, its acoeptance and its eating, 19 to avoid the remotest possibility of any injury or violence to liviog organisms 7 The sixth chapter, in a way, forms a faithful and substantial summary of the precediog five chapters describing "the ternblo and difficult course of action of the monks" The monk 18 asked to take a strict care of eighteen points which taclade the six vows, the 81x groups of living organisms, and the bix actions which are highly improper for a monk. 8 The seventh chapter refers to the monk's mental condition and his talk As the talk is the index of the mind, absolute harmlessness in talk would require an extremely pure condition of the mind. The monk 19 not to atter under any circumstances what is false or what is partly true and partly false He 19 to speak only what is defrostely true or what 19 neither true nor false provided there is definiteness in it and there is no distant possibility even of any injury resulting from it. A glance at the vanoas instructions given to a monk regarding his speech in the chapter would show the thorough goung manner in which human utterances are analyaed and classified on the pripeiple of harmlessless 9 The eighth chapter te emphasizes the principle of non-violeuco by specially referring to the eight obtle things where the presence of life is very difficult to bo noticed The monk is never to behave like a house bolder in any way He is not to have any thought of property or possession He is not to have any advere feeling mapst anybody He is to tolerate patiently ·V1 Introduction sofferings, indigoities, insults and injuries He is to conquer to four emotions--anger, pride, deceit and avarice by calmness, humility, straightforwardness and contentment He is always to be obedient to his precep tore, being always attentive and respectful He is never to harbour «ny thought about woman He is in fact to withdraw bis gize from her as from the Sun if he happens to look at her The chapter conveys clearly the truth that when the monk has full mental parification with a perfect control over emotions and passions, the attitude of noa-violence to living beings and tolera tion of suffering, naturally follows as a necessary rosalt ant, there being required no epocial effort to be made for it 10 The ninth chapter describes a further salatary progress of the mind A perfectly respectful and obedi ent behaviour towards the proceptor forms in fact 2 necessary condition for the spiritual progress of the monk, as the attitude of disrespect and contempt towards the preceptor is more harmful than the flame of the fire or the poison of the cobra or the end of the lance or tbe fury of the lion The favour of the proceptor secures lumense advantage to the pupil, not only in this world but in the world beyond Dislionour and contempt of the preceptor mean nothing short of perdition which leaves to the monk no hope of understandig the principles of religion Religion 19 1 tree which has modesty as its root nod Liberation as its fruit A life of modesty and self-control well enable a monk to taste the froit of this tree Control foarself, respect your teachers, do not peak harsh words, tolerate hardships, be equa Dious and you will at once know yourself and win ·Introduction, V11 positively this battle of worldly life and secare Liberation Unparalleled us the joy consequent on the stability and equanimity of the mind which is brought about by modesty, study, conduct and character 11 The last chapter defines in as clearest terms as pos9ıblo one who is a real monk by summarizing the main teaching of all the preceding chaptors The fox tare, are arranged in a graded order Non-violence, oqaani mity, looking apon estornal life as upon self, want of bad emotions, absoluto obellience, absence of property, podance, toleration, and eventually complete motionlessness of body are the main fnatures which distinguish a porfect monk 12. Tho two Chiülikas or appendix chapters forma fitting crown to tho teaching of the Sotra They are meant to turn out from the mind of the monk tho remotest thought, if he has any, of reverting again to the life of the householder. The horrors of the hongeholdor's life whou re-acepted, which are fall of miseries and woes, insults and indignaties, cares and anxieties, are boundles and unimaginable The monk should bear mind a few bighly philosophical precepts sach as pleasure and mio are individoally separate, life 19 transitory, misery 1 short-lived and reversion to worldly life is tantamount to eating Tack what has been vomited out. To follow the monk's sustere and rigid lifo is going against the carrent and consequently at 19 fall of hardships apd troubles but as the monk's goal 19 in that direction, be has to sail against the current and reach the goal wluch secures hin Eternal Bligs 13 As can be seen from the analysis of the contents gives aboro, the Das'ayaikalıka Satra 19 nothing IT ·vii Introduction. olae bat a digest of the rules and regulations of the monks to gaide the monks after their initiation It inay be said to bo, in fact a brief esposition of the Jina. Dharma, or the Religion of the Jioa, which is made up of Knowledge and Practico Although the finding out of the right solation of the problem of misery was the aim of life with Balavira as with Buddha, the solutions found out by them were, however, difforent. While a completo annibilation of the mind, which was solely in elremental, and rosponsible for the conception and effects of the external objecta, appeared to Buddha to be them right solution of the problem of miserv, Mahāvrı who could not bolsove in the possibility of absolate anmbila tion and extinction of the mul, land down that it was tho comploto parification of tho mind, which re-ultel into the clarification of the soul, that put an end to misery The purification of the diod was not 7 mero paychological proces wuh V shzvira as mth Bed tha was thoronghly a practical process requiring (1) a thorongh knowledge of life and non-lifo in the world an! (2) a conduct folis consistent with the doctrine of nonviolenco to life Such a conduct 15 always characterized by fall soll-control, rinunciation, onanimity, absolata obedieoco to preceptors, liarmle-ess and toleranc, ind 1 monk who l'ax soch a conduct 14 the real monk. 14 The Sätra hisa giren gaita con sati ntly with its elevatel theme, pory noble and rublimo thought in a Yery impressivo manner Indırdoally taken, the thopuht form very tra llent moral or philosophical precept. In the Arcoal chapter slapus ', the author statm-"mortify yoursell, giro ap delicacy, orrrcome desires and know ·Introduction, IX " that misery is gode”; in the Fifth chapter, stanza 97, the author says—" bitter or pungeant, astringent or sonr, swet or salty, tle monk should eat bus food as if at were a mixture of ghee and hopev' Again in Ch VII St 36, the author states" #bile old age has not began to all, or disease bas pot grown, or senses buvo not failed, one sbould practise religion", or sa St 61 of the same chapter he says " beskould preeerte regarding religious merat that mental attitude wth which bo qast ted his home" So also in Ch XII St 16 tbo author *359 “tho self should always be protected with all the aenges hept well within bounds, if unprotected the soul moves within the circle of tran-migration, if well pro tected the soul becomes frce from miery All these are highly moral and at the same time strictly philosophical assertions, giren 10 & very prachcal rasoder 15 Although in a religio-pracacal treatuse like the present one, there cannot be expected anytbing like a philosophical presentation of a particular problem or problems, the avaertions made here and there may enable de to gatber come philosophical truths pertaiding to the Religion of Jina Tbos, the game of the fourth chapter can be stated in a philosophical language as follows Life is observed in all things that show movement and growth which in fact form its logical mark It is seen to exist not only in buying bodies but up earth, water, fire, air and plants too It can, however, be made ex tinct by doing something which prevents growth and movement, and those things, where growth and morement are not observed, are looked upon 23. acitta' whicb become permissible to the monk for his use and action, - ·X Introduction Life i poticed a very minute and subtle things too, which, on that score, are not to be injured in any way by the monk Life is individually different in different bodies, and hence, pleasure and paia are also individaally separate, to be invariably experienced by tho Jiva of wlose activities they are the result This philosophical doctrine of wapirate life principles in separate bodios ex periencing pleisurcs and pain of their own making, and wishing always not to be pained natnrally results into the religions doctrina of absolute non-violence to any living organiom, which has occnpied & very prominent place in the Jain Canonical Literature 16 There are a fost inore pl ilosophical tenots that can be noticed in the Sutra directly or indirectly. Thus, the prevence of «eparate lifo principle in the most subtle organjanis implies that the soul is not all-pervading Tho combination of the two doctrinos viz non-violence to any living organism and inivery 181970g as a front of one's own dends-nataralls results into the doctrine of patient suffering which not only does not admit of any treatment or renie ls, lut comes to be looked upon as a sort of ponance which become an obynet to be sought by the monk (Vide Ch VIII 27) 17 A clono inspection of the contents of the Dasyarakaliks Sutra woull show that it was composed sometime after the other important books of the Jain canon had bora composed Apart from the guestion withc- the Fonrteen Pursa existed before Malavirs or they were composed by the Ganadharas along with to twelve Angs Looks, it us certain that the other portion of the Canon which sacludes the Das'raiks)ka ·Introduction Sätra was composed after the Angas bad been comigo eil. The several internal cross references in book of earlier and later dates according to tradition sod other evidence, are explained by the fret flat a final shape was Firen to the screral books of the coon in the two or three councils that were beld mouh later after their composi. tion, the last of srch counc is being held at Valabhupa ja Kathakar under the President-hip of Depardhigaoi 980 years aller Makanira 18 The style of the book, the presence of archaic form, the quotation in (Chapter 11 ) from the Uttaradhyayapa, the authorship of the book ascribed by tradition to Mabavirs, as also the pre-ence of Miryaktı (gloos) on the Sutra by Bhadrabahn who flourished at the time of Chandragapta Maurya, clearly show that the book was composed about 70 or 80 years after Mabayıra The mention of several technical terms (CE Cb III St.11) withoat any line of explanation, the concise and yet ex baustire, mention of several items in the different topics (vide अठ्ठ सुहुमाइ० (VIII 13 दस अट्ट य. V[ 7) the reference to Mabāvirk at the beginning of the fourth chapter and lastly the consideration of metre go to corroborate the same date. The two Chuliksy or Appendıs chapters were, of course, added at a later date by other writers Bike Simandbara as Harbhadresin has nghtly observed it 19 The book 29 witen in the style not much different from that of the Sütma, The tone of the book right on from the beginning to the end 18 elevated and dignified The expression is short, sweet, emphatic and forcefo] The words are in general ach as commonly occur and are easy to understand. Archaizm, however, is ·X11 Introduction are com the striking peculiarity of the style, many forms such as fersi, to and the like—in the Nom Sing are freely used as in the AcaTanga and the Sntrakritanga Sütras, many forms such as वयसा, कायसा जोगसा etc seen which are very pecaliar and which cannot be justified by the corresponding forms in Sanskrit There are on the other band scen several forms which are directly of drived from the Sanskrit form Instances of omissions care affixes and transpositions of words in compounds are simply numerous and need hardly be quoted for the sako of illustration All these things are probably due to the fact that the Sage Sojjambhava, who composed the book as the traditional account says, had a very short time at his disposal to impart all the religious instruc tions necessary to his pupil son and he therefore posed and taught the present Sutra within six months in and out of the prescribed hour of instruction, the book as a consequence coming to be known as they or चैकालिक of दस or दश (ten chapters) The Sage Seyjambhava wrote as the inspiration came and he ap pears to have taken care only of the metre and the poetical expression, even though they were at the cost of grammatical rales The addition of the nagul hetween two vowels in Jasta position is frequently seen for the sake of avoiding the combination of the two vowels which otherwise was to have taken place The 148 of 2 for T and vice ver-t az also the endings ESIT OF EST, अंति or पंति, एण or एणं, एहि or पहि, being both ear. rent in Prakrit and noticed both ways in the manus cripts, do not imply anythiog specially, and, there has not been made serious attempt to bare a uniformity regarding their 040 10 tbe present edition a ·Introduction X111 10 cot Barriog the few proge passeages and the Anoshtub varsas the wth and other chipters which merely give pretty long lists of actions and articles forbidden for the mook, all the other passages of the Sotra are highly poetic being characterized by a sublime eloquent and digarfiod etyle and made specially elegent by the use of the old Vaitaliya metre 20 There ii pot a largo pariety of metres seen in the book Tho general metro is the Anushtab of eight letters in each foot At rare places there 19 noticoda defcrcacy in the nomber of letters which can be made ap by reading two separato vowels instead of 000 bined vowel The role of the oth letter beiog lovariablo sbor', and tho Gth being long is generally observed although there are noticed not a few exceptions to it The instances of pure Arya metro are very fow in the book their total number not exceeding ten It is found that bero and there a foot of Arya is poticed in the Aposhtob Stanzas too There aro some other varieties of metro also noticed in the book, as for bostanco in the ninth and the tenth chaptors and generally at the end in othor chapters and the appendiceAlthough those metres apparently how a largo variety, they can be brought under one common head a the old Vaitaliya metre of the Poli and Ardha Blagadhi Sutras which represents a stago milway between the Vedio Frey and Frant on tho one hand and tio Classical uhfa (59, JOT and TTEC) and garatu on to other for details on this point, teoarticlo on dissertation on an old motro etc' Gujarat Collego Blagazine No 31 of February 1931 ·SIY Introduction, 21 The peculiarities of this metre, to stato briefly, are (1) the number of syllabic instants, which is geporally 14 or sometimes 16 in the odd fcot, and 16 or sometimes 18 in the even feet, and (2) the invariable presence of a pair of determinants (a short and a long letter in juxtaposition num,) generally at the end of the foot, but sometimes in the middle of the foot also The number of letters 19 immaterial in this old Vaitaliya , t 18 the ponber of syllabic instants and the pair of determinants tbat determine this metre Each odd foot 18 generally divided into three parts af 4, 4, and 6 syllabic instants with a long letter sometimes added at the end, while each even foot 18 diyigible into three parts of 6, 4, and 6 syllabic instants with & long letter sometimes added at the ond To analyse very briefly—stanzas 1 to 13 of the tenth chapter present the regular Vaitatiya motre of 16 and 18 syllabic zostants respectively in the odd and even feet with the pair of determinante and a long letter at the end of each foot Stanzas V-1 97 and V-2 50 have one determinant placed in each of the three parts of the foot made up of 5, 5 and 6 syllabic instants, while stanza X 15 and the second foot of at VIII 41 present a peculiar type All the other long metras ju the book may be Vastalıya of 18 syllabic instants in each foot or they inay be callod Jatı also with three parts of 6 syllabic instants in each foot with one determinant at tho end of every part of the foot Sach stanzas are -VI 68-69, VII 42, 52, 54-57, VIII 40, 41, 62-64, IX-I 1-17, IX-2 1, 22, 23, 18-v. 1- 15, IX-4 10, 12-14, X 14-21 App 1. 11-18 and App 2 5-16 ·Introduction XV The mana 22 Regarding commentary work on the Sotra, it can be said that qarte a large variety of commentanes 10 Sansknt, Prakrit and Gojanhi 18 available The Page of Bbadrabaha is the oldest one and bence it 13 included in the present edition for the use of scholars and research students The commentary of हरिमदसूरि counes Dext which is very exbaustive and scholarly being a commentary on the text and Nirguktı both. Besides these two commentaries, there are also available a manascript copies the Laghatika of Sumatı-gri, the Sabdar thayttı of Samayasundara, the Chardi za Prakrit, the Ayacan in Sanskrit and Balayabodha 10 Gujarati There are also noticed coinmentarios by Trilokacarya, Jnanasa gar and his paprl which bear no title scripts of Chari and Niryaktı are few, while those of the baro text or the text with the Avacūti or of the test with the Gojarati gloss are more numeron, there being more than 20 of each in the Dehla Upashraya alone 23 The manuscript material for the edition 9 quite suficieat and satı-factory in consideration of the short time in which the edition had to be brought out. There wero perused about 100 manuscript copies of the hoot, out of which 6 ty cal ones were srecially asei 10 bridging out th24 edition Ne z belongiog to Dogabbas Abhechand Jain Sangha, Bhuvaagar was chosen 13 representing the Bhavnagar collection The manuscript 15 fairly legible with many scribal errors and om1491009 and is characterized by इज्जा and यात्मनेपद parlings Thcro za no date given 401 there are not watter the Chalikas Bia of Jesalmere (dated Samrat 1643 Fnday Asbadba Soddha 5) with a crate 10 Gojarati written by Raplamaa Mahopadhyava, tho papil of the ·XV1 Introduction pupil of जितराजसूरि of खरतरगच्छ was selected to represent the northern M88 The manuscript is a good and reliable ono, corrected possibly by come teacher with yellow pigment It has got no Chalıkās written MA is also an old Manuscript (dated Samyat 1653, Sunday Bhadrapad Vad 1) stated to be written at Stambha tirtha The Manuscript is correct and legible This mabuscrit gives the two Appendı chapters Ms T with alfa in Sanskrit is slightly different from a M.घ was chosen to ropresent the manuscripts at ho Bhandar kar Oriental Research Institute, Poona It bears Samvat 1515 and S aka 1377 as its date The discrepancy bet ween the S aka and the Samyat numbers can be settled with the holp of the remark बहुधान्यसंवत्सरे श्रावण शुद्ध ७ सोमदिने लिखितं found at the end It has the Chulikay at the end, and , Sanskrit gloss Two other Diss. at the Institute bear Samyat 1492 and 1663 dates whilo the others bear no date Ms represents tho Ahnredabad collection at the Dohla Upa shraya, which appears to be very old although no date is given therein It is a very reliable manuscript which has got tho two Cholikas It is the Mg on which the present edition has been mainly based as their Gajarat College Almedabid Meroh 1st 1932 K. V. Abhyapakar M A. Professor of Sanskrit and Ardba-magadhi Gujarat College ·॥ दसवेआलियसुत्ता ॥ पढममज्झयणं॥ धम्मो मङ्गलमुक?' अहिंसा संजमो तयो । देवा वि तं नमंसन्ति जस्स धम्मे सया मणो ॥२॥ जहा दुमस्स पुप्फेसु भमरो आवियई रसं । न य पुप्फ किलामेइ सो य पीगेइ अप्पयं ॥२॥ एमेए समणा मुत्ता जे लोए सन्ति साहुणो। विहंगमा च पुप्फेसु दाणमत्तेसणे रया ॥३ वयं च वित्ति लन्मामो न य कोइ उपहम्मद । अहागडेसु परीयन्ते पुप्फे भमरा जहा fell महुकारसमा बुद्धा जे भवन्ति अणिस्सिया। नाणापिण्डरया दन्ता तेण वुच्चन्ति साहुणो॥५॥त्ति बेमि।। ॥ पढमं दुमपुस्फियज्झयणं समतं ।। ॥ वीयमझयणं ।। कई नु कुज्जा सामण्ण जो कामे न निवारए । पए पर पिसीयंतो संकप्परस वसं गो ॥१॥ पत्थगन्धमलंकारं इत्थीओ सयणाणि य॥ यच्छन्दा जे न भुंजन्ति न से चाइ ति वुच्चइ ॥२॥ जे य कन्ते पिए भोए. लद्धे वि पिट्टिकुव्यद । साहीणे चई भोए से हु चाइ ति बुच्चह ॥३॥ १ अ. मुक्टिं २ क. स. ग. घ. च आविय: ३ ख. सो य प्पीगेइ. ४ ख. इव पुप्फेसु. ५ स. घ. रीपति. ६ अस इत्यओ. स ग घ विपिडिल के वि प्पिद ७ ·२ दसवेआलियसुतं अज्झयण २ समाइ पहाइ परिव्ययन्तो सिया मणो निस्सरई यहिद्धा । "न सा महं नो वि अहं पि तीसे" इच्चेव ताओ विणएज्ज रागं || आयावयाही, चय'सोअमल्लं, कामे कमाही, पकमियं खु दुक्ख ! छिन्दाहि दोस, विणएज्ज राग, एवं महो होहिसि संपराए ॥५॥ पक्वन्दे जलिये जोई धूमकेउं दुरासयं । 'नेच्छंति चन्तयं भोत्तुं कुले जाया अगन्धणे ॥६॥ धिरत्यु ते जसोकामी जो तं जीपियकारणा । चन्तं इच्छसि आने! सेय ते मरण भवे ॥७॥ अहं च भोगरायस्त तं च सि अन्धगण्हिणो । मां कुले गन्धणा होमो, संजनं निहुओ चर ८॥ जइ त काहिसि भाव जा जा 'दच्छसि नारिओ। १"वायाविद्धो व्व हढो अश्यिप्पा भविस्ससि ॥९॥ नीसे सो ययणं सोच्चा सिंजयाए सुभासियं। अंकुसेण जहा नागो धम्मे संपडिवाइओ ॥१०॥ एवं करेन्ति संवुद्धा पण्डिया पदियखणा । विणियन्ति भोगेसु जहा से १२पुरिसोतिमे ॥१॥त्ति बेमि।। ॥ वीय सामण्णपुव्ययज्झयणं समत्तं ।। १ स च समाए हाए २ च नीसरई, स निस्सिरइ ३ सविण- इन ४ अ क स मोगमल्ल, ५ क विमियं. ६ ख होहि मुसपराए. ७ क जोयं धूमकेय, ८ अ ख घ निच्छति. ९ अ. के दिच्छसि. १. अख विश्व हडो. ११ स सजईए, घ सजयाइ. १२ अ क स पुरिमुत्तमो.

·३ रच्झयण ३. दमवेआलियसुतं. ॥ तइयमझयणं ॥ संजमे सुठियप्पाणं पिम्पमुकाण तादणं । तेसिमेयमणाइण्णं निग्गन्याण महेसिणं ॥२१॥ उद्देसिय कोयगडं नियागं अभिडाणि य । राभत्ते सिणाणे य गन्धमल्ले य वोयणे ॥२॥ सन्निही गिहिमत्ते य रायपिण्डे किमिच्छए । मंवाहणं 'दन्तपहोवणा य संपुच्छणं देहपलोयणा य ॥३॥ यावय नालीए छनस्स य धारणाए। तेगिच्छ पाणहा पाए समारम्भं च जोइणो ॥ मेज्जायरपिण्डं च आसन्दो पलियङ्कए । गिहन्तरनिन्जा य गायस्मुव्बट्टणाणि य ॥५॥ गिहिणो देयावडियं जाय माजाववित्तिया। तत्तानिचुडभोइत आउरस्सरणाणि य ॥६॥ भूलए सिहोरे य उच्छुखंडे अनियुडे । फन्दे मूले य मच्चिले फले योए य आमया Gll सोपच्चले सिन्धवे लोणे "रोमालोणे य आमए । सामुद्दे पंसुसारे य कालालोणे य आमए ॥८ धूणेत्ति घमणे य वत्थीकम्मविरेयणे । अअगे 'दन्तवणे य गायम्मद्गविभूसणे ॥९॥ सबमेयमणाइण्णं निग्गन्थाण महेसिणं । संजमम्मि य जुत्ताणं लहुभूयविहारिणं ॥१०॥ पञ्चासत्रपरिमाया तिगुत्ता छम् संजया । पञ्चनिग्गणा धौरा निग्गन्था उजुदसिणो ॥११॥ १ अ. दैतपहोवणो य संपुन्छग. २ अ क ग अादए य नालीए. २स तिगिन्छ, ४ ख सिवायर. ५अ क ग यत्तिया. ६ भ घ माइत्तं. . भ प समालोणे. ८ अ दतको.

·४ दसवेआलियसुत्त अज्झयण ४ आयाययन्ति गिम्हेसु, हेमन्तेसु अवाउडा । प्रवासासु पडिसलोणा संजया सुसमाहिया ॥१२॥ परोसहरिऊदन्ता धूयमोहा जिइन्दिया । सव्वदुस्सप्पहीणा पकमन्ति महेसिणो ॥१३॥ दुकराई करेत्ताणं दुस्सहाई सहेत्तु य । के इत्थ देवलोगेसु केइ सिज्झन्ति नीरया ॥१४॥ खवित्ता पुष्वकम्माइ संजमेण तवेण य । सिद्धिमग्गमणुप्पत्ता ताइणो परिनिव्वुड ॥१५॥ त्ति बेमि ॥ ॥ तइयं खुडियायारकहज्झयण समत्त ।। ॥ चउत्थमज्झयणं ॥ सुयं मे आउसं तेणं भगवया एवमक्खाय । इह खलु छज्जीवणिया नामज्झयणं समणेणं भगवया महावीरेणं कास. वेणं पवेइया सुयक्खाया सुपण्णत्ता । सेयं मे अहिज्जिउं अज्झयणं धम्मपण्णत्ती ॥ कयरा खलु सा छज्जीवणिया नामज्झयणं समणेणं भग- वया महावीरेणं कासवेणं पवेइया सुयक्खाया सुपण्णत्ता सेयं में अहिज्जिउं अज्झयणं धम्मपण्णती? इमा खलु सा छज्जीवणिया नामज्झयणं समणेणं भगवया महावीरेणं कासवेण पवेइया सुयक्याया सुप- पणत्ता सेयं मे अद्विज्जिउ अज्झयणं धम्मपण्णत्ती । त जहा । पुढचिकाइया, आउकाइया, तेउकाइया, वाउकाइया, यण- स्सइकाइया, तसकाइया॥ पुढवी चित्तमन्तमम्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएण । चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्य सत्थपरिणएणं । तेउ चित्तमन्तमक्याया १ च वासासु प्पडि. २ ख घ करित्ता ३ अ ग एत्य ४ क घ च चित्तमतक्खाया थाउ ·यज्झयण दसवेआलियसुतं अगेगीरा पुढोसत्ता अन्नत्य सत्यपरिणएणं । बाट वित्त. मन्तमरवाया अणेगजीना पुढोसत्ता अन्नत्य सत्थपरिणरण । चणस्मई चित्तमन्तमरवाया अणेगजीया पुढोसत्ता अन्नत्थ सत्थपरिणएण । त जहा। अग्गीया मूलयोया पोर- बीया सन्यीया बीयरुहा संमुच्छिमा तणलया वणस्सइ- काइया सचीया चितमन्तमम्साया अणेगडीया पुढोसत्ता अन्नत्थ सत्यपरिणएणं । से जे पुण इमे अणेगे यहवे तसा पाणा तं जहा । अण्टया पोयया जराउया रसया संसेयया समुन्धिमा उन्मिया उपनाइया जेसि कमि चि पाणाणं अभिकन्त पडि- छन्त मनुचियं पसारियं स्यं भतं तसियं पलोइय आगइ-- गडविनाया जे य कोडपयगाजा य कुन्थुपिपीलिया सन्ने बेइटिया सन्ने तेइदिया सने चउरिदिया सन्वे पंचिंदिया मन्ने तिरिक्वजोणिया सन्ने नेरइया सब्वे मणुया सम्ने देवा सन्ने पाणा "परमाहम्मिया । एसो खलु छट्टो जीव- निकायो 'तसफाओ" त्ति पयुच्चइ ॥ इच्चेसिं छह जीवनिकायाण नैव सयं एड समारंभिज्जा, नेपन्नहि दंडं समारमायिज्जा दंड समारम्भन्ते वि अन्ने न भगमणुजाणामि जारजीयाप तिविहं तिमिहेण मणेणं घायाप कापणं न करेमि न कारवेमि करेन्तं पि यन्नं न समणु जाणामि तम्स मन्ते पडिकमामि निदामि गरिहामि पप्पाण घोमिरामि ॥ पढमे मन्ते महन्यए पाणाइयायामो येरमणं । मन्त्र १ मयपरिणाग । तस चित्तमनमस्साया त जहा । अकस ग ममेहमा ३ च किमि चि ४ च परमम्मिया, 4 पग्माइम्मी स एमो प ममगुजागिन्ना ६ वयाए, ७ च करित पि,८ च गहामि ·दसवेथाल्यिसुत्त अन्झयण भन्ते पाणाइवाय पच्चपयामि, से सुहुम वा चायर या तस वा थायर या । नेव सय पाणे अइयाएज्जा नेवन्नेहि पाणे अइयायावेज्जा पाणे अइयायते घि भने नसम गुजाणामि जापज्जीवाए तियिह तिविहेण मणेण वायाए फाएण न करेमि न कारवेमि परेन्त पि अन्न न समणुजा णामि, तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाण योसिरामि, पढभे भन्ते महव्वए उवडिओ मि । समाओ पाणाइवायाआ बेरमण ॥१॥ अहायरे दोच्चे भन्ते महव्यए मुसावायाआ बेरमण । सन भन्ते मुसापाय पच्चक्पामि से कोहा वा टोहा वा भया वा नेव सय मुस वएज्जा नेचन्नेहिं मुस वायावेज्जा मुस ययन्ते वि अन्ने न 'समणुजाणामि जावज्जीवाए तिविह तिविहेण मणेण वायाए कारण न करेमि न कारवेमि करेन्त पि अन्न न समणुजाणामि, तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाण घोसिरामि दोच्चे भन्ते मह व्वए उनटिओ मि । सचाओ मुसायायाओ बेरमण ॥२॥ अहावरे तच्चे भन्ते महन्दए अदिन्नादाणाओ बेरमण | सम्व भन्ते अदिनादाण पच्चक्यामि से गामे वा नगरे वा रणे चा अप्प वा बहु वा अणु वाथूल वा चित्तमन्त वा अ चित्तमन्त या नेय सय अदिन गिण्हेजा नेवन्नेहि अदिन्न गिण्हावेज्जा, अदिन्न गिण्हन्ते वि अन्ने न 'समणुजाणामि जावाजावाए तिविह तिविहेण मणेण पायाए कारण न करेमि न कारवेमि फरेन्त पि अन्न न समणुजाणामि, तस्स भन्ते पडिकमामि निन्दामि 'गरिहामि अप्पाण चोसिरामि तच्चे मन्ते मव्यए उवडिओ मि । सञ्चाओ अदिनादाणाओ वेरमण ॥३॥ १ क घ ०मणुनाणिना २ अ वयाए ३ च करित पि ४ च हामि ·७ अम्झयण ४ दसयेालियसुतं अहायरे चउत्थे भन्ते महव्यए मेहुणाओ बेरमणं । सब्बं भन्ते मेहुणं पच्चन्यामि से दिव्यं वा माणुसंवा तिरि- फ्सजोणिय वा नेव संये मेहुणं सेवेज्जा, नेपन्नेहिं मेहुणं सेवावेज्जा मेहुणं सेवन्ते यि अन्ने न 'समणुजाणामि जाय- ज्जीवार तिचिहं तिविहेणं मणे चायाए कारण न करेमि न कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स भंते पडिम्मामि निन्दामि गरिहामि अप्पाणं वोसिरामि चउत्ये भन्ते महब्बए उट्टिओ मि । सब्बाओ मेहुणामो रमणं॥४॥ यहावरे पञ्चमै भन्ते महबए परिग्गहाओ वेरमण । सवं मन्ते परिग्गह पञ्चक्पामि, से अप्पं या पहुं वा अणुं या थूलं वा चित्तमंत चा अचित्तमतं था । नेव सयं परि- गह परिरोण्हेज्जा, नेवन्नेहिं परिग्गह परिगण्हावेज्जा, परि- गाहं परिगेपहन्ते वि अन्ने न 'नमणुनाणामि जायजीवाप तिविहं तिविहेणं मणेणं घायाए कारण न फरेमिन कारवेमि करेन्तं पि अन्न न समणुजाणामि, तस्स मन्ते पडिकमामि निन्दामि गरिहामि अप्पाणं योसिरामि पञ्चमे भन्ते महव्यप, उबढिओ मि । मन्याओ पग्ग्गिहाओ देरमण ॥ ५ ॥ अहावरे छठे भन्ते घर, राडभोयणाओ वेरमणं । सव्वं भंते राइमोयणं पच्चस्खामि से असणं या पाण या साइमं या साइम या नेव संयं पराई भुंजेज्जा, नेयन्नेहिं राइं भुजावेज्जा राई भुंजते वि यन्ने न 'समगुजाणामि जाधज्जीचाए तिविह तिविहण मणेणं चायार कारणं न फरेमि न कारवेमिकरेन्तं पि अन्न न समणुजाणामि, तस्स भन्ते पडिम्माभि निन्दामि गरिहामि अप्पाणं योसिरामि छिट्टे भन्ते यए उपट्टिओ मि । सन्यायो राइभोयणामो घेरमणं ॥ १२ घसमपुजाणिचा . छ वयाए ३ च करितं पि गरहामि ५ स्व. राइय ६स छ दए.

·८ थज्ज्ञयण४ दसवेआलियसुत्त. इच्चेयाइ पञ्च महत्वयाई राहभोयणवेरमणछाई अत्त- हिययाए उयसपज्जित्ताणं विहरामि ॥६॥ से भिक्खू वा भिक्सुणी या सजयविरयपडिहयपच्च- क्खायपावकम्मे दिया धाराओ वा एगओ या परिसागओ वा मुत्ते वा जागरमाणे या, से पुढविं वा भित्ति वा सिल वा लेलु चा ससरस्सं या कार्य ससरस्सं या पत्थं हत्थेण या पाएण वा कडेण वा 'किलिंचेण वा अङ्गुलियाए वा 'सला- गाए वा सलागहत्थेण या नालिहेज्जा न विलिहेज्जा न घटेज्जा न भिन्देज्जा, अन्नं नालिहावेजा न विलिहावेजा न घट्टावेज्जा न भिन्दावेज्जा, अन्न आलिहन्त वा विलिहन्तं वा घट्टन्त वा भिन्दन्तं वा न समणुजाणामि जावज्जीवाए तिविह तिविहेण मणेणं वायाए कारण न करेमि न कारवेमि करेन्त पि अन्न न समणुजाणामि तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाण योसिरामि ॥७॥ से भिक्खू या भिक्खुणी वा सजयविरयपडिहयपच्च- फ्खायपावकम्मे दिया वा राओ वा एगो या परिसागओ या सुत्ते या जागरमाणे या, से उदगं वा ओस घा हिम वा अमहिय वा करग वा हरतणुग वा सुद्धोदग वा उदउल्ल वा कार्य उदओल्लं वा वत्थ ससिणिद्धं वा कार्य ससिणिद्ध वा वत्थ नामुसेज्जा न मफुमेज्जा न आवीलेज्जा न पवीलेज्जा न अस्खोडेज्जा न पक्खोडेज्जा न आयावेज्जा न पयावेज्जा, अन्न नामुसावेज्जा न सफुसावेज्जा 'न आवीलावेज्जो न पवीलावेज्जा न अक्खोडावेज्जा न परसोडावेज्जा न आया- वेज्जा न पयावेज्जा अन्न आमुसन्त वा संफुसन्त वा आवी- १ अ स ध कलिंचेण २ अख च सिलागाए वा सिलाग ३ क घ समणुजाणिजा ४ च गरहामि ५ च महिग ६ अच नावीलेना. ७ च नायावेजा ८ च नावीरावेना ·९ “अज्झयण ४ दसवेआलियसुतं लेन्तं वा पवीलेन्तं वा 'अक्सोडेन्तं वा पक्खोडेन्तं वा आया. वेन्त वा पयावेतं या न रेसमणुजाणामि, जावज्जीवाए तिविहं तिविहेणं भणेणं यायाए कारणं न करेमि न फारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भंते पडिकमामि निंदामि गरिहामि अप्पाणं पोसिरामि ॥८॥ से भिक्खू वा भिस्तुणो वा संजयविरयपडिहयपञ्च- क्यायपावकम्मे दिया या राओ या एगओ वा परिसोगओ 'चा सुत्ते वा जागरमाणे वा से अगणि वा इङ्गालं वा ४मुम्मुरं वा अञ्चि या जालं वा अलायं या 'सुद्धागणि था उके या न उजेज्जा नि घटेज्जा न उज्जालेज्जा न निश्चा- वेज्जा, अन्नं न उजावेज्जा न घट्टावेज्जा न उज्जालावेज्जा न निन्यावेज्जा, अन्नं उजंतं धा घट्टतं या उज्जालंतं वा निन्या- वंतं या न समणुजाणामि जायज्जीयाए तिविहं तिविहेणं मणेणं पायाए कारणं न करेमि न कारवेमि करेंतं पि अग्नं न समणुजाणामि तस्स भंते पडिकमामि निंदामि गरि- हामि अप्पाणं घोसिरामि ॥९॥ से भिसू वा भिस्तुणी वा संजयविरयपडिहयपच्च- क्सायपावकम्मे दिया या रामो यो एगओ वा परिसागओ या मुत्ते चा सागरमाणे चा से सिरण वा विहुयणेण या तालियंटेण वा पत्तेण या पत्तमझेण वा साहाए वा साहा भङ्गेण या 'पिहुणेण वा पिहुणहत्येण वा चेलेण चा चेल- काणेण या हत्येण या मुहेण वा अप्पणो वा कार्य वाहिर वा वि पोग्गलं न १°फूमेना, न चीरजा अन्नं न मावेजा १ च असोडित या २ क. च ममणुजाणिना ३ स इगालि. ४ अ मुम्मर ५ क सुद्धागणिय ६ घन, घहिना न भिदिना न उन्ना- लिबान पजालिजा न निवाविना ७ क घ. समाजाणिना ८ च गाहामि ९ च पहुगेण वा १० ग प फुमेना; स पुसिना. १ ·१० दसवेआलियसुत्तं अज्झयण अन्नं झूमन्तं वा योयन्नं या न 'समणुजाणामि जावजी. चोए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि करेन्नं पि अन्न न समणुजाणामि, तस्स भन्ते पडिकमामि निन्दामि गरिहामि अप्पाणं योसिरामि ॥१०॥ से भिक्खू पा भिखुणो वा संजयविरयपडिहयपच्च. क्खायपायकम्मे दिया वो राओ या एगओ वा परिसागओ वा सुत्ते चा जागरमाणे वा, से वीएसु वा बीयपइहेसु वा रूढेसु या रूढपइवेसु वा जाएसु वा जायपइद्वेसु वा हरिएसु घा हरियपइटेसु वा छिन्नेसु या छिन्नपइहेसु वा सचि. त्तेसु वा सचित्तकोलपडिनिस्सिएतु वा न गच्छेज्जा न चिज्जा न निसीएज्जा न तुयट्टेज्जा, अन्न न गच्छावेजा न चिावेज्जा न निसीयावेज्जा न तुयट्टावेज्जा,अन्नं गच्छन्तं वा चितं वा निसीयन्तं वा तुयन्तं या न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारयेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ने पडिकमामि निन्दामि गरिहामि अप्याणं वोसिरामि॥११॥ से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्च- क्खायपावकम्मे दिया वा राओ वा एगओ या परिसागओ वो सुत्ते या जागरमाणे वा, से कोडं वा पयंग वा कुन्थु वा पिवीलियं वा हत्थंसि घा पायंसि घा वाहुंसि वा ऊरंसिवा उदरंसि वा सीससि वा ४वत्थंसि या पडिग्ग- हंसि वा रयहरणंसि वा गोच्छसि वा उडुगंसि वा दण्ड. गंसि चा पीढगंसिया फलहंसि पा सेज्जंसि वा संथार• घ समणुजाणिना. २ च गरहामि वा ४ र वत्थंसि वा पायगसि वा रयहरणसि वा क्वलसि वा गुच्छसि वा उडुयसि वा दडसि वा; अ वत्यसि वा पायपुछणसि वा रयहरणमि वा क्बलसि वा पडिग्गहंसि वा उडगसि वा. १ क ३ स ऊरसि ·अन्झयण देसवेआलियमुत्तं. गंसि वा अन्नयरंसि या तहप्पगारे उयगरणजाए तो संज- यामेव पडिलेहिय पडिलेहिय पमज्जिय पमज्जिय एग- न्ते अवणेज्जा, नो गं संघायमायजेज्जा ॥१२॥ अजयं चरमाणो उ पाणभूयाई हिलइ वयह पायं कम्मं तं मे होइ कडुयं फलं ॥१॥ अजयं चिठमाणो उ पाणभूयाई हिंसह । वन्धर पाचयं कम्मं, ते से होइ कडुयं फलं ॥२॥ अजयं आसमाणो उ पाणभूयाई हिंसइ । वन्या पाययं कम्म, तं से होइ कडयं फलं ॥३॥ अजयं सयमाणो उ पाणभूयाई हिंसइ । धन्धर पावयं कम्म, तं से होइ कदुयं फलं ॥ अजयं भुखमाणो ड पाणभूयाई हिंसइ । वन्धह पाययं कम्म, तं से होइ कहुयं फलं । अजय भासमाणो उ पाणभूयाइ हिंसद । वन्धर पावयं कम्म, ते से होइ कदुयं फलं ॥६॥ कह चरे? कह चिठे? कई थाले? कहं सए ?। कहं भुखन्ती भासन्तो पावं कम्मं न यन्धइ ? ॥७॥ जयं चरे, जयं चि, जयं आसे, जयं सए । जय भुमन्तो भासन्तो पावं कम्म न वन्धइ nel सध्यभूयप्पभूयस्म सम्म भूयाई पासयो । पिहियासवस्स दन्तस्स पाचं कम्मं न वन्धइ ॥९॥ पढम नाणं तओ दया, एवं चिाइ सम्बसंजए । अन्नाणी कि काही किंवा नाहिद यि पावगं ॥१०॥ १८ क स घ एगन्तमवर्मना । अ. अयं लोको न दृश्यते, पायो गक्यमादाद् प्रष्टो भवेत्. ३ अ इमौ श्लोको व्युत्क्रमेण येते. ४ स प पावकम्म ५ अ च नाही ध्य. ६ पसेर.

·૧૨ टसवेआलियमुत्त अज्झयण ४ सोच्चा जाणइ फल्लाण सोच्चा जाणइ पावग । उभय पि जाणई सोच्चा ज छेय त समायरे ॥११॥ जो जीवे विन श्याणाइ अजीवे वि न याणइ । जीवाजोवे अयाणतो कह सो नाहीइ सजम ॥१२॥ जो जीवे वि वियाणाइ अजीवे वि वियाणइ । जीवाजीचे घियाणतो सो हु नाही उ सजम ॥१३॥ जया जीवमजोवे य दो वि एए वियाणइ । तया गइ बहुविह सव्यजीवाण जाणइ ॥१४॥ जया गइ बहुविह सबजीवाण जाणइ । तया पुण्ण च पाव च वध मोरख च जाणइ ॥१५॥ जया पुण्ण च पाव च बध मोक्ख च जाणइ । तया निम्विन्दए भोए जे दिव्वे जे य माणुसे ॥१६॥ जया निविदए भोए जे दिव्वे जे य माणुसे । तया चयइ सभोग सभितरवाहिर ॥१७॥ जया चयइ सभोग सभितरवाहिर । तया मुण्डे भवित्ताण पव्ययइ अणगारिय ॥१८॥ जया मुण्डे भवित्ताण पचयइ अणगारिय । तया सघरमुक धम्म फासे अणुत्तर ॥१९॥ जया सवरमुक्का धम्म फासे अणुत्तर। तया धुणइ कम्मरय अवोहिक लुस कड ॥२०॥ जया धुणइ कम्मरय अवोहिकलुस कड । तया सवत्तग नाण दसण चाभिगच्छइ ॥२१॥ जया सव्वत्तग नाण दसण चाभिगच्छद । तया लोगमलोग च जिणो जाणइ केवली ॥२२॥ १ ख मुद्धा २ क स याणइ ३ च याणइ ४ क नाही य सनम, च नारी सनम ५ च यधमोक्व च ६ अनिधिदइ ७ अ सजोगे, क घ मज़ोग ८ अ क स ग घ पव्वयइए ९ अ ख उकिड ·अज्झयण ५-१ दसवेआलियसुतं. जया लोगमलोगं च जिणो जाणइ केवली । तया 'जोगे निमित्ता सेलेसिं पडियाइ ॥२३॥ जया जोगे निरुभित्ता सेलेसि पडिवजइ । तया कम्मे खवित्ताणं सिद्धि गच्छद नीरओ ॥२४॥ जया कम्म सवित्ताणं सिद्धि गच्छद नीरो । तया लोगमत्ययस्थो सिद्धो भवइ सासमो ॥२५॥ मुहसायगस्स समणस्स सायाउलगस्स निगामसाइस्स । उच्छोलणापहाविस्स' दुलहा सोग्गइ तारिसगस्स ॥२६॥ तबोगुणपहाणस्स उ मईखन्तिसंजमरयस्स । परीसहे जिणन्तस्स सुलहा 'सोग्गइ तारिसगस्स ॥२७ पच्छा वि ते पयाया खिप्प गच्छन्ति अमरमवणाई। जेसि पियो तवो संजमो य सन्ती य यम्भचेरं च ॥२८॥ इच्चेयं छज्जीवणियं सम्महिने सया जए । "दुलई लभित्त सामण्णं कम्मुपा न विराहेज्जासि ॥२९॥ ॥ तिमि ॥ ॥ चउत्थं छज्जीवणियझयणं समत्तं ॥ ॥ पंचममज्झयणं-पढमो उद्देसओ ।। संपत्ते ‘मिफवकालम्मि असंमन्तो अमुच्छिओ। इमेण कमजोगेण मत्तपाणं गसए ॥१॥ से गामे या नयरे या गोयरगगओ मुणी । चरे मन्दमणुबिग्गो अन्य क्वित्तेण चेयसा ॥२॥ पुरओ जुगमायाए पंहमाणो महि चरे। १ख जोए २ च सवेताण ३ हवह ४ सघ पहोइस्म; ग पहाविस्स. ५ च सोगइ ६ क पिओ ७ व दुलभ, ८ स. निक्सु. बालम्मि अकघ सक ·दसवेआलियसुत्त. अज्झयण ५-१ वज्जेन्तो बोयरियाई पाणे य दगमट्टियं ॥३॥ ओवाय विसमें खाणु विज्जल परिवज्जए। संकमेण न गच्छेज्जा विज्जमाणे 'परक्कमे nen पपडन्ते व से तत्थ पक्खलन्ते व सजए । हिंसेज्जा पाणभूयाई तसे अदुव थावरे ।।५।। तम्हा तेण न गच्छेज्जा संजए सुसमाहिए । सइ अन्नण मग्गेण जयमेव परकमे ॥६॥ इङ्गाल छारियं रासिं तुसरासिं च गोमयं । ससरक्खेहि पाएहिं संजओ तं नइकमे ॥७॥ न चरेज्ज वासे वासन्ते महियाए व पडन्तिए । महावार व वायन्ते तिरिच्छसंपाइमेसु वाटा न चरेज्ज वेससामन्ते बंभचेरवसाणए । बंभयारिस्स दंतस्स होज्जा तत्थ विसोत्तिया ॥९॥ अणायणे परतस्स संसग्गीए थभिक्खणं । होज्जा वयाण पीडा सामपणम्मि य संसओ॥१०॥ तम्हा एय वियाणित्ता दोसं "दुग्गइवणं । वज्जए वेससामत मुणी एगतमस्सिए ॥११॥ साणं सूय गावि दित्तं गोण हयं गयं । १°संडिब्म कलहं जुद्धं दूरओ परिवज्जए ।।१२।। अणुण्णए नावणए अप्पहिले अणाउले । इंदियाई जहाभाग दमइत्ता मुणी चरे ॥१३॥ दवदवस्स न गच्छेज्जा भासमाणो य गोयरे । हसतो नाभिगच्छेज्जा कुलं उच्चावयं सया ॥१॥ १ अ परिक्रमे २ च न अइकमे. ३ अ वेसवासते, ख वेसवा- सत, ४ क म वसागुए ५ अ आणायणे, क अणाययण-चरतस्म ख मसग्गी ७ च दोग्गइ ८ अ मासिए । ९ ग घ सुइ गावि, अ सूयइगाविं, ग सूअगावि १० ख घ सडिभ, ११ अ जहामाव ६ ·यज्झयण ५-१ दसवेमालियमुत्तं आलोय थिग्गल दारं सन्धि दगभवणाशि य ! चरंतो न विनिहाए संकट्टाणं वियजए ॥१५॥ रनो गहबईणं च रहस्सारम्खियाण य । मंफिलेसकर ठाण दूरओ परिवज्जर ॥१६॥ पडिकुकुल न परिमे मानगं परिषज्जए । अचियत्तकुलं न पविसे चियत्तं पविस कुलं ॥१७॥ साणापावारपिहियं ४थप्पणा नावपंगुरे । क्याड नो पणोल्लेज्जा पोग्गदसि बजाइया ॥२८॥ गोयरग्गपविट्टो उ यच्चमुत्त न धारए । ओगासं पासुयं नच्चा अणुनविय वोसिरे ॥१९॥ नीयदुवारं तमल कोगं परिवज्जए । अचम्युचिसो जत्य पाणा दुप्पडिलेगा ॥२०॥ जस्थ पुष्काई योयाइ विप्पाण्णाई कोहए । अहुणोयलितं योद्धं दणं परिवजए ॥२१॥ एलग दारग साण पच्छग चावि कोहए। उल्लविया न पबिसे पविउहिचाण व संजए ॥२२॥ "अमंसतं पलोएज्जा नाइदुरावलोयए । उप्फुल्लं न चिनिन्झाए १२नियहेजा अयपिरो ॥२३॥ अभूमि न गच्छेज्जा गोयरग्गाओ मुगी। कुलस्स भूमि जाणित्ता मिय भूमि परकमे ॥२४॥ १ क गिवईगं; अ स गिहवर्दश २ य रहसारक्खियाणि, ३ क पहिश ४ स अप्पणो; ५ च प्रोग्गह से ६ च ओयास ७ च अपु- प्रायश्मि ८ क णीय दुवार; प भीअदुवार. १ अ जत्य पाणाद १० सहए ११च. विरहताण; स. विहुइताप च, भविओताण वस जए, १२ क ख. नियटिव, १३ अ अयपिरे १४ अ मियभूमि ·दसवेआलियसुतं अन्झयण ५-1. तत्थेव पडिलहिज्जा भूमिभागं 'वियक्खणो । सिणाणस्स य बच्चस्स संलोग परिवज्जए ॥२५॥ "दगमट्टियआयाणे योयाणि हरियाणि य । परिवज्जन्तो चिज्जा सव्यिन्दियसमाहिए ।।२६।। तत्थ से चिठमाणस्स आहरे पाणभोयणं । अकप्पियं न गेण्हेज्जा, पडिगाहेज्ज कप्पियं ॥२७॥ आहरन्ती सिया तत्थ परिसाडेज्ज भोयणं । दिन्तियं पडियाइस्खे न मे कप्पइ तारिसं ॥२८॥ संमद्दमाणी पाणाणि वीयाणि हरियाणि य । असंजमकरि नच्चा 'तारिसं परिवज्जए ॥२९॥ साहटु निक्खिवित्ताणं सच्चित्त घट्टियाणि य । तहेव समणहाए उदग संपणोल्लिया ॥३०॥ ओगाहइत्ता चलइत्ता आहरे पाणभोयण । दिन्तियं पडियाइक्खे न मे कप्पइ तारिसं ॥३१॥ पुरेकम्मेण हत्थेण दबीए भायणेण था । दिन्तिय पडियाइक्खे न मे कप्पड तारिसं ॥३२॥ ११एव- उदओल्ले ससिणिद्धे ससरक्खे मट्टियाऊसे । हरियाले १२हिङ्गुलुए मणोसिला अंजणे लोणे ॥३३॥ गेरुय वण्णिय सेडिय सोरट्ठिय पिट्ठ १३कुक्कुसकए य । १४उक्कामसस संसछे चेव योद्धये ॥ ३४ ॥ १ अ वियक्खणे २ ख सणाणस्स ३ व सलोय ४ अघ दगमट्टी व आयाणे ५ च इच्छेज्जा ६ अ पडिसाडिज ७ अ देतिय ८ क तारिसिं ९ अ घटियाण १० च दबिए ११ अ एव उदले, ख उल्ले. १२ च हिंगुल्लोए . १३ च कुकस १४ अ क ख घ रविष्ट १५ अ मसदिवे एव । उद- ·१७ अन्झयण ५-१ दसवेआलियसुत्त असंसट्टेण हत्येण 'दबिए भायणेण वा । दिनमाणं न इच्छेज्जा पच्छाकम्मं जहिं भवे ॥३५॥ संस?ण हत्येण 'दधिए भायणेण चा। दिजमाणं पडिच्छेन्ना के तत्थेसणिय भने ॥३६॥ दोपदं तु भुंजमाणाणं एगो तत्य निमंतए । दिजमाणं न इच्छेज्जा छन्दं से पडिलेहए ॥३७॥ दोण्इं तु भुंजमाणाण दो वि तत्थ निमंतए । दिज्जमाण पडिच्छेज्जा जं तत्थेसणियं भवे ॥३८॥ गुन्धिणीए उपनत्य विचिहं पाणभोयणं । भुंजमाण विरज्जेम्जा, भुत्लेसं पडिन्छए ॥३९॥ सिया य समाए गुन्त्रिणी कालमासिणी । उहिया या निसीएज्जा निसना वा पुणुए Meen तं भवे भत्तपाणं तु संजयाण अकप्पिय । दितियं पडियाक्खे न मे कप्पइ तारिस ॥४॥ थणगं 'पिज्जएमाणी दारगं वा कुमारियं । तं निक्विवित्तु परोवंतं आहरे पाणभोयणं ॥४॥ तं भवे भत्तपाणं तु संजयाण अकप्पिय । दितिय पडियाइक्खे न मे कप्पइ तारिसं ॥४३॥ जं भवे भत्तपाणं तु कप्पाकप्पम्मि संकियं । दितियं पडियाइक्खे न मे कप्पद तारिसं neen "दगवारपण पिहियं नीसाए पीढपण वा । लोढणं वा वि लेवेण सिलेसेण व केण ॥४५॥ १ ग दवीए २ अघ दुण्ह ३ स भुजमाण म पिज्जमाणी, क घ. थणयं पिज्जेमाणी ५ अ ग.घ रोयत । अ पुस्तके अय श्लोको न दृश्यते, गुर्जरभाषायायधस्तादनुवादो दृश्यत घ दगवारेण, अ दगवाहेण. २ ·दसवेआलियसुत्तं. अज्झयण ५-२ तं च उभिदिउं दिज्जा समणट्ठाए व 'दावर । दितिय पडियाइक्खे न मे कप्पइ तारिसं ॥४६॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा दाणट्ठा पगडं इमं ॥७॥ तारिस भत्तपाण तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥४॥ असणं पाणगं वा वि खाइमं साइमं तहा । जं जाणेज्ज सुणेज्जा चा पुण्णता पगड इमं ॥४९॥ त भवे भत्तपाणं तु संजयाण अकप्पिय । दितिय पडियाइफ्खे न मे कप्पइ तारिसं ॥२०॥ असणं पाणगं वा वि खाइप्रं साइमं तहा । जं जाणेज्ज सुणेज्जा वा वणिमहा पगडं इमं ॥५॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइखे न मे कप्पर तारिसं ॥५२॥ असणं पाणगं वा वि खाइमं साइम तहा । जं जाणज्ज सुणेज्जा पा समणा पगडं इमं ॥५३॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितिय पडियाइक्खे न मे कप्पइ तारिसं ॥५॥ उद्देसिय कीयगडं पूईकम्मं च आहई । अज्झोयरपामिच्च मीसजायं च वजए ॥५५॥ "उग्गर्म से पुच्छेग्जा कस्सट्टा केण वा कडं । सोच्चा निस्संकियं सुद्धं पपडिगाहेज संजए ॥१६॥ असणं पाणगं या वि खाइमं साइमं तहा । पुप्फे 'होज्ज उम्मोसं वीएसु हरिएसु वा ५७|| १३ दायए २ क ५ ग घ. न भवे ३ ख पूकम्प च ४ ग उग्गम से पुच्छिब्बा, ख घ से अ पुन्छिना ५ ख पदिग्गाहिन : ख च होब वामीस ·पन्हायण ५-2 दसयेभालियसुतं तं मये भरापागंतु गजयाण भकप्पियं । दितिय पडियाइफ्गे न मे कम्पा तारिमं असणं पाणगं या वि पारमं माम तहा। उदगमि होज्न निश्यितं उत्तिगपणगेसु या २%, तं भवे भसपाणं तु मंजयाण अप्पियं । दितियं पडियारो न मे फापा तारिमं ॥१०॥ असगं पाणर्ग या विगाइमं सामं तदा । 'यगमिम्मि प्रोन निश्मित्तं तं च मंघट्टिया दर १६॥ स भये भत्तपाणं तु संजयाण अभियं । दितिय पहियाइफ्ने न मे कप्पा तारिमं ॥१२॥ एवं 'उस्सफिया ओसमिया उस्मालिया पजालियालमारिया। उस्मिचिया निस्सिचिया उत्पत्तिया ओयारिया दाद३॥ तं भवे भत्तपाणं तु संजयाण अरुणियं । दितियं पडियाइपसे न मे कप्पा तारिमं ॥६॥ होज्ज क8 सितं या वि इहालं या पि एगया। पठपियं मंफमहार तं च होत चलाचलं ॥६५॥ न तेग 'मिस् गच्छेज्जा दिहो तत्य असजमा । गंभीरं झुसिरं घेर सन्यिदिपसमाहिए ॥६६॥ निस्सेपि फलग पोई उस्मवित्ताणमारहे। मंचकीलं च पासायं समजदार घ दाम्प nan दुरूदमाणी पडेग्मा हत्यं "पाय घ लसए । पुढविजीये विहितेन्जा जे य तं निस्मियागा६cn १ अ तेउम्नि, घ अनि २ च उस्मरिया ३ उदन ४ गप मिले ५ रा यविर चम्ममाए ६ गमि कमविना मारहे, च भोरवितानारद ८ म क म म प. मा. च सर समगार एव दायए .. परन गिन.

·२० दसवेआलियसुतं अज्झयण- श्यारिसे महादोसे जाणिऊण महेसिणो । तम्हा मालोहडं भिक्खं न पडिगेण्हति संजया ॥६९॥ कंद मूलं पलंवं वा आमं छिन्नं व सन्निरं। तुंवागं सिंगबेरं च आमगं परिवज्जए ||७०॥ तहेय सनुचुण्णाई कोलचुण्णाई आवणे । "सक्कुलिं फाणियं पूर्य अन्नं वा वि तहाविहं ॥७॥ पविकायमाणं पसद रएण परिफासियं । दितियं पडियाइक्खे न मे कप्पड तारिस ॥७२॥ बहुअठियं पोग्गलं 'अणिमिसं वा बहुकंटयं । अस्थिय तिंदुयं विल्लं उच्छुखंडं च संबलिं ॥७३॥ अप्पे सिया भोयणजाए १०वहुउज्झियधम्मिए । दितियं पडियाइखे न मे कप्पइ तारिसं ॥७॥ तहेवुच्चावयं पाणं अदुवा 'चारधोवर्ण । संसेइमं चाउलोदगं अहुणाधोयं विवज्जए ॥७॥ जं जाणेज्ज चिराधोयं मईए दंसणेण वा । १२पडिपुच्छिऊण सोच्चा वा जं व निस्संफियं भवे॥७६ १३अजीवं परिणयं नच्चा पडिगाहेज्ज संजए । अह संकियं १४भवेज्जा आसाइत्ताण १"रोयए ७७॥ थोवमासायणठाए हत्थगम्मि १दिलाहि मे। मा मे अच्चविलं पूई नाल १७तण्हविणित्तए ॥८॥ १ च न पडिगाहेज्ज संजए; ख. न पडिगिण्हंति २ ख सत्यु : च कोलु ४ क सकुलं, घ सकुलिं ५ ख विक्कीयमाण ६ क ख अणमिर ७ च नंदुय ८ अ ख च सिंवलिं ९ क भोयणिज्जाए १० ख बहुज्झिय- धम्मिए, अ बहु उज्झिया भायणे ११ क पारधोअण, ग घ. वारधोय १० य च पदिपुच्छियाण १३ स अनीयं १४ च हवेज्जा १५ : रोचाए १६ क दलाह १७ अमघ तण्हः कतिण्ह.

·मज्झयण ५-१ दमोमालिपसुसं. २१. नं च अपिलं पूर्व नालं तण्डयिणितए । दितिय पडियारगे न मे फापर सारिम RA में चोन्ज अफामेणं विमणेण पदिच्छिये । तं अप्पणा न पिये नो वि अग्नस्म वायण ॥1 एगंतमवामिता अचिनं पटिलेदिया । जयं परिहोज्जा परिहण पदिम्मे ॥११॥ सिया य गोयरग्गगभी इजा परिमोत्तयं । कोठगं भित्तिमूलं या पदिलेहिताण फासुयं ॥२॥ अणुप्तवितु मेहाची पडिन्छन्नम्मि मंयुटे । दत्यगं संपमज्जित्ता तत्य मुंजिरज मंजप ॥८३|| तत्य मे भुंजमाणस्म अहियं कण्टो सिया । तगफसफरं पा वि मन या वि तहाविदं ॥८en सं उमिचित्तु म निमिग्ये आसरण न घाए। इत्येण तं गहेऊणं गतमयकमे ॥ ५ ॥ रगतमवयमिता अचित्तं पडिलेहिया । जयं परिठयेज परिक्षण पटिममे ।। ८६ ॥ सिया य भिषा इच्छेन्ना सेनामागम्म मोनुयं । सपिडपायमागम्म उंदुयं पडिलेहिया ॥ ८७ ॥ विणपण पविसित्ता सगासे गुरुणो मुणी । हरियापहियमायाय आगमो य पडिझमे ॥ ८८ भाभोपत्ताण नौसेनं आयारं जहमामं । गमपागमणे घेच मतपागे य संजए॥ ८२॥ उजुप्पो अणुब्बिग्यो अचपिचतेज चेयसा । आलोए गुरुसगासे जं जहा गहियं भवे ॥ ९०० राजय व परिवेश २ ने सिये. ३ क म भिन्नु । स ग उइर; प उडुभ, ·२२ दसवेआलियसुतं अज्झयण ५-१ न सम्ममालोइयं होजा 'पुटिव पच्छा प ज कडं । पुणो पडिकमे तस्स घोसिठ्ठो चिंतए इमं ॥ ९१ ॥ अहो जिणेहिऽसावजा वित्ती साहूण देसिया । मोक्रासाहणहेउस्स साहुदेहस्स धारणा ॥ ९२ ॥ ४नमोकारेण पारेत्ता करेत्ता जिणसंथवं । सज्झाय पठवित्ताणं वीसमेज खणं मुणी ॥ १३ ॥ वोसमंतो इमं चिंते हियम लाभमटिओ। जइ मे अणुग्गहं कुज्जा साहू, होज्जामि तारिओ ॥९॥ साहयो तो चियत्तेणं निमंतेज्ज जहक्कम । जइ तत्थ केइ इच्छेज्जा तेहिं सद्धिं तु भुंजए ॥ ९५ ।। अह 'कोह न इच्छेज्जा तओ भुंजेज्ज एक्कओ। आलोए भायणे साहू जय 'अपरिसाडिय ॥ ९६ ॥ तित्तगं व कड्डयं व कसायं अंविलं व महुरं लवणं था । १°एय लद्धमन:पउत्त महुघय व भुंजेज्ज मंजए ।। ९७ ॥ अरस विरसं वा वि सूइयं वा असूइयं । उल्ल वा जइ वा सुक्कं मंथुकुम्मासभोयणं ॥ ९८ ॥ उप्पन्नं नाइहीलेज्जा अप्पं वा वहु फासुयं । मुहालद्धं मुहाजीबी भुंजिज्ञा दोसवज्जियं ॥ ९९ ॥ दुल्लहा १'उ मुहादाई मुहाजीवी वि दुलहा ॥ मुहादाई मुहाजीवी दो वि गच्छन्ति १२सोग्गई ॥ १० ॥ ॥ तिमि ॥ ॥ पंचमझयणस्स पिंडेसणाए पढमुद्देसो समत्तो ।। १ क पुल २ ख ख वोसहा ३ च जिणेहि सावज्जा ४ क ख घ नमुहारेण पारित्ता करित्ता ५ ख तारओ. ६ अ क बोर्ड ७ अख ग घ एगआ८ व अप्परिसाडिय ९ च तित्तिय च नडुय च, १० अ क ग एय रद्ध ११ च हु १२ च सागइ ·मन्मयत ५-६ दसंभालियमुत्त. २३ ॥ पंचममन्झयणं-धीओ उदेसओ। पटिग मिलिदिनान लेगमायाए संजए 'दुग्गंचं पा सुगंध या मन्वं भुजेन छहए ॥ १ ॥ मोना निर्मादियाए समारनी य गोयरे । "ययापहा मांगागं जानन मंधरे ॥२॥ तो कामनुगने मनपा गयेमए । पिहिता पुतण इमेण उत्तरेण य॥ ३ ॥ मालेग नियम मि फालेण य पढिगमे । मश चिनियता काले कालं ममापरे ॥५॥ समाले गरमी मिल काल म पटिलागि। भगानं च फिलामेगि मशिन च गरिहसि ॥ ५॥ मा काले घर मिना पुरता पुरिमारिय । मलामी निमगोपना नया तिराद्विपामए ॥६॥ नहगुमायया पाणा माप ममागया । उजुर्य न गमिया 'जयमेर परममे ॥ ७ ॥ गोयामाया उन निमांस करया । कचन पाता पिताण यार ॥८॥ मगर फालो यार कयाःया यि मंगए । भयपियान निमा गोयगगगगमो गुणी ॥ ९॥ मम मारण या गि। पिरिण था यणीमगं । ट्याकमन मा पाप ग माप॥१०॥ गामिण ग पयिम न मिगमगोयरे । पगंगमयमिना गाय निम मंजप ॥ ११॥ माग समाग गरम UP भ भागाका,ग भागाायतनगर. Thmi, प, गर्भ • Ritm मम " भन ALWARA ।

·२४ दसवेआलियसुत्तं. अज्झयपा ५-२ वणीमगस्स वा तस्स दायगस्तुभयस्स वा । अप्पत्तियं सिया होज्जा 'लढुत्तं पवयणस्स वा ।। १२ । पडिसेहिए व दिन्ने वा तओ तम्मि नियत्तिए । उवसंकमेज्ज भत्ता पाणाए व संजए ॥ १३ ॥ उप्पलं पउमं वा वि कुमुयं वा मगदंतियं । अन्नं वा पुप्फ सञ्चित्तं तं च संलंचिया दए ॥ १४ ॥ २तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ।। १५ ॥ उप्पलं पउमं वा वि कुमुय वा मगदंतियं । अन्नं या पुप्फ सच्चित्तं तं च संमद्दिया दए ॥ १६ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पड़ तारिसं॥ १७ ॥ सालुयं वा विरालियं कुमुयं उप्पलनालियं । मुणालियं सासवनालियं उच्छुखंड अनिव्धुडं ॥ १८ ॥ तरुणाग चा पचाल राखस्स तणगरस वा। अन्नस्स वा वि हरियस्स आमगं परिवज्जए ॥ १९।। तरुणियं वा छिवार्डि आमियं भज्जिय 'सई । दितियं पडियाइक्खे न मे कम्पइ तारिसं ॥ २० ॥ तहा 'कोलमणस्सिन्नं वेलुयं कासवनालियं । तिलपप्पडगं नोमं आमगं परिवज्जए ॥ २१ ॥ तहेच "चाउलं पिट्ट वियड वो तत्तनिव्वुडं । तिलपिट्ठ पूइपिन्नागं आमगं परिवज्जए ॥ २२ ॥ १ क लहुयत्त २ अ च तारिस ३ च कुमुयप्पलनालिप ४ ग घ छेवाडि ५ क सय; स सिय ६ अ कोलमणुसिन्नं वेणुय कासनालिय; कोलमणुस्सिन्न ७ अ चालिय प ८ क पन्नाग स पिण्णाग ·समयपा-२ दसवेमालिपसुतं. करि 'माउलुंगं च भूलग मूलगत्तियं । मामं ममत्यारिणयं मणमा पिन पत्थप ॥ २३ ॥ तद्देय फलमणि पीय यूगि जालिया । रविलग पिग भामर्ग पग्विजए ॥ २४ ॥ ममुगाणं चरे भिसा फूलं उच्चाययं मया ! नोयं पुल्यमापाम्म उमर माभिधारण ॥ २५ ॥ अमीणो विनिममेना न विमोपन दिए । भामुनियमो मायाम्मि मापन्ने पमणारण ॥ २६ ॥ पाई परयरे अयि विवि पामगारमं । न सत्य पदिमी पम्मा दन्त पगेन या ॥२७॥ मपणामणयार्थ पा मगपागं य मंजए । मदिनम्मन पुष्पमा पच्चपये यि गदीराभो ॥ २८ ॥ गरिय पुरिम या यि " या महागं । यंदमान जापाना नो यफलम यर ।। २..॥ जे मन मे पुष्पं दिमाग समुममं । पयमन्नममाणम्म मामण्णमणुनि ॥ ३० ॥ मिया पगामी म योमेण पिणि । मा मेरे पायं मा यहणं मयमायण ॥ ३१ ॥ महागुरुमो नुमो गई पाय पस्या । दुगोगोय मेह नियाण यन गया ॥ ३२ ॥ गिया गान्ट पियि पाणमायणं । "मगं मरग माच्चा यिगणं पिरममारे ॥ ३३ ॥ जागंतुना मे गमणा प्रापट्टी भयं मुणी । गंतुको नयां पंग दायिती रागोममो ३५॥ मार्ग १ को माभिधारण. . म tant fairmen ·२६ दसवेआलियसुत्तं. अज्झयण ५-२ पूयणट्ठा जसोकामी माणसंमाणकामए । वहुं पसवई पावं मायासल्लं च कुब्बइ ॥ ३५ ॥ सुरं वा मेरगं या वि अन्नं वा मज्जगं रसं । सिसखं न पिये भिक्खू जसं सारक्खमप्पणो ॥ ३६ ॥ २पिया एगइओ तेणो न मे कोइ वियाणइ । तस्स पस्सह दोसाई नियडि च सुणेह मे ॥ ३७ ॥ घड्ढइ सोंडिया तस्स मायामोसं च भिक्खुणो। अयसा य अनिव्वाणं सययं च असाहुया ॥ ३॥ निच्चुविग्गो जहा तेणो अत्तकम्मेहिं दुम्मई । तारिसो मरणंते वि नाराहेइ संवरं ॥ ३९ ॥ आयरिए नाराहेइ समणे यावि तारिसो । गिहत्था विणं गरहंति "जेण जाणंति तारिसं ॥ ४०॥ "एवं तु अगुणप्पेही गुणाणं च वियजओ । तारिसो मरणते वि नाराहेइ संवरं ॥४१॥ "तवं कुम्वइ मेहावी पणीयं वज्जए रसं। मज्जप्पमायविरओ तवस्सी अइउकसो ॥४२॥ तस्स पस्सह कल्लाणं अणेगसाहुपूइगं । विउलं अत्थसंजुत्तं कित्तइस्सं सुणेह मे ॥४३॥ एवं तु गुणप्पेही अगुणाणं विवज्जओ। तारिसो मरणते वि आराहेइ संवरं ॥४४॥ आयरिए आराहेइ समणे यादि तारिसो। गिहत्था वि णं पूयन्ति जेणं जाणंति तारिसं ॥४५॥ तयतेणे 'चइतेणे रूचतेणे य जे नरे। आयारभावतेणे य कुव्वइ देवकिब्धिसं ॥४६॥ १ अ ख ५ ससख्ख • स पियाइ एगओ ३ आरिओ नाराहेइ (आयरिए हिं इति शोधोपि दृश्यते) ४ स तेण ५अ पुस्तके इमौ श्लोको भ्युत्म्मेण पटयेते ६ अ क ख ग घ अगुणाण च विवजओ ५ च पूएति. ८ स ग घ च वयतेणे ·भ यन्झयण ५-२ दसवेआलियसुतं लध्धूण वि देवत्तं उपवनो देवकियिसे । तत्थावि से न याणाइ कि मे किच्चा इमं फलं ॥४॥ तत्तो वि से चहत्ताणं 'लन्भिही 'एलमूयगं । नरयं तिरिस्सजोणि या वोहो अन्य मुदुल्लहा ॥४८॥ एयं च दोसं दहणं नायपुत्तण भासियं । अणुमायं पि मेहावो मायामोसं विवजए ॥४९॥ सिमिखऊण मिसेसणसोहि संसायाण बुद्धाण सगासे । तत्थ अभिमखु 'सुप्पणिहिइंदिप तिब्बलज्जगुणवं विहरेज्जालि १५०॥ त्ति बेमि । ॥ पंचम झयणस्स पिंडेसणाए वोयो उद्देसओ समत्तो॥ । छठमज्झयणं ।। नाणदसणसंपन्नं संजमे य तये रखें। गणिमागमसंपन्नं उज्जाणम्मि समोसढं ॥१॥ रायाणो रायमच्चा य माहणा अदुव खत्तिया । पुन्छन्ति निहुयप्पाणो कहं मे आयारगोयरे ॥२॥ तेसिं सो निहुओ देतो सबभूयसुहावहो । सिम्याए सुसमाउत्तो आइक्या वियस्खणो ॥३॥ हंदि धम्मन्धकामाणं निगंथाणं सुणेह मे। आयारगोयरं भीमं सयलं दुरहिट्टियं ॥४॥ नन्नत्य परिसं वुत्तं जं लोए परमदुञ्चरं । विउलहाणभाइरस न भूयं न भविस्सइ ॥५॥ १ च लज्मही; अ लप्सइ. २ स एडमूयग; घ एलमूअगं ३ अ. कग मिक्स ४ अ. ग. मुप्पणिहिदिए ५ ५ आवारगोयरो, च आधार- गोयर ६ व निगयाण. ५ ख वोत्त ·०८ दसवेआलियसुत्त. अज्ज्ञयण६ सखुड्गवियत्ताण वाहियाण च जे गुणा । 'अखडफुडिया फायव्या त सुणेह जहा तहा ॥६॥ दस अट्ठ य ठाणाइ जाइ वालोऽवरज्झइ । तत्थ अण्णयरे ठाणे निग्गन्थत्ताओ भस्सइ ॥७॥ अवयछक्क कायछक अकप्पो गिहिभायण । पलियङ्क निसेन्जा य सिणाण 'सोभवजण ॥८॥ तस्थिम पढम ठाण महावीरेण देसिय । अहिंसा निउणा दिट्टा सव्वभूएसु सजमो ।९॥ जावति लोए पाणा तसा अदुव थावरा । ते जाणमजाण वा न हणे नो व घायए ॥१०॥ सत्वजीवा वि इच्छति जीविउ न मरिज्जिउ । तम्हा पाणवह घोर निग्गथा बज्जयति ण ॥११॥ अप्पणट्ठा परठा वा कोहा या जइ वा भया । हिंसग न मुस वूया नो वि अन्न वयावए ॥१२॥ मुसावाओ य लोगमि सव्वसाहहिं गरहिओ। अविस्सासो य भूयाण तम्हा मोस विवज्जए ॥२३॥ चित्तमतमचित्त वा अप्प वा जइ वा वहु । दतसोहणमेत पि ११ओग्गहसि अजाइया ॥१॥ त अप्पणा न गेण्हति नो वि गिण्हावए पर । अन्न वा १२गिण्हमाण पि नाणुजाणति सजया ॥१॥ अवभचरिय घोर पमाय दुरहिहिय । नायरति मुणी लोए १३मेयाययणवजिणो ॥१६।। १ अघ अक्सड २ ख घ विरज्झइ ३ च छक ४ निसिना सिणाण ५ अ माह ६ च ना दि घायए ७ अ स सब्वे जीवा वि ८ अ ख पाणिवह ९ स बियावए १० क ख घ मित्तपि १५ च रागह से १२ ग च गेण्हमाण १३ अ क ख भेयायणविवक्षिणो.

·अज्झयण ६ दसवेमालियसुत्तं. मूलमेयमहम्मस्स महादोससमुस्सयं ! तम्हा मेहुणसंसगं निग्गंथा वन्जयति णं ॥२७॥ विडमुन्मेइमं लोणं तेल्लं सप्पि च फाणियं । न ते मन्निहिमिच्छति नायपुत्तवोरया ॥१८॥ 'लोभस्सेस अणुप्फासो मन्ने अन्नयरामवि । जे सिया सन्निहीकामे गिही पन्यइए न से ॥१९॥ जं पि यत्य व पायं वा कंबल पायपुंधर्ण । ते पि संजमलमा धारेंति परिहिंति य ॥२०॥ न सो परिग्गदो पुत्तो नायपुत्तेण ताइणा । मुच्छा परिग्गही युत्तो इइ वृत्त महेसिणा ॥२॥ सव्यत्युयहिणा युद्धा सरस्पणपरिग्गहे। अवि अप्पणो वि देहमि नायरंति ममाइयं ॥२२॥ अहो निच्चं तवोकम्म सन्धयुद्धेहि पणियं । जा य लज्जासमा वित्ती एगमतं च मोयणं ॥२३॥ संतिमे सुहुमा पाणा तसा यदुय थायरा। जाई राओ अपासंतो कहमेसणियं चरे ॥२४॥ उदउल्ल पोयसंस पाणा पनियडिया महि । दिया ताई विवज्जेज्जा पओ तत्य कहं चरे ॥२५॥ एयं च दोसं दट्टणं नायपुत्तेण भासियं । सम्बाहारं न भुजति निग्गंधा राइमोयणे ॥२६॥ पुढविकार्य न हिंसंति मणसा बयस कायसा । तिविहेण करणजोपण संजया सुसमाहिया ॥२७॥ 'पुढविकायं विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चक्युसे य अचम्बुसे ॥२८॥ १ अघ रोमस्सेसणुप्पासो, क लोमस्लेस अणुप्पासे, च लोभ- सेसमुफ्यमी २ अ क स ग घ परिहरति य. ३ क नाइकुत्तेण. ४ म मुहमा " बनिबुडिया; प निबुडिया. ६ में पुटवीकाय हिंसतो.

·३० दसवेआलियसुत्तं अज्झयण ६ तम्हा एय वियाणित्ता दोस दुग्गइयड्ढण । पुढविकायसमारभं जीवज्जीवाए वज्जए ॥२९॥ आउकायं न हिंसति मणसा वयस कायसा । तिविहेण करणजोएण संजया सुसमाहिया ॥३०॥ आउकार्य विहिंरातो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चक्खुसे य अचक्खुसे ॥३१॥ तम्हा एय चियाणित्ता दोसं दुग्गइवढणं । आउकायसमारंभ जावज्जीवाए धज्जए ॥३२॥ पजायतेयं न इच्छति पावगं जलइत्तए । तिक्खमन्नयरं सत्य सव्वओ वि दुरासयं ॥३३॥ पाईणं पडिणं वा वि उड्ढं अणुदिसामवि । अहे दाहिणओ वा वि दहे उत्तरओ वि य ॥३॥ भूयाणमेसमाधाओ हव्ववाहो न संसओ । तं पईवपयावहा संजया किंचि नारमे ॥३५॥ तम्हा श्यं वियाणित्ता दोस दुग्गइवढणं । तेउकायसमारभं जायज्जीचाए वज्जए ॥३६॥ अनिलस्स समारंभं बुद्धा मन्नति तारिसं । सावज्जबहुलं चेय नेय ताईहिं सेवियं ॥३७॥ तालियटेण पत्तण साहाविहुयणेण वा । न ते चोइउमिच्छंति वीयावेऊण वा परं ॥३८॥ जं पि वत्थं व पाय चा कंबलं पायपुंछणं । न ते वायमुईरति, जयं परिहरंति य ॥३९॥ तम्हा एयं वियाणित्ता दोस दुग्गइवड्ढणं । चाउकायसमारंभं जायज्जीवाए वज्जए ॥४०॥ १ अ तेउवाय २ च भूयाण एस वाघाओ ३ अ अनलकायसमारभ, क ख अगणिकाय ४ अ वायमुदीरति, घ वाउमुईरति ·अज्झयण दसवालियसुत्तं. घणस्सई न दिसति मणसा घयस फायसा । तिविहेण करणजोएण संजया सुसमाहिया ॥४१॥ अषणस्सई विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चफ्ग्युसे य अचम्युसे ॥४२॥ तम्हा पयं वियाणित्ता दोसं दुग्गइयड्ढणं । . यणस्सइसमारंभं जावज्जीयाए यज्जर ॥३॥ रतसकायं न हिसंति मणसा वयस कायसा । तिविहेण फरणजोपण संजया सुसमाहिया ॥४॥ 'तसकाय विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चासे य अचम्वुसे १२५|| तम्हा एवं वियाणित्ता दोस दुग्गइवड़ढणं । तसकायसमारंभ जावज्जीवाए यसए ॥४॥ जाईचत्तारिठभोज्जाई सिणाहारमाइणि । ताई तु विवज्जतो संजमं अणुपालए ॥४७॥ पिंट सेज्जं च यत्यं च चउत्थं पायमेव य । अकप्पियन इच्छेज्जा पडिगाहेज्ज कप्पियं ॥ १८ ॥ जे नियागं ममायति कीयमुद्दे सियाइडं । व ते समणुजाणंति इइ वुत्त महेसिगा ॥ ४९ ।। तम्हा असणपाणाइ कीयमुद्देसियाहडं । वज्जयंति ठियप्पाणो निग्गथा धम्मजोविगो ॥५०॥ कंसेसु कंसपारसु कुंडमोएतु या पुणो । भुंजतो असयपागाइ आयारा 'परिमस्सद ॥२१॥ १ अ क घ च वस्सइकायं २ क तस्सायं. ३. क चत्ता- रिमुजाइ घ चत्तारिभुबाइ. ४ अ क घ च अपगाहार, स एसणा- हार. ५ च विरचित्ता. ६ स परिभस्मए.

·३२ दसवेआलियसुतं अज्झयण सीओदगसमारंमे मत्तधोयणछडणे । जाई 'णणंति भूयाई दिट्ठो तत्थ असंजमो ॥ ५२ ॥ पच्छाकम्म पुरेकम्म सिया तत्य रेन फप्पड । एयम न भुंजंति निग्गंथा गिहिभायणे ॥ ५३ ॥ आसंदीपलिकेसु मंचमासालएसु वा । अणायरियमज्जाणं आसइत्तु सइत्तु वा ॥ ५४ ॥ नासदीपलियंकेसु न निसेज्जा न पीढए । निग्गंथाऽपडिलेहाए युद्धवुत्तमहिठ्ठगा ॥ ५५ ॥ गंभीरविजया एए पाणा दुप्पडिलेहगा। ४आसंदीपलियंका य एयम विवज्जिया ॥५६ ॥ गोयरग्गपविट्ठस्स निसेज्जा जस्स कपिइ । इमेरिसमणायारं आवज्जइ अवोहियं वियत्ती वैभचेरस्स पाणाणं च वहे वहो । वणीमगपडोघाओ" पडिकोहो अगारिणं ॥५८ ।। अगुत्ती बंभचेरस्स इत्थीओ वावि सकणं । कुसीलयड्ढण ठाण दूरओ परिवज्जए ॥५९ ॥ तिण्हमनयरागस्स निसज्जा जस्स कप्पइ । जगए अभिभूयस्स वाहियस्स तवस्सिणो ॥ ६ ॥ चाहिओ वा अरोगी वा सिणाणं जो उ पत्थए । 'योकंतो होइ आयारो, जढो हवइ संजमो ॥६१ ॥ मतिमे सुहुमा पाणा घसासु भिलुगासु य । जे उ भिक्खू सिणायंतो पवियडेणुप्पलावए ॥ ६२ ॥ तम्हा ते न सिणायति सीएण उसिणेण वा । जावज्जीचं वयं घोरं असिणाणमहिठ्ठगा ॥ ६३ ।। १ अ च छिन्नति २ ख न कप्पए ३ न सिज्जाए न पीढए ४ अघ पलियकोय ५ ख पडिग्याओ ६ अ ख बुक्कतो ७ य घासासु ८ अस घ वियडेणुप्पिलावए, ·अज्झयण ७ दसोमालियसुत्तं. सिणाणं अदुवा कपकं लोदं पउमगाणि य । गायस्सुपट्टणट्टाए नायरंति कयाइ चि ॥ ६॥ नगिणस्स या वि मुंडस्स दोहरोमनइंसिणो । मेहुणा उपसंतस्स कि विभूसाए कारियं ॥ ६५ ।। विभूसावत्तियं भिर कम्मं बंधइ चिकणं । संसारसायरे घोरे जेणं पडइ दुरुत्तरे ।। ६६ ।। विभूसायत्तियं चेयं बुद्धा मन्नति तारिसं । सावज्जबहुलं चेयं नेयं ताईहि सेवियं ॥ ७ ॥ सयेति अप्पाणममोदसिणो तवे रया संजम यज्जवे गुणे । धुणंति पावाई 'पुरेफडाई नवाई पाबाई न ते करेंति ॥ ६८ ॥ सओयसंता अममा अकिंचणा "सविज्ञपिज्जाणुगया जसंसिणो । उउप्पसन्ने विमले दिमा सिद्धि विमाणाइ उति ताइणो ॥६९॥ त्ति बेमि ।। ॥ छह महिल्लियापारकहल्झयणं समस्तं ॥ ॥ सत्तममज्झयणं ॥ चउपहं खलु भासाणं परिसंवाय पण्ण । दोण्हं तु विणयं सिक्खे दो न भासेज सब्यसो ॥१॥ जा य सच्चा अवत्तल्या सच्चामोसा य ा मुसा । जा य युद्धेहिऽणादण्णा न ने भासेज पन्नथं ॥ २॥ १ अ निगणस्स; ख घ नगणस्स, च निगिणस्स : सु विभूमाइ ३ क घ च सावज्ज बहुल ४ च पुगकडाइ ५ अ अवजधिग्गपुरा च सवेबवेजाणुगया ६ च उडुप्पसन्न ·दसवेआलियसुत्तं. अज्झयण ७ असच्चमोसं समं च अणयज्ञमककसं । समुप्पेहमसंदिद्धं गिरं भासेज्ज पनवं ॥ ३ ॥ एयं च अट्ठमन्नं वा जं तु नामेइ सासयं । स भासं सच्चमोसं पि ते पि धीरो विवज्जए ॥४॥ वितहं पि तहामोतिं जं गिरं भासए नरो । तम्हा सो पुट्टो पावेणं किं पुण जो मुसं वए ।। ५ ॥ तम्हा गच्छामो वक्खामो अमुगं वा रेणे भविस्सइ । अहं वा णं करिस्सामि एसो वा णं करिस्सइ ॥ ६ ॥ एवमाई उ जा भासा एसकालम्मि संकिया । संपयाईयमठे वा तं पि धीरो विवज्जए ॥ ७ ॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए । जमहं तु न जाणेज्जा एवमेयं ति नो वए ॥ ८ ॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए । जत्थ संका भवे तं तु एवमेयं ति नो घए ॥ ९॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए । निस्संकियं भवे जं तु एवमेयं ति निद्दिसे ॥ १० ॥ तहेव फरसा भासा गुरुभूओवघाइणी । सच्चा वि सा न वत्तव्वा जओ पावस्स आगमो॥ ११ ॥ तहेब काणं काणे त्ति पंडगं पंडगे ति वा । वाहियं वा वि रोगि त्ति तेणं चोरे त्ति नो पए ॥ १२ ॥ एएणन्नेण अद्वेण परो जेणुवहम्मइ । आयारभावदोसन्नू न तं भासेज्ज पन्नवं ॥ १३ ।। तहेव होले गोले त्ति साणे वा "वसुले त्ति य । दमए दूहए वा वि पन तं भासेज्ज पन्नपं ॥ १४ ॥ १ अ महामोत्ति; ख घ च तहामुत्ति, २ ख. मे भविस्सइ ३ ख घ काणित्ति पडग पडगि ति ४ अ स च वमुलि त्ति ५ कच नेव भासेग्ज; स घ नेवं भामिज्ज.

·अज्झयण ७ दसवेआलियसत्तं. अज्जिए पन्जिए या वि अम्मो माउसिए ति य । पिउस्सिए 'भाइणेज्ज चि धुए नतुणिए ति य ॥१५॥ हले हले त्ति अन्ने ति भट्टे सामिणि गोमिणि । होले गोले चसुले त्ति इत्थियं भेवमालवे ॥ १६ ॥ नामधेजेश शं वूया इत्थीगोत्तेण वा पुणो । जहारिहममिगिज्झ पालवेज्ज लवेज्ज चा ॥ १७ ॥ अजए पन्जए था वि चप्पो चुल्लपिउ ति य । माउला माइणेज्ज त्ति पुत्ते ननुणिय ति य ॥ १८ ॥ हे हो हले ति “अन्न त्ति भट्टा सामिय गोमिय । होल गोल वसुल त्ति पुरिसं नेयमालवे ॥ १९ ॥ नामधेज्जेण णं धूया "पुरिसगोत्तेण या पुणो । अदारिहममिगिज्य आलयेज्ज लवेज्ज या पंचिन्दियाणं पाणाणं एस इत्थी अयं पुमं । जायणं न विजाणेज्जो तार जाइ ति यालवे ॥ २१ ॥ तहेय मणुम पमं पक्सि चा वि सरीसियं । थूले पमेहले यज्झे पाइमे ति य नो चए २२॥ परिखुढे त्ति णं वूया चूया उपचिए त्ति य । संजाप पीणिए या वि महाकाए ति आलवे ॥ २३ ॥ तहेच गामो दोज्नामो दम्मा गोरहग त्ति य । यादिमा रहजोग्ग ति नेव भासेज्ज पन्नयं ॥ २४ ॥ “जुयंगवे त्ति णं वूया घेणुं "रसय त्ति य । रहस्से महल्लए या चि थप संवद्दणे ति य ॥२५॥ १ क स मायणिज्ज २ क स नत्तुणिय ३ क घ इत्यीगुत्तेण ४ क च अन्न ति. ५ क पुरिसगुत्तेण ६ क स पस्सु ७ स परिवढि त्ति. ८ स पीणए ५ अस घ अवधि त्ति १. ख रमदियत्ति; भ रमदएत्ति घ रसदइ ति. २० ॥

·३६ दसवेआलियसुत्तं अन्झयण । तहेब गंतुमुज्जाण पब्धयाणि वणाणि य । रुक्सा महल्ल पेहाए नेवं भासेज्ज पनवं ॥ २६ ॥ अलं पासायखंभाणं 'तोरणाणं गिहाण य । फलिहग्गलनावाणं अलं उदगदोणिणं ॥ २७ ॥ पीढर चंगबेरे य नंगले मइयं सिया । जन्तलठ्ठी व नाभी वा गंडिया व अलं सिया ॥ २८ ॥ आसणं सयणं जाणं होज्जा वा रेकिंचुवस्सए । भूओवघाइणि भासं नेवं भासेज्ज पनवं ॥ २९ ॥ तहेव गंतुमुज्जाणं पबयाणि वणाणि य। रुक्सा महल्ल पेहाए एवं भासेज्ज पनवे ॥ ३० ॥ जाइमंता इमे रुक्खा दीवट्टा महालया । पयायसाला विडिमा चए दरिसणि त्ति य॥ ३१ ॥ तहा फलाई पक्काई पायखज्जाइं नो घए । वेलोइयाई टालाई वेहिमाई ति नो वप ॥ ३२ ॥ असंघडा इमे अंबा चहुनिव्वट्टिमा फला । चएज्ज बहुसंभूया भूयरूव त्ति वा पुणो ॥ ३३ ॥ "तहोसहीओ पकाओ नीलियाओ छवी इ य । लाइमा भज्जिमाओ ति पिहुसज्ज त्ति नो चए ॥३॥ परूढा बहुसंभूया इथिरा ऊसढा वि य । गभियाओं पसूयाओ ससाराओ त्ति आलवे ॥३॥ तहेव संखडि नचा किच्छ कज्जे ति नो वए । तेणगं वा वि वझे त्ति सुतित्थे त्ति य आवगा ॥३६॥ संखडि संखडि वूया पणिय ति तेणगं । 'बहुसमाणि तित्थाणि आवगाणं वियागरे ॥३७॥ १ क ख घ तोरणाणि गिहाणि य २ क ख किं तुवस्सए ३ क बहुनिव्वधिमा फ्ला ४ अ क तहेवोसहोओ ५ अ रूढा च बहु ६ थिरा च ऊसदा इ य, ख थिराओ उसडा वि य ७ क ख मुतिथि त्ति ८ख पणा त्ति य तेणग, च पणियठे ति ९च. बहुसामाणि अ ·३७ यज्झयण ७ दसवेआलियसुतं. तहा नईओ पुण्णाओ कायतिन्न ति नो घए । नावाहि तारिमायो त्ति पाणिपेजज त्ति नो वए ॥३८॥ यहपाहडा यगाहा बहुसलिलुप्पिलोदगा। बहुवित्थडोदगा यावि एवं भासेज्ज पन्नये ॥३९॥ तहेव सावजं जोगं परस्साए निष्टिय । कीरमाणं ति या नच्चा सावन्नं नालचे मुणी ॥३०॥ मुकडे ति सुपळे ति मुच्छिन्ने सुहडे मडे। सुनिट्टिए सुलहे ति सावज्ज वजए मुणी ॥४॥ पयत्तपम ति य पकमालवे पयत्तछिन्न त्ति व छिन्नमालवे । पयत्तलट्ठ ति व कम्महेउयं पहारगाढ त्ति व गाढमालवे ॥१२॥ २सम्युकसं परग्छ वा अउलं नत्यि परिसं। यचकियमबत्तव्यं अचियत्तं चेच नो वए ॥३॥ सन्चमेयं वइस्सामि सबमेयं वि नो यर । अणुवीइ सव्वं सन्यत्य एवं भासेज पनवं ॥ "मुकीयं या सुविकीयं अकिजं किनमेय वा। इमं गेण्ड इमं मुश्च पणियं नो चियागरे ॥४॥ अप्पग्घे वा महग्वे वा किए व्या विकप दिया। पणियठे समुप्पन्ने अणवज्जं वियागरे ॥४६॥ तहेयासंजयं धीरो आस एहि फरेहि था। ७सय, चित्र, घयाहि चि नेवं मासेज्ज पनवं ॥७ यदये इमे असाह लोए वुच्चंति साहुणो । न लो असाहुं साहु त्ति साहुं साहु त्ति आलवे neel १२ क घण लवे २५ सम्वुवस्स . अ अणुविभ; क अणुवीइ.४ के मक्य. ५ ग घ मुछिय. मग कए च ५ च सय.

·दसवेआलियसुतं अज्झयण ७ नाणदसणसंपन्नं संजमे य तवे रय । एवंगुणसमाउत्तं संजय साहुमालवे,॥४९॥ देवाणं 'मणुयाणं च तिरियाण च चुग्गहे । अमुयाणं जओ होउ मा वा होउ त्ति नो वए ॥२०॥ वाओ वुढे व सीउण्हं खेमं घायं सिव ति वा । कया णु होज्जा एयाणि मा वा होउ त्ति नो वए ॥५१॥ तहेव मेहं च णहं व माणव न देव देव त्ति गिरं वएज्जा । संमुच्छिए उन्नए 'या पओए वएज्ज वा वुठ बलाहग त्ति ॥५२॥ ७अन्तलिक्ख त्ति गं वूया गुज्झाणुचरिय ति य । रिद्धिमत नरं दिस्स रिद्धिमंतं ति आलवे ॥१३॥ तहेव सावज्जणुमोयणी गिरा ओहारिणी जा य परोवघाइणी । से 'कोह लोह मयसा व माणवो न हासमाणो वि गिरं वएज्जा ॥५४॥ सवकसुद्धिं समुपेहिया मुणी गिरं च दुरुं परिषज्जए सया । मियं अदुठं १ अणुवीइ भासए सयाण मज्झे लहई पसंसण ॥५५॥ १ भासाए दोसे य गुणे य जाणिया तीसे य दुठे परिवजए सया । १ ख माणुसाण ध, घ मणुआग २ ख च अमुगाण ३ अ हो- बा त्ति ४ ख घ. च णह च ५ क ख च वा पओए ६ क ग घ वुढे चलाय त्ति ७ अ ख अतरिक्खे ति ८ क घायणी ९ अघ कोह- लोहभयहासावमाणओ, ख कोहलोहा भयहास. १० क अणुवीय क भासा ·अन्झयण ७ दसवेलियसुत्तं. ३९ छसु संजए सामणिए सया जए वएज युद्धे हियमाणुलोमियं ॥५६॥ परिक्खभासी सुसमाहिइंदिए चउकसायायगए अणिस्सिए । स निद्भुणे 'धुत्तमल पुरेकर्ड आराहए लोगमिण तहा परं ॥२७॥ तिमि ॥ ॥ सत्तमं सुबकसुद्धी अज्झयणं समतं ॥ अहममज्झयणं. रआयारपणिहिं लटुं जहा फायब्ध भिक्खुणा । ते मे उदाहरिस्सामि आणुपुद्धि सुणेह मे ॥१॥ पुढवि दग अगणि मारुय तणरुक्स सबीयगा । तसा य पाणा जीव त्ति इइ युत्तं महेसिणा ॥२॥ तेसिं अच्छणजोपण निच्चं होयव्ययं सिया। मणसा काय वकेण एवं भवइ संजए ॥३॥ पुढवि भित्ति सिलं लेलु नेव मिन्दे न संलिहे । तिविहेण करणजोएण संजए मुसमाहिए ॥४॥ मुद्धपुढवीए न निसीए 'ससरफ्खम्मि य आसणे। पमजितु निसीएजा जाइत्ता अस्स उग्गहें ॥५ सीओदगं न सेवेजा सिलाई दिमाणि य । उसिणोदग तत्तफासुयं पडिगाहेज संजए ॥३॥ उदउल्लं अप्पणो कार्य नेव पुंछे न सलिहे । समुप्पेह तहाभूयं नो णं संघटए मुणी In १ स च धुण्णमल २ स आयारप्पणिहिं ३ च वाऊ. ४ अ जीवति; स जीवृत्ति; ५ स प हाइ ६ अ सजमे. ६ अ सुद्धपुढवि; क घ मुद्धपुढवीइ ७ क स ग घ निसिए ९ अ घ ससरक्सम्मि आसणे; क ससरस्से द.

·४० दसवेालियसुत्तं. अज्शयण८ इंगालं अगणिं अच्चि अलायं वा सजोइयं । न उंजेजा न घट्टेन्ना नो णं निब्याचए मुणी ॥८॥ तालियंटेण पत्तेण लाहाविहुयणेण वा । न २वीएजऽप्पणो कायं वाहिरं या वि पोग्गलं ॥९॥ तणरुक्खं न छिदेजा फलं मूलं व करसइ । आमग विविहं यो मणसा वि न पत्थए ॥१०॥ गहणेसु न चिठेजा वीएसु हरिएसु वा । उदगेमि तहा निच्चं उत्तिंगपणगेसु वा ॥११॥ तसे पाणे न हिंसेजा वाया अदुव कम्मुणा । उवरओ सव्वभूएसु पासेज विविहं जगं ॥१२॥ अट्ठ सुहुमाई पेहाए जाई जाणितु संजए। दयाहिगारी भूएमु आस चिट्ठ सएहि बा ॥१३॥ श्कयराइं अट्ठ सुहुमाइ जाई पुच्छेज संजए । इमाई ताई मेहावी आइक्खेज वियखणे ॥१॥ सिणेहं पुप्फतुहुमं च पाणुत्सिङ्गं तहेव य । पणगं वीय हरियं च अंडहुमं च अट्ठमं ॥१५॥ एघमेयाणि जाणित्ता सध्यभावेण संजए । ४अप्पमत्ते जए निच्च सबिदियसमाहिए ॥१६॥ धुवं च पडिलेहेजा जोगता पायकवलं । सेजमुच्चारभूमि च संथारं अदुवासणं ॥१७॥ उच्चारं पासवर्ण खेलं सिंघाण जल्लियं । फासुयं पडिलेहिता परिठावेज संजए ॥१८ पविसित्तु परागारं पाणठ्ठा भोयणस्त था। जयं चिठे मियं भासे न य स्त्रेसु मणं करे ॥१९॥ १ ख इंगालि २ क ख ग घ वीएन अप्पगो. ३ अ पुस्तके अयं लोको न दृश्यते ४ य च अप्पमत्तो.

·दमोमालियागुत. गहुँ मुह कागेहि गई असीहि । न यदि सुर्य राय मिरा भगाउमरिया ॥२०॥ सुर्य या डर था दिन 'लयेनोयधाइयं । मयण उपारणं गिदिशोग समायरे ॥२१॥ निहाणं रमनिम्न मांगे पायगं ति था । पुटो या विमपुटो पा लामालाभ न निदिने र न य मोयामि गिलो चरे उभयंपिरो। भामुयं न भुंगा फोयमुरेमियाददं ॥२३॥ समिति च न फुचेन्ना मणुमाय पि संमए । मुहाजोयी असंपसे 'इयेचा जगनिम्मिए ॥२५॥ लपित्ती मुमंतुहे मपिच्छे सुदरे सिपा। मासुरतं न गच्छेना सोयाणं जिणसास ॥२॥ फण्णासोफ्रोदि सदि पेमें नामिनिमर । दारणं फमसं फागं फापप अहियासर २६॥ दं पिपासं दुस्से सीउपद भरां मयं । 'महियासे मन्यदिभो देहदुस्यं मदाफलं ॥२॥ अन्धंगपंमि भाच्चे पुरत्या य अगुग्गर । भावारमायं सम्यं मपसा दिन पत्थर २८॥ •अतितिणे अपयले अपभासी मियासगे। हवेत उपरे दन्ते धोर्य लटुं न सिंसप २९॥ 1फर्गि, राटिए २ गमवजा उर. ना. ३गप उकात भ ८ र उपरत. ४ग अरे ५सन जोनलिस हवन मा मुमरे ५ ऐन समदिनमा १ मे ग ग दे दुनि... म * पर भामनी निभा ·ર दसवेआलियसुत्त अज्झयण ८ 'न वाहिर परिभवे अत्ताण न समुझसे । सुयलामे न मज्जेज्जा जच्चा तवसि वुद्धिए ॥३०॥ से जाण अजाण वा कट्ट आहम्मिय पय । सवरे खिप्पमप्पाण वीय त न समायरे ॥३॥ अणायार परकम्म नेव गूहे न निण्हवे । सुई सया वियडभावे अससत्ते जिइदिए ॥३२॥ अमोह ययण कुज्जा आयरियस्स महप्पणो । त परिगिज्झ यायाए कम्मुणा उववायए ॥३३॥ अधुव जीविय नच्चा सिद्धिमग्ग वियाणिया । विणियटेज भोगेसु आउ परिमियमप्पणो ॥३४॥ बल थाम च पेहाए सद्धमारोग्गमप्पणो। "खेत्त काल च विन्नाय "तहप्पाण न जुजए ॥३५॥ जरा जाव न पीलेइ वाही जाव न वडढइ । जार्विदिया न हायति ताव धम्म समायरे ॥३६॥ कोह माण च माय च लोभ च पायवड्ण । वमे चत्तारि 'दोसे उ इच्छतो हियमप्पणो ॥३७॥ कोहो पीइ पणालेइ माणो विणयनासणो । माया मित्ताणि नासेइ लोभो सचविणासणो ॥३८॥ उवसमेण हणे कोह माण मद्दवया जिणे । माय चज्जवभावेण लोभ 'सतोसओ जिणे ॥३९|| कोहो य माणो य अणिग्गहीया माया य लोभो य पवड्डमाणा चत्तारि एए कसिणा कसाया सिंचति मूलाइ पुणन्भवस्स ॥४०॥ १ अ न य वाहिर २ प परभवे च परिहवे ३ क तवस्सिवुद्धिए ४ क ख घ च खित्त ५ च तह अप्पाण ६ अ क घ च निजुनए ख निओगए ७ ख पीडेइ ८ स दोसाइ घ दोसे अ अ च सनुहिए ·यज्झयण ८ दसवेआलियसुतं ५३ राइणिपसु विणयं पउंजे 'धुवसीले सययं न हावइजा। कुम्मो व्य अल्लोणपलीणगुत्तो परकमेज्जा तवसंजमम्मि ॥2 निदं च न बहु मन्नेज्जा सप्पहासं विवज्जए । मिहोकहाहिं न रमे सज्झायम्मि रओ सया ॥४२॥ जोगं च समणधम्मम्मि जुंजे अणलसो धुवं । जुत्तो य समणधम्मम्मि अझं लहइ अणुत्तरं ॥३॥ इहलोगपारत्तहियं जेणं गच्छइ सोग्गई । बहुमुयं पज्जुवासेज्जा पुच्छेज्जत्थविणिच्छयं ॥४४॥ हत्यं पायं च कायं च पणिहाय जिइंदिए । बल्लीणगुत्तो निसिए मगासे गुरुणो मुणी ॥४॥ न पस्सयो न पुरमओ नेव किच्चाण पिहो । न य ऊरं समासेन्जा चिट्टेज्जा गुरणन्तिए ॥४६|| थपुच्छिमी न भासेज्जा भासमाणस्स अन्तरा । पिहिमंसं न पाएज्जा मायामोसं विवज्जए ॥७॥ अप्पत्तियं जेण मिया आसु कुप्पेज या परो । सन्यसो तं न भासेज्ज भासं अहियगामिणि ॥८॥ दिट्ट मिय असंदिद्धं पडिपुण्ण वियंजियं । अयंपिरमणुब्बिग्गं भासं निसिर अत्तयं ॥१९॥ आयारपन्नत्तिधरं दिट्टियायमहिज्जग । “चदविस्पलिय नच्चा न तं उवहसे मुणी ॥५०॥ नक्सत्तं सुमिण जोग निमित्तं मन्तमेस । गिहिणो ने न याइसे भूयाहिगरण पयं ॥१॥ १ अ क च धुवसील्य , क यम्मु ध्व; च कुम्मे च ३ च बहु- स्मय, ४ च ययविम्यालय ·दसवेआलियसुत्तं अज्झयण ८ अनटुं पगडं 'लयणं भएज्जा सयणासणं । उच्चारभूमिसंपन्नं इत्धीपसुविधज्जियं ॥२२॥ विवित्ता य भवे सेज्जा नारीणं न लवे कहं । गिहिसंथवं न कुज्जा कुज्जा साहूहिं संथवं ॥५३॥ जहा कुकुडपोयस्स निच्चं कुललओ भयं । एवं खु बंभयारिस्स इत्थीविग्गहमओ भयं ॥५४॥ चित्तभित्तिं न निज्झाए नारिं वा सुअलकियं । भक्खरं पिय दणं दिहिं पडिसमाहरे ॥५५॥ हत्थपायपडिच्छिन्नं कण्णनासविकप्पियं । अवि वाससई नारिं वंभयारी विवज्जए ॥५६॥ विभूसा इत्थिसंसग्गी ४पणीयरसभोयणं । नरस्सत्तगवेसिस्स विसं तालउड़ जहा ॥७॥ अंगपच्चंगसंटाण चारुल्लवियपेहियं । इत्थीणं तं न निज्झाए कामरागविवड्डणं ॥२८॥ विसएसु मणुन्नेसु 'पेमं नाभिनिवेसए । अणिच्चं तेसिं विन्नाय परिणामं पोग्गलाण य ॥९॥ पोग्गलाण परीणाम तेसिं नच्चा जहा तहा। विणोयतण्हो विहरे सीईभूएण अप्पणा ॥६॥ जाए सद्धाए निस्संतो परियायट्ठाणमुत्तमं । तमेव अणुपालेज्जा गुणे आयरियसम्मए ॥६१॥ तवं चिमं संजमजोगयं च सज्झायजोगं च सया अहिए । १ अ घ च लेण २ स च पलिच्छिन ३ स घच वाससय ४ क घ च पणीय ५ च पेम्म ६ च तेमु ७ क पुग्गलाण य.. च मीयभावेण ९ सघ अहिदिए ·मन्झयण ८ दसवेआलियमुत्त सूरे व सेणाए समत्तमाउहे अलमप्पणो होइ अर परेसि ॥ सझायसन्हाणरयस्स ताइपो अपावभावस्स तवे रयरस । विसुल्झई ज से मल पुरेकर्ड समीरिय रुप्पमल व जोइणा ।।६।। से तारिस दुस्खसहे जिइदिए सुरण जुत्ते अममे अकिंचणे । विरायई कम्मघणम्मि अवगए फसिण भपुडावगमे च चन्दिमे ॥६॥ त्ति बेमि ॥ अट्टम आयारप्पणिही यझयण समत्त । णवममज्झयणं-पढमो उद्देसओ थभा च फोहा य मयप्पमाया गुरुस्सगाए विणय न सिस्ते। सो चेर ऊ तस्स अभूइभावो फल यकीयस्स यहाय होइ ॥१॥ जे यावि मद त्ति गुरु रिहत्या उहरे इमे अप्पसुए ति नचा। दीलेंति मिन्छ पडिव जमाणा फरति आसायण ते गुरूण |]- पगईए मदा चि भयति एगे डहरा विय जे सुपनुद्धोयया । मायारमता गुणसुट्टियप्या जे हीलिया सिहिरिप भास कुज्जा ॥ ३ ॥ १ तारयस्म २स घच म मि ३ च दम्मघणसि ४ स गुणगामे ५ क स मदित्ति ६ ख हाति ·दसवेआलियसुत्त अज्झयण ९-१ जे यावि नाग डहर ति नच्या आसायए से अहियाय होइ । एवायरिय पि हु हीलयतो नियच्छई जाइपह खु मदे ॥ ४ ॥ आसीविसो यावि पर सुरुठ्ठी कि जीवनासाओ पर नु कुज्जा। आयरियपाया पुण अप्पसना अपोहिआसायण नत्थि मोक्खो ॥ ५ ।। जो पावग जलियमवकमज्जा आसीविसं या वि हु कोवएज्जा । जो या विसं खायइ 'जीवियट्ठी एसोवमासायणया गुरूण ॥ ६॥ सिया हु से पपावय नो डहेज्जा आसीविसो वा कुविओ न भरखे । सिया विस हालहल न मारे न यावि मोक्खो गुरुहीलणाप ॥ ७ ॥ जो पव्वय सिरसा मेत्तुमिच्छे सुत्त व सीह पडियोहएज्जा । जो वा दए सत्तिअग्गे पहार एसोवमासायणया गुरूण ॥ ८॥ सिया हु सीसेण गिरि पि भिंदे सिया हु सीहो कुविओ न भक्खे । सिया न भिंदेज्ज य सत्तिअम्ग न यावि मोक्यो गुरहोलणाए ॥ ९ ॥ १ च अहियाइ २ क आसिविसा वावि ३ ख २ जीयनासाउ, क जीवियनासा ४ अ जीवमा ५ क च पावए नो डहिना ६ ख च मेच्छे ·१ अन्झयण ९-१ दसवेआलियसुत्तं. मायरियपाया पुण अप्पसना योहियासायण नत्यि मोस्खो । तम्हा अणावाहमुहाभिकखी गुरप्पसायाभिमुही रमेजा ॥ १० ॥ जहाहियग्गी अलणं नमसे नाणाहुईमंतपयामिसित्तं । एवायरियं उपचिट्ठपज्जा अणंतनाणोयगयो वि संतो ॥ ११ ॥ जस्संतिए धम्मपयाई सिक्से तस्संतिए २घेणइयं पउंजे । सकारए सिरसा पंजलीयो कायग्गिरा मो मणसा य निच्च ॥ १२ ।। लज्जा दया संजम यंभचेरं कल्लाणमागिस्स विसोहिठाणं । जे मे गुरु सययमणुसासयंति ते ६ गुरू सययं पूययामि । १३ ।। जहा निमंते तयणच्चिमाली पमासई 'केवलभारदं नु । एवायरियो मुयसीलबुद्धिए विरायई सुरमझे व इदो ॥ १४ ॥ जहा ससी कोमुइजोगजुत्ते नस्यत्ततारागणपरिघुडप्पा । से "सोहई विमले अन्ममुक्के एय गणी सोहइ भिस्वमझ ॥ १५ ॥ १ अ. क. भरोहिआसामण १ क ग विगइम ३ अ स सयमणु- सासति ४ अच मारहकेवल नु ५ च सोहए ·१८ दसवेआलियसुरा. अज्झयण ९-१ महागरा आयरिया महेसी समाहिजोगे सुयसीलबुद्धिए । सपाविउकामे अणुत्तराई आराहए तोसए धम्मकामी ॥ १६ ॥ सोच्चाण मेहाविसुभासियाई मुस्सृसए आयरियप्पमत्तो । आराहइत्ताण गुणे अणेगे सो पावई सिद्धिमणुत्तर ॥ १७ ॥ त्ति बेमि ॥ ॥णवमअज्झयणस्स विणयसमाहीए पढमो उद्देसओ समतो॥ णवममज्झयणं वीओ उद्देसओ मूलाओ खंधप्पभयो दुमस्स खधाउ पच्छा समुवेति साहा । साहप्पसाहा चिरति पत्ता तो य से पुप्फ फलं रसो य ॥ १ ॥ एव धम्मस्स विणो मूलं परमो से मोक्यो । जेण कित्ति सुय सिग्ध निस्सेस चाभिगच्छइ ॥२॥ जे य चंडे मिए थद्धे दुवाई नियडी सढे । वुज्झइ से अविणीयप्पा क8 सोयगय जहा ॥३॥ विणय पि जो उपाएण चोइयो कुप्पई नरो। दिव्य सो सिरिमेज्जन्ति दडेण पडिसेदए ॥४॥ तहेव अविणीयप्पा उववन्झा दया गया । टीसति दुहमेहता अभियोगमुघट्टिया ॥ ५ ॥ तहेय सुविणीयप्पा उपमझा हया गया। दोराति सुमेहंता 'इढि पत्ता महायसा ॥ ६ ॥ १ क रा प तोसह • अगच तओ से पुषच पर रगा य । ३ रा मग्धं ४ के नियड ५ अ इद्दिपना ·अज्झयण ९-२ दसवेआलियसुत्तं. तहेब अविणीयप्पा लोगंसि नरनारियो । दीसंति दुहमेहंता छाया ते विगलिंदिया ॥ ७ ॥ दंडसत्यपरिजुण्णा' असन्मययणेहिं य । कलुणा विवन्नछंदा सुप्पिवासापरीगया ॥ ८॥ तहेव सुविणीयप्पा सोगसि नरनारियो । दीसंति सुहमेहंता इढि पत्ता महायसा ॥ ९ ॥ तहेव अविणीयप्पा देवा जस्ता य गुज्यगा। दोसति दुइमेहंता आभियोगमुवटिया ॥ १० ॥ तदेय सुविणीयप्पा देवा जस्खा य गुज्झगा दोसंति मुहमेहंता इट्टि पत्ता महायसो ॥ ११ ॥ जेथायरियउपायाणं सुस्सूसावयणंकरा । तेसि सिरसा पयति जलसित्ता इव पायवा ॥ १२ ॥ थप्पणट्ठा परट्टा वा सिम्पा नेउणियाणि य । गिहिणो उवमोगट्टा इहलोगरस कारणा ।। १३ ।। जेण बंधं च घोरं परिवायं च दारुणं । सिनमाणा नियच्छति जुत्ता ते ललिइंदिया ॥ १४ ।। ने यि ते गुरु पूर्यति तस्स सिप्पस्स कारणा । सकारेंति मंसन्ति तुहा निदेसवत्तिणो ॥ १५ ॥ पकि पुण जे सुयग्गाही अणन्तहियकामए । यायरिया जं वए मिस् तम्हा तं नाइयत्तए ॥ १६ ॥ नोय सेज्ज गई टाण निीयं च सणाणि य । नीयं च पाए. चंदेज्जा नीयं कुज्जा य अंजलिं ॥ १७ ॥ संघहरता कापणं तहा उपहिणामवि । ग्रमेह अबराई मे पएज्ज न पुमो ति य ॥ १८ ॥ १ च परिजिष्ण २ स च विवाठाया ३ स घ च खुप्पिासाए परिगया ४ च यायरिउवनायाण ५ क वि पुणो ने, सध. किं पुणं जे सनीया व ७ अ असणाणि, ४ ·५० दसवेआलियसुत्तं अज्झयण ९-२ दुग्गओ वा 'पओएणं चोइओ वहई रहे । एवं दुवुद्धि किच्चाणं वुत्तो वुत्तो पकुवह ॥ १९ ॥ आलवंते लवते वा रेन निसज्जाए पडिस्सुणे । मोतूणं आसणं धीरो सुस्सूसाए पडिस्सुणे ॥ २० ॥ काल छंदोवयारं च पडिलेहित्ताण हेउहि । "तेहिं तेहिं उयापहिं तं तं संपडिवायए ॥ २० ।। विवत्ती अविणीयस्स संपत्ती विणियस्स य । जस्सेयं दुहओ नायं सिक्ख से अभिगच्छइ ॥ २१ ॥ जे यावि चण्डे "मइइड्डिगारवे पिसुणे नरे साहस होणपेसणे । अदिधम्मे विणए अकोविए असयिभागी न हु तस्स मोक्खो ॥ २२ ॥ णिदेसवती पुण जे गुरुणं सुयत्थधम्मा विणयमि कोविया । तरित्तु ते ओहमिणं दुरुत्तरं खवित्त कम्म गइमुत्तमं गय ॥ २३ ॥त्ति बेमि ॥ णवमअज्झयणस्स विणयसमाहीए विइओ उद्देसगो समत्तो । ॥णवममज्झयणं तइओ उद्देसओ ॥ आयरियग्गिमिवाहियग्गी सुस्सूसमाणो पडिजागरिज्जा । आलोइयं इंगियमेव नच्चा जो छन्दमाराहयई स पुजो ॥ १ ॥ १ अ पओगेण २ भ न निस्सेए, ख न निसिज्जाए; च न निस- उजाए ३ ख मोतूण, च मुतुण ४ अ क तेग तेग उवाएहिं; स घ तेग तेण उवाएण ५ अ समयइद्धि ·भज्झयण ९-३ दसवेआलियसुत्तं. यायारमा विणयं पउजे सुस्सूसमाणो परिगिज्ज्ञ । जहोपइट्ट अमिकसमाणो गुरु तु नासाययई स पुज्जो ॥ २ ॥ राणिएनु विणयं पञ्जे उहरा वि य जे परियायजिट्टा । नीयतणे पट्टइ सच्चवाई ओयाययं यक्ककरे स पुज्जो ॥ ३ ॥ अनायउँछ 'चरई विमुद्ध जवणहया समुयाणं च निच्च । अलइयं नो परिदेवपज्जा लढुं न विकंथयई स पुजो ॥ ४ ॥ संथारसज्जासणभत्तपाणे अप्पिच्छया अइलामे वि संते । जो "एवमप्पाणभितोसएज्जा संतोसपाहन्नरए स पुज्जो ॥ ५ ॥ सका सहेउं प्यासाइ कंटया थोमया उच्छहया नरेणं । अणाए, जो उ सहेज्ज कंटर घईमए फण्णसरे स पुज्जो ॥ ६ ॥ मुहुरीदुश्मा उ हवंति पंटया अयोमया ते वि तओ सुउद्धरा । १ गुरू नासायई २ अ रायण्णएम; क स प रायणिएमु. ३५ प गियी, य ग नियत्तणे ४ अ घ सचमाइ. ५ अ चरए ६ विकाय, घर विकत्यई ७ च अप्पाणममि ८ क च आमाए; आसाय.९ च १० अ र सुदुद्धरा.

·दसवेआलियसुत्तं. अज्झयण ९-३ वायादुरुत्ताणि दुरुद्धराणि 'वेराणुबंधीणि 'महब्भयाणि ॥ ७॥ समावयंता ययणाभिघाया कण्णं गया 'दुम्मणियं जणंति । धम्मो ति किच्चा परमग्गसूरे जिइंदिए जो सहई स पुज्जो ॥ ८॥ अवण्णवायं च परंमुहस्स पच्चक्खओ पडिणीयं च भासं । ओहारिणि अप्पियकारिणिं च भासं न भालेज्ज सया स पुज्जो ॥ ९ ॥ अलोलुए अक्कुहए अमाई अपिसुणे यावि अदीवित्ती। नो भावए नो वि य भावियप्पा अकोउहल्ले य सया स पुज्जो ॥ १० ॥ गुणेहि साहू, पथगुणेहिऽसाहू गिण्हाहि साहूगुण मुञ्चऽसाहू । प्रवियाणिया अप्पगमप्पएणं जो रागदोसेहि समो स पुज्जो ॥११॥ तहेव डहरं व महल्लग वा इत्थी पुमं पचइयं मिहिं वा । नो हीलए नो वि य सिंसएजा थंभं च कोहं च चए स पुज्जो ॥ १२ ॥ जे माणिया सययं माणयंति जत्तेण कन्नं च निवेसयंति । १ ख महाभयाणि २ च दुम्मणय ३ ख सहए. ४ क ख घ च अहए ५ स अगुणे असाहू ६ स गिण्हाइ. ७ च वियागई. ८ भ युत्तेग कण.

·अझयण ९-३ दसवेमालियसुत ते माणए माणरिहे तवस्सी जिईदिए सच्चरए स पुजो ! तेसिं गुरूणं गुणसागराणं सोच्चाण मेहावि सुभासियाई चरे मुणो पंचरए तिगुत्तो चउकसायावगए स पुज्जो ॥१४॥ गुरुमिह सययं पडिपरिय मुणी जिणययनिउणे अभिगमकुसले । धुणिय रयमलं पुरेकर्ड भासुरमउलं गई गय ॥२५॥ ति बेमि ।। मणवमझयणस्स विणयसमाहीए तइयो उद्देसओ समत्तो। णवममज्झयणं-चउत्यो उद्देसओ. सुयं मे आउसं तेणं भगवया एवमरसायं । इह खलु थेरेहिं भगवंतेहिं चत्तारि विणयसमाहिवाणा पण्णता ॥१॥ कयरे खलु ते थेरेहिं भगयंतेहिं चत्तारिविणयसमाहि- Bाणा पण्णता? ॥२॥ इमे खलु ते थेरेहिं भगवतेहिं चत्तारि विणयसमाहि- ठाणा पण्णता । तं जहा । विणयसमाही, सुयसमाही, तर- समाही, आयारसमाही ॥३॥ विणए सुए तवे य यारे णिच्च पंडिया । अभिरामयति अप्पाणं जे भयंति जिइंदिया ॥३॥ 'चउन्विहा खलु विणयसमाही भवा । ने जहा अगु. सासिज्जन्तो सुस्सूसह, सम्मं संपडियजइ, 'वेयमाराहयइ, १ क स जिगमयनिउणे, २ क ५ च णिश्च : म हदति; ४ ख चउब्धिहे सलु. ५ क स च वेयमाराहइ.

·दसबेआलियसुत्तं अज्झयणं ९-१ न य भवह अत्तसंपग्गहिए चउत्थं पयं भवद । भवह य एत्थ सिलोगो ॥५॥ पेहेइ हियाणुसासणं सुस्सूसइ तं च पुणो अहिए। न य माणमएण मज्जइ विणयसमाहो आययठिए ॥६॥ चउन्विहा खलु सुयसमाही भवइ । तं जहा । सुयं में भविस्सइ ति अन्झाइयव्वं भवइ, एगग्गचित्तो भविस्सामि त्ति अज्झाइयव्यं भवइ, अप्पाणं ठावइस्सामि त्ति अज्झाइय- व्वं भवइ, ठिओ परं ठावइस्सामि त्ति अज्झाइयव्वं भवइ चउत्थ पयं भवइ । भवइ य एत्थ सिलोगो ॥७॥ नाणमेगग्गचित्तो य ठिो ठावयई परं । सुयाणि य अहिज्जित्ता रओ सुयसमाहिए ॥८॥ चउव्विहा खलु तवसमाही भवइ । तं जहाँ । नो इह- लोगट्टयाए तवमहिछेज्जा, नो परलोगळ्याए तवमहिज्जा, नो कित्तिवण्णसद्दसिलोगठ्ठयाए तवमहिउज्जा, ननस्थ निज्जर- कृयाए तवमहिद्वेज्जा चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो ॥ ९॥ विविहगुणतयोरए य निच्चं भवइ निरासए निज्जरहिए । तवसा धुणइ पुराणपावग "जुतो सया तिवसमाहिए ॥१०॥ चउब्विहा खलु आयारसमाहो भवइ, तं जहा। नो इहलोगट्टयाए आयारमहिछेज्जा, नो परलोगठ्ठयाए आयार. महिद्वेज्जा, नो कित्तिवण्णसद्दसिलोगठ्ठयाए आयारमहिडेज्जा, नन्नत्य आरहन्तेहिं हेहिं आयारमहिठ्ठज्जा चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो ॥१२॥ १ क ख इत्य २ ख अज्झाइयब्वय ३ ख नन्नत्य ण ४ अ ख घ इत्य ५ भ क ख जुत्तो य सया. ६ य क तवसमाहीए ७ ख २ भारहंतिएहिं, घ आरहिंतेहिं ·पज्झयण ९-४ देसवेमालियसुत्तं. जिणवयणरए अतितिणे पडिपुण्णाययमाययहिए। आयारसमाहिसंबुढे भवह य दंते भावसंधए ॥१२॥ यमिगम चउरो समाहिओ सुविसुद्धो सुसमाहियप्पयो । विउलहियसुहायहं पुणो कुव्वा सो पयखेममप्पणो ॥१३॥ जाईमरणाउ मुच्चई इत्यत्थं च चया सन्यसो । सिद्धे वा भवइ सासए देयो या अप्परए महिड्डिप ॥१४॥ ति बेमि।। ॥णवमं विणयसमाही अज्ज्ञयण समत ॥ ॥ दसमं अज्झयणं॥ पनिक्सम्ममाणाय युद्धवयणे पिच्चं चित्तसमाहिमो हवेज्जा । इत्थीण वसं न यावि गच्छे वंतं नो पडियायइ जे स निम्बू ॥१॥ पुर्वि न खणे न राणावर सीउदग न पिप न पियावर । अगणिसत्थं जहा मुनिसिय तं न जले न जलावर जे स मिक्खू ॥२॥ असम अतितणे २ च याययदए ३ ख अमिगम्म चउरो सुसमाहिओ ४ स इत्यत्य चयइ अ क ख घ इत्यस्य च चय. ५चघच निश्सममाणाह ६ सच पडियादियड ·दसवेमालियमुन. अम्झयण १. अनिलेण न विए न रियायए हरियाणि न छिन्दे न टिन्दावए । धीयाणि सपा विवज्जयन्तो सच्चित्तं नादारए जे म मिफ्स् ॥ ३ ॥ वणं तसथावराण होर पुढचीतणकटनिस्सियाण । तम्हा उहसियं न भुजे नो वि पए न पयापप जे समिफा १४॥ "रोपनापपुत्तपपणे पअप्पसमे भोज्ज उप्पि कार | पच य फासे मदव्ययाइ पथासयमंयरए जे स मिस्म् ॥५॥ चत्तारि यमे सया फमाए धुयजोगी य इयन युसवयणे । पदणे निज्जायमवग्यप गिदियोग परिपत जे म मिम् ॥ ६॥ सम्मदिट्टी सपा यमूद यधिमाणे तो गजमेय। तयाग शुगा पुराणपापगं मणयपफायसुमंयुटे जे म भिषम् ॥ ७॥ तहेय भमणं पापग या पिमिदं गाम माम मामिला। दोदी अहो गए परे या में न नि न निद्वारए ज म मि तदेय मम पापा या पिपि गाममााम लमिना । 4.प. महारा पनि नागप. ५ . ५५ रब बना Aran Enही. -- ·अज्झयण १० दसवेयालियसुत्तं छंदिय साहम्मियाण मुंजे भोच्चा सन्मायग्ए य जे स मिक्स् ॥ ९ ॥ न य बुग्गहिय कह कहिज्जा न य कुप्पे निहुँइदिए पसंते । संजमधुवजोगजुत्ते उपसंते अविहेडए जे स भिक्खू ॥१०R जो सहइ 'हु गामकण्टए अकोसपहारतज्जणाओ य । भयमेरवसद सप्पहासे समसुहदुक्खसहे य जे स भिम्खू ॥११॥ पडिम पडिज्जिया मसाणे नो भाए भयमेरयाई दिस्स । विविहगुणतयोरए य निच्चं न सरोर चामिकंसइ जे स भिक्खू ॥१२॥ असई योसट्टचत्तदेहे अस्कुठे व हए व लूसिए था। पुढविसमे मुणी हवेज्जा अनियाणे अकोउहल्ले य जे स भिक्खू ॥१३॥ अभिभूय कारण परीसहाई समुद्धरे नाइपहाउ अप्पयं । विइत्तु जाईमरण 'महम्भयं तवे रए 'सामणिए जे स मिक्खू ॥१४॥ हत्थसंजए पायसजए वायसंजए मंजइदिए । अन्नप्परए सुसमाहियप्पा सुत्तत्यं च पियाणइ जे स भिसू ॥१५|| १ कह काम २ अ क मीए, ख च मायए ३ क अको- उहल्ले जे ४ स महाभय ५ च सामणिए स ·दसयेयालियसुतं. अन्नपण. उपदिम्मि अमुच्छिर अगि अनायउभ्, 'पुलनि-पुलाए। श्कयविणयसमिहिमो विरए सन्यमंगावगा य जे स मिषम् ॥१६॥ अलोले भिप न रमेसु गि उंछं चरे जीविय नाभिकहो। पट्टि च समारण पूर्वणं च चए टियप्पा 'अणि जे समिपम् ॥१७॥ न परं यएम्जासि अयं फुमीले पणनो पुष्पेन्ज न तं पपज्जा । जाणिय पोय पुण्णपाप अत्ताणं न ममुणमे जे म मिपा ॥१८॥ न जाधमत्ते न गम्यमन न लाभमरो न मुरण मत्ते । मयाणि सन्याणि दियमयंती धम्मशाणरए य ज म मिन् ॥१॥ पपेयए महामुणी पम्मे टिमीटारा परं पि । निगम्म पग्जि पसीललि न पापि हामंधुदप से ग भिग ॥२०॥ देहपानं अमां भगामपं मा गए नियहिपाठिपणा । हिदि सामान्य गंधण यो मिसा मपुमाग ग २. मि मिा। । मभिरग मसाप दम mmu + wri, THE . पा....

·चूलिया १ दसवेआलियसुतं (रइवक्का चूलिया पढमा.) इह खलु भो पन्यदएणं उत्पन्नटुक्सेणं संजमे बरह- समावन्नचित्तेणं योहाणुप्पेहिणा अणोहाइएणं चेव इयरस्सि- गपंकुसपोयपडागारभूयाई' दमाई अट्ठारस ठाणाई सम्म संपडिलेहियन्याई भवन्ति तं जहा । हं मो दुस्समाए, दुप्पजीवी ॥१॥ लहुस्सगा इत्तरिया गिहीणं कामभोगा सा मुजो य साययहुला मणुस्सा ॥३॥ "हम च मे दुक्प न चिरकालोपट्टाइ मविस्सइ net ओमजणपुरकारे ॥५॥ वंतस्स य 'पडियाइयणं गिहीण ॥६॥ अहरगइवासोवसंपया ॥७॥ दुल्लमे खलु भो गिहीण धम्मे गिद्दिवासमझे वसंताणं ॥८॥ थायंके से यहाय होइ ॥ ९ ॥ संकप्पे से वहाय होइ ॥ १० ॥ सोवझेसे "गिहिवासे निरूपस्केसे परियाय ॥१९॥ यंधे "गिहिवासे मोम्से परियार |१२|| सायजे "गिहिवासे यज्जे परियार ॥१३॥ यहुसाहारणा गिहीणं कामभोगा ॥१॥ पचेय पुण्णपायं ॥१५॥ यणिच्चे पलु भो मणुयाण जीविए कुसग्गजनयिंदु- चंचले ॥ १६॥ १५ पहागाभूयाइ. २ र इत्तिरिया, घ इतरिआ साइवगुरा ४ गइमे इमं दुक्से, ५ च इमे अ मे ५ स पडिआवयण, घ पडिआयण. च पुस्तक "निहीं।' इति न दृश्यते घ आयको ७२ घ गिहवासे ८ च निरवज्त्र ·। दसवेआलियसुत्त. चूलिया । वहुं च पलु पापं कम्म पगडं ॥ १७ ॥ पावाणं च खलु भो कडाणं कम्मागं पुचि दुच्चि. ण्णाणं 'दुप्पडिक्कताणं 'धेयइत्ता मोक्खो नत्थि अवेयइत्ता तयसा वा झोसहत्ता अट्टारसमं पयं भवह ॥१८॥ भवर य उपत्थ सिलोगो। जया य चयई धम्म अणज्जो भोगकारणा। से तत्थ मुच्छिए वाले आयई नाचवुज्झइ ॥ १ ॥ जया जोहाविओ होइ इंदो या पडिओ छम । सम्यधम्मपरिभट्टो स पच्छा परितप्पड ॥ २ ॥ जया य बंदिमो होइ पच्छा घोह अवंदिमो । देवया व ४च्चुया ठाणा स पच्छा परितप्पा ॥ ३ ॥ जया य पूमो होइ पच्छा होइ अपूइमो । राया व रज्जपन्भहो स पच्छा परितप्पड ॥ ४ ॥ जया य माणिमो होइ पच्छा होइ अमाणिमो । "सेट्टि व्यू फन्यड़े चूडो स पच्छा परितप्पड ॥ ५ ॥ जया य थेरयो होह समझकंतजोब्वणो । मच्छो व्य गले गिलित्ता स पच्छा परितप्पर ॥ ६ ॥ जया य 'फुफुडंयस्स फुतत्तीहि विहम्मद । हत्थी व यंधणे यद्धो स पच्छा परितप्पा ॥७॥ पुत्तदारपरिकिण्णो' मोहसंताणसंतो। पंकोसानो जहा नागी स पच्छा परितप्पर ॥ ८R अज याई गणी होतो भावियप्पा यहुस्सुमो । जा हं रमंतो परियाए सामण्णे निणदेसिए ५९ ॥ देयलोगसमाणो उपरियामओ भद्दे सिणं । रयाणं, अरयाणं च मदानरयसारिमो ॥ १० ॥ १ च दुष्परिकलागं २ ग प वेदना ३ भ. प. प्य ४ सय गुया ५ सिमि, च सही व ६ प गुपयरग ७ रा पुरिती है; पुतितीहि ८ प पविहम्मई ९. परिरमो.पप • मानिरयणालियो.

·चूलिया १ दसवेआलियसुत् अमरोवमं जाणिय सोक्समुत्तम रयाण परियाय, तहारयाणं । निरयोवमं जाणिय दुक्खमुत्तम रमेज्ज तम्हा परियाय पंडिए ॥ ११ ॥ धम्मार मलैंसिरियो अवेयं जनग्गिविज्झायमिवप्पतेयं । हीलंति णं दुबिहियं फुसीला दादुट्टिय घोरविसं व नागं ॥ १२ ॥ इद्देवधम्मो अयसो अकित्ती दुन्नामधेजं च पिहुज्जणम्मि । चुयस्स धम्माओ अहम्मसेविणो संभिन्नवित्तस्स य हेहो गई ।। १३ ॥ भेजित्तु भोगाई पसह चेयसा तहाविहं कटु असंजमं बहु । गई च गच्छे अणभिझियं दुहं दोही य से नो सुलभा पुणोपुणो ॥ ५ ॥ दमस्स या नेरइयस्स संतुणो दुद्दोवणीयस्स किलेसपत्तिणो । पलिओवमं प्रिज्जइ सागरोच किमंग पुण मग्म इमं मणोदुहे ॥ १५ ॥ न मे चिर दुक्यमिण भविस्सा असासया भोगपियास जंतुणो। ४० चे सरीरेण 'इमेणवेस्सह अवेरसई जीवियपज्जवेण मे ॥ १६ ॥ २ स ध परियाइ, च परिआद ३ सघ सिरिओ देयं ४ ख च. न मे सरीरेण इमेण विसराई अविस्सई ५ ५ इमेणवस्सई अवसई.

·६२ दसवेमालियसुत्तं. चूलिया १ जिस्सेवमप्पा उ हवेज निच्छिओ चएन देहं न उ धम्मसासणं । त तारिसं नो पयलेन्ति इन्दिया उपेन्तवाया च सुदंसणं गिरि ॥१७॥ इच्चेव संपस्सिय बुद्धिम नरो आय उवाय विविहं वियाणिया । कारण पाया अदु माणसणं तिगुत्तिगुत्तो जिणवयणमहिडिन्नासि ॥ १८ ॥ । त्ति घेमि ॥ रश्वका पढमा चूलिया समत्ता ॥ वीया चूलिया चूलियं तु पवरपामि सुयं केयलिभासियं । जं मुणित्त सपुण्णाणं घम्मे २उप्पन्नए मई ॥१॥ अणुसोयपट्टिए यहुजम्मि पडिसोययद्धलफ्सेण । पडिसोयमेव अप्पा दायन्यो दोउफामेणं ॥२॥ मणुसोयमुदो लोगो, पडिसोओ मासयो सुयिधियाणं । अणुसोओ मंसारो, पडिसोमो तस्म उत्तारो ॥ ३ ॥ तम्हा आयारपरणामेण संयरममाहियालेण । चरिया गुणा य नियमा य दोति माहण पदृट्या ॥४॥ अणिपयवासो समुयाणचरिया अनायउम्छं पहरिपया य। मप्पोपदी कलावियत्रणाय विदारचरिया सिणे पसत्या ॥५॥ धारण्णमोमाणवियपा य योसदिष्टादरमत्तपाणे । मंसाकपेज परेन भिषम् नमायमंमह र सपना ॥ ६॥ पसाने भाति रो ii. भारोमाग ·चूलिया २ दसवेद्यालियसुत्तं. अमजमंसासि अमच्छरीया समिक्खण निधिगईगया य । अभिरवणं काउस्सग्गकारी सज्झायजोगे पयओ हवेना ॥ ७ ॥ न पडिन्नवेजा सयणासणाई २सेजं निसेज्जं तह भत्तपाणं । गामे कुले वा नगरे च देसे ममत्तभावं न कहिंचि कुज्जा ॥ ८॥ गिहीणो वेयावडियं न कुज्जा अभिवायणं बंदण पूयणं वा । असंकिलिटेहि समं वसेज्जा मुणी चरित्तस्स जो न हाणी ॥९॥ नया लमज्जा निउणं सहायं गुणाहियं वा गुणो समं वा । पको वि पाचाई विवज्जयंती विहरेज्ज फामेमु असज्जमाणो ॥१०॥ संवच्छरं चावि परं पमाण बीयं च पास न तहि वसेज्जा । सुत्तस्स मग्गेण चरेज्ज भिक्ग्बू सुत्तस्स यत्यो जह आणवेह ॥११॥ जो पुव्यरत्तावररत्तकाले 'संपेहई अप्पगमप्पएणं । कि मे कडं किं च मे किचसेस कि संकणिज्जं न समायरामि ॥१२॥ कि मे परो पासह किं च अप्पा कि पचाई पलियं न विवज्जयामि । १च निबिगड़ गया. २ सघ मिज्ज निसिग्ज, ३ ख घ. न आलभिन्ना. ४ स. सपिक्सई अप्पयमपएण, ५ ख किं चाह.

·६४ दसवेआलियमुत्त चूलिया २ इञ्चेव सम्म अणुपासमाणो अणागय नो पडिबध कुजा ॥ १३ ॥ अत्येव पासे कइ दुप्पउत्त कारण वाया अदु माणसेण । तत्येव धीरो पिडिसाहरेज्जा आइण्णो खिप्पमिव क्खलीण ॥१४॥ जस्सेरिसा जोग जिइदियस्स धिईमओ सापुरिसस्स निच्च । तमाहु लोए पडिवुद्धजीवी सो जीवई सजमजीविएण' ॥ ५ ॥ अप्पा हु खलु सयय रक्खियव्यो सव्यिदिपहिं सुसमाहिएहिं । अरक्खिओ जाइपह उवेइ सुरक्खिओ सव्वदुहाण मुच्चइ ॥१६॥ ति बेमि ॥ बीया चूलिया समत्ता ॥ सेजभव गणहर जिणपडिमादसणेण पडिबुद्ध । मणगपियर च दसकालियस्त निजूहग घदे ॥ १ ॥ मणग पडुच्च मेजभवेण निजूहिया दसज्झयणा । वेयालिये य ठविया तम्हा दसकालिय नाम ॥ २ ॥ छहि मासेहि अहीय अज्झयणमिण तु अन्जमणगेण । छम्मासा परियाओ अह कालगओ समाहोए ॥ ३ ॥ आणदअसुवाय काही सेज्जभवा तहिं थेरा । असभहस्स य पुच्छा कहणा य वियालणा सधे ॥ ४ ॥ तुम्हारिसर गणपहू मोहपिसाएहि जइ छलिज्जति । ता भणसु तुम चिय धीर धोरिमा क समुल्यिउ ॥५॥ रइयाइ गणहरेहिं चुद्दसपुवाइ वारसगाई । दसकारियरयण पुण समुद्धय जेण तस्स नमो ॥६॥ १ स क्य २ स पडिसहरेवा ३ म जीवएण ·अज्झयण दसवेआलियसुत्त-निज्जुत्ती सामाइयअणुकमओ चण्णे विगयपोरिसीए उं । निजूद किर सेजंभवेण दसकालिय तेण ॥ १२ ॥ जेण ज य पहुच्चा जत्तो जाति जह य ते ठविया। सो तं च तओ ताणि य तहा य कमसो कहेयव्यं ॥१३॥ सेजंभवं गणहरं जिणपडिमादसणेण पडियुद्धं । मणगपियरं दसकालियस्स निज्जूहगं वंदे ॥ १४॥ दाई ।। मणगं पहुश सेजंभवेण निज्जूहिया दसज्झयणा । बेयालियाए, ठविया वम्हा दसकालियं नाम ॥१५॥ दारं ॥ आयप्पयायपुया निम्बूढा होइ धम्मपण्णत्ती। कम्मापवायपुवा पिंडस्स उ एसणा तिविहा ॥१६॥ सवप्पवायपुव्वा निव्वूढा होइ वक्कसुद्धी उ । अवसेसा निव्वूदा नवमस्स उ तइयवत्थूओ ॥१७॥ विइओ वि य आएसो गणिपिडगाओ दुवालसंगाओ। एयं किर निम्बूढे मणगस्स अणुग्गहठाए ॥१८॥ दुमपुप्फिआइया खलु दस अज्झयणा सभिक्खुयं जाव । अहिगारे वि य एत्तो वोच्छं पत्तेयमेकेके ॥१९॥ दारं । पढभे धम्मपसंसा सो य इहेच जिणसासणमि त्ति। बिदए घिदए सका काउं जे एस धम्मो ति ॥२०॥ तइए आयारकहाउ खुडिया आयसंजमोयायो । तह जीवसंजमो वि य होइ चयमि अज्झयणे ॥२१॥ भिक्सविसोहो तवसंजमस्स गुणकारिया उ पंचमए । छठे आयारकहा महई जोग्गा गहयणस्स ॥२२॥ वयणविभत्ती पुण सत्तमंमि पणिहाणमहमे भणियं । णयमे विणो दसमे समाणियं एस भियग्नु ति ॥२३॥ दो अज्सयणा चूटिय विसीययंते थिरीकरणमेगं । विइए विवित्तवरिया असीयणगुणाइरेगफला ॥२४॥ दसकालियरस एसो पिंडत्थो चणिओ समासेणं ।

·मायण १ दसवेवालियसुत्त-निज्जुत्ती
पत्तो एक्केरकं पुण यज्झयण कित्तइस्सामि ॥२५॥
पढमज्झयणं दुमपुफियं ति चत्तारि तस्स दाराई।
वणेउयकमाई धम्मपसंसाइ यहिगारो ॥२६॥
मोहो जं सामणं सुयाभिहाणं चउब्धिहं तं च ।
यज्झयणं यज्झोणं आय ज्झवणा य पत्तेयं ॥ २७॥
नामाइचउम्मेयं वण्णेऊणं सुयानुसारेणं ।
दुमपुस्फिय आओजा चउसु पि कमेण भावेसु ॥२८॥
अन्नप्पस्सामयणं कम्माणं अवचओ उपचिमाण ।
अणुपचओ य नयाणं तम्हा अझयणमिच्छति ॥२९॥
अहिगम्मंती अत्था इमेण अहिगं च नयणमिच्छति ।
यहिग च साहु गच्छद तम्हा अज्झयणमिच्छति ॥३०॥
जह दीया दीवसयं पइप्पई सो य दिप्पई दीवो ।
दीपसमा आयरिया दिप्पंति परं च दीयंति ॥ ३."
नाणस्स दसणस्स वि चरणस्स य जेण भागमो होइ ।
सो होइ भावआओ आयो लाहो त्ति एगठा ॥३२॥
अयिह कम्मरयं पोराणं जं सवेइ जोगेहि ।
एयं भायज्झयणं नेयव्यं आणुपुक्षीए ॥३॥
णामदुमो ठवणदुमो दव्यदुमो चेव होइ भावदुमो ।
एमेय व पुप्फस्स वि चउब्धिहो होइ निक्लेवो ॥३४॥
दुमा य पायया रुपया अगमा विडिमा तरू।
कुहा महोरहा बच्छा रोवगा संजगा वि य ॥३२॥
पुप्फाणि य फुसुमाणि य फुल्लाणि तहेय होति पपयाणि ।
सुमणाणि य सुकुमाणि य पुप्फाणि य होति एगठ्ठा ॥३६॥
दुमपुस्फिया य आहारएसणा गोयरे तया उंछा।
मेस जलूगा सप्पे वणऽक्स इस गोलपुत्तुदए ॥३
कत्थर पुच्छह सीसो कहिंचिऽपुट्ठा कहंति आयरिया।
सीसाणं तु हियह विपुलतरागं तु पुच्छाए ॥ ३८ ॥

·अज्झयण ६८ दसवेआलियसुत्त-निज्जुत्ती नाम ठवणा धम्मो दयधम्मो य भाषधम्मो य । एपसि नाणत्तं वुच्छामि अहाणुपुथ्वीए ॥३९॥ दव्यं च अस्थिकायप्पयारधम्मो य भावधम्मो य वस्स पजवा जे ते धम्मा तस्स व्वस्स ।। १० ।। धम्मत्थिकायधम्मो पयारधम्मो य विसयधम्मो य । लोइय कुप्पावणिय लोगुत्तर, लोगऽणेगविहो ॥१॥ गम्मपसुदेसरजे पुरवरगामगणगोट्टिराईण । सावजो उ कुतित्थियधम्मो न जिणेहि उ पसत्थो ॥३२॥ दुविही लोगुत्तरियो सुअधम्मो खलु चरित्तधम्मो म। सुयधम्मो सज्झाओ चरितधम्मो समणधम्मो ॥ ४३ ॥ दब्वे भावे वि अ मंगलाई दवम्मि पुण्णकलसाई । धम्मो उ भावमंगलमेत्तो सिद्धि त्ति काऊण ॥४४|| हिंसाए पडिववखो होइ अहिंसा चउविहा सा उ । दव्वे भावे य तहा अहिंसजोवाइवाओत्ति ॥४॥ पुढविदगअगणिमारुयवणस्सई वितिचउपणिदिअजीये। पेहोपेहपमज्जणपरिठवणमणोचई काए ॥ ४६ ।। अणसणमूणोअरिआ वित्तीसंखेवणं रसच्चाओ। कायकिलेसो सलीणया य यज्झो तयो होइ ॥GH पायच्छित्तं विणो वेयावच्चं तहेव सज्झाओ । झाणं उस्सग्गोवि य अभितरओ तवो होइ ॥४८॥ जिणवयण सिद्धं चेव भण्णई कत्थई उदाहरणं । आसज्ज उ सोयार हेऊ वि कहिचि भण्णेजा ॥४९ फत्थर पंचाययवं दसहा या सचहा न पडिसिद्ध । न य पुण सव्य भण्णा हदी सवियारमवसायं ॥५०॥ तस्थाहरण दुविहं चउयिह होइ एकमेकं उ । हेऊ चउन्धिही पलु तेण हु साहिज्जए आथो ॥२१॥ नाय आहरणं ति य दितीवम निदरिसण चेव ।

·'अज्झयण १ दसवेलियसुत्त-निजुत्ती एगटुं तं दुविहं चउव्यिहं चेव नायव्यं ॥२२॥ चरियं च कप्पियं वा दुविहं तत्तो चउबिहेक्केकं । आहरणे तसे तद्दोसे घेवुवन्नासे ॥२३॥ चउहा खलु आहरणं होइ अवाओ उपाय ठरणा य । तह य पदुप्पन्नविणासमेव पढमं चउविकप १५५॥ व्यावाय दोन्नि उ वाणियगा भायरो धणनिमित्त । पहपरिणएकमेस्क दमि मच्छेण निव्वेओ ॥५५॥ सेत्तमि अपकमणं दसारवग्गस्स होइ अबरेणं । दीयायणो य काले भावे मेडकिआखमओ ॥५६॥ सिक्वगअसिम्खगाणं सचेगथिरकृयाइ दोहं पि । दवाईया एवं दंसिज्जते अवायाओ ॥ ७ ॥ दवियं कारणगहियं विगिचिअव्वमसिवाइसेत्तं च । यारसहि पस्स कालो कोहाइविवेग भावम्मि व्यादिपहिं णिच्चो एगतेणेय जेसि अप्पा उ । होइ सभायो तेसिं सुहृदुहसंसारमोक्खाणं ॥ ५९ ॥ सुदुपलसंपओगो न विज्जई निच्चयायपक्खम्मि । पगंतुच्छेमम्मि य सुहदुस्सविगप्पणमजुतं ॥ ६० ॥ अवाओत्ति गयं । एमेव चउविगप्पो होह उवाओ चि तत्थ दबम्मि । धाउन्यामओ पदमो नंगलफुलपहिं खित्तं तु ।। ६६ ।। कालो य नालियाइहि होई मायमि पडियो अममो । चोरस्स कर नहि बढकुमारि परिकहेइ ॥ ६२ ।। एवं तु इदं आया पच्चखं अणुवलम्भमाणो वि । सुददुरस्त्रमाइरहिं गिन्झइ हेऊहिं अत्थि ति ॥ ३ ॥ जह बस्सायो हत्यि गामा नगरं तु पाउसा सरयं । ओदइयाउ उयसमं संकंती देवदत्तस्स ॥ ६ ॥ •एवं सउ जीवस्स वि दव्याईसंकमं पहुच्चा उ।

·७० दसवेआलियसुत्त-निज्जुत्ती अण्झयण' अत्थितं साहिजइ पच्चवखेण परोक्ख पि ॥ ६५ ॥ (एव सउ जीवस्स वि परिणामो साहिज्जइ परोक्खे वि इत्यपि अधिक पठ्यते कुाचित् ) उवाओत्ति गय। ठवणाकम्म एक्क दिकृतो तत्थ पोंडरीयं उ । अहवा वि सन्नढरणहिंगुसिचकय उदाहरण ।। ६६ । सव्वभियार हेउ सहसा वोत्तु तमेव अन्नेहिं । उचबूहइ सप्पसर सामस्थ चऽप्पणो नाउ ॥ ६७ ॥ दार होति पडुप्पन्नविणासणमि ग्धचिया उदाहरण । सीसा वि कत्थ वि जई अज्झोवज्जिज्ज तो गुरुणा ॥६८॥ वारेयच्चु उचाएण जद या वाऊलिओ वदेज्जाहि । सब्वेवि नत्थि भावा विं पुण जीयो स चोत्तव्यो ॥ ६९ ॥ ज भणसि नत्थि भावा वयणे ह'अस्थि नत्थि 'जइ अस्थि । एव पन्नाहाणी असओ उ निसेहए को णु ॥ ७० ॥ णो य विवक्खापुटयो सद्दोऽजीवुभयो सुणेयचो । न य सा वि अजीवरस उ सिद्धो पडि सेहओ जीवो ॥ दार। आहरणं तद्देसे चउहा अणुसहि तह उबालभो । पुच्छा निस्सावयण होइ सुभदाणुसठ्ठीए ॥ ७२ ॥ साहुकारपुरोग जह सा अणुसासिया पुरजणेण । वेयावच्चाईसु वि एव जयते णुचूहेज्जा ॥ ७३ ॥ जेसि पि अस्थि जीवो ( आया इति वा पाठ ) बत्तन्वा ते वि अम्ह विस अस्थि । किं तु अकत्ता न भवइ चेययई जेण सुहृदुक्ख ॥ ४ ॥ उवलभमि मिगावद नाहियवाईवि एव वत्तबो । नत्थि त्ति कुविण आयाऽभावे सइ अजुत्त ॥ ७ ॥ अस्थि ति जो वियका अह वो नत्थि तिज पुविनाण । अच्चताभावे पोग्गलस्स एय चिय न जुत्त ॥७६॥ दार। पुच्छाए कोणियो सलु निस्सावयणमि गोयमस्सामी ।

·। प्रन्झयण १ दसवेआलियसुच-निज्जुची नाहियवाई पुच्छे जीवत्यिचं अणिच्छंतं ॥ ७ ॥ दव्यस्त पन्जवा जे ते धम्मा तस्स दव्यस्त । केणंति नत्यि आया जेण परोक्यो चि तय फुटिनाणं । होइ परोस्खं तम्हा नत्यि त्ति निसेहए को णु ७८ दारं। अनायएसयो नाहियचाई जेसि नत्थि लोगो दाणाइफलं तेसिन विज्जई चन्ह तद्दोस ॥ ७९ ॥ पढमं अहम्मतं पडिलोमं अत्तणो उपनासं दुरावणियं च चउत्यं यहम्घजुत्तम्मि नलदामो ॥ ८॥ पडिलोमे जह अमओ पन्जोय हरइ अपहिलो संतो। गोविंदवायगो वि य जह परयत्वं नियत्तेद ॥८१॥ दारं । अत्तउपनासंमि य तलागमेयंमि पिंगलोत्थवई ।दारं । अणिमिसगिहण भिक्सूग दुरुवपीए उदाहरणं ॥८२॥ दारं । चत्तारि उपन्चासे तमत्थुग अन्नवत्युगे चेव । पडिणिभए हेउम्मि य होति इणमो उदाहरणा ॥ ८३ ॥ तव्वत्थुमि पुरिसो सन्यं भमिऊण साहइ सपुष । तय अन्नयरधुगम्मि वि सनो होइ एगत्तं ॥ ८ ॥ तुझ पिया मज्झ पिऊ धारे अणूणयं पडिणिमंमि । किं नु वा फिज्जते लेण मुहाए न उन्भंति ॥ ८ अहवावि इमो हेऊ चिन्नेओ तत्थिमो चउवियप्पो । जायग याग सग लूसग हेऊ घउत्यो उ । ८६ ॥ उम्भामिमा य महिला जावगहेउम्मि उंटलिंडाई। लोगस्स मज्झजाणण थावगहेऊ उदाहरणं ।। ८७॥ सा सगडतित्तिरी यसम्मि होउन्मि होर नायचा । तउसगसग लूसगहेउम्मि य मोययो य पुणो ॥ ८८॥ धम्मो गुणा अहिंसाया र ते परममंगलपइन्ना । देवा वि लोगपुज्जा पणमंति सुधम्ममिइ हेऊ॥ ८९ ॥ दिट्टतो अरदंता अणगारा य रहयो इजिणसीसा । .

·७२ ---- दसवेमालियसुत्त-निज्जुत्तो अज्झयण वत्तणुबत्ते नज्जइ ज नरवइणो वि पणमंति ॥ ९० ॥ उपसंहारो देवा जह तह राया वि पणमइ सुधम्म। तम्हा धम्मो मंगलमुक्किमिह अ निगमणं ॥ ९१ ॥ विइयपइन्ना जिणसासणंमि साहेति साहवो धम्म । हेऊ जम्हा सम्भाविएसुऽहिंसाइसु जयंति ॥ ९२ ॥ जइ जिणसासणनिरया धम्म पालेंति साहयो सुद्धं । न कुतिस्थिरसु एवं दीसइ परिपालणोचाभो । ९३ ॥ तेसु वि य धम्मसदो धम्मं निययं च ते पसंसंति । ननु भणिओ सावज्जो कुतित्थिधम्मो जिणवरेहि ॥ ९४ ॥ जो तेसु धम्मसद्दो सो उवयारेण निच्छयेण इह । जह सीहसद्द सीहे पाहण्णुवयारओण्णस्थ ॥ ९५ ॥ *एस पन्नासुद्धी हेउ अहिंसाइएसु पंचसु वि । सम्भावेण जयंती हेउचिसुद्धी इमा तत्थ ॥ ९६ ॥ * भत्तपाणउवगरणवसहिसयणासणासु जयंति । फासुय, अकयअकारियअणणुमयाणुदिभोई य ॥१७॥ *अप्फासुय कय कारिय अणुमय उद्दि भोइणो हंदी । तसथावरहिंसाए जणा अकुसला उ लिप्पंति ॥२८॥ *एसा हेउविमुद्धी दिढतो तस्स चेव य विसुद्धी । सुत्ते भणिया उ फुडा सुत्तफासे तु इयमना ॥ ९९ ॥ जह भमरोत्ति य एत्थं दिलुतो होइ आहरणदेसे। चंदमुहि दारिगेयं सोमत्तयहारणं ण सेसं ॥ १० ॥ एवं भमराहरणे अणिययवित्तित्तणं न सेसाणं । गहणं दिटुंतविसुद्धि सुत्ते भणिया इमो चऽन्ना ॥ १०१ ॥ पत्थ य भणिज्ज कोई समणाणं फारए मुविहियाण । पागोवजीविणो त्ति य लिप्पंतारंभदोसणं ॥ १०२ ॥ यासह न तणाण कए, न तणं घड्वइ कर मयकुलाणं । न य रुक्खा सयमाला फुलंति कए महुयराणं ॥ १०३ ।।

·७३ अज्झयण १ दसवेआलियमुत्त-निन्जुत्ती अग्गिम्मि हवी इयइ पाइयो तेण पीणिओ संतो। परिसह पयादियाए तेणोसहिओ परोहंति ॥ १०४ ॥ कि दुम्मिर जायइ जइ एवं अह भये दुरिष्टं तु । कि जायद सम्वत्था दुन्भिवं अह मने इंदो॥ १०५ ।। यासह तो कि विग्धं निग्धायाईहि जायए तस्स । सह यासह उउसमये न यासई तो तणहार ।। १०६ ॥ किं च दुमा पुष्फति भमराणं कारणा यहासमयं । मा भमरमहुयरिगणा किलामपज्जा अमाहारा ॥ १७ ॥ कस्सइ युद्धी एसा वित्ती उचकप्पिया पयावरणा । सत्ताणं तेण दुमा पुष्प॑ति महुयरिगणट्टा ॥ १०८ ॥ तं न भवइ जेण दुमा नामगोयस्स पुष्यविहियस्स । उदएणं पुप्फफलं निवत्तयंती इमं चश्न ॥ १०९ ॥ अत्थि यह वणसंडा भमरा जत्थ न उति न बसेंति। तस्थ वि पुप्फंति दुमा पगई एसा दुमगणाणं ॥ ११० ॥ जइ पगई कोत पुणो सव्यं काल न देति पुष्फफलं । जं फाले पुप्फफलं दयंति गुरराह यत एव (अह पयं ) पगई एस दुमाणं जा उउसमयम्मि आगर संते । पुप्फति पायवगणा फलं च कालेण यति ॥ १२ ॥ किनु गिही रंधंतो समणाणं कारणा अहासमय । मा समणा भगतो किलामपज्जा यणाहारा ॥ ११३ ।। समणणुकंपनिमित्त पुण्णनिमित्तं च गिहनिवासीमो । कोइ मणिज्जा पागं करेंति सो भण्ग न जम्हा ॥११॥ पंतारे दुन्मिस्से आर्यके वा महया समुप्पन्ने । रति समण सुविहिया सन्बाहार न मुंजति ॥ १९५ ॥ यह कीस पुण गिदत्या रत्ति आयरतरेण रंघति । ममणेहि सुविहिपहिं चउब्धिहाहारविरहि ॥ ११६ ॥ अस्थि बहुगामनगरा समणा जत्थ न उति न वसति ।

·अज्झयण
दसवेआलिसुत्त-निज्जुत्ती
तत्थ वि रंधति गिही पगई एसा गिहत्थाणं ।। ११७ ॥
पगई एस गिहीणं जं गिहिणो गामनगरनिगमेसु ।
रंधति अप्पणो परियणस्स कालेण अठाए ॥ ११८ ॥
तत्थ समणा तवस्सी परकडपरनिट्टियं विगयधूमं ।
आहारं एसंती जोगाणं साहणट्ठाए ॥ ११९ ॥
निवकोडीपरिसुद्धं उग्गमउप्पायणेसणासुद्धं ।
छट्ठाणरक्खणठ्ठा अहिंसअणुपालणट्ठाए ॥ १२० ।।
दिहतसुद्धि एसा उवसंहारो य मुत्तनिहिछो ।
संति विज्जति ति य संति सिद्धि व साहेति ॥ १२१ ॥
धारेइ तं तु दव्वं तं दव्यविहंगमं वियाणाहि ।
भावे विहंगमो पुण गुणसन्नासिद्धिओ दुविहो ॥ १२२ ॥
विहमागास भण्णा गुणसिद्धी तप्पइडिओ लोगो ।
तेण उ विहंगमो सो भावत्थो वा गई दुविहा ॥ १२३ ॥
भावगई कम्मगई भावगई पप्प अत्थिकायाओ।
सव्वे विहंगमा खलु कम्मगईए इमे मेया ॥ ११४ ॥
विहगगई चलणगई कम्मगई उ समासओ दुविहा ।
तदुदयवेययजीचा विहंगमा पप्प विहगगई ॥११५॥
चलणं कम्मगई खलु पदुच्च संसारिणो भवे जीवा।
पोग्गलदव्वाई या विहंगमा एस गुणसिद्धी ॥११॥
सन्नासिद्धि पप्पा विहंगमा होति पक्खिणो सब्ने ।
इहई पुण अहिगारो विहायगमणेहिं भमरेहिं ॥११७॥
दाणे त्ति दत्त गिण्हण भत्ते भज सेव फासुगेण्हणया।
एसणतिगंमि निरया उवसंहारस्स मुद्धि इमा ॥१८॥
अवि भमरमहुगरिंगणा अविदितं आवियंति कुसुमरसं ।
समणा पुण भगयंतो नादिन्नं भोतुमिच्छति ॥१२९॥
अस्संजएहिं भमरेहि जइ समा संजया खलु भवति ।
एवं उपमं किच्चा नूणं अस्संजया समणा ॥१३०॥

·संज्झयण १ दसवेमालियसुत्त-निज्जुत्ती उपमा खलु एस कया पुन्चुत्ता देसलक्षणोवणया। अणिययवित्तिनिमित्तं अहिंसअणुपालणाए ॥३॥ जह दुमगणाउ तह नगरजणयया पयणपायणसहावा । जह भमरा नह मुणिणो नवरि अदत्तं न भुंजंति ॥१३२॥ कुसुमे सहायफुल्ले आहारंति भमरा जह तहा उ। भत्तं सहावसिद्धं समणसुविहिया गवसति ॥१३३॥ उपसंहारो भमरा जद्द तह समणा वि अवहजीवि ति। दंत चि पुण पयम्मी नायन्यं यकसेसमिणं ।।१३४॥ जा इत्य व इरियाइपमु सबम्मि दिक्सियपयारे । तसथावरभूयहियं जयंति सम्भावियं साह ॥१३॥ उपसंहारविमुद्धी पस समत्ता उ निगमणं तेणं । युच्चति साहुणो तो जेणे ते मगरसमाणा ॥ १३६ ॥ तम्हा दयाइगुणसुट्टियहि भमरो व अपहवित्तीहि । साहदि साहिओत्ती उछिटुं मंगलं धम्मो ॥ १३७ ॥ निगमणसुद्धी वित्तरिया वि धम्मत्थमुज्जया विहरे । माइ कायाणं ते जयणं न मुणेति न फरेंति ॥ १३८ ॥ न य उग्गमाइमुद्रं भुजंती महुयरा वऽणुवरोही। नेच य तिगुत्तिगुत्ता जह साह निच्चकालं पि ॥१३९॥ कार्य बायं च मणं च इंदियाई च पंच दमयति । धारेंति यमचेरं संजमयंति कसाए य ॥ १४० । जं च तवे उज्जुता तेणेसि साहुलपयणं पुण्णं । तो साहुणो ति भण्णइ साहणो णिगमणं चेयं ॥ २४१ ॥ से य पदन्न विमत्ती हेउ विमत्ती विवश्य पडिसेदो। दिहतो आसंका तप्पडिसेहो निगमणं च ।। १४२ ।। धम्मो मंगलमुकि ति पहना अत्तवयणनिदेसो । सो य इहेय जिणमए नन्नत्य पदनपविभत्ती ॥ १४३ ॥ सुरपूरमो ति हेऊ धम्मटाणे ट्ठिया उ जं परमे ।

·७६ दसवेमालियसुत्त-निजुत्तो अज्झयण १ हेउविभत्ती निरुवहि जियाण यवहेण य जियति ॥१४॥ जिणवयणपदुहे वि हु ससुराईए अधम्मरुइणो थि । मंगलवुद्धीए जणो पणमइ आइयदुयविवक्खो ॥१४॥ विश्यदुयस्स विवरखो सुरेहि पुज्जति जण्णजाई वि। बुद्धाई वि सुरणया वुच्चंते णायपडिवस्खो ॥ १४६ ॥ एवं तु अवयवाण चउण्ह पडिवम्खु पचमोवयवो । एत्तो छठ्ठोवयवो विवक्वपडिसेह तं वोच्छ । १४७ ॥ सायं संमत्त पुमं हासं रइ आउ नाम गोय सुहं । धम्मफलं आइदुगे विवक्सपडिसेह मो एसो ॥ १८ ॥ अजिहंदियसोवहिया वहगा जइ तेवि नाम पुज्जंती। अग्गीवि होज्ज सीओ हेउविभत्तीण पडिसेहो ॥ १४९ ।। युद्धाई उपयारे पूयाठाण जिणा उ सम्भावं । दिलुते पडिसेहो छठो एसो अवयवो उ ॥ १५० । अरहतमग्गगामी दिकृतो साहुणो वि समचित्ता । पागरएसु गिहीसु एसंते अवहमाणा उ ॥ १५१ ।। तत्थ भवे आसंका उद्दिस्स जई वि कीरए पागो । तेण र विसमं नाय वासतणा तस्स पडिसेहे ॥ १५२ ॥ तम्हा उ सुरनराणं पुजत्ता मंगलं सया धम्मो । दसमो एस अवयवो पइनहेऊ पुणोवयणं ।। १५३ ॥ णायंमि गिणियब्वे अगिण्यिव्वमि चेव अत्थंमि । जइयव्वमेव इइ जो उचएसो सो नओ णामं ॥१५४॥ सव्वेसि पि नयाण बहुविहवत्तव्यय निसामेत्ता । त सवनय विसुद्धं ज चरणगुणटिओ साहू ॥१५५॥ दुमपुफियाइ निन्जुत्तिसमासो वित्थरो विभासाए । जिणचउदसपुब्धीवित्थरेण कहयंति से अत्थ ॥ १५६ ॥ ॥ दुमपुस्फियनिज्जुत्ती समत्ता ।।

·चन्झयण २ दसवेमालियमुत्त-निज्जुत्ती वीयमन्झयणं सामण्णधुव्यगस्स उ निम्सेवो होइ नामनिष्फो। सामण्णस्स चउको तेरसगो पुवयस्स भवे ॥ १७ ॥ समणस्स उ निस्सेयो चउको होइ आणुपुबीए । दवे सरीरमवियो भावेण उ संजओ समणो ॥ १५८ ।। जह मम न पियं दुक्खं जाणिय एमेव सव्वजीवाणं । न हाइ न हणावेह य सममणई तेण सो समपो ॥१५९।। नत्थि य से कोई वेसो पिओ व सव्येसु चेव जीवेसु । एएण होइ समणो एसो अन्नोवि पज्जायो ॥ १६० ॥ तो समणो जह सुमणो मायेण य ज न होइ पाचमणो। सयणे य उणे य समो समो उ माणावमाणेसु ॥१६१॥ उरगगिरिजलणसागरनहयलतरुगणसमो य जो हो । ममरमिगधरणिजलरहरविपवणसमो मो समणो ॥१२॥ विसतिणिसवायचंजुलकणियारुप्पलसमेण समणेणं । ममयंदुएनडकुक्कुडअदागसमेण होयव्यं ॥ १३॥ पन्याप, अणगारे पासंडे चरग तापसे भिक्खू । परिवाइये य समणे निग्गथे संजए मुत्ते ॥ १६४ ॥ तिने ताई दविए मुणी य खते य दंत चिरए य । लूहे तोरडे विय हयंति समणरस नामाई ॥ १६५ ॥ नाम ठपणा दविए खेत्ते काले दिसि तावसिते.य । पनवगपुग्यपत्थू पाहुड यइपाहुडे भाये ॥ १६६ ॥ नाम ठवणा कामा दयकामा य भावकामा य । पसो पलु कामाणं निक्रोवो चरविदो होइ ॥ १६७ ॥ सहरसरूपगंधप्फासा उदगंकरा य जे दया । दुविधा य भावकामा इच्छाकामा मयणकामा ।। १६८। इच्छा पसत्यमप्पसत्थिगा य मयणमि घेयउयोगो । तेणहिगारो तस्स उ वयंति धीरा निरुत्तमिणं ॥१९॥ घिसयमुसु पसतं अवुहजणं कामरागपडियद्धं ।

·७८ दसवेआलियसुत्त-निज्जुत्ती अन्झयत्र २ उकामयंति जीवं धम्माओ तेण ते कामा ।। १७० ॥ अन्नं पिय से नाम कामों रागो त्ति पंडिया बिति । कामे पत्थेमाणो रागे पत्थेइ खलु जंतू ॥ १७१ ॥ णामपयं ठवणपयं दयपयं चेव होइ भावपर्य। एकेक पि य एत्तो गविहं होइ नायव्यं ॥ १७२ । आकुट्टिम उक्किन्नं उन्नेज्ज पीलिमं च रंगं च । गंथिमपूरिमवेढिमवाइमसंघाइमं छेज्जं ॥ १७३ ॥ भावपयं पिह दुविहं अवराहपयं च नो य अपराह । नोअवराहं दुविहं माउग नोमाउगं चेव ॥ १७४ ॥ नोमाउग पि दुविहं गहियं च पइन्नयं च वोद्धव्यं । गहियं चउप्पगार पइन्नगं होइ पोगविहं ॥ १७ ॥ गज्ज पज्जं गेयं चुण्णं च चउन्विहं तु गहियपयं । तिसमुठ्ठाणं सत्यं इइ चैति सलक्पणा कइणो ॥ १७६ ॥ महुरं हेउनिजुत्तं गहियमपाय विरामसजुत्तै । अपरिमियं चऽवसाणे कव्वं गज्ज ति नायधं ॥ १७७ ॥ पज्जं तु होइ तिविहं सममद्धसमं च नाम घिसमं च । पाएहि अक्सरेहि य एवं विहिष्णू कई बैंति ॥ १७८ ॥ तंतिसमं तालसमं वण्णसम गहसमं लयसमं च । कव्वं तु होइ गेयं पंचविहं गीयसन्नाए ॥ १७९ ॥ अथवहुलं महत्थं हेउनिवाओवसग्गगंभीरं । बहुपायमवोच्छिन्नं गमणयसुदं च चुण्णपयं ॥ १८० ॥ इंदियविसयकसाया परीसहा चेयणा य उवसांगा। एए अवराहपया जत्थ विसीयति दुम्मेहा ॥ १८१ ॥ अट्ठारस उ सहस्सा सीलंगाणं जिणेहिं पण्णता । तेसि पडिरक्खणठ्ठा अवराहपए उ वज्जेज्जा ॥ १८२॥ जोए करणे सन्ना इंदियभोमाइ समणधम्मे य । सीलंगसहस्साणं अारसगस्स निष्फत्ती ॥ १८३ ।। सामण्णपुव्ययनिजुत्ती समत्ता ।

·अक्षयण ३ दसवेमालियमुत्त-निज्जुत्ती तइयमज्झयणं नाम ठपणा दविए खेत्ते काले पहाण पइभावे । एएसि महंताणं पडिवक्खे सुइया होति ॥ १८४ ॥ पइखुट्टएण पगयं आयारस्स उ चउकनिम्खेवो । नामं ठवणा दविए भायायारे य योद्धव्वे ॥ १५ ॥ नामण धावण पासण सिक्खावण सुकरणाविरोहोणि । दव्याणि जाणि लोए दबायारं वियागाहि ॥ १८६ ।। दसणनाणचरिते तवआयारे य घोरियायारे । एसो भावायारो पंचविहो होइ नायव्यो ॥ १८७ ।। निस्संकिय निरकग्विय निधितिगिच्छा अमूढदिहो य । उपवूहथिरीकरणे पच्छल्लपभावणे यह ॥ १८८ ॥ अइसेसहड्डियायरियवाइधम्भकहीखमगनेमितो । विनारायागणसंमया य तित्थं पभार्षिति ॥ १८९ ॥ काले विणए बहुमाणे उपहाणे तह य अनिण्हवणे। यंजणअस्थतदुभए थट्टविहो नाणमायारो।। १९०॥ पणिहापाजोगजुत्तो पंचहि समिईहिं तिहि य गुत्तीहि । एस चरित्तायारो अविही होइ नायव्यो । १९१ ॥ चारमविहम्मि वि तवे सभितरवाहिरे कुसलदिहे । अगिलाइ अणाजीयो नायव्यो सो तायारो ॥ १९२ ।। थपिगृहिययलपिरियो परकमह जो जहुत्तमाउत्तो । झुंजइ य जहोथाम नायब्बो चोरियायारो ॥ १९३।। अत्थकहा कामकहा धम्मकदा चेव मीसिया य कहा। पत्तो पक्केझा वि यणेगविहा होइ नायव्वा ॥ १९४॥ विजासिप्पमुगाओ अणिवेओ संचओ य दस्खतं । सामं दंडो मेमो उपप्पयाणं च अत्थकहा ॥ १९५ ॥ सत्याहमुमो दस्पत्तणेण सेठ्ठीमुओ य स्वेणं । बुद्धीप अमञ्चसुमो जोबइ पुण्णेहिं रायसुयो ॥ १९६ ॥ .

·दसवेालियसुत्त-निज्जुत्ती अज्द्रायण दक्वत्तणयं पुरिसस्स पंचगं सइगमाहु सुन्देरं । बुद्धी पुण साहस्सा सयसाहस्साई पुण्णाई ॥ १९७ ।। रूप वओ य वेसो दक्वत्तं सिक्खियं च विसपसु । दिलु सुयमणुभूयं च संथवो चेव कामकहा ॥ १९८ ॥ धम्मकहा बोद्धव्या चउब्विहा धीरपुरिसपण्णत्ता । अक्खेवणि विक्खेवणि संवेगे चेव निव्वेष ॥ १९९ ॥ आयारे ववहारे पन्नत्ती चेव दिठियाए य । एसा चढविहा खलु कहो उ अक्खेवणी होई ॥ २०० । विजाचरणं च तयो पुरिसकारो य समिइगुत्तोओ । उवहरसा खलु जहियं कहाइ अक्खेवणीइ रसो ॥२०१॥ फहिऊण ससमयं तो कहेइ परसमयमह विवच्चासा । मिच्छासम्मायाए एमेव हवंति दो मेया ॥ २०२ ॥ जा ससमयवज्जा खलु होइ कहा लोगवेयसंजुत्ता । परसमयाणं च कहा एसा विक्खेवणी नाम । २०३ ॥ जा ससमयण पुचि अक्खाया तं छुभेज्ज परसमए । परसासणयफ्खेवा पररस समयं परिकहेइ ॥ २० ॥ आयपरसरीरगया इहलोए चेव तह य परलोए । एसा चउधिहा सलु कहा उ सवेयणी होड ॥ २०५ ॥ वीरियविउव्यणिडढी नाणचरणदंसणाण तह इड्ढी । उघइस्सइ पलु जहियं कहाइ सवेयणोइ रसो ॥ २०६ ॥ पायाणं कम्माण असुभविवागो कहिज्जए जत्थ । इह य परत्थ य लोए कदा उणिवेयणी णाम ॥२०७॥ थेवं पि पमायकयं कम्मं साहिज्जई जहिं नियमा । पउरासुहपरिणामं कहाइ निवेयणीइ रसो । २०८ ॥ सिद्धी य देवलोगो सुकुलुप्पत्ती य होइ सवेगो । नरगो तिरिक्खजोणी कुमाणुसत्त च निव्वेषो ॥ २०९ ॥ घेणइयरस पढमया कहा उ अक्खेवणी फहेयचा । तो ससमयगहियथो फहिज्जविक्खेवणी पच्छा । २१० !

·बन्झयण ३ दसवेआलियसुत्त-निजुत्ती अन्वणीअरिखत्ता जे जीवा ते लभंति संमत्तं । विक्सेवीए भजं गाढतरागं च मिच्छत्तं ॥ २११ ॥ धम्मो अन्थो कामो उवहस्सइ सत्य मुत्तकन्वेसु । लोगे वेए समये सा उ कहा मीसिया नाम ॥ २१२ ।। इत्यिकदा भत्तकहा रायकहा चोरजणययकहा य । नडनसमुष्ट्रियकहा उ एमा भवे विकहा ॥ २१३ ॥ एया चेय कहाओ पनवगपरूवगं समासज्ज । अकहा कहा य विकहा हविज्ज पुरिसंतरं पप्प ॥२१॥ मिच्छत्तं यंतो ज यन्नाणो कहं परिकहेइ । लिंगत्या च गिही या मा अफहा देसिया समए ॥२१५॥ तयसजमगुणधारी जं चरणत्या कहिति सन्मावं । सबजगज्जीयहियं सा उ कहा देसिया समए ॥ २१६ ॥ जो संजो पमत्तो रागदोसरसगयो परिकहेइ । सा उ विकहा पंचयणे पण्णता धीरपुरिसेहिं ॥ २१७ ॥ सिंगाररसुत्तइया मोहकुवियफुगा हसहृसिति । जंमुणमाणस्स फदं समणेण ण सा कहेयन्या ॥ २१८ ममणेण कहेयल्या तरनियम कहा विरागसंजुत्ता। जं सोऊण मणूमो पञ्चइ संवेगनिन्वेयं ॥ २२९ ।। अन्यमहंती वि कहा अपरिफिलेसबहुला कहेयया । दंदि महया चडगरत्तणेण जत्थं कहा हणइ ॥ २२० ।। रोत्तं कालं पुरिम सामत्थं चप्पणो वियाणिता । समण उ अणयज्जा पगयंमि कहा कहेयव्वा ॥ २२१ ।। ॥ सुडियायारफदानिन्जुत्ती समत्ता ॥ . ॥ चउत्थमन्झयणं ॥ जीवादारो भण्णइ आयारी तेणिमं तु यायायं । छन्नीवणियज्झयणं तस्सऽहिगारा इमे होति ॥ २२२.]

·८२ -- दसवेआलियसुत्त-निज्जुत्ती अज्झयण जीवाजीवाहिगमो चरित्तधम्मो तहेव जयणा य । उवएसो धम्मफलं छज्जीवणियाए अहिगारा ॥ २२३ ॥ छज्जीवणियाए खलु निक्खेयो होइ नामनिष्फनो । एएसिं तिण्हपि उ पत्तेयपरायणं वोच्छं ॥ २२४ ॥ नामं ठवणा दविए माउगपयसंगहेक्कए चेव । पज्जवभावे य तहा सत्तेए एकगा होति ॥ २२५ ।। नाम ठवणा दविए खेत्ते काले तहेव भावे य । एसो हु छक्कगस्सर निक्खेवो छचिहो होइ ॥ २२६ ॥ जीवस्स उ निक्खेवो परूवणा लक्खणं च अस्थित्तं । अन्नामुत्तत्ते निच्चकारगे देहवावित्तं ॥ २२७ ॥ गुणिउद्धगइत्ते या निम्मय साफलता य परिमाणे । जोवस्स तिविहकालम्मि परिक्षा होइ कायध्वा ॥ २२८ ॥ 'दो दारगाहाओ। नाम ठवणा जीवो दव्वजीवो य भावजीवो य । ओह भवग्गहणम्मि य तब्भवजीवे य भावम्मि ॥ २२९ ॥ *नाम ठवण गयाओ दवे गुणपन्जवेहिं रहिमओ त्ति । तिविहो य होइ भावे भोहे भय, तन्भये चेच ॥ २३० ॥ *संते आउयकम्मे धरई तस्सेय जीवई उदए । , तस्सेव 'निज्जराए मओ त्ति सिद्धो नयभएणं ॥ २३१ ॥ *जेण य धरइ भवगओ जीचो जेण य भवाउ संकमइ । जाणाहि तं भवाउं चउब्धिहं तम्भवे दुविहं ।। २३२.॥ ॥ निवखेवो त्ति गयं ॥ *दुविया य होति जीया सुटुमा तह यायरा य लोगंमि । सुहुमा य सव्वलोए दो चेय य वोयरविहाणे ॥ २३३ ॥ "सुहुमा य सबलोए परियाचना भवंति नायव्वा । दो चेय थायराणं पज्जत्तियरे य नायव्या ॥ २३४ ॥ परूवणादारं गयं । - ·यज्झयण ४ दसवेआलियमुत्त-निजुत्ती लखणमियाणि दारं चिंध हेऊ य कारणं लिंग। लायणमिह जीवस्स उ आयाणाई इमं तं च ॥ २३६ आयाणे परिमोगे जोगुवओगे कसायलेसा य। आणापाणू इंदिय बंधोदय निजरा चेव ॥ २३६ ॥ चित्तं चेयण सण्णा विण्णाण धारणा य युद्धी अ। इहा मई विभको जीवस्स उ लगपणा एए । २३७ ।। दारगाहा दो ॥ *लफ्खिज्जा त्ति नजइ पच्चक्सियरो य जेण जो अत्थो । तं तस्स लक्षणं सलु धूमुण्डाइ व्य अग्गिस्स ॥ २३८ ॥ अइगार फर परम् अग्गि सुवणे य खीर नर वासी। मादारो दिटुंता आयाणाईण जहसंखं ॥ २३९ ॥ देहिदियाइरित्तो आया.खलु गज्झगाहगपोगा । संडासो थयपिंडो अइकारो इच चिन्नेओ ।। २१० ॥ देहो सभोत्तिथो सलु भोज्जत्ता ओयणाइथालं च । अन्नप्पउत्तिगा बलु जोगा परसु व्य करणत्ता ॥ २४१ ॥ +उवओगा णामावो अग्गि व सलपणापरिच्चागा ।। सकसाया णाभावो पज्जयगमणा सुवणं च ॥ २४२ ॥ लेसायो णाभायो परिणमणसभावमओ.य सीरं च । उस्सासा णामावो समसभायाकुलञ्च गरो. ॥ २४३ ॥ ययाणेयाणि परत्थिगीणि वासाहवेह करणता ।। गहनेयगनिज्जरयो फेमस्सऽनो जहाहारो ॥ २४ ॥ दारं । *चित्तं तिकालविसयं घेयण पच्चक्ख सण्णमणुसरणे । विपणाणणेगमेयं कालमसंसेयरं धरणा || २४५ ॥ *अत्यस्स ऊद युद्धी ईहा चेट्टत्थमवगमो उ मई। संभायणस्थतका गुणपञ्चश्या घडो व्यथि ॥ २४६ ॥ जम्दा चित्ताईया जीवस्स गुणा यति पच्चमा । गुणपञ्चाखचणमो घढो ब जीवो अओ अस्थि ॥२४॥ .

·दसवेआलियसुत्त-निजुत्ती अज्झयण ४ : अस्थि त्ति दारमहुणा जीवो अस्थि त्ति विज्जए नियमा । लोगाययमयधायस्थमुच्चए तत्थिमो हेऊ ॥ २४८ ।। *जो चिंतेइ सरीरे नत्थि अहं स एव होइ जीयो त्ति । न हु जीवंमि असंते संसयउपायओ अन्नो ॥ २४९ ॥ जीवस्स एस धम्मो जा ईहा अस्थि नस्थि जीयो वा । खरणुमणुस्साणुगया जह ईहा देवदत्तस्स ॥ २५०॥ 'सिद्धं जीयस्त अत्थितं सद्दादेवाणुमोयए । नासओ भुचि भावस्स सद्दो भवइ केवलो ॥ २५१ ।। *अत्थि त्ति निविगप्पो जोयो नियमाउ सद्दओ सिद्धी । कम्हा सुद्धपयत्ता घडखरसिंगाणुमाणाओ ॥ २५२ ॥ *चोयगसुद्धपयत्ता सिद्धी जइ एवं सुण्णसिद्धी अम्हं पि । तं न भवई संतेणं जे सुन्नं सुन्नगेहं च ॥ २५३ ॥ *मिच्छा भवेत सव्वत्था जे केइ पारलोइया । कत्ता चोपभोत्ता य जइ जीवो ण विज्जइ ॥ २५४ ॥ *पाणिदया तवनियमा बभं दिक्खा य इंदियनिरोहो । सव्वं निरत्थयमेयं जइ जीवो ण विज्जइ ॥ २५५ ॥ *लोइया वेइया चेव तहा सामाइया विऊ । निच्चो जोवो पिहो देहा इइ सम्वे यवस्थिया ॥ २५६ ॥ , लोगे.अच्छेन्जमेज्जो. वेए सपुरीसदद्धगसियालो। समए अहमासि गमो तिविहो दिव्वाइसंसारो ॥२५७॥ *अस्थि सरीरविहाया पइणिययागारयाइभावाओ ।। कुंभस्स जहं कुलालो सो मुत्तो कम्मजोगाओ ।। २९८ ॥ फरिसेण जहा वाऊ गिज्झइ कायसंसिओ । नाणाईहि तहा जीवो गिज्झइ कायसंसिओ ॥ २५९ ॥ अणिदियगुणं जीवं दुण्णेयं मंसचक्खुणा । सिद्धा पासंति सम्पन्नू नाणसिद्धा य साहुणो॥ २६० ॥ त्सवयणं तु सत्थं दिया य तओ अइंदियाणं पि ।

·अज्झयण दसवेआलियसुत्त-निजुत्ती सिद्धी गहणाईणं तहेब जीवस्स चिन्नेया ॥ २६१ ॥ अण्णत्तममुत्तत्तं णिच्चत्तं चेव भण्णए समय । कारणअविभागाईहेअहिं इमाहि गाहाहिं ॥ २६२ ।। कारणविभाग-कारणविणास-बंधस्स पच्चयाभावा । विरुद्धस्स य अत्थस्सापाउन्भावाऽविणासा य ॥ २६३ ॥ “अन्ने ति दारमहुणा अन्नो देहा गिहाउ पुरिसो ट्व । तज्जीवतस्सरीरियमयघायत्थं इमं भणि ॥ २६४ ॥ देहिदियाइरित्तो आया खलु तदुयलस्थअत्याणं । तविगमेवि सरणओ गेहगवखेहिं पुरिसो व्च ॥२६५ ॥ *न उ इंदियाई उपलद्धिमंति विगए विसयसंभरणा । जह गेहगवस्सेहिं जो अणुसरिया स उपलद्धा ॥ २६६ ॥ •संपयममुत्तदारं अइंदियत्ता अच्छेयमेयत्ता । स्वाइपिरहो या अणाहपरिणामभावाओ ॥ २६७ ।। 'छउमत्थाणुवलंमा तहेय सवण्णुवयणओ चेव । लोयाइपसिद्धीमो जीयोऽमुत्तो ति नायन्यो ॥ २६८ ।। "णिच्चो ति दारमहुणा णिच्चो अधिणासि सासओजीयो। भावत्ते सइ जम्माभावाउ'नह य विन्नेयो । २६९ ।। *संसारायो आलोयणाउ तह पच्चभिन्नभावाओ, राणमगविघायत्थं भणियं तेलोकदसीहिं ॥ २७० ॥ लोगे येए समए निच्चो जीयो विमासो अम्हं। इहरा संसागर सन्यं पि न जुज्जए तस्स ॥ २७२ ।। *कारणभविभागामो कारणअविणासओ य जीवस्स । निश्चत्तं विनेयं आगासपडाणुमाणामओ ॥ २७२ ॥ हेउप्पमयो बंधो जम्माणंतरहयम्स नो जुत्तो । तज्जोगविरहओ खलु चोराइघडाणुमाणाओ ॥ २७६ पंधस्म पञ्चयाओ संयज्झर बंधपञ्चया जीवो। पगंतवणियणिवत्तवायघायस्थमिइ सुत्तं ।।

·. अन्झयण ४ दसवेआलियसुत्त-निझुत्ती ओगाहणा य सुहुमा तस्स परसा असंखेजा ॥ २८५ ॥ *पत्येण च कुलएण व जइ कोइ मिणेज्ञ सम्बधन्नाइ । एवं मविन्जमाणा हवंति लोगा अणंता उ ॥ २८६ ॥ जामं ठवणसरीरे गई णिकायत्थिकाय दविए य । माउगपजवसंगहमारे तह भावकाए य॥ २८७ ॥ एकेको उ, दुहा जाओ एगो चिट्टइ एगो मारियो । जीयंतो मरण मारिओ तल्लव माणय केण हेउणा ॥२८८॥ एत्थं पुण अहिगारो निकायकारण होइ मुत्तंमि । उच्चारियत्थसरिसाण कित्तणं सेसगाणं पि ॥ २८९ ॥ व्यं सत्यग्गिविसं नेहविलखारलोणमाईयं । भायो उ दुप्पउत्तो वाया काओ अविरई अ॥ २९० !! किंची सकायसत्यं किंचो परकाय तदुभयं किंचि । एय तु व्यसत्य भावे अस्संजमो सत्यं ।। २९१ ।। बीए जोणिभूग. जीयो बुकमइ सो य अनो था । जोवि य मूले जीवो सो वि य पते पढमयाए, ॥ २९२ ।। विद्धत्थाऽचिद्धत्था जोणी जीयाण होइ नायचा । तत्थ अविद्धत्थाए बुकमई सो व अन्नो वा ॥ २९३ ॥ *जो पुण मूले जीवो सो नियत्तेइ जा पढमपत्तं । कंदाइ जाय योय सेसं अन्ने पकुवंति ॥ २१४ ।। *सेंसं सुत्तप्फासं काए काए अइकम वूया । अज्झयणत्था पंच य पगरणपयपंजणविसुद्धा ॥ २९५ ।। सोयालं भंगसयं पञ्चश्याणम्मि.अस्स उपलद्धं । सो पचखाणकुसलो सेसा सब्बे अकुसलाओ ॥ २९६ ।। जीवाजीवाभिगमो आयारो चेच धम्मपन्नत्ती । तत्तो चरित्तधम्मो चरणे धम्मे य एगठ्ठा ॥ २९७ ॥ ॥ छन्जीवणिया-णिज्जुत्ती समत्ता ॥ . .

·. दसवेआलियसुत्त-निज्जुत्ती अज्झयण बंधस्स पञ्चया सलु मिच्छत्तं अविरई कसाया य। जोगपमाओ लेसा चोराइघडाणुमाणस्स ॥ अस्थि विरुद्धा भावा निश्चो जो य खलु कुंभओ धम्मो । सविकारात्थुवलंभा अविणासी पुग्गलो ओ ॥ *अविणासी खलु जीयो विगारणुवलंभओ जहागासं । उवलंभंति विगारा कुंभाइविणासिदचाणं ॥ २७ ॥ निरामयमयभावा बालकथाणुसरणादुवत्थाणा । सुत्ताईहिं अगहणा जाईसरणा थणभिलासा ॥ २७ ॥ रोगस्सामयसन्ना वालकयं जं जुवाणुसंभरइ । जं कयमन्नम्मि भवे तस्सेवन्नत्थुवत्थाणा ॥ २७६ ।। णिच्चो अणिदियत्ता खणिओ न वि होइ जाइसंभरणा। थणअभिलासा य तहा अमओ नउ मिम्मउ व्व घडो । सव्वन्नुवद्दित्ता सकम्मफलभोयणा अमुत्तत्ता। जीवस्स सिद्धमेव निच्चत्तममुत्तमन्नत्तं ॥ २७८ ॥ *कत्तत्ति दारमहुणा सकम्मफलभोइणो जओ जीवा । वाणियकिसीवला इव कविलमयनिसेहणं एयं ॥ २७९ ॥ यावि ति दारमहुणा देहव्वावी मओऽग्गिउण्हें व । जीवो न उ सव्वगओ देहे लिंगोवलभाओ ॥ २८० ॥ *अहुणा गुणि त्ति दारं होइ गुणेहिं गुणि त्ति विन्नेओ । ते भोगजोगउपओगमाइ रुवाइ व घडस्स ॥ २८१ ॥ *उड्डगइत्ति अहुणा अगुरुलहुत्ता सभायउड्डगई ।। 'दिकृतऽलाउएणं एरंडफलाइएहिं च ॥ २८२ ।। *अमओ य होइ जीवो कारणविरहा जहेव आगासं । समय च होऽअनिच्चं मिम्मयघडतंतुमाईयं ॥ २८३ ॥ "साफल्लदारमहुणा णिच्चाणिच्चपरिणामिजीवंमि । होइ तयं कम्माणं इहरेगसभावोऽजुत्तं ॥ २८ ॥ *जीवरस उ परिमाणं वित्थरोजाब लोगमेत्तं तु ।

·अन्झयण ४ दसवेआलियसुत्त-निजुत्तो ओगाहणा य सुहुमा तस्स परसा असंखेजा ॥ २८५ ॥ *पत्येण च कुलएण व जइ कोइ मिणेज सव्यधनाइ । एवं मविजमाणा हवंति लोगा अणंता उ ।। २८६ ॥ णाम ठवणसरीरे गई णिकायस्थिकाय दविए य । माउगपन्नवसंगहमारे तह भावकाए य ॥ २८७ ॥ एकेको उ.दुहा जाओ एगो चिट्ठइ एगो मारिओ । जीवंतो मरण मारिओ तल्लय माणव केण हेउणा ॥२८८॥ एत्थं पुण अहिगारो निकायकारण होइ सुत्तंमि । उच्चारियत्थसरिसाण कित्तणं सेसगाणं पि ॥ २८९ ॥ दव्यं सत्थग्गिविसं नेहविलखारलोणमाईय । भावो उ दुप्पउत्तो वाया काओ अविरई अ॥ २९० ।। किंची सकायसत्यं किंची परकाय तदुभयं किंचि । एय तु दव्यसत्थ भावे अस्संजमो सत्यं ॥ २९१ ।। वीए जोणिभूए जीवो कमइ सो य अन्नो चा । जोवि य मूले जीयो सो वि य पत्ते पढमयाए ॥ २९२ ॥ विद्धत्थाऽचिद्धत्था जोणी जीवाण होइ नायन्या । तत्थ अविद्धत्थाए धुकमई सो घ अन्नो वा ॥ २९३ ॥ *जो पुण मूले जीवो सो निम्वत्तेइ जा पढमपत्तं । कंदाइ जाव बीयं सेसं अन्ने पकुचंति ॥ २९४ ।। *सेस सुत्तप्फास काए काए अइकम वूया । अज्झयणस्था पंच य पगरणपयवंजणविसुद्धा ॥ २९५ ।। मोयालं भंगसयं पञ्चक्याणन्मि. अस्स उचलद्धं । सो पञ्चक्खाणकुसलो सेसा सव्वे अफुसलाओ ॥ २९६ ॥ जीवाजीवाभिगमो आयारो चेव धम्मपन्नत्ती। तत्तो चरित्तधम्मो चरणे धम्मे य एगठा ॥ २९७ ।। ॥ छन्जीवणिया-णिजुत्ती समता ॥ . .

·८८ दसवेआलियसुत्त-निज्जुत्ती अज्झयण ५ ॥ पंचममज्झयणं ॥ मूलगुणा चक्खाया उत्तरगुणअवसरेण आयायं । पिंडज्झयणमियाणि निस्खेवो नामनिप्फन्नो ॥ २९८ ॥ पिंडो य एसणा य दुपयं नामं तु तस्स नायब्वं । चउचउनिक्खेवेहिं परूवणा तस्स कायया ॥ २९९ ॥ नाम ठवणा पिंडो दव्वे भावे य होइ नायव्यो । गुलओयणाइ दव्वे भावे कोहाइया चउरो || ३०० ॥ पिडि संघाए जम्हा ते उइया संघया य ससारे । संघाययंति जीवं कम्मेणठप्पगारेण ॥ ३०१ ॥ दारं ॥ दव्वेसणा उ तिविहा सचित्ताचित्तमीसदवाणं । दुपयचउप्पयअपया नरगयकरिसावणदुमाणं ॥ ३०२ ॥ भावेसणा वि दुविहा पसत्थ अपसत्थगा य नायब्वा । नाणाईण पसत्था अपसत्था कोहमाईणं ॥ ३०३ ॥ भावस्सुवगारित्ता एत्थं दन्वेसणाए अहिगारो । तोइ पुण अत्थजुत्ती वत्तव्वा पिंडनि जुत्ती ॥ ३० ॥ पिंडेसणा य सव्वा संखेवेणोयरइ नवसु कोडीसु । न हणइ ण पयइ न किणइ कारावणअणुमईहिं णव ॥३०॥ सा नवहा दुह कोरइ उग्गमकोडी विसोहिकोडी य । छसु पढमा ओयरइ कोयतियम्मी विसोहो उ ।। ३०६ ॥ कोडीकरणं दुविहं उग्गमकोडी विसोहिकोडी य । उग्गमकोड़ी छकं विसोहिकोडी अणेगविहा ॥ ३०७ ॥ कम्मुद्देसियचरिमतिगं पूइयं मीसचरिमपाहुडिया । अज्झोयर अविसोही विसोहिकोडी भवे सेसा ।। ३०८ ॥ नव चेवटारसगा सत्तावीसा तहेव चउपना । नउई दो चेव सया सत्तरिया हुति कोडीणं ॥ ३०९ ॥ रागाई मिच्छाई रागाई समणधम्मनाणाई। नव नव सत्ताचीसा नय नउईए य गुणगारा ॥ ३१० ॥ ॥ पिंडेसणनिज्जुत्ती समत्ता ॥ .

·अज्झयण ६ दसवेलियसुत्त-निज्जुत्ती ८९ । छठमझायणं ॥ जो पुब्धि उहिही आयारो सो अहीणमइरित्तो । सच्चेच य होइ कहा आयारकहाए महईए ॥ ३११ ॥ धम्मो वाचीसविहो अगारधम्मोणगारधम्मो । पढमो अ यारसविहो दसहा पुण योयो होइ ।। ३१२ ॥ पंच य अणुब्बयाई गुणव्वयाई च होति तिन्नेव । सिरसावयाई चउरो गिधिम्मो ग्यारसविहो य ॥ ३१३ ॥ खंती य मद्दवज्जव मुत्ती तवसंजमे य योद्धव्वे । सच्चं सोचं आकिंचणं च बंभं च अइधम्मो ।। ३१ ।। धम्मो एसुबइठ्ठो अत्यस्स चउव्यिहो उ निस्खेवों। मोहेण उबिहत्थो चउसट्टिविहो विभागणं ॥ ३१५॥ धन्नाई रयण थायर दुपय चउप्पय तहेच कुविभं च । योहेण छविहत्थो एसो धीरेहि पण्णत्तो ॥ ३१६ ॥ दारं। चउचीसा चउचीसा तिगद्गदसहा अणेगविह एव । एपसिं सब्वेसि विभागमयं पयस्खामि ॥ ३१७ ।। धन्नाई चउव्यीसं जवगोहुमसालियोहिसट्टीया । कोययणुयाकंगूरालगतिलमुग्गमासा य ॥ ३१८ ॥ अयसिहरिमन्थतिपुडगनिप्पावसिलिंदरायमासा य। इफ्यूमसूरतुवरीकुलत्थ तह धनगमलाया || ३१९ ॥ रयणाणि चउच्चीसं सुवण्णतउतंवरययलोहाई । सीसगहिरप्पापासाणयहरमणिमोत्तियपवालं ॥३२०॥ संखो तिणिसागरुचंदणाणि पत्यामिलाणि कहाणि । तह चम्मदंतवाला गंधा दव्योसहाई च ॥ ३२१ !! भूमी घरा य तरुगण तिविहं पुण थापरं मुणेयव्यं । चकारबद्ध माणुस दुयिहं पुण होइ दुपयं तु ॥ ३२२ ।। गाई महिसी उही अय एलग आस आसतरगा य । घोडगगहह हाथो चउप्पयं होइ दसहा उ ॥ ३२३॥ दारं । .

·. दसवेआलियसुत्त-निज्जुत्तो अज्झयण ६ नाणाविहोवगरण गविहं कुप्पलक्सणं होइ । एसो अत्थो भणिओ छम्विह चउसटिमेओ उ ॥ ३२४ ॥ कामो चउवीसविही संपत्तो सलु तहा असंपत्तो । संपत्तो। चोहसहा दसहा पुण होअसंपत्तो ॥ ३२५ ॥ तत्थ असंपत्तोत्थो चिंता तह सद्ध संसरणमेव । विश्यय लज्जनासो पमाय उम्माय तब्भावो ॥ ३२६ ॥ मरणं च होइ दसमो संपत्तं पिय समासओ वोच्छे । दिठ्ठीए संपाओ दिठ्ठीसेवा य संभासो ॥ ३२७ ॥ हसियललियोवगूहियदतनहनिवायचुंवण होइ । आलिंगणमासेवण करणमणंगस्स किड्डा य ॥ ३२८ ॥ धम्मो अत्थो कामो तिन्नेते पिंडिया पडिसवत्ता । जिणवयणं उत्तिन्ना असवत्ता होंति नायव्वा ॥ ३२९ ।। .जिणवयणम्मि परिणए अवस्थविहियाणुठाणओ धम्मो । सच्छासयप्पयोगा अत्थो वीसंभवो कामो ॥ ३३० ।। धम्मस्स फल मोक्खो सासयमउलं सिवं आणावाहं । तमभिप्पेया साह तम्हा धम्मत्थकाम त्ति ॥ ३३१ ।। परलोग मुत्तिमग्गो नत्थि हु मोक्खो त्ति विति अविहिन्नू । सो अत्थि अवितहो जिणमयम्मि पवरो न अन्नत्थ ॥३३२॥ अट्ठारस ठाणाई आयारकहाए जाई भणियाई । तेसिं अन्नयराग सेवंतु न होइ सो समणो ॥ ३३३ ।। वयछक्कं कायछक अकप्पो गिहिभायणं । पलियत निसेज्जा य सिणाणं सोहवजणं ॥ ३२४ ॥ ॥ धम्मत्थकामनिज्जुत्ती समत्ता ।।

·. अन्झयण ७ दसवेआलियमुत्त-निजुत्ती ॥ सत्तममझायणं ॥ निस्सयो य चउको यक्के दन्नं तु मासयोइं । भाव.भासासही तस्स इ एगट्टिया इणमो ॥ ३३५ घरकं वयणं च गिरा सरस्सई भारही य गो यापी । भासा पनवणी देसणी य.ययजोगजोगे य .३३६ ।। दन्ये सिविहा गहणे य निसिरणे तह भवे परायाए । भावे दन्ने य सुए'चरितमाराहणी चेव ॥ ३३७ ।। आराहणी उ दब्वे सच्चा मोसा विराहणो दोर । सच्चामोसा मीसा असच्चमोसा य पडिसेहा ॥ ३३८ ।। जणवयसन्मयठवणा नामे भूचे पडुच्च सच्चे था यवहारमायजोगे दसमे ओचम्मसच्चे य ॥ ३३९ ।। कोघे माणे माया लोहे पंजे तहेव दोसे य । हासभए अस्खाइय उयधाए निस्सिमा दसमा ॥ ३४ ॥ उप्पन्नविगयमीसगसीवमजीवे य जीवजीये । तहणतमीसगा खलु परित्त श्रद्धा व अद्धद्धा ।। ३४१ ।। आमंतणि आणवणी जायणि तह पुच्छणी अ पन्नवणी । पञ्चपाणी भासा मासा इच्छाणुलोमा य ॥ ३२ ॥ अणभिग्गहिया मासा भासा य यभिग्गहमि बोद्धया । संसयकरणी भासा यायड अच्चायडा चेय ।। ३४३ ।। संच्चा विय सा दुविहा पञ्जत्ता खलु तहा अपजत्ता। पढमा दो पजता उरिल्ला दो अपजत्ता ॥ ३४ ॥ सुयधम्मे पुण तिविद्दा सच्चा मोसा असच्चमोसा य । सम्मद्दिट्टी र मुआवउत्तु सो मासई सच्चं ॥ ३४५ ॥ सम्मदिही उ सुयंमि अणुवउत्तो अहेउग चेव । जे मासह सा मोसा मिच्छादिट्टी वि य तहेव ॥ ३४६ ॥ बइ उ असच्चमोसा मुयंमि उपरिलए तिनामि । जं उपउत्तो मपणइ एतो वोच्छ चरितमि ॥ ३४७ ॥ .. , ·क ॥ . दसवेआलियसुत्त-निज्जुत्ती अज्झयण ७ पढमबिइया चरित्ते भासा दो चेव होति नायव्वा । सचरित्तस्स उ भासा सच्चा मोसा उ इयरस्स ॥३४८ ॥ नामं ठवणा सुद्धी वसुद्धी य, भावसुद्धी य । एपसि. पत्तेयं परूवणा होइ कायन्या ।। ३४९ ।। 'तिविहा उ व्वसुद्धी तद्दवादेसओ पहाणे अ । तहव्वगाएसे अणपणमोसा हवइ सुद्धी ॥ ३५० ।। वण्णरसंगंधफासे समणुण्णा सा पहाणओ सुद्धी । तत्थ उ सुक्किल महुरा उ संमया चेव उक्कोसा ।। ३२१ ॥ एमेव भावसुद्धी तब्भावादेसओ पहाणे य । तब्भावगमाएसो अणण्णमीसा हवइ सुद्धी ॥ ३५२ ॥ दसणनाणचरित्ते तोविसुद्धी पहाणमाएसो । 1 जम्हां उ विसुद्धमलो तेण विसुद्धो हवइ सुद्धो ॥ ३५३ ।। जं वकं वयमाणस्स संजमो सुज्झइ न पुण हिंसा। 'न य अत्तकलुसभावो तेण इदं वकसुद्धि त्ति ॥ ३५४ ॥ घयणविभत्तीकुसलस्स संजमंमी समुज्जुयमइस्स । दुभासिएण हुज्जा हु विराहणा तत्थ जइयच्वं ॥ ३५ ॥ वयणविभत्तिअकुसलो योगय यहुविहं अयाणंतो। जइ नवि भासइ किंची न चेव वगुत्तयं पत्तो ॥ ३५६ ।। वयणविभत्तीकुसले वओगयं बहुविहं बियाणतो । दिवसंपि भासमाणो तहावि चयगुत्तयं पत्तो ॥ ३२७ ॥ पुव्य बुद्धीइ पेहित्ता पच्छा वयमुदाहरे । अचक्खुयो व्य नेतारं बुद्धिमन्नेउ ते गिरा ॥ ३५८ ॥ ॥ वकसुद्धीए निजुत्ती समत्ता ।। .

·यन्झयण ८ दसवेआलियमुक्त-निजुत्ती ! अममज्झयणं॥ जो पुचि उद्दिठो आयारो सो अहीणमारित्तो। दुविहो स होइ पणिही दवे भावे य नायन्यो ।। ३५६ ॥ दवे निहाणमाई मायपउत्ताणि चेव व्याणि ।। भार्विदियनोइंदिय दुविहो उ पसत्य अपसत्यो ।। ३६० ॥. सद्देनु य स्वेमु य गंधेसु रसेसु. तह य फासेन् । न वि रजइ न वि दुस्सइ पसा खलु इंदियापाणिवी ३६॥ मोइंदियरस्सीहि उ मुकाहिं समुच्छियो जीयो। याइअइ यणाउत्तो.सद्गुणसमुट्टिए दोसे ॥ ३६२ ॥ अह एसो सद्देखें एसेच कमे उ सेसएहि नि । चउहि पि इंदिपहिं रुवे गंघे रसे फासे ॥३६३ ।। जम्म स्खलु टुप्पणिहियाणि इंदियाई तवं चरंतस्प। सौ हॉरइ असहीह सारही या तुरं हि ॥ ३६४ ।। यहवा वि दुप्पणिहिइंदिमो उ मजरए समो होइ। अप्पपिडिदियो पुण हवइ उ अओ चेय ।। कोहं माणं मायं लोहं च महम्मयाणि चत्तारि । जो रंमइ सुद्धप्पा एसो नोइंदिअप्पणिही ॥ ६ ॥ जस्स वि दुप्पणिहिया होति कसाया तवं चरंतस्स । सो वालतबस्सी विय गयपहाणपरिस्समं कुणइ ॥ ३६६ ॥ सामण्णमणुचरंतस्स कसाया जस्स उकडा हॉति । मनामि उच्छुफुलं य निष्फलं तस्स सामण्यं ॥ ३६७ ॥ एमो दुविदो पणिही सुद्धो अइ दोसु तस्स तेसिंच। परयो पसत्यमपसत्य लक्षणमझत्यनिष्फनं ।। ३६८ ॥ मायागारबसहियो इंदियनोइदिएहि अपसत्यो । धम्मत्या य पसत्यो इंदियनोइंदियप्पणिही ॥ ३६९ ॥ यविहं कम्मरयं बंधह अपसत्थपणिहिमाउत्तो। तं वेव सवेइ पुणो पसत्यपणिहीसमाउत्तो ॥ ३७० ।।

·. दसवेआलियसुत्त-निज्जुत्ती अज्झयण ८ दसणनाणचरित्ताणि संजमो तस्स साहणठाए । पणिही पउंजियव्यो अणाययणाइंच वजाई ॥ ३७१ ॥ दुप्पणिहिअजोगी पुण लंछिज्जइ संजमं अयायंतो । वीसत्थनिसटुंगो घ कंटइल्ले जह पडतो ॥ ३७२ ॥ सुप्पणिहियजोगी पुण न लिप्पई पुयभणियदोसेहिं । निद्दहद य कम्माई सुकतणाई जहा अॅग्गी ॥ ३७३ ।। "तम्हा उ अपसत्थं पणिहाणं उज्झिऊण समणेणं । पणिहाणमि पसत्थे भणिओ आयारपणिहि त्ति ॥ ३७४ ।। छकायां समिईओ तिन्निय गुत्तीओ पणिहि दुविहाओ । 'आयारप्पणिहीए अहिगारा हुँति चउरेए ॥ ३७५ ॥ आयारप्पणिहिनिजुत्ती समत्ता ॥ अममझया। विणयस्स संमाहीए णिखेयो होइ दोण्हवि चउको । दवविणयंमि तिणिसो सुवण्णमिचेवमाईणि ॥ ३७६ ॥ लोगोव्यारविणयो अत्थनिमित्तं च कामहेउं च ।, भयविणयमोक्खविणयो विणयो खलु पंचहा होइ ॥ ३७७ ॥ अब्भुट्ठाणं अंजलि आसणदाणं च अइहिपूया य । लोगोधयारविणयो देवयपूया अ विहवेणं ।। ३७८ ।। अब्भासवित्ति छंदाणुवत्तणं देसकालदाणं च । अन्भुठाणं अंजलि आसणदाणं च अत्थकए ॥ ३७२ ॥ एमेव कामविणओ भए अनेयव्यमाणुपुचीए । मोक्खंमि वि पंचचिहो परूषणा तस्मिमा होइ ॥ ३८० । दंसणनाणचरिते तवे य तह ओवयारिए चेय। एसो उ मोक्खविणओ पंचविहो होइ नायब्वो ॥ ३८१ ॥ वाण सन्यभावा उवठ्ठा जे जहा जिणवरेहि । ते तह सद्दहह नरो दसणविणओ हवइ तम्हा ॥३८॥ दार।

·अज्झयण ९ दसवेमालियसुत्त-निज्जुत्ती नाणं सिम्खड़ नाणं गुणेइ नाणेण फुणड कियाई । नाणी नयं न बंधह नाणविणीयो हयद तम्हा ॥ अविहं कम्मचयं जम्दा रित्तं करेइ जयमाणो । नवमन्नं च न बंधा चरित्तविणो हयद तम्हा ॥ दारं। अवणेइ तवेण तमं उरणे असग्गमोखमप्पाणं । तबविणयनिच्छयमई तयोविणोओ हवइ .तम्हा ॥ दारं। अह ओययारिओ पुण दुविहो विणो समासओ होइ । पडिस्वजोगजुंजण तह य अणासायणाघिणो ॥ ३८६.॥ पडिरूवो सलु'विणओ फाइअजोए, 'य चार माणसिओ । अट्ट चउव्यिह दुर्विहो परूवणा तस्सिमा होइ ॥ ३८७ ॥ अन्भुट्ठाणं अंजलि आसणदाणं अभिग्गह किई अ । सुस्सूसणमणुगच्छण संसाहण काय अविहो । ३८८ ।। हियमियमफरसवाद'अणुपीईभासि घाइओ विणओ । अकुसलचित्तनिरोहो फुसलमणउदीरणा चेयं ॥ ३८९ ॥ पडिरूयो पलु विणओ पराणुमत्तिमइओ मुणेयन्यो । अप्पडिरूयो विणओ नायव्यो फेवलीणं तु ॥ ३९० ॥ पसो मे परिकहियो विणओ पडिरूचलस्वणो तिविहो । वायनविदिविहाणं घेति प्रणासायणाविणयं ॥ ३९१ ।। तित्थयरसिद्धफुलगणसंघकियाधम्मनाणनाणीणं । आयरियथेरउवज्झायगणीणं तेरस पयाणि ॥ ३९२ ।। अणसायणा य भत्ती यहुमाणो बन्नसंजलण या य । तित्थगराई तेरस चउग्गुणा होति बावन्ना ॥ ३९३ ॥ दारं ॥ दन्नं जेण व दव्येण समाही याहि च जं व्वं । भावसमाहि चउब्धिह दंसणनाणे तयचरिते ॥ ३९४ ॥ ॥घिणयसमाहोनिज्जुत्ती समत्ता ।।

·दसवेआलियसुत्त-निज्जुत्ती अन्झयण १० ॥ दसममज्झयणं ।।. नाम ठवण सयारो दब्वे भावे य होइ नायव्यो । दव्ये पसंसमाई भावे जोयो तदुवउत्तो ॥ ३९५ ।। निद्देसपसंसाए अत्थीभावे अ होइ उ सगारो निसपसंसाए अहिगागे पत्थ अज्झयणे।। ३९६ ।। जे भावा दसवेयालियम्मि करणिज्ज वपिणअ जिणेहि । तेसिं समावणं विति जो भिक्खू भण्याइ स भिक्खू ॥३९७॥ चरगमरुगाइयाणं भिक्खुवजीवीण काउणमपोहं ! अज्झयणगुणनिउत्तो होइ पसंसाइ उ सभिक्खू ॥ ३९८ ।। भिक्खुस्स य निक्खेयो निरुत्तएगट्ठियाणि लिंगाणि । अगुणढिओ न भिक्खू अवयवा पंच दाराई ॥३९९ ॥दारं।। णाम ठपणा भिक्खू दवभिक्खू अ भावभिक्खू अ। दव्वमि आगाई अन्नोवि य पज्अवो इणमो ॥ ४०० ॥ मेयओ भैयणं चेव भिदियव्व तहेव य । एएसि तिण्ह पिय पत्तेययरूवण घोच्छ । ४०१ ।। जह दारुकम्मगारो मेअणभित्तव्वसंजुओ भिक्खू । अन्नेवि व्यभिक्खू जे जायणगा अविरया अ॥ ४०२ ॥ गिहिणो वि सयारंभग उज्जुप्पन्नं जणं विमग्गंता । जीवणियदोणकिविणा ते विज्जा दव्यभिक्षु त्ति ।। ४०३ ॥ मिच्छदिट्टी तसथावराण पुढयाइविदियाईण । निव्वं वहफरणरया अबंभचारी य संचया ॥ ४०४ ॥ दुपयचउप्पयधणधण्णकुपियतियतियपरिग्गहे निरया । सच्चित्तमोइ पयमाणगा य उद्दिष्ठभोई य॥ ३०५ ॥ करणतिए जोयतिए सावज्जे आयहेउ पर उभये । अट्टाणपयत्ते ते विजा दबभिक्खु त्ति ॥४०६ ।। दारं । इत्थी परिग्गहाओ आणादाणाइभावसंगाओ । सुद्धतवाभावाओ कुतित्थियाऽवंभचारि त्ति ॥ ४०७॥ .

·अज्झयण १० 'दसवेआलियनुत्त-निजुत्ती भागमओ उपउत्तो तग्गुणमंवेययो उ भावमि । तस्स निरुत मेयगमेयणमेत्तम्चएण तिहा ॥ १०८ ।। मेत्तागमोव उत्तो दुविह तवो मेयणं च मेत्तम्। महविहं कम्मखुहं तेण निरुत्तं सभिक्षु त्ति ॥ ४०९ ।। भिदंतो य जह खुह भिक्खू जयमाणो जई होइ । संजमचरओ चरमो भवं स्ववेतो भयंतो छ || ४१० ।। जं मिक्खमेतवित्ती तेण व भिक्खू खवेइ जं च अणं । तवसंजमे तवस्सि त्ति धावि अन्नो वि पज्जाभो ॥ १११ तिन्ने ताई दविए वई य संते य दंत विरए य । मुणि तावस पन्नवगुज्जु भिक्षु बुद्धे जइ विऊ य ॥ ४१: पन्नार अणगारे पासंडी चरग भणे चेय । परिचायगे य समणे निग्गथे संजए मुत्ते ॥ १३ ॥ साइ लूहे यतहा तीरष्ठी होइ चेव नायन्यो। नामाणि एबमाईणि होति तयसंयमरयाणं ।। ४१४ ॥ दारं। मधेगो निगो विसयविवेगो सुसोलसंसग्गो । आराहणा तयो नाणदंसणचरित्तविणो अ॥ ४१५ ॥ संती य मद्दवजय विमुत्तया तह अदीणय तितिक्सा। श्रावस्मगपरिसुद्धीय होति भिग्युस्स लिंगाई ॥ ४१६ दारं। अज्अयणगुणी भिसून सेस इइ णे पहरण को हेऊ । अगुणता इइ देऊ को दितो मुवण्णामय ॥ ४१७ ।। विसयाइ रसायण मंगलत्थ विणिए पयाहिणायत्ते । गरुए अडमकुत्थे अ सुवण्णे गुणा भणिया ॥१८॥ चउकारणपरिसुद्धं कसछेमणतायतालणार य । जं तं विसघाइरसायणाहगुणसंजुयं होइ । १९९.॥ त कसिणगुणोयेयं होइ सुवण्णं ण सेस जुत्ती। न हि नामरूवमेण एयमगुणो हवइ भिक्सू ॥४२०।।

·दसवेआलियसुत्त-निज्जुत्ती अज्झयण १०
जुत्तोसुपनगं पुण सुवण्णवणं तु जइवि कीरिज्जा ।
नहु होइ ने सुवण सेसेहि गुणेहिं संतेहिं ।।४२१॥
जे अन्झयणे भणिया भिक्खुगुणा तेहि होइ सो भिग्नू ।
पण्णणं जच्चसुवण्यागं व संते गुणनिहिमि ॥ ४२२॥
जो भिक्खू गुणरहिओ मिक्खं गिराहद न होइ सो मिक्स
वणेणं जुत्तिसुरणगं व असई गुणनिहिमि ॥४२३॥
उद्दिकडं मुंजइ छकायपमहणो घरं कुणइ ।
पच्चक्खं च जलगए जो पियद कहं तु सो निक्खू ॥४२६॥
तम्हा जे अन्झयणे भिनखुगुणे तेहिं होइ सो मिक्स्।
तेहिं य सउत्तरगुणेहि होइ सो भावियतरो 3 ॥२५॥
। सभिन्युनिज्जुत्ती समत्ता ।।
। पढमा चूलिया।
संजमचरिततयनियमगुणकलियतीयकलिए य ।
अज्जयमहवलाधवस्तीए मनिमो चेव ॥४२६॥
दो खेत्ते काले भावमि य चूलिया निम्खेवो ।
त पुण उत्तरतंतं सुहगहिपत्थं तु सगहणी ॥२७॥
दो सच्चित्ताई कुक्कुडचूडामणी मयूराई ।
सेमि लोग निकुड मंदरचूडा य कूडाइ ॥४२८)
अइरित अहिगमासा अहिगा संवच्छरा य कालंमि ।
भावे सओयसमिए इमा उ चूला मुणेयन्या ५४२९॥
ब्बे दुहा उ कम्ने नोकम्मरई १ सयदव्याद ।
भावरई तरसेव उ उदए एमेच थरई वि ॥४३०॥
दत्ररई खलु दुविहा कम्मरई चेव नो य कम्मरई।
कम्मरइ चेयणोए नोकम्मरई य सद्दाइ ॥१३॥

·लिया १ दसवेआलियसुरु-निज्जुची
पकं तु पुष्यभणियं धम्मे रइकारगामि वक्षाणि ।
जेणमिमीए तेणं रइबोसा हवइ चूडा ॥३२॥
जह नाम आउरस्सिह सीवणछेज्जेसु कीरमाणेस !
जंतणमपत्थकुन्छाऽऽमदोसविरई हिथकरी उ ॥४३३॥
अहविहकम्मरोगाउरस्स जीअस्स तह तिगिच्छाए।
धम्मे रई अधम्मे परई गुणकारिणी होह ॥१३॥
सन्झाय जमतवे यावच्चे य झाणजोगे य।
जो रमई, ना रमई असंजमम्मि सो बच्चई सिद्धिं ॥४३५॥
तम्हा घम्मे रइकारगाणि अरइकारगाणि उ अदम्मे ।।
ठाणाणि ताणि जाणे जाई भणियाणि अज्झयणे ॥३६५
॥ रइवकनिन्जुत्ती समत्ता।
.
॥ वीया चूलिया ॥
जं पुत्ववन्नियं खलु अन्झयणे सत्तममि पक्कं ।
त चेव य होइ इमं पढमज्झयणमि चूलाए ॥४३७||
रच्चेग्इदेयणियं नो कम्मे समाइ रइजणया।
भावरई तस्लेव उ उयए एमेव अरई वि ॥३६॥
सद्वरसख्वगंधा फासा रइकारयाणि व्याणि ।
दव्बरई भावरई उयए एमेव अरई चि ॥४३९।।
उदएण समुप्पज्जा परीसदाणं तु सा भय अरई।
णिज्जरपहंच काउं सम्मं अणियासणिज्जाओ nan
अहिगारो पुव्युत्तो चउचिहो विइयचूलियज्झयणे ।
सेसाणं दाराणं महकम फासणा होइ १४४१६
दचे सरीरभविओ भावेण उ संजओ इहं तस्स ।
उग्गहिया पगहिआ बिहारचरिया मुणेयव्या ॥४२॥

·दसवेआलियसुत्त-निज्जुत्ती चूलिया २ अणिएयं पइरिक अन्नाय सामुयाणियं उंछ । अप्पोवही ,अकलहो विहारचरिया इसिपसत्था ॥४८३|| छहि मासेहि अहीयं अल्झयणमिणं तु अज्जमणएण । छम्मासा परियाओ अह कालगओ समाहीए ॥४४४ ॥ आणंदअसुपाय कासी सेज्जंभवा नहिं थेरा । जसभहस्स य पुच्छा कहणा य वियालणा संधे ॥१४५|| तुम्हारिसा वि पुरिसा जहवि हरिज्जंति दडसोएणं । ता कत्थ चिर होही धीरत्तमणिदिअ ठाणे ॥१४॥ आओ दो चूलाओ आणीआ जक्सिणीए अज्जाए । सीमंधरपासाओ भवियाण विघोहणट्टाए ॥४४७) ॥ दसवेआलियनिज्जुत्ती समत्ता ॥ * एतचिट्ठापिता गाथा भाध्यगाथा इति नान्ना निर्दिष्टा दृश्यन्त ! 1 एनच्चिलाविता गाथा हरिभद्रसूरिकृतीकाया न व्याख्याता । * एतच्चिदाड़िता गाथा हरिभद्रसूरिभिष्टोकाया लिखिता ।

·DASAVEĀLIYA SUTTA NOTES CHAPTER I The tule of the book 1s दमोआरिम (Sh दश f) The Traditional vers explaining the term दसवेवालिs pur forth by the नियुचि in Gathas 12-14 सामादय-अणुकमओ यण्णे विगयपोरि सीए ऊ । निजूदं फिर सेजमण इसकालिय तेण ॥ जेप व ज य पदुच्चा जत्तो जागन्ति जह य ते टचिया। सो त च तो ताणि य तहा य कमसो कहेयन्न ॥ सेन्जभर गणधर जिणपडिमादसणेण पडियुद्ध । मणगपियर दसकाल्यिस्म FASTET The story can be briefly gnen as follo, s-Vardhamana, the last Tirthanhara had ht: puplai in charge of the air or Church He had a pupil by name jambu Jambu had a pupil by name Prabhava, Prabhata was unable to find out from among his pupils a Ganadhara suitable to hold charge of the Church He began to search one from among householders. He thought of a Brahmann named मनमव (Sk शयभव) as a suitable person to succeed him He sent of his pupils to cha at Rajagriba where the latter was performing a sacrifice, with instruction that they should be realms of her and on being refused they should exclaim "alas' Religious Truth is not known i' and wall aras The two ·[ Ch 1 2 ] DASAVEĀLIYA SUTTA pupils did as they were instructed white was set a-thinking and he approached his teacher and ashed him about the Truth The teacher said at first that the Vedas were the Truth The thereupon drew out the sword and repeated the question The teacher then said that there was the idol of Jina below the sacrificial post which was im perishable and eternal, and the Jaina Relicion was the Truth He presented the plot of ground where the sacrifice was held to the teacher and went away in search of the tio monls whom he found near their Head, Prabhava He questioned Prabhava about Religious Truth and Prabhava instrueted him became a monk an 1 came to possess the know ledge of the Fourteen Purvas The relatives of State felt very much when the latter became 1 monk especially because he had no issue They asked his wife whether she felt anything in the womb on which she replied she slightly ( ) felt the presence of a fætus She was then pregnant and duly gave birth to a son who was named Fur on account of the remark 396H or made by his mother When the boy became eight years old, he made queries of his mother about his father On learning that his father had become a monk, the boy left his house to see liis father whom ·Ch 1] VOTES (3 Vision he met in the city of Champā The boy also became a moph The father-mon) by his spiritual came to know that the boy had only a life of six months in store, and hence he ex tracted religious precepts from the Pina books hurriedly, irrespective of the instructions regarding the proper time of study obtaining in the case of monks As a consequence the composition of मेजमय came to be known as वेवालिक As the number of chapters-excluding the two apperdix chapters--is ten the name given to the Sūtra is Dasareálıya sutta' (Sh miatt ni T) The Viryuhti calls the book by the name also The book has 10 chapters-desiguated जयण (Sk अध्ययन) The Airyukta cutes the following regarding the extraction of the matter of the book from the Pîrva books -- STATTETIT T निबूढा होइ धम्मपण्णत्ती। सम्मप्पवायपु वा पिंडस्स उ एमणा तिविहा ॥ सञ्चप्पनायपुरा निन्बूढा होइ कसुद्धा 31 अरमेसा निढा नमस्स उ तइयवत्थ्यो । विइओ विय आएसो गणिपिङगाओ दुधालसगाओ। एय निर निबूढ मणगस्स अणुग्गहवाए ॥ नियुत्ति 16 18 St 1 The term 'dharma is here defined and explained to be a collection of three th --abstinence self-restraint and austerities The term fent (abstinence from injury ) refers to the general attitude of mercy ngs from injury ·4) DASAVEĀLIYA SUTTA [ Ch. I to living beings, boown technically as gromanafaciət or STICUT which forms the First Vow in Jainism The term F (self-restraint ) refers to the withdrawal of senses from objects of sense adherence to which causes transmigration The word संयम is equivalent to आन वद्वारोपरम The term 779 refers to the various bodily austerities which are mainly divided into 12 kinds, such as fasts and the like The observance of this three-fold religion is the highest bliss The term Tô is derived from to support, and it refers to those bodily and mental activities which save the soul fron falling into bad conditions cf दुर्गतिप्रसृतान् जीवान्यस्माद्धारयते तत । धत्ते चैतान् शुभे स्थाने तस्माद् धर्म इति स्मृतः ।। St 2-3 रसं आवियइ (Sk रस आपिवति) sucks the flower-juice The word Thos is explained as श्राम्यन्ति तपस्यन्ति इति श्रमणा । It is defined as य. सम सर्वभूतेपु नसेपु स्थावरेपु च । तपश्चरति शुद्धात्मा श्रमणोसौ प्रकीर्तित ॥ The word श्रमण occurs in Pantnt (2-1-70) and means 'a monk' in general although it is specially found used in connection with the Buddhist and the Jain monks in the later classical literature A Prahrit verse refers to monks of fire different sects of - 'निग्गथ-सक-तावस-गेत्य-आजीव पचहा ममणा " The word मुत्ता ( Sk मुक्ता ) refers to such wandering monks as are absolutely free from परिग्रह or ग्रन्थि which refers to the notion ·Ch. I I] VOTES [5 possession-external as well as internal afa मायो (Sk. सन्ति साधर or शान्ति-साघध ) (1) those who are always monks (2) who are monks full of mental peace or perfection (सिद्धि) cf नियुक्ति 'सति विज्जति ति य सति सिद्धि व साहति नियुक्ति 121 दाण (SH (दानभक्तपणे रता ) Als ays given to accepting what is gnen (दान), what is clean (भन । e प्रासुर) and what is free from faults of begging (quunt) in connection with searching (17 पणा), receiving (ग्रहणेपणा) and use (परिभोगैपणा) The two stanzas signify that the monk is to go from house to house in high and lon families and accept food in no way prepared or ineant for him just as a bee moves from flower to floser and sucks the juice which is in no way meant for it cf तत्थ समणा तवस्सी परफडपरनिहिय विगयधूम । थाहार एमति जोगाण साहणट्टाए । णकोटी परिसुद्ध उग्गमउप्यायणेमणामुद्ध । उाणरक्सणा अहिंस अणुपादपाए ! for माण-11d वेयण चेयावच्चे इरियाए य सजमाए । तद्द पाणवत्तियाए छ? पुण धम्मचिंताए । St 4 वित्ति (S वृत्ति) Alms ht maintenance उपहम्मई (SK उपहन्यते) हम्म' is the base of the passive of the root om The line means 'se shall get alms in such a way that none (te living organism earth body etc) would be hilled अहागडेमु (S यथारतेषु) prepared for themseltes and therr people by the householders रायन्ते no

·[Ch II
6]
DASAVCALIYA SUTTA
(SK रियन्ति or रिणन्ति) go, move to. The reading
रीयति appears grammatically better, alteough
रोयन्ते appears to be the generally accepted one
St 5. अणिस्सिया (Sk अनिश्रिता) Unsettled or
indefinite with respect to houses to be visited
for begging, lihe the bees that have no settled
gudens to visit वुद्धा (S' बुद्धा) Conversant with
the religious truth The stanza gives a general
definition of the term 'monk' (साहु or समण) in the
real sense of the word cf काय चाय चमण च
इदियाइ च पच दमयति । धारेति बंभचेर सजमयति
कसाए य॥
ज च तवे उज्जुत्ता तेणेसिं साहुलक्षण
पुण्ण । तो साहुणो त्ति भण्णइ साहणो त्ति निगमण चेय ॥
नियुक्ति 140, 141
CHAPTER II.
St i faeriat [SL Fatic] lit drooping
getting loose committing mistakes or faltering
at every step. सकप्प [S सकल्प] ignoble thought
The particle is idiomatically used in the sense
of censure cf कथं नु स चैयाकरणो योपशब्द प्रयुक्त ॥or
कथ नु स राजा यो न रक्षति ।
St 2-3 The two stanzas define the term
चाई [Sk त्यागी] which means श्रमण or साधु
He is not a real त्यागी or श्रमण who does not
enjoy splendid garments, ornaments, women,
couches etc only because they are not at his

·Ch II) NOTES [7 disposal but one who abandons these things es en xhep he could enjoy them, is a Tyajı The story of try is quoted by the com mentator to illustrate a utofr or relinquisher in name afy was a loyal minister of the Nanda dynasty who, after the downfall of the landa dynasty and the accession of Jſaurya Bindusara on the throne poisoned the ears of Bindusara against his minister Chanakye ind fraudulently burnt him to death Before his death, Chanahya leſt in a cashet something like 3 will which stated that one who would get the smell of the scent placed along with the wall, might enjoy the whole of the estate mcluding horses, chariots etc provided he remained strictly indifferent like a monk to the several objects of he did not remain he was to die Subandho tried the truth of the Statement, and the man, whom he placed in charge died Subandhu, however, who cared for his life, remained indifferent and lived enjoying Monks bebauung lihe Subandhu e those rche do not joy only because they cannot afford to do it are not real Tyagıns' but those only are 'Tgāgins' who behaselthe Bharata and do not enjoy the various things even though they be at their disposal 4 [SK मच्छन्दा or अस्वयशा not at one's disposal ds opposed to ETTEICT [ SL FR] at one's disposa] The form Haya is Nom pl and 50 1 ·[ Ch. II name as 8] DASAVCALIYA SUTTA qualifies ये (साधवः). It is used in the literal sense अस्ववशाः here, meaning who are not masters of themselves in the matter of the enjoyment of the various objects.' The Nom. pl. can be understood to be used for the Acc.pl and the word अच्छन्द would then qualify the word पदार्थान् understood, meaning अनात्मवशान् or अविद्यमानान्. Stanza No 2 refers to such Sadhus in have taken the row of monk for livelihood Cf. " आजीविकामानिमित्तगृहीतव्रताः, भोक्तु कामा अपि अ. संपत्तितो नासेवन्ते, न ते त्यागिन उच्यन्ते" दशवका- लिकवृत्ति. पिढिकुवइ [Sk. पृष्ठीकुर्वन्ति ] put at the back, throw away. The commentator Haribhadrasûri reads fafara as one word, explaning as follows-विविधैः-अनेक प्रकारैःशुभभावनादिभिः पृष्ठतः करोति-परित्यजति । वि can, however, be taken separately as अपि. St +. समाइ पेहाइ [समया प्रेक्षया ] lit. with the same eye or sight; looking alike at all objects. परिव्ययतो-The word is Nom. Sing. of परिव्ययन्त the pr part. of वय (व्रज्) with परि. It appears to be used for the Gen. Sing. as all the commentar tors explain it. FERAIT [ Sk. FUTET ) is many times used in the sense of कदाचित् (possibly, it may be). The words 'ण मा महं...तीसे' allude to an old story of a merchant boy who abandoned his young wife and became a monk. The young ·Ch. Il ] NOTES (9 monk openly proclaimed as taught by his preceptor ' H ZO'She is not mine, nor am l hers' but all along inwardly thought FT FT HE E aat She is mine and I, too, am hers, and felt Tery much for having abandoned her As a consequence, he returned to his village and asked at the public well a woman who in fact was his wife but i hom he did not recogtise atout his wife putting a qustion whether the daughter of so and co was living or not If the answar was in the affirmative, he wanted to become a householder again The woman recognised him and thought that if she gate the correct repls, he would abandon monkhood Hence, she replied that the girl, he inquired about, was given to another Thereupon he appreciated the remarh of bus preceptor HT TO the truth of which was brought home to him The Stanza states t}at if & monk perchance sere to think of love, he should contemplate upon the line at ATT HES' and at once withdraw his mind from the worian he thinks of St 5 पायावयाही [S यातापय] Mortify the 'hesh by bodily austerities चय सोगुमल्लं {Sh त्यज len ] Abandon delicateness of the body INMany manuscripts read सोगमल्ल The word सोगमल्ल is frequently used Prakrit and it is also in ·[ 11 CH II } NOTCS Uttaradhyayana Tue appears to be used for परम्पदेति or परखदेना The stanza means that ser pents belonging to the Agardhana family would rather throw (ra) themselves into the blazing terrible fire than such the poison from the wound they themselves have inflicted It was a belief that snake charmers could make serpents of Gandhana family suck the poison from the wound inflicted by them चन्तय [Sk यान्त] vomited St. 7 The wording feity at is used for the SK धिगस्तु से Fte upon you जसोकामी [यशस्कामिन् ] is used here in the Vocative "desirous of fame The commentators read the word aan also emers (Shire) The root fog and or are used in Prakrit for the SI root or to drink The refer ence in the stanza is to the settled match of राजीमती with अरिष्टनेमि Although the match chd not actually take place, trafrecht looled upon it as having tahen pluce She regarded herself as the wife of high and hence she became a nun as soon as she learnt that aftrafo had beconie a monk Beeruse, she, as a wife, was Abandoned by scafa, her husband on considerations stated above, she talks of her being vomit- अरिएनेमि. वन्त [Sk वान्ता) vomited The the वृत्ति takes यन्त equal to Sh वान्तं stands a reference to the various ·[ Ch II 10 ] DASAVCALISA SUTTA explained in Prakrita-prahash. In all, there are four alternative forms :-सोउमल्ल, सोअमल्ल, सोगमल्ल and UAE overcome desires and, at once Imisery is automatically overcome (कमियप्रान्तं) 192737 [SL ÅTT] (1) worldly life (2) fight with emotions St 6-11 Stangas 6 to 11 refer to the famous story of That who was offered in marriage to GraafA The marriage did not take place, as Taip was much disgusted at the sight of many animals intended to be slaughtered for the marriage feast, and forthwith became a monk THAT, too, became a nun and started for mountain रैवतक or Gırnar where riga fo was gone On her way, being drenched with rain, she waited in a case where in, her husband's brother. who too was a monk, began to court ler. She baffled his attempt by offering him a drink in which she spat in his presence af refused saying she had spat in it on which she retorted that she too was one who was spat by seafa. For a detailed account see auch XXII. The passage in the thuat might be an earlier one. The account is given there in a masterly manner and curiously enough stanzas 6 to 11 of the Das'avalhaliha are identical with sianzas 41 to 44, 46 and 49 respectively of the ·Ch II } NOTES ( 11 Uttaradhyayana mig appears to be used for परम्नति or परखदेना The stanza means that ser pents belonging to the Agandhana family would rather throt (762) themselves into the blazing terrible fire than such the poison from the wound they themselves have inflicted. It was a belief that snahe charmers could make serpents of Gandhana family suck the poison from the sound infircted by them. वन्तयं [Sk वान्त] romited St. 7 The wording face à is used for the S धिगस्तु ते Fre upon you जसोकामी [यशस्कामिन्] is used here in the Vocative "desirous of fame” The commentators read the word teert also आड [S आपातुं] The root पिय and पी are used ur Prakrit for the SI. Tooty to drinh, The reference in the stanza is to the settled match of राजीमनो with अरिएनेमि Although the match did not actually take place, the looked upon it as having tahen place She regarded herself as the wife of fiunfo and hence she became a nun as soon as she learnt that after had become a monk Beenuse, she, as a wife, was Abandoned by afsaft, her husband on consideram ations stated above, she talks of her being vomiced by थरिष्टनेमि. पन्त [Sk वान्तां} romited The writer of the are takes god equal to Sh, FA and understands a reference to the various ·12 ] DASAVEALIYA SUTTA [ Ch 11 enjoyments of domestic life which are somit ed or abandoned when he became a monk S_8 भोगरायस्स [Sk भोगराज्ञ ] Jacobi has remarked in his note on TITETIT YXII 43 that TT is a mistake for 5 There was a country as well as a tribe by name 775, and gian the father of that night have been connected with it The word It might have been written for us as the former was a very famous Kshat triya clan mentioned in Jain Literature and Scriptures as one much honoured by the हरिभद्रसूरि explains भोगराज as उग्रसेन The writer of the वृत्ति takes the word भोजराज ind explains it उग्रसेन अन्धगवहिणो [ Sh अन्धकवृष्णे ] The commentator Hiribh idra explains ar for as another name of समुद्रविजय, the father of रथनेमि Trats and arou were brothers after whom the whole clan, forned of the descendents of both the brothers came to be known as अन्धक दृष्णि, and समुद्रविजय belonged to this can It 18 interesting to note that in the Hindu mythology traficut is the name of the Yadav z clan to which qah and gros belonged while it was the name of the father of पंस and देवो मा कुले गधणा होमो [Sk. मा (आया एक्प्रधानयुले) गन्धनी (ie गन्धनसर्प- सदशौ) भूप] Let us not b• गन्धन Snakes in our goble families CE जद्द ण सापतुल्ला होमो त्ति भणिय ·tree Cb III } NOTES ( 13 होइ" Ms ख reads सयम for संजम throughout the passage St 9 The words are aig are to be under. stood after the word Are The stanza means... you fall in love with every woman you see, you will be without hold lile the Hada shahen by the wind" The word e or refers to an aquatic plant The writer of the Vritti explains it as a kind of grass which leans before every breeze that comes from any direction The word OCCU's in प्रशापना I, and उत्तरा ! 3 where it occurs as the name of an aquatic plant among several other plants like moss, lotus etc St 10 HSRTC. [Sh suatu] Of the selfrestrained nun The illustration of the elephant brought to the proper path by the goad, is a common one, and there need not be understood any reference to a special story such as one related in the commentary by Haribhadrasuri St 11 पुरिसोत्तम [Sk पुरषोत्तम] The best of men, used with refernce to a who, although be had a temptation, did not fall a victim to it, CHAPTER III St 1. Stanzas I to 10 mention the vanous things which are prohibited in the case of great monks, who have fixed themslves well in self restraint, who are free (facut ERTUT) from worldly ·14 ] DASAVEALIYA SUTTA [ Ch. III matters, who are the protectors of the six groups of living beings, (aufaui) and who are free from external possessions and internal emotions (Fasti- थाणं) The word तायि has been explained by fg as protectors of their own selves such as the Ganadharas as also protectors of self and others such as the Tirthankaras 3TUNTOUT [ SL अनाचरित or अनाचीर्ण] lit unpractised For Similar rules see आचारांग (II-1), aggio (1-9) and उत्तराध्ययन (1-1.) St. 2 उद्देसिय [SK. उद्देशिकं] Food prepared by a layman for a particular monh If a monk accepts such food, he commits the second of the sixteen Udgama faults The writer of the Vrieti remarks that Jefat includes Trafateh also- कीयगडं IS कीतकृतं] made by buying things for the monk (This refers to the eighth of the Udgama faults) Forefror (Sk Fatrafi] given as a regular alms to a monk after inviting him, SET (Sk. SEO] brought fiom a distance for the monk This is possibly the same as 37tea the elesenth of the Udgama-doshas राइभत्त [रात्रिभक्त ] eating at night This is a well-known fault and many times desisting from it is added as a sixth How to the five famous Lows वीयण [S वीजन] Fanning. St 3 संनिही. [Sk संनिधि] Storing up things for future use, in cases of emergency for self or others गिहिमत्ते [Sk गृहि-अमत्रं] the pot of the ·[ 15 Cb. III II ] NOTES householder. The commentators translate fi as गृहिमान रायपिण्डे किमिच्छए [Sk राजपिण्ड किमि- :] The word tants means 'royal food' 1, e rich food father is means 'food prepared according to the desire of the monk after asking him what he destres' It appears that रायपिंड and किमि 9 are separate things and the commentators explain accordingly, although the editor of the commentary oi हरिभद्रसूरि [आगमोदयसमिति edition] appears to take them together. संवादणं० This line appears to be a line of the Upajatı metre. EU means shampooing. the Sanskrit word is via afTaft, however, his given the Sk word संयाधन दन्तपहोयणा [Sk. दन्तप्रधावन] the cleaniing of teeth. संपुच्छण [Sk. संप्रश्नः] Query about a layman of a prohibited nature or query about self, पलोयणा [S प्रलोचनं] looking. St 4 अट्ठापय [Sh. अष्टापद or अर्थपद] gannbhng by playing with counters (Entfeuci), or making remarks about politics नालीए [Sh नालिका] A special variety of playing with dice where the dice are cast on the ground through something like a tube The line अट्ठावयणालोए छत्तस्स य धार- OTETT appears to be the line read generally by the Manuscripts, which sounds like a line of the âryâ metre. Etruria [SL Treviefel] The com. mentator free looks upon orar as archaic for arcumnavia He explains it as 'holding the ·16] DASAVCĀLIYA SUTTA [G] II umbrella for a sinful purpose' i. e holding it when unrequired The writer of the Vritti translates the word as STIUTATIZ, and explains it as 'holding the umbrella for a purpose' It is lihely that. there might have been the reading 'OTTEET धारण अणट्टाए' making the line a line of आर्यागीति तेगिच्छ [ Sk चिकित्सा Treatment of the disease. पाणहा [S उपानहौ ] shoes on the feet-समारंमंच जोइणो [Sh समारम्भञ्च ज्योतिप] Kindling of fire. St 5 सेज्जायर [sh शय्यातर] A layman who ques residence to the monk. आसंदो [SK आसन्दी] A rused seat गिहतरनिसेज्जा [ गृहान्तरनिपद्यो ] (1) Sitting at a place other than one's on a residence, (2) Sitting at a place between two houses Jagu Sk, ugaa] Rubbing so as to remove the dirt St 6 घेयावडिय [SK वैयावृत्य] Service Doing any service to the housedolder, just as begging food for him, is prohibited. The word autarca occurs frequently and is explained by commentators as Amers in Sanskrit The word rather corresponds to Sk वैयापृत्य or व्यापृतता आजीवत्तिया [Sk więte] Maintaining oneself by following the occupation of the caste or family तत्तानि, [Sk तप्तानिवृतभोजित्वम् ] Drinking that water which is heated (aa) no doubt, but which is not finished or accomplished in purity. The water, in order to be निर्वृत or परिणत 10 drinkable must be ·Ch III ] VOTES ( 17 absolutely boiling which is ascertained by notic ing the bubbles thrice on the surface 13CETUT { Sk TOTFU ] Remembrance of previously eaten delicious things by a monk when oppressed ( 16 ) with hunger The commentators explain the word as agroft also, which means glving shelter to distressed persons' St 7 This and the next two stanzas give a list of forbidden articles of food मूलए [Sk मूलक ] a white root used for vegetable purposes known by almost the same word in the vernaculars fases [Sk गनेर] wet ginger उच्नुखडे अनि बुडे [SK इधुराण्ड afira ) A piece of sugarcane that is not farea or fugt i e which is not kept for a suſticiently long time so as to become fit for eating The word afaga qualıſes First and fast dleo afaa [ Sk सचित्त ] possessed of living organisms आमके [Sk आमय] raw St 8 There are mentioned here the various kinds of salt prohibited for the use of monks St 9 There are described here the various treatments of the body prohibited for the monks धूयण [S धूपन] exposing one s garment to smoke so that it should dry up The word is also explained to mean smoking' व थीयम्म [Sk यस्तिकर्म] Apple cation of oil for vacating the bowels serving the purpose of the enema The words यमन and विरेचन refer to emittants and purgatives respectively by ૨ ·18 ] DASAVEALIYA SUTTA [ Ch DJI the use of मदन fruit and myrobalan अजन [ Sk AT] refers to the use of collyrium and the like गायाभग (Sk गानाभ्यङ्ग) anointing the limbs St 10 लहुभूयविहारिण [ Sk लघुभूतविहारिणा ] moving as lightly and freely as the wind The word meta literally means become lightened or light,' and hence 'wind' secondarily St 11 The behaviour of the monks is very briefly described here by a reference to its main features पचासव० ( Sk पञ्चास्त्रवपरिशाता or ज्ञात पञ्चानवा ) Those that have known and abandoned consequently, the fivefold influx of Karma like injury to living beings' 'telling a lie' etc The word, in short, refers to the Five Great Vows characterized by a complete abetinence from fel, मृपावाद अदत्तादान मैथुन and परिग्रह तिगुत्ता ( ( Sk fayat ) characterized by the Three Guptıs छसु सजया [Sk पमु सयता] Restrained towards the six groups of living organisms as described in the next chapter पचनिग्गहणा [Sk पञ्चनिग्रहणा] Restraining the five senses धोरा courageous The Commentator explains the word as घिया राजन्तोति धीरा उज्जुदसिणो [Sk ऋजुदर्शिन] Seeing the straight thing viz #127, 1 e Release St 12 पडिसलोण (Sk प्रतिसलीन] Staying in their place of residence striving for ·( 18 Cb. III 1 NOTES St. 13 परीसहरिऊदंता [Sk परिपहरिपुदान्ता or Frayfiyatiga) Who have checked down the enemies in the form of the twentytwo Parisahas or troubles For a detailed list of these troubles, which the monk must chearſally bear, see Uttaradhyayana Ch II St 14 सवदुक्खप्पहोपट्टा [Sk सर्वदुःखप्रहाणार्थाय] All commentators translate the word tengt as प्रक्षयार्थम्. पहाण would be a better reading, although not fond in the manuscripts. पकमति Sk प्रक- मन्ति] Strive CHAPTER IV. There is given the description of Thor religion of the monks in the first chapter Then follows in the second chapter the descriptio i of the monk's life or asceticism without which true religion cannot be followed As the ascetic has to follow specific rules of conduct for being a true ascetic, the rules had to be stated and their des cription is given in the third chapter The specific rules of conduct generally refer to injury or FFT of living beings which has to be avoided very carefully by the monk As, in order to follow a strict course of PET, a detailed knowledge of all living organisms is necessary, it is given in the present chapter which is named it for TT (51. Tesilafatra] The conception of life 10 ·[ Cl. IV 211, 20] DASAVCĀLIYA SUTTA matter, which we call dead matter to-day, bas been in fact found in India since very ancient times The elements like earth, water etc are stated to be possessed of a long presiding deity (देवता) 0 very ancient Sanskrit books The question has been treated in a thoroughly penetrating manner in the Jain religious books where lile principle is noticed in earth, water, fire and plants excepting such cases where it is done away with by the use of Te (weapon) such as some elements with respect to other elements For details sue SEITSITATE (Chl-1) and 307TTUTTET (Ch 36) 'Whatever grous or what. eser promotes the growth of other things 18 Irung" appears to be the principle to determine the presence of life or others use in a thing The word grutarrotar is found in all manuscripts as the heading of the chapter and it is explained as To sfraficate by the commentators Perhaps the onginal word might have been eafür TTGT (SK परजीवनिकायिफा) or छन्नीवणियाया (SL पड्जी चनियाया) Section 1 138 archaic Voc sintet of 3 corresponding to SL Ergo Sometimes there is found the dom sing, or, the loc sing ending in an Anus sara in the gamı literature esp "ck ally in the case of such words hre got flora taponding Sh word ending in 24 See fra 25 ·( 21 Cb IV ] NOTES ( विद्वान् ) जय (यतन irregular for यतमान) The commentators suggest that the words are and ator can be read together as one word, and they give various alternative explanations of the combined words Haut such as (1) by the lorg-lied one or 'while living (ar) or, (2) by one staying (near the preceptor)[SL TANT] or (3) by the considerate one thatat) in which case the word is to be rend as मामुलतेण कासरेण [Sk काश्यपेन) by one whose Gotra name as काश्यप सुटखाया { Sk मुआयाता] well explained in the assembly of gods men and asuras The word TRY frequently occurs for पाण्यात in the Agamas धम्मपण्णत्ती [Sk धर्मप्रमप्ति ] because it leads to the knowledge of religion The Nom Sing that is used here for the Ahl sing head in the sense of हेतु or reaso7 सेयम्मे अहिन्निर [Sk श्रेयो में अध्येतु ] It is beneficial for me to read चितमतम क्खाया (चित्तपती श्रारख्याता) is said to be possessed of mind or sensation The word fettina in the neuter gender 16 archaic or the word might be FATAC only, with nasal as additional The writer of the वृत्ति notices the reading चित्तमत्तमम्साया and explains that qef (the earth) possesses a subtle small sensation cf चित्तमाना, स्तोकचितेत्ययं । पुढोसत्ता [SL TRIEST) With several distinct living or ganisms The word occurs at several places in the याचारागस्य सत्यपरिणय ( S शस्त्रपरिणय ) ·22 ) DASAVEĀLIYA SUTTA [ Cb IV norhing of the destroyer Fire sunshine, kind, salt etc are mentioned as refs or destroyers of life in connection with the earth cf. fargfer-ear सत्थग्गिविसं नेहविलसारलोणमाईअ ॥ अग्गवीया [sh अग्रवीजा ] having seed at the end such as कोरटक and other plants this and the subsequent words mention the variety of the vegetable hingdom suge (SL 3703511 ) oviparous. This and the following epithets mention eight groups of fulldeveloped beings of five senses as contrasted with the four groups often mentioned in the Hindu books The various movements or signs of life noticed in these beings are mentioned in the words अभिक्कत, पडिक्कतं etc which refer to the hinds of movements THIEF ST (She परमधर्मिका ] desirous of happiness (परम) The lengthening of the last vowel of TCA is arch-ic तसकामो [Sk प्रसकाय] The group known by the name 'trasa The word is derived from the root te to feel, to be nervous, and refers to such living organisms as have the capacity to feel it appears that the term Ta is here used for the last group, as opposed to the term FUIT used for the first five groups The तत्वार्थाधिगम- E (II 13, 14) takes the earth and water organiems 18 well as vegetable kingdom as स्थावर "nd the rest viz सेज, वायु and beings possessed two to five senses as various ·to Ch IF ] NOTES [ 23 (Sh us] The word is to be under stood the general sense of smashing beating or troubling The order of the prophet 1s इच्चसि न समणुजाणेज्जा prohibiting a monk from giving any sort of trouble to any living being himself or through others or by consenting others' giving the trouble Consequently, the monk is to make a solemn declaration before his preceptor in the worls starter चोसिरामि undertaking not to cause trouble to living beings by mind by word or by body in any of the three ways mentioned above yız by himself by others or by consent to others He further declares that case he errs, he would do the faut ceremany for it, would censure himself for it privately and publicly and would take himself away from it This very thing is the First Great Vow the solemn accept ance of which by the monk before his preceptor 18 described the words that follow- भन्ते वेरमण पाणाइवाय [Sk प्राणातिपात-इद्वियातिपात] any limbs or The words अहवाइज्जा अइयायाविज्जा and समणुजाणिज्जा should rather have been अइवाएमि अइवायाएमि and समगुजाणामि The word समणुजाणामि, however, is found in many manuscripts this place and the subsequent places, and consequently, it has been adopted in the text The Five Great in injury to senses ar ·24 ) DASAVEĀLIIA SUTTA [ Ch 18 Vows mentioned here exactly correspond to the 'yamas' or self-restraints mentioned in the Yoga Philosophy cf 'अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमा (grauit Il-30) They are mentioned quite Bimilarly in the Buddhistic Philosophy--the word बेरमणी taking the place of वेरमण Section 6 o 7 9o Abstinence from tahing food at night is here mentioned imme late ly after the Tire Great Vows zs of equal importance It is called simple game (Sk zra) Same minuscripts call it even EXT37 (ETA) just as the other five are called by that name STETUT वा [S अशन या पान या सादिम वा स्वादिम चा] This fourfold division of foodstuffs frequently in the Suera literature and refers, as the commentators explain it, to general eatables drinhables, ches zbles and relishables respec tively such as boiled rice, grape juice, dates und betel preparation अतहियध्याए [S यात्महितार्थताये] For the Sahe of his spiritual benefit Section 7 This and the following sections describe in detail the way in which the monk is to hold hurting the groups of ning or.anisms लेटु SH लेष्टु] 1cloud of earth ससरपण [SL TEF] dusty, soiled with dust for by a small stich Some manuscripts real ffizie also The word is entirely Prihrit Haribhadrasûrı occurs si ·Ch IỸ ] NOTES [25 however, gives the Sanskrit word 753 and explains it as शुद्रकाष्ठ सलागा [S शलाका A small iron wire हत्थ [ Sk हस्त] Collection. आलि. हिजा० [Sk आलिसेत् विलिखेत् घट्टयेत, भिन्द्यात्] Should scratch, carve, shake or break Section 8 ओस [sh अपश्याय ] frost, white dew हिम Ice show महिय [Sk महिका ] mist. करक hail-stone हरतनुक The word is explained by the commentators as water coming out of the earth and appearing on grass blades etc The word occurs also in करपसून मुद्धोदग [sk शुद्धोदक] refers to rain water उल्ल [Sk आर्द्र] Wet ण थामुसिज्जा [S न आमृशेत् न सस्पृशेत्, न प्रपीडयेत् न आस्फोटयेत्, न प्रस्फोटयेत्, न आपीडयेत् न आतापयेत् न प्रतापयेत् ] Sliould neither touch nor clasp, neither press, nor twist neither strike nor smash neither heat nor burn The section refers to various formg of water and the possible injurious actions towards them Section 9 The section refers to fi-e bodies and the possible injurious actions in their case इगाल [Sk अगार] Burning embers मुम्मुर [S मुर्मुर ] hot ashes मलाय [sh अलात] Fire-brand उक [S उल्का ] Burning meteor m उ जा [Sk न उत्सिञ्चेत् न घट्टयेत्, न उज्यालयेत्, न निर्यापयेत् ] should neither sprinkle water over, nor stır, neither kindle nor extinguish Section 10 The section refers to the wind various ·nor fan 26 ] DASAVLĀLIYA SUTTA [ Ch IP bodies and the possible injuries to them forgot [Sk सिचयेन] The word सिम possibly stands here for forma or f3239 meaning a garment or its end Harbhadrasûri explains it as Chownie विहुण and तालिअर [S विधवन anl तालवृन्त ] both mean fan ण फुमेजार [SI न फुर्यात् न वीजयेत् ] Should neither blow Section 11 The section refers to the plant and herb group and the possible injuries to them The word 97827 [ SL ufafga ) in the passage means 'placed upon' and refers to things placed upon seeds sprouts etc कोल IS a Prakrit word for the Sanshrit word got the wood lascect TUE 16 a peculiar Prahrit root often occurring in the old Sûtras which corresponds to [Sk 549+TQ) and means 'turn from one side to znother! Section 12 The section refers to living beings of two or more senses and the possible injurious actions to theni पडिग्गहसि [Sk पतग्रहे ] ll the begging bowl The word occurs this sense very frequently in the Agama Literature Pag3507 [ SL may) A sort of duster which the frin monhs 13he with then Te A piece of cloth to dein pots etc 131 The word is a purely Prahru (1371) word The commentators explain it as puter or altar Th- passage hos elcs, shows that it is one of the accompaniments (597) 111 ·[ 27 Ch IP ] NOTES of a monk सजयामेव [सयत एव or सयत एवं] with self-restraint The lengthening of the last vowel is archaic पडिलेहिय [Sk प्रतिलेरय scrutinizing or inspecting St 1 अजय [Sk अयतन् or erat ) without striving or making an effort to avoid injury to living beings The word grammatically appears to be Nom Sing like forfrist etc and gives a fairly good sense it is however better to take it to be used as an adverb, modifying the actions mentioned in THTUTT, Fagarrit etc पाणभूयार [Sk प्राणभूतानि ] पाण [S प्राण used for प्राणिन् ] refers to breathing beings possessed of two more senses while the word (Sk qa) refers to beings possesssed of one sense 574 [Sh कटुकफ्र ] giving a bitter or bad fruit St 8 जय [Sk यतन् or यतमान' ] striving or careful See note above on 27574 St 9 The stanza appears to give a nice summary of the teaching given above in the chapter The genitive case is used in the stanzı for the Accusative case स भूयप्पभूयस्स [Sk सर्व- भूतात्मभूतस्य । e सर्वभूतात्मभूत ] Looking upon all beings as upon his own Self पिहियासवस्स [Sk fufcaturi) who has shut up all possible influx of Karma St 10 The stanza gives in a notshell the or ·[ Ch IV 1S 30 ] DASAVEALIYA SUTTA The Nom used for the Genitive The stanza पच्छा वि ते is not explained by हरिभद्रसरि and some वृत्तिकारs in Sanskrit. Other gre irts (see manuscript a) have explained it It might have been a later addition The metre Tarifa which was of a later origin and the sense contained in the stanza which is in a way unnecessary, may go to prove the same u farct- हिज्जासि [ Sk न विराधयेत् ] should not injure. The Adhyayana gives the detailed account of how living organisms are scattered everywhere and how very difficult it is for a monk to avoid ct जले जीवा. स्थले जीवा याकाशे जीवमालिनि । जीवमालाकुले लोके कर्थ भिक्षुरहिंसक ॥ This Adhyayana is also named आचार or धर्मप्राप्ति or atteå or cut or cf Fratraire TATAT आचारो चेव धम्मपण्णत्ती । तत्तो चरितधम्मो चरणे धम्ने स एगहा॥ injury to them CHAPTER V-1 St 1 The several ways of gu irding oneself againse injury to lising beings have been gilea in the previous chapter One cannot guard oneself against iujury to living beings unless one is able to preserve one's body The preservat on of body depends on food consequently, the way in which clean and nominjurious food be obtained and eaten has to be explained which C211 ·[ 31 Ch V-1] NOTES is done in the present chapter Manuseript en reads fry for fater which may be in a way a better reading, as the word ford furrishes the subject in the sentence and the adjectives असंभन्तो etc can be connected with it अमुच्छिा [Sk osa] Not greedy, not coretous St 2 गोबरग्गगो [Sk गोचराग्रगत.] Engaged in or moving for alms which is the best course The word art is taken as an adjective to PTETT by the commentators St 3 जुगमायाए [SK युगमानया] to the extent of the distance of one y or yol e of the cart St 4 ओवाय [Sk अवपात] pit, ditch विसम [S विपम] Uneven place वि.जल mud The cons. mentator explains the word as partes, a place at which water is slightly dried up a [Sk 17*] a bridge परकम [Sk पराक्रम] another way which is round about and distant St 6 सह अनेण मग्गेण [SK सति अन्यस्मिन्मार्गे] when there is another road available The Instrumental is used for the Locative words to you might have perhaps been अन्ने ण मग्गेण originally जय [Sk यतन् Irregular for or un usºd as an adverb] carefully, scrutin:zingly St 7 छालिय [Sk सारिकं] Salty, saline Sts तिरिन्छसपाइम [ Sk तिर्यक्सपादिमेषु च ] when there is an onrush of lower creatures like locusts etc The यतमान ·32 ] [Ch V-1 DASAVCALIYA SUTTA St 9 वेससामत [Sk वेशसामन्त] The locality of public women बभचेरवसाणअ [ Sk ब्रह्मचर्यवशानक or daarditarf] Some manuscripts follow the reading THIRTEETUSZ which is explamed by the commentators in the same way as the reading यभचेरवसाण हरिमद्रसूरि explains the word in the first way -bringing celibacy uuder its clutches The other explanation where farta (putting an end to celibacy) is proposed by the writer of one Vrou Faefat (SX Factata) opposed tendency of the mind by a remembrance of the past asures St 10 अणायण [Sk अनायतन] Bad locality The regular Pral rit word is possibly Guy or अणाअअण which is read as अणायण for the sale of metre here Farft (Sh herit fem form standing for the Masc form ससग] the contact thereof वयाण पीडा [S प्रताना पीडा) The com mentator at give the way in shuch mos ements in the precincts of public women a disturbance to all the five Great Yous St 12 Both the readings 76 Tifa and 33 गापि are not in accordance with the metre अनु The reading Eur *t for presents an appearance of a foot of the Ārz â metre att and इआ stand respectnely for मूता and सूतिया delivered recently afer (SL AFFA] A placa where children muet for playing Cause ·[ 33 Ch V-1] VOTES St 13 अणुण्णए णावणए [Sk अनुनतो नावनत ] Neither high nor low neither elated nor de pressed The remark refers both to the body and to the mind जहाभाग [S यथाभाग] with reference to objects of sense St 14 दवदवस्स [S द्रुत द्रुत] quickly कुल उच्चावय [SL कुल उच्चायच] high and low families The remark refers to families living in houses of decent and ugly appearance as well as to those which belong to people of high and low extract St 15 आलोअ (Sk आलोक) Window थिग्गल door in a window The word is a Deshi of Hole cut in a windo afacan (Sk fara Era) should observe with eagerness St 16 रहस्सारक्सियाण (Sk रहस्यानि यारक्षि FITOTT ) The word TEHT is used for the accusa tive plural and i connected with the preceding two words and the follow ng one The whole line means secret places of kings mercha its, and constables' St 17 afstege (Sk afaa vyas ) Impure or censurable houses such as those where death has recently occurred and hence, which are temporarı ly so or those bolonging to washermen etc which are permanently so मामग (Sk मामक) Where there exists the feeling of let not let one ·34 ] DASAVEALIYA SUTTA [ Ch V-1 not in the mind of the owner, The word refers to houses of persons who desire that no mendicant should enter their houses CF the remark in the foot-note of a वृत्ति मम गृहे कश्चिन्मा गच्छतु इति यत्र गृहपतिर्वक्ति तन्मामकम्" चियत्त The word is a Desht one occurring frequently in the Sutra Literature meaning 'cheerful' (alfa) cf. oferta The monk is to avoid such families as are specially delighted at the arrival of monks as well as families which are annoyed at it St 18 साणीपावारपिहिरं (Sk शाणीप्रावारपिहित) screened by a curtain of hemp or camble etc stanut (Sk अपावृणुयात्) अवगुर or अवपंगुर appears to be a a Deshi root in the sense of 'opening'. The words अवगु and अवगुय are frequently seen in the sense of 'opened' Cf ståungard (Taunter, 37190) पणुल्लिजा (S: प्रणोदयेत् ) should open The root पणुल्ल or पणोल्ल 1s used in Prakrit in the sense of pushing or opening, corresponding to the Sanskrit root प्रानुद्. उग्गह or ओग्गह (Sk अवग्रह) Shelter, residence The word is frequently used in this sense in the old Jain Sūtras The word has, besides this, sel eral other senses such as 'pot', 'sensual knowledpe' diterimınate knowledge', 'obtainment,' 'an acceptable thing' अजाइथा (SH अयाचित्वा) without seeking The regular gerund form is aleat, which appears to ·Ch V1] NOTES [35 bę read as silent for the sake of metre and the form en is obtained from it by the omission of the consonant a or E3 can be taken as the gerund form and the lengthening of the vowel अ can be said to be archanc St 19 Cf 'पुरमेव साहुणा सण्णाकाइओवयोग काऊण गोअरे पविसिन आयविराहणा' (हरिभद्रसूरि- टीका) For details see ओधनियुक्ति St 20 तमस Darh. The word is used in an adjectival sense कुग (Sk कोष्ठक) room apartment St 22 विउहित्ताण य (Sk प्यूह्य वा) after driving away or setting aside St 26 दगमट्टियआयाणे (Sk उदकमृत्तिकाऽऽदानान्) The word आयाण 1s used here in the sense of 'road' (मार्ग) 27 कप्पिथ (Sk कल्पित) The words कप्पिस and artiq 2 are used in the sense of acceptable and unacceptable' respectively 28 परिसाडिज (Sk परिशाटयेत् ) Would abandon would throw on the ground दितिअ (Sk ददती) The lady who offers The feminine form frut is used as the per on offering alms to the monk is generally a woman St 30 साहटु (Sh सहत्य) collecting together घहियाणि (S घट्टयित्वा) After shaling The forms माहव निक्पिवित्ता, घट्टियाणि, सपणुल्लिया, ओगाहइत्ता ·36 ] 8 are in DASAVEĀLIYA SUTTA [ Ch V-1 and चलइत्ता are all gerund forms घट्टियाण 15 better reading grammatically St 33-34 These two stanzas written the Arya metre The Locative case in the words cas etc is used in the sense of fouet (with regard to or in connection with drip ping thing, etc) The same thing as given in stanza 32 should be done in connection with the band when it is wet with water, or dusty or muddy हरिआल (Sk हरिताल) मणोसिला (SA मन शिला), falgar (Sk fegesh) TEST (Sk Afs) afourer (Sk वर्णिका) सेडिअ(Sk श्वेतिका) and सोरठिअ(Sk सौराष्ट्रिका) are various kinds of earth #ng and ससट्ठ refer respectively to hands which are clein and which are unclean being besmeared with condiments and the like The rules regarding the acceptance of food when the hands are clean are gren in the next St 40 watt ut advanced in pregnancy Lit one whose time of delivery 15 imminent कालेन प्रसवकालेन युक्तो मास कालमास , तहती If such a woman ta ves the trouble of standing up sitting down for giving alms, the food becomes unacceptable St 42-3 The refusal of food from a woman who gets up to give alms putting aside her suching child which begins to cry is quite consonant with two stanzas or ·[ 37 Ch V-1) NOTES the rules given above The commentator refers to a practice traditionally obtaining among nonhs in this connection. A mon), moving in a group or T633, 18 less strict than one who moves alone The former accepts the alms provided the child removed from the lap does not cry, while the latter does not accept food although the child may not cry St 45-6 The stanzas refer to food kept in a pot coverd by a pitcher, or a slab of stone, or a plazh, as also in a pot soldered with lac and the like If the cover is removed for the purpose of giving food to the monk, the food becomes unacceptable. St 47-54 The four kinds of edible articles given here are frequently mentioned in the Sūtra Literature 27:39 refers to ordinary eatable articles tihe bread etc to refers to drinks Efa refers to special delicious articles, while Fuc refers to articles of taste Such articles are unacceptable if it be known that they are prepered for giſting away, or for merit, or for mendicants or for monks St. 55 उद्देसिम (Sk औदेशिफ) prepared pur. posely for the monk कीअगड (Sk कोतरत) pur chased, prepared after purchasing (the article) for a monk पूइकम्म (SH पूतिकर्म) polluted by fault of पुरोकर्म, पश्चात्कर्म etc. आहड (Sk आहृत) brought purposely from a distance by the householder ir ·38 ] DASAVEALIYA SUTTA [Ch V-1 अर (Sk अध्यवपूरक) Supplemented for the sake of the monk by mixing water or milk OT (Sk प्रामित्य) brought on credit for the monk मीसजाय (Sk f2TSITT) mixed with other impure articles All such articles are unacceptable If there be doubt the facts should be ascertained by making inquiries as to who prepared the food etc St 63-64 These two stanzas refer to injury to the fire group or to the wind group of living organisms उस्सकिया (Sk उत्ण्वप्क्य) after putting in the fuel inside the hear h so as to keep up the fire while she is away for serving the alms SITET FERAT (Sk Sarcat) after taking out the fuel उजालिआ (S उज्ज्वाल्य) after kindling the fire पज्जालिया (Sh प्रज्वाल्य) after making the fire ablaze frontaa (Sk faaicz) after putting out the fire उस्सिचिया निस्सिचिया (Sk उत्सिच्य निपिच्य) Putting a spoon or ladle inside or sprinkling water into the boiling liquid in order to prevent it from flowing out gaaffrent or staferee (Sh puert) after putting aside the pot full of boiling liquid ओयारिया (Sk अवतार्य) after taking down from the hearth, the pot Sk 65-69 संकमद्वार (Sk सक्रमार्थाय) For the sale of crossing (the particular watery or muddy tract) The words निस्सेणि (Sनि श्रेणि) फलग (Sk फलक) and पीद (S पीठ) refer respectively to a small ·[ 39 Ch V-1] NOTES ladder, a plank and a footstool used for ascending a garret, or a floor he is to be connected with TEC4 The reference is to getting upon a terrace or so (PER), by stepping upon a loop or a hook or a peg (कोल) जगे (SH जगान् or जगन्ति) living organisms All these things are prohibited as there is the danger of the person falling down and injuring himself or earth organisms St 70-71 There is the prohibition here of bulbous and other roots as also of green vegetables पलव (Sh प्रलम्प) any fruit hanging from the stem afar Vegetable of leaves JATT ( SL Tans) A gourd-like fruit The commentator ex plains the word differently citing the senses--(1) wet Tulası plant and (2) tendons inside the stall of the tree सिंगर (Sk शृङ्गिबेर) Wet ginger सत्कुलि (Sh.745) A preparation of fried sesanium and sugar फाणिय (Sk फाणित) Treacle पूय A Deshi word in the sense of sweet eatable balls St 73-74 It appears rather strange that in these verses there is prohibited for a monk the eating of flesh containing much bony matter as well as the eating of fish possessed of many scales or thorny things. Does the passage imply that the monks in the days of the Sūtras did not have any objection to eat flesh and fish which were given to them by the householders : The ·40] DASAVEĀLIYA SUTTA [ Ch V-1 commentator Haribhadrasīīri notices the difficulty and remarks that the monks in times of famine etc had to take flesh and fish in order to live He quotes the view of other writers who explain the words gees and share as varieties of fruits, and not as flesh and fish The reason for the prohi bition of articles mentioned in the two stanzas is the presence of a large percentage of hard matter which in not edible St 75-81 These stanzas refer to prohibited drinks उच्चावय (Sk उच्चावच) Very costly as well as very meagre वारधोअण [ वारकधावन ] Water after washing the pot of brown sugar and the lihe pa- * (Skai) Water after washing flour, or, water mixed with four lhe Sanskrit equivalent HFCs given by the commentator is not satifac. tory although the explanation Requia is quite correct दलाहि (Sk देहि) The root दल in used in the sense of giving in Prakrit 3 Nom singular or used as an adverb (see note above p 31 ) St 82-86 These stanzas describe the place where the monk should eat the alms The monk should find out a clean spot, should gently put a side by hand, bones, thorns, grass or pebbles, and then begin eating the food, St 87-96 These stanzas describe the way in which a monk should eat the alms when he ·[ 41 Ch V-I] NOTES chooses to do so at his residence (fert) (Sk उन्दुक) the spot इरियारहिया (Sk ईयोपथिका) The ceremony of expiation for faults incurred during the monk's movement for begging charactized by the recital of Agama passages hke 'इच्छामि पडिकमिउ इरियारहियाए etc आमोइत्ताण. (Sk आभोग्य) After recounting over the sins of omission and commis 5107 (afate) in connection with movements and eating आलोए (Sk आलोचयेत् ) Should relate before the preceptor HE (SL argra ) The word is a subject to quit ferhut with an affectionate heart अप्परिसाडिय (Sk अपरिशाटितम् ) without a violent act such as throwing the food away by hand or spitting it out St 97-100 Stanza 97 is put in a different metre possibly for the sake of change These state that the monk should ungrudgingly food of any taste thinking that he is eating honey or ghee as it were not transferring it even from one jaw to another the words तित्तग (sk तितक) and कडम (Sk कटुक) respectively bitter and pungeant' In Gujarati and Marathi, the words have quite the opposite sen ses In Hindi the senses are similer to those obtaining in Sanskrit and Prakrit 37952 Ta (SL Freifaye) Useful for i e conducive to Mo- Asha सूइअ (Sk सुचित) dressed with condiments stanzas eat mean ·42 ) DASAVEĀLIYA SUTTA [ Ch V-I मंथुकुम्मासभोयणं (Sk मन्युकुल्मापभोजन) Food made up of jujube powder and ordinary beans TEC (Sk 31682) Obtained without doing any ser vice like story telling or predicting the future मुहाजोदी (SA मुधाजीवी) maintaining oneself without doing any service GETET (Sk gitarft) Giving without getting anything in return An intersting story is given here of a Vaishnava householder who permitted an ascetic to stay with him on the understanding that the ascetic would not do any service to him Once, the horse of the householder wag stolen The ascetic found it in the early morning near the river where he had been to bathe On returning home, the ascetic said that he had left his garment on the bank of the river The householder cent his servant to fetch it. The servant gave the news about the horse The househo der at once saw that it was the ascetic who played a trick in saying that he had forgotten his garment on the bank and forthwith bade farewell to him, saying that he no longer wanted to give him anything as he had got the information of the horse from him CHAPTER 1-2 St ! पडिग्गह [Sk पतद्ग्रह] Utensil संलिहिता [Sk सलिख्य] after cleaning लेवमायार [Sk लेप- AFT] upto the layer of food The writer of ·Ch V-2 ) comes i e NOTES [ 43 the gloss explains लेवमायाए as लेप आदाय (उप 517) The idea, although not clearly expressed, appears to be that the monk should eat every thing of good or bad smell having cleaned the pot upto the last layer of the food St 2-13 अयाययहा (Sk अयापदर्थ) not upto his hearts' content जइ तेण न सथरे (SH यदि तेन न सस्तरेत्) If he is not able to sustain thereby कारणमुप्पण्णे (कारणे उत्पन्गे) When the occasion when he feels hungry अकाले चरसी farao This stanza egunerates the various remarks which are made by the people regarding a monk who begs at an improper time सइ काले (Sk सति काले or स्मृतिकाले) When it proper time of begging, or when the monk 18 remembered by the householders 750 (Sh NET) Straight on in front of them for four (Sh कृपण) A miserable fellow घणीमग (Sh धनीमक or वनीपक) A beggar अप्पित्तियं (Sk. अप्रोतिक) some unpleasurable thought eg this monk does not know manners or ways of the people St_14-17 मगदन्तिया (Sk मल्लिका) the flower of Malatı or Mogar. The word appears to be a Deshi word perhaps corresponding to Sanskrit मृगदन्तिका The creeper named मृगदन्तिका possibly because its buds appear quite similar to the teeth of the deer Is the 1S ·44 ) DASAVEĀLIYA SUTTA [ Ch V-2 various or at St. 18-24 These stanzas mention roots, bulbs, stems, fruits etc which are prohibited when they are raw, fresh सालुअ (Sk शालूक) the bulbous root of the lotus विलिआ (Ik Francese) the bulbous root of Palasha (Mar पळस Guy खाखरो) सासवणालिमा (Sk सर्पपनालिका) the mustard blossoms अनिम्बुड (Sh अनिवृत) Not quite ripe, hence possessed of living organisms The Sanskrit word afera is frequently mentioned as an explanation of the word अनिर्वत छियाडि The word 18 a Deshi one meaning a pod of ground nuts and the like Such a pod is prohibited when is fresh or fried only once कोल Jujube अणुस्सिन्न (Sk अनुत्स्विन्न) unboiled कासव- णालिअ, तिलपप्पङग, and नीम are fruits of trees respectively known as the other or fruit (the silk cotton tree सावरी) तिलपर्पटी and निभ्य Faers (Sk faena) cold water which is not boiled तत्तानिवुड (Sk तप्तानिवृत) boiled but not sufficiently done so, which requires bubbles to be seen at least thrice तिलपिष्ठ (Sk तिलपिष्ट) bread contain ing sesamum पूइपिण्णाग (SL पूतिपिण्याक) rough or ordinary oil cahe कवित्थ (S: कपित्थ) wood apple माउलिंग (SK मातुलिङ्ग) citron frunt मूलग and मूलगत्तिय respectively mean the मूलक vege table leaves and the मूलक vegetable root फलमथूणि powder of jujube and other fruite The word ·Cb V-2 ) NOTES [ 45 # (derived from the Sh root ) means powder बिहलग (Sk विभीतक) Mar, वेहेडा Guy यहेडा पियाल (Sh farette) a kind of fruit All these fruits are prohibited when they are raw St 25-31 AGATY (SL FELETT) is used in the Sutra Literature in the sense of alms or begging. 576. (urea) High, noble Artoit (Sh. H1-418) Knowing the quantity of food to be taken. एसणारए :(Sk एपणारत) Taking care of begging alms The word geUTT is used in the sense of pure alms' 'faultless begging of alms' as well as 'movement for alms. Es stands for the instrumental form osty with desire, at his free will णसे कुप्पे (SK न अस्य or तस्य कुप्येत्) should not be angry with him मा मेय दाइय० (Sh. मा मे इद दर्शित सद् दृष्ट्या स्वय (आचार्य) आदद्यात् ] Lest the preceptor would take it for himself if it were shown to him St 32-35 अत्तहागुरुओ (Sk आत्मार्थगुरुक.) The word is taken as one word by the comthe sense 'one looking upon his preceptor as selfish' ie 'thinking the preceptor to be selfish' आत्मार्थ (selfish) गुरु, यस्य The word may also mean 'having great self-interest or greatly selfish' आययट्ठी (SK आयतार्थी) Seeking the lofty thing 12 Moksha. लूहवित्ती (Sk रुक्षa) Staying on coarse things or food The mentator 10 ·46 ] an in DASAVCĀLIYA SUTTA [ Ch V-2 commentator tahes me (Sk, ) 'hard' in the sense of a 'self-restraint which is hard practise पूअणट्टा (Sk पूजनार्थः) desiring to be worsnipped or honoured. St 36-41 FAFET (EHT) lit when Wit nessed by others. The commentator remarks that omniscient sages are always witnesses to the actions of monks and hence the word implies that intoxicating drinks are always prohibite! सारक्खं (Sh संरक्षन् ] protecting This is stance of the anusvara substitution for the final which is found in the Sutra Literature in the case of Sanskuit words ending in in the Nominative Singular Masculine Does the prohibition of intoxlcating drinks imply that such drinks were taken by the laymen without any objection and by the Sadhus in cases of emergency : पियए. (Sk पिवेत् ) The sanskrit base rea of the root 9 to drink is changed into fùa then fq27 and then fìs of which Frucis potentiad 3rd pers sing Che reading पिया may well correspond to Sanskrit पीयात् दोसाइ (Sk out) faults, sins The word is used in the neuter gender sometimes in Prakrit frafs (Sk निति) Decert सुंडिया (Sk शोण्डिका) extreme {iking, addiction मायामोस (Sk मायामृपावादी) decep tion and false hood St 42-45 quitar (Sk quita) Rich, well pre ·Ch V-2 ) VOTES ( 47 pared The commentator Haribhadrasuri explios it by the Sanskrit word Restor oily, rich in oil 570 free from drinking aud carelessness (Sk aurti ) transcending or going beyond egotism Free from the conceit that he is a great monk et Ty To The word = goes against metre and may be left out LITT ETT This is metrically a defective foot and can only be de fended by supposing that the stands for SL याराधयति (Prak याराहाह primarily) St 46-49 तपतेणे. The word तेण (Sk स्तेन) meaning "thief 18 used here in the sense of a hypocrite or dissimulator देवफिरिन (Sk देवकिल्लिपम् ) a hind of it or a which beco ne, the cause of birth as a lover god The usually used word Is देवत्रिनिसिया, the word देवकिन्चिस being fre quently used in the sense of lower gods of sat qat fit in the next stanza The verse means-- One who affects to be an ascetic or a religious lecturer, or a handsome man, or one possessed of religious behaviour or mood without possessing their real attributes, contracts such as brings about his next birth among lower gods TOTUT (Sk STI) Dropping down to the lower world viz earth परमूअय (Sk एडमूमता) Dumbress of The idea is he is born as a man, but he becomes dumb like a ram अणुमायपि (Sk अणु HIZTART) Even slight & ram ·48 ) DASAVEĀLIYA SUTT 4 [ Cb V- St 50 The change of metre is a fitting one here as the stanza is the last one of the chapter The metre is an archaic one of the Sarfra type found in the old Sūtras Every foot has here 3 parts of 3 4 and 3 letters respectively with a long letter at the end each of the three paats has a determinant made up of a short and a long letter•(v-) at its end The scheme, in short is (--- -) For purposes of metre fure is to be be read as firent gratu similarly is to be read as बुधआण भिक्सेसणसोहि (Sk fungere) Purity in begging the alms characterized by avoiding faults of recht उद्गमदोप etc For the various faults of भिक्षा vide उत्तराध्ययन ( Ch 1 and 24 ) तिव्वलज्जगुणव (Sk तीव्रलज्जागुणवान् ) Possessed of the merit rigorous self restraint The word Just has been found peculiarly used in the Jaina Sūtras in the Bense of a or self restraint VIZ CHAPTER VI St 1-4 for (Skyfor) Standing at the head of a Gana or collection of monks the head or the Ãcārya of the Jaina Church Toronto The references to kings ministers Brahmanas (HTEUTT) and Kshatriyas show that there were followers of the Jain Faith in all the Four castes of India निहुअ (Sk निभृत ) Steady unagitated धम्मत्थकामाण ·CH VỊ VOTES 49 ) (Sk धर्मार्थकामाना) Destrous of (काम) obtaining the fruit or purpose (27) of religious pursuits which Is Absolution, धर्मस्य अर्थ प्रयोजनरूप मोक्ष तत्का Am Curiously enough the word apparently men tions the three aims and ends of life-, 8 ani FTA-although the meaning here is quite different referring as it does, to Joksha alone which is the fourth end of life दुरहिटिय (Sk दुरधिष्ठित ) Difficult to be resorted to by ordinary persons The nord farea is a peculiar word in the Jain Sūtras in the sense of difficult to be practised' of TTT T-17 (D) T Re igron is of two kinds in the first place-गृहस्थधर्म and अनगारधर्म the former is further characterized by 12 items while the latter is characterized by 10 items see e Faretti St 246-248 Sr o गणत्य (Sk न अन्यन) Nowhere else There is the reference to the other systems of religion and philosophy such as the Sankhya and others The derntation (9 ATI) suggests a double negative in the word while, in fact, there 18 only one negative in sense The word might have been perhaps tahen from some Deshi dialect The wording Preu occurs very frequently the Agama Literature, in the sense 'except', 'without'चिउरहाणभाइस्स (Sk विपुलस्थाम fra) of the monk following Samyama or selfin ·50] DASAVCĀLIYA SUTTA [ Ch VI restraint lit the cause of the Most Exten sive thing or the sublime thing viz hte St 6 खुड्डग (S शुद्रक) monks physically and mentally weak वियत्त (Sk व्यक्त) monks who are strong physically and mentally वाहिअ (Sk व्याधित) diseased अखडफुडिआ ( Sk अखडाऽस्फुटिता ) Unin terrupted and unbroken The stanza lays doin that monks should observe in their entirety all the various Gunas (1 e qualities or observances) which are laid down in the case of the weah and the strong as well as in the case of the diseased and the healthy These Gunas are 18 as mentioned in the next stanza St ? जाइ वालोवरज्झइ (Sk यानि यालोऽपराध्यत्ति) lit which a weak man breaks' or in connection with which the weak man commits mistakes St 8 चयछक्क This stanza occurs in the Ni ryukti and is not commented on by Haribhadra sûrı It is hence likely to be spurious and in fict in some manuscript copies the remark gur fagsfoto TTTT is put after the stanza As howeyer it is found in the body of the text in a large inajority of manuscript copies it is incorporated in the text here The stanza mentions the 18 places or points which have to be taken care of by the monk They are the six vows the six living groups that are not to be harmed nonacceptance ·[ 51 C. VÌ ] YOTES of inappropriate alms etc; avoidance of house. holders' pot, couch, or seat, and abstinennce from bath and decorations. Out of these 18 items, nonviolence is the foremost and most prominent, as mentioned in the next stanza, St. 10. Affas (Sk. AT) The form is rather obscure as there is no root like मरिज्ज. मरिज्ज is the base for the passive; but the passive base is not or use in deriving the infinitive form. The regular infinitive forms are मरिउं, मरेउं (Sk. मर्तु to die). Reforti may have been peculiarly used in Psäkait to convey the passive sense' to be Lilled, / St. 13-16 grafa (Sk. E) At the place of residence. सजाइया probably stands for यजाइय (ferent) without begging, the lengthening of the vowel being due to its being at the end of the line. मेयाययणज्जिणो (Sk. मेदायतनयजिनः) Taking care not to violate the rules of good conduct. St. 18-22 These stanzas explain the complete abstinence from property or possession. FAIT (Sk. स्यात् meaniug कदाचित्) at some time. परि. itet (Sk, ofrearcara) use, put on. The Präkrit form of atta appears to be based upon the Saus. krit form परिधरन्ति. मुच्छा (Sk. मूछा) attachment, sddiction. उयदिणा (Sk. उपधिना) by garment or por wnich is looked upon as instrument or area

·52 ] DASAVEALIYA SUTTA
[Ch VI
for सयम. The word युक्ताः or उपलक्षिता 1s to be
understood to be connected with उपधिना सरक्षण
परिग्गहे (Sk सरक्षणपरिग्रहे) Even though they have
property wich is only meant for the preservation
of living beings
St 23-24 लज्जासमा attended with संयम, not
inconsistent with H
The word FUSIT is very
frequently found used in the sense of ÅTA I
the Sutra Literature एकभत्त (S एकभक्तं) (1)
Single, (2) not producing any bondage, vide THE
सूरि's remark-एवं-द्रव्यत एकसंख्यानुगतं,कर्मवन्धाभावात्
अद्वितीय भावत एकं ॥ राओ (Sk रानौ ) by night
This is one of the several instances where the
Prahrt form is not derived from the Prährit base,
but it is derived directly from the Sanskrit form
Instances of this · Sanskritism' are found in
large numbers in the earlier Sutras like the Ãca.
rânga and the Sûtrahritânga
St 25 उदउल्ल वीअसंसत्तं (Sk उद्का योजससक्त)
Wet with water and mixed with seeds These
words qualify G or food tahen as understood
according to Haribhadrasûrs Jt is possible to
take these words as forms of Acc Sing, fem to
qualify for which is used for the Loc Sing Hai
as the commentaor says Faraffitisi (Sk Pertha)
May avoid, may leave aside,
St 27-46 These stanzas refer to abstinence

·CE. VÌ ? NOTES [ 53 from injury to living organisms. तिविहेण करणजोगेणं (Sk. FER A Focututita) in all the three ways injuring them oneself, causing injury through others or allowing injury to be done by others. चक्नुस (Sk. चाक्षुष) visible. जायतेयं (Sk. जाततेजसं) lustrous. 91911 (Sk, Tra*) Fire. The commentator explains the word as T4F Sinſul; in this case the word artit may be supposed to have originally been read as जायवेयं (Sk. जातवेदसं ). The epithets in the next line---a very sharp, unassailable weapon piercing from all sides' can justify the use of the word 2 Sinful, as qualifying fire, अन्नयरं मत्य (Sk. अन्यतरच्छस्त्रं) explained as सर्वतोधारशस्त्रं by हरिभद्ररि a weapon assail. ing from all sides as seen from the stanza that follows. अणुदिसां (Sk. अनुदिक्षु) in the four sub-quarters, the Genitive stands here for the Locative: There can be taken the Accusative also, the vowel at the end of, zgagi being lengthened for metrical purposes. Tap (Sk. arala:) stroke, destruction. Tauragt (Sk. utara) For purposes of light and heat. येयायेऊ ण वा परं (Sk. वीजयितुं न या परं) Nor do they desire to ask others to ſan. 7 à 1790 ( Sk. न ते यातमुदीरयन्ति) by any of these permissible things viz. utensils etc., they do not set the air in motion, ·543 [ C VỊ DASAVEALIYA SUTTA St 47-53 There are given above tuele out of the eighteen items which refer to the मूल. yur (principal merits) of the monh, There are given now the remaining six items which refer to the उत्तरगुण (subordinate merits) अभुज्जाई (Sh अभोज्यानि) disallowed The towel a ts omitted for purposes of metre. अकप्पिअ (Sh. अकल्पितं) Unfic for use There are given by Haribhadrısűri iso kinds of अकल्प (unfitness) of ते च अफल्पाद्य पदु. तरगुणा' । तनाकल्पो द्विविध-शिक्षकस्थापनाकल्प अकल्प स्थापनायल्पश्च । तत्र शिक्षक्स्थापनाकल्प अनधीत नियुफ्त्यादिना आनीतमादारादि न पल्पते इति । उफ्त च- अणहीमा रालु जेणं पिंडेसणसेजवत्यपाएसा । तेणाणियाणि जतिणो फापति न पिंडमाईणि। उउयद्धमिन अणला यासा वासे उ दोवि णो सेहा । दिपिराजंती पायं ठयणा कप्पो इमो होइ। अक्ल्पस्थापनायल्पमाह - जाईचत्तारि॥ नियाग (Sh facet) gn en regularly, resen erd daily for a monk Cr. Com -नित्यमामन्त्रित पिंडम् ममायति like, love, accept it is a Prahrit denomunalne root froin the word HA (SL ir ) a cup TAUTE (Sk फास्यपात्रेषु) in bronze pots युण्डमोम (कुण्डमोद) a por probably of the form of the pau of the elephant, in such pots a monk is not because these pois are sashed after th Sidhu is gone anil prchably they are nished b-fore the Sidhu dines and consequently they cucul the use of cold water before and after (go - tocat ·Ch VỈ } NOTES ( 55 means are as and पच्छाकम्म) for the monk as stated in the following stanzas मत्त (Sk अमन) pot छनति(Sk क्षण्यन्ते) are killed The reading छिप्पंति (Sk क्षिप्यन्ते) thrown and consequently injured' छण्णन्ति is explained as छिद्यन्ते by the writer of the Dipiha St 54-60 आसालम (SH भाशालक) a kind of seat गभीरविजया The word is rendered अप्रकाशाश्रया by the commentators. These seats are unlighted residences of germs and insects which are difficult to be seen there FAITHFUIT (Sk निपद्या) taking seat, sitting वियत्ति (Sk विपत्ति) Violation कुसील (Sk कुशील) breach of celhbacy जस्स कप्पद (Sk यस्य कल्पते) for whom there is allowed The words तस्य न दोप are to be understood after जस्स कप्पइ. St 61-67 JC (Sk eta) The form is a peculiar one, it appears to be the past pass part of the Prakrit root जह to abandon घसा hollow ground facts (SL Ferena) pure boiled lit transformed Boiled water can be looked upon as transformed in a way, and hence the word Ferats is frequently used in that sense. उप्पिलावए (Sk उत्प्लायेत् ) would wash away अहिङग (SH faytes) Resorting to The word appears to have at its basis the Sanskrit word भधिष्ठक कक (Sk कल्क) plaster or paste of sandal ·56 ) DASAVEĀLIYA SUTTA [ Ch VI or etcafTor (Sk Ta) completely naked like a जिनकल्पिक monk, or wearing limited garments नहंसिणो (Sk नखवत) possessed of long unclipped nauls The word me in Prâhrit appars to be based upon the iniaginary Sh word नखस्विन् formed on the analogy of Tafeta Ferrararita (Sk विभूषाप्रत्यय or rather विभूपाप्रत्ययिक) caused by or depending upon forza (decoration) The Sanskrit word 1844 is frequently used in Pale and Ardha-Mayadht in the sense of cause dependence Cf the word प्रतीत्यसमुत्पाद, पडिश (Palt) पदुध or पच्चय (Ardha-mag) चिकण terrible Jst sucky, diffcult to be undone (Sh TT.) mind, mental condition In the second line of the stanza the word is taken as 7 and i (Sh Care) The general sense is.-The enlight. ened monhs saw that the mind is the cause of the inclination to decoration, and hence those savours of the world never resorted to it, ie they never had a mind inclined to decoration St. 68-69 There is the change of metre in these stanzas as they are at the tad of the chapter. The metre is a variety of the old fa metre denied from the Ve.lic Trai characterized by 12 letters in a fost with two determinants (-) at the end of each foot sofa (Sh. rufa) lit reduce ie calm down the ordinarily ·Ch. VÌ ] YOTES [ 57 perturbed soul by those practices of self-restraint. सविजविजा० (Sk. स्वविद्यविद्यानुगताः) possessed of the love which knows the soul (F=THI). J3 (Sk. *) In the proper season viz, the Sarad. The Loc. case term. may be considered to have been omitted; or styre may be understood as a compound word. fhre Perfection, Liberation. FUHRPIR (Sk, Farstarfa) Heavens. The word fethiant generally refers to the different provinces in each of the 12 heavens Some of the monks who have completely destroyed their Karma go to Siddhigati, while others, who have got some Karma remaining, go to some provinces in the twelve Heavens CHAPTER VII St. 1. The Genitive case TATUÍ can be taken in the sense of the object, construed with fire (having known ) or the word can be understood with which भासाणं can be connected. विणय [Sk. Farare ] Vee, employment. The monk should make only two (i. e. the first and the fourth ) out of the four assertions () what is an i. e. quite true and definite which is the first or (a) what is AECIISUT 1. e. neither quite true nor quite false as found in the ordinary talks of daily routine affairs referring to 114720 invitation and the ·58 ) [ Ch VII no are DASAVEALIYA SUTTA lihe-which is the fourth The monk should carefully avord the second 1 e TECUT untrue assertion as well as the third viz सत्यामृपा or मिश्र which is partly true and partly untrue as found in our daily talks where there is mathematical accuracy, as for example when one says- thera were born ten babies to-day in the village' or twenty deaths occus in the city every day! Regarding the first and the fourth assertions also he should make only those assertion which not harmful in any way when made St 2 Four utterances are always to be avoided (a) true (AI) in cases when it is improper to be said as causing harm like the assartion of Kausika "here is the hamlet , (b) absolutely untrue (STERI) (c) partly true and partly false ( FERRETT) being indefinite such as ten births take place every day in this town and lastly (d) neither true ncr untrue, 1 e indifferent STERITSEIT in where it is not admitted by the Prophet such as mandates or invitations It is pointed out here that although (a) TTTT (true) and (d) HERMI59T ( indifferent) asserations are ordinarily permissible, still they should not be made if they are likely to be harmful, unpalatable etc They should be made only when they are faultless, mild considerate and difinite cases

·[ 59
Ch VII )
NOTES
St 4 This stanza simply wants to state that
any assertion which comes in the way of fafa
or eternal gool (ATHY Sk 92T) has to be
carefully avoided although it may be permissible
according to Stanzas 2 and 3
St 5 TETET (Sh Jur) Apparent, or
appearing to be such and such an one The stanza
implies that, when the monk becomes a sinner
were he to use the feminine gender with reference
to a male actor dressed as a female (which is
apparently justified) much more would he be so
if he gives actual lies
St 6-10 एसकालमि (Sk एप्यत्काले ) in future
time सपयाइयम? (Sk साप्रतातीतार्थे) regarding
matters of the present and the past The use of
the nasal after 24 is archaic as found frequently
in the Sūtras The commentator Heeft notices
the reading 'थोयथोय तु निद्दिसे' in the place of
Get y fafcat' explaining it as परिमितया
याचा निर्दिशेत् ' The reading has not been howerer
noticed in any of the manuscripts consulted for
this edition
St 11-20 फरुसा (SL परुपा) Harsh गुरभूओ०
(Sh Talat quaat) Doing harm to a person
who is looked upon as great or nobly-born al
though he might not be so as a matter of fact
काण Squint पडग (S पण्डक) Impotent उवहम्मद

·60] DASAVEALIYA SUTTA [ Ch VII (Sh उपहन्यते ) is injured The words होले, गोले etc were current terms of abuse and contempt in the days of the Sutras दमए (Sk दमके) miserable wench दुहए (S दुर्भगे) Unlucky girl The terms अजिए, पजिए etc respectively meaning-grand mother, great grandmother, mother, aunt paternal aunt, niece, daughter, and grand daughter-appear to be proh bited for a monk to address females as, being mere terms of honour used only with reference to the age of the woman irrespectively of actual relationship, their use can hardly be justified It is doubtful whether this verse prohibits a monk from addressing his own grand mother by the terms aide etc Perhaps it does prohibit, as a monk cannot be justified to have any worldly ties allowing him to use expressions referring to worldly ties इत्थीगुत्तेण (Sk स्त्रीगोत्रेण) by the family epithet of the woman like Troff जहारिहमभिगिज्झ (Sk यथाई अभिगृह्य ) taking into consideration the merits and the age of the person addressed अजए पन्जए. (Sk आर्यका प्रार्यक etc ) These terms refer to the male relations which correspond to the female relations in stanza 15 St 21-25 The prohibition here implies in defiuiteness of knowledge or likelihood of injury with respect to the objects refered to be (Sk fa) generic name without reference to the ·Ch VII) ( 61 YOTES gender सरोसर ( Sh.सरीएप) reptile पमेइल (प्रमेदिल fleshy, plump पाइम (SK पस्तिम) rape The word should possibly be पायिम परिवूढ (Sk परिवृद्ध) grown up उयचिय (SL उपवित) developed दुल्ह (Sk दोह) fit to be milked गोरहक (Sk गोरथक A very young bullock cf the Marathi word गोहा. रसदयत्ति (Sk रसदा) A milk-giving Cov रहस्स (Ske) small It is to be noticed that the order of the consonants and is reversed in Práhrit Frangor Fit to draw the chariot Sk 26-28 Halle (Sh. Green) Having seen अल Sufficient, fit to be used for फलिअ (Sk परिय) the fastening bar of the city gate frec (SK TIF ) foot-stool, the Nom. case here is used for the Dative rate Probably a Deshi word in the sense of a wooden tub, the air it appears to read the word 25 चंचर नंगल (Sk लाहल) ploughshare HT A Deshi word for a wooden cover for corn in the field The writer of the Dipika appears to have read the word afst here at The goldsmiths's box for keeping instruments It also means 'the rest for the anvil' St. 29-31 आसण. The words एभिवृश् . are to be uuderstood with this line which means by these trees there can be made a seat, or a couch or a cart fit for the hermit's residence The fault of such utterances is the displeasere of the spirit ·62 ) DASAVEALIYA SUTTA [ Ch VII As far as pos of trees or the deity residing in the trees पयायसाला विडिमा (Sk प्रजातशाला विडिमा) Small twigs with sprouts shooting off fiom them ang (Sk वदेत्) should say St 32 पायखज्जाइ (Sk पाकखाद्यानि) fit to be caten after they become ripe which could be eaten after being placed in grass etc for some time वेलोइयाइ (Sk वेलोचितानि) fit to be plucked Lit having got the proper time for being plucked टालाइ very raw वेहिमाणि (Sk वेधिमानि) fit to be cut or brohen The commentator explains the word as द्वैधिकानि or द्वैधिमानि sible the monk is not to speak about these things at all When absolutely necessary then only he should speak about them and that too in the manner given above so as to avoid temptation to householders to plu k the fruits or eat them If on hearing the words of the monk the householder plucks them the monk would incur the faults shot and the like St 33 असथडा (Sk असस्तृता ) not brooking delay or no longer able to bear the burden of fruits भूअरूया (Sk भूतरूपा ) possessed of raw fruits agfactsheet (Skagfirafacient) The lengthening of the vowel in it is archaic evidently for proposes वइज्ज (Sk त्वदे) should describe time with many ripe fruits of metre ·( 63 to Cb. VH ) NOTES नीलिआओ छवीह (Sk. नीलिकाः छवयः) - blue are pods of वाल, चोळा etc. लाइम (Sk. लयनीय) ripe for cutting. पिहुसज्ज (Sk. पृथुकखाद्याः) fit to be eaten like roasted rice or the St. 34. ओसढा (Sk. उत्सृताः) free from danger of damage. ससाराओ (Sk. ससाराः) With ripe grains formed inside, St. 35-39. FF $55 ( Sk. forseti Hote) an action which ought to be performed, fürg (Sk. पणितार्थ) Who has put his life at stake. संखडि A feast, A festival. Lit a place where animals are put death. विआगरे (Sk. व्याकुर्यात् ) should describe. पाणिपिज्ज (Sk.प्राणिपेयाः) With water possible to be drunk by animals "EGEET (Sk. ETTERT) With ample water. The form याद्दर is very obscurely used. उप्पिलोदगा (Sk. ragnien:) With waters overflowing the banks. वित्थड (Sk. विस्तृत) stretched. St. 41-46. 5€ (Sh. Je ) Well-taken. सुनिहिम (Sk. सुनिप्टित) Well-accomplished. सावज्ज यज्जए. (Sk. सावधं वर्जयेत्) should avoid as being sinful. These words of praise 'well done, wellcooked' etc, may be used when they are not objectionable i. e, when no harm is produced, as for example in praising the merits of a monk and the like. If, at all, these words have to be used in connection with ordinary things where ·[ Ch VII ease with The use 64 DASAVEALIYA SUTTA injury is likely to rahe place on the words as etc being used the words पयत्तपक्क etc (Si प्रयत्नपच etc) may be used अविकिल (Sk अविक्रिय) unpolished, unprepared (showing the which it can be obtained) straper unpleasant creating mental unrest अणुवीइ (Sk अनुविचिन्त्य) thoughtfully Lit after thinking well of the word 18 an archaic one the form 18 frequently found in the old Sutras like the Acar anga 'किज (Sk क्रेय) fit to be purchased पणी (Skyrora) A marketable article St 47-53 सय (Sk शेष्य) sleep वयाहि (Si व्रज) Go बुग्गह (Sk व्युद्ग्रह) Fight battle धाय (Sh. Eta ) Prosperity affluerice The monk is never to express his dissatifaction at these occur rences even when they are troublesome to some देव देव ति० the term देव is commonly used by people in connection with cloud shy or king The use is unjustified for the monks not strictly a correct one St 54-57 सावज्जणुमोमणी (Sh सावद्यानुमोदनी) Language of approval regarding faulty Actions TE DIE The Abl case termination is omitted in the case of these words There is a change of metre as the chapter is coming to its close The metre is the old fat metre of 12 letters with ko determinants at the end 4 ure (Sk as it 16 ·Ch VIII ] NOTES ( 65 सद्वाक्यशुद्धि.) Purity of good expressions सयाण (Sh Ear) among the good The word सत or सय 19 here used for Sh HCL The usually used word is & in Prakrit when the consonant which follows is doubled जाणिया (Sk झात्वा) having known fory is the usual form of the gerund here, however, the last vowel is lengthened The word may also stand for the Sanskrit word Ficta चउक्सायावगए. (Sk चतुष्कपायापगत.) away from the free from the four bad emotions-anger, pride decert and greed The order of the words in the compound is the reverse of what it ought to have been This is frequently found Prakrit अनिस्सिए (Sk अनिश्रित) Not adhering to any thing in CHAPTER VIII St 1 आयारप्पणिहि [Sk आचारप्रणिधि] The store of the various modes of behaviour The word grundt also means concentraction पायव्य (Sk कर्तव्य) The nasal at the end is omitted for purposes of me're मे (Sk भरद्भ्य) to you St 2 The six divisions of living organisms are given here, which are called loses The principle of life wis noticed by the Jain Prophet very widely Life existed esery place ૫ at ·66 ) DASAVCĀLIYA SUTTA [ Ch VIII IS ence where growth was noticed 37550 (Sk TETOT) non-injury, non-violence St 4-12. तिनिहेण करणजोएण The reference to the ninefold character of action - The action, in the first place can be in (1) mind (2) word and (3) deed, and further on, each again would be by self, through others or by permis sion to others उग्गह (Sk अपग्रह) Place of resid (2) permission to stay gs (Skit) should clean, should rub er gortes refers to external things like hot food or hot water etc The word पुग्गल or पोग्गल (Sh पुद्गल) is often found used in Jain Literature in a very general like body, thing, article etc Squa, the word is variously interpreted here by the com mentators as the literal sense water' is not suitable here in the context of plants and vegetibles The word my niean a particular plant of the name 35or it may mein water which con tains moss and many aquatic plants St 15-19 The eight subtle things where life principle is very difficult to be noticed mentioned here with a view that the monk should specially guard himself against any injury to them FA refers to subtle life in water as in frost, mist etc gran refers to flowers of the Banian, the Udumbara and other trees CÆFA sense are ·[ 67 germs or bacteria Ch VIII ) VOTES refers to subtle living bodies like उत्तिंगसुक्ष्म refers to small herbs growing the monsoon called faeuretatt eru in Gujaratı or कुतन्याचे भूत in Marathi पनकसूक्ष्म refers to moss as well as mould DTTSTELEH refers to subtle seeds fa refers to subtle vegetable growth or earth similar in colour to earth, grown in the monsoon STEEL refers to small eggs like those of lice and the like जोगसा (Sk योगसान् or stata) with exertion, carefully The form appears to be archaic, similar to are both arrived at on the analogy of मनसा सेल (Sk ग्लेदम) Mucus from the throat or cough (गळफो Guj) सिंधाण (Sk शिंधाण) Mucus from the nose जल्लिय (Sk जलित) dirt on the body St 20-34 The monk is to relate what he has seen, only such things as are good or harmless, such as his seeing a pupil guing religious instructions to a king etc and not such things as his seeing the wife of so and so step ing etc furstor (Sk fayta) lood possessed of an excellent taste, colour etc निजूद (SA निर्यढ) Devond of savour, coarse मुहाजीची (SH मुधाजीनो) Living by no profession of any type (cf nu e p on Ch V-1 St 100) at (Sk TTC) Easily satisfied आसुरत्त ( Sh आसुरत्व) Anger ht demoniac disposition falaut. The world Deshi one probably onomatopoetic, meaningout of IS a ·68 ) DASAVCALIYA SUTTA [ Ch VIII 1 in 'chattering or muttering in anger the words Faroe faur of Mar तणतणणारा The commentators explain it as अलामे यत्किञ्चनभापी खिसए (SI खिसयेत्) should disdun आहम्मिय पद (Sk अधार्मिक 9) An Irrreligious step explained by com mentators as भूलोत्तरगुणधिराधना St 35 5 OTA 7o This stanza is not found in Haribhadrasuris conimentary Amar bas however noticed it St 36-40 ECT sireto The thought is very frequently found Sanskrit Literature of भर्तृहरि-यावत्स्वस्थमिद फ्लेवरगृहा or 'गृहोत इव केशेपु मृत्युना धर्ममाचरेत् फसिणा (SI पृत्स्ना , कृष्णा 1) (1) All, (ie in their entireness) (2) blach St 41-50 Traforge (Sh Fanfarang) superior in religious merits It would have been better had there been noticed a reading lihe wronfeca in any of the nianuscript copies the The simile of the tortoise is intended to imply that the monn should heep all his linibslih - hand fect etc perfectly uthun limits मिहोयहाहिं (Sh. मिथ कथासु) fidential talks पिचाण (S सत्याना) of the are ceptors जेण (S येन) by means of which The nenter form is used irregularly for the ſemının form at referring to FETT Or, the neuter gender cin be said to have been used here as there is conveyed only 1 general idea irrespectate in con ·Ch. VIII ] VOTES ( 69 ex of gender cf कात्यायन सामान्य नपुंसकम् विक्ष (Sk व्यक्तां) distinct. णिसिर-The form stands for णिसिरे (Sk निसृजेत्) should utter दिहिवायमहिज्जग (SI दृष्टिवादमधीयान) One who has studted the दृष्टिवाद the twelfth Anga of the Jain Canon, now tinct. The adjective Freerufent implies the haowledge of the monk of the base, the aftıx, the augment, the substitute etc of words which he is studying mahing him almost incapable of committing mistakes. Even though such a clever monl accidentally commits mustahes, lie should not be laughed al, much less an ordinary mook who may commit mistahes frequently St 51. भूमाहिगरण (Sk भूताधिकरण) leading to the injury of living beings outfona (Sh Fire) the body of the woman the word shows the danger to Samyamı from women even after their death from their dead bodies dias (Sh Meye) A very deadly poison causing derth as instantaneously as the breshing of the palmfrut समत्तमाउहे (SL. समाप्तायुध) Furnshed with all weapons The insertion of a (nusal) is archaic, जं सि (Sk. यद् भासीत्) which was

·70]
are
DASAVEALIYA SUTTA
[ C IX-1
CHAPTER IX-1
St 1-17. mai-condition of adversity or
Wretchedness or ill lucl फल व कीअस्स (SI फलमिव
12TP It is a belief that the Bamboo tree
just like the plantat i tree perishts as soon as it
bear, fruit The terms हीलणा and आसायणा (Si
alf and stat) mean disrespect and mental
agone in general अयोहि आसायण (S1 अयोध्या आशा
तनया) For the sake of metre the words
अवोहि and आसायण used here without
case terminations in an archaic style Disrespect
ce isure (होलण or खिसण) of the preceptor
leads Sara ( agonising the preceptor )
which further leads to falfa ( ignorance,
mental delusion) in the pupils which frustrates
every hope of Liberation of the pupil afe
(Sh yeti) may be an instrument similar to the
lance or spear Toft-One at the head of the
group also known by the word आचार्य आयरि-
अप्पमत्तो (S आचार्य अप्रमत्त) The omission of the
case termination is a peculiarity of the archaic
Etyle here
or
to

·Ch, TX-2 ] NOTES [ 71 CHAPTER IX-2 St 1-12 तओ सि (Sk. ततः अस्य) The word सि is used for से which means 'अस्य' (of it) The religion is here compared with a tree forust (SL FASTHET) full of fraud एहता (Sk. एथयन्तः) increasing. The word may be explained as qutot getting (lit going to). ht The duty or character of a servant. छाया (Sh छाता) with their bodies marked with scars of whips etc. The word also means deformed by means of che nose or ears being slit जस्ता गुज्झगा (यक्षा गुह्यका) Gods of those names known respectively by the words current and tonetta also ferret (SK feranto) Training, discipline St. 12-21. Stanzas 13 to 16 are to be construed together where a student born in a very high family is compared with a monk student and it has been pointed out emphatically that when a student of a high family does not mund undergoing punishment, chastisement etc. for securing a worldy object, the monk should much less mind it whose object is far from worldly. The words feet (Sh. fateata) and its furetfot (Agfurcafa) may be tahen respectively in the of useful arts and fie arts. उपहि णामवि (Sk उपधिनापि) also with the garment or sense ·72 ] DASAVCĀLIA SUTTA [ Cli JX-2 any article that he keeps The nasal after Gaur is archaic and unnecessary. The word Cafe is found often used in the Sutra Literature in the sense of necessary adjuncts lihe pot, camble, broom etc cao This stanza is not noticed by the commentator Haribhadrasûrı and might have been a later addition The author of the Dipika has noticed it St 22-24 विवत्ती (SH विपत्ति) Destructron loss etc of knowledge and other merits of an undisciplined monk 25 a result of his insubordi nation मइइडिगारवे (SH ऋद्धिगौरवमति.) Bent upon securing his own worldly prosperity and greatness possessed of a foolish sense of his pros perity and greatness The transposition of the word मौत in the compound is a peculiarity of the Prilat dialects सचित्त गया Hasing annihilated their teach by penance ind discipline, they secure a place in the Perfect Region farfa The change in usual the characteristic of the conclusion of the chapter inetre 13 25 ·( 73 Cb, IX-3] VOTES CHAPTER 1X-3 St. 1-5 आहियग्गी(Sk आहिताग्नि) One who heeps the Fire constantly in his house and worships that regularly The frequent mention of the Fire worshipper as a standard of comparison for devotedness etc in the Sutra Literature shows the great hold which the Mināmsakas had over the Brāhman community in those days foreca (sk. रत्नाधिकपु) Superior in religious merit परिआयजिट्ठा (Sk qarag ) Senior in the order of monks The word परियाय literally means a condition, here It refers to the condition of monkhood (Sk 79677) Bowing down, obedier cf अवपातान् वन्दनाशाल निकटवर्ती वा अनाय (Sk अमातः) Unknown, the case termination is omitted here- जवणया (Sk. यापनाथ) Merely to sustain his body by means of which he practises self restraint विकत्थइ (Sk विकस्थते) does not boast or brag that he is lucky or the district is a good one The reading faren has got one letter wanting as far as the metre is cencerned The Sanskrit word Fetere rufe must have been present in the mind of the poet when the stanza was composed अप्पिच्छया (Sk अल्पमिच्छता or अल्पेच्छया) Vith little desire 1 e without any hankering St 6-15 THE (Sk 391-741) with an expectation of future benefit दुम्मणि (SL दुर्मनस्कता) dire ·74 ) DASAVEALIYA SUTTA [ Ch IT-4 warrior pleasure mental pain परमग्गसूरे (Sk परमानशूर) Extremely brave, superior in brasery to the greatest philanthropist or The word may stand for chriz Brave in following the highest path i e the path of Liberation अहए (Sk अकुहक) Without any jugglery भावए (Sh भावयेत् ) should think evil गिण्हाहि० (S गृहाण ATRIOTT, ISTETTYT JUTT.) The omission of the case affixes is archaic जत्तेण (Sh यत्नेन) With great effort CHAPTEK IX-4 Section 1 of FULAAITEETOTT (Sk Etretfo पिनयसमाधिस्थानानि) The word समाधि is used in the sense of aan e the condition of the soul characterized by perfect contentment The four kinds mentioned here-विनयसमाधि श्रुतसमाधि, तपसमाधि and आचारसमाधि-show the four ways in which such a condition is secured Section-? The four constituent items of foarte ore given here-(a) patience and attention (C) sourd and careful grasp of the subject (c) respectful attitude to Scriptures observing whatever they enjoin and (d) absence of any self-conceit These four thungs make a nionk full of rociesty, humility and obedience The ex- ·Ch 114] NOTES ( 75 planatory verses quoted at the end sum up in general terms the characteristics mentioned in the Sūtra passages that precede Section 3 अज्झाइबरयं (Sk अध्येतन्यक) To studis It appears that थल्झाय and अहिन्न are the two bases in Prakrit of the Sk root अधि+ to study corresponding to the Sh. bases 377 (where the root & undergoes Guna change) and start Section 4 कित्तिवण. The words कीति, वर्ण, शन्ट and श्लोक are almost synonymous The conn mentator Haribhadrasürt has however drawn nice distinctions of सदिग्न्यापी साधुवाद कीर्ति., एकदि- ग्यापी वर्ण', अर्धदिग्व्यापी शन्द , तत्स्थान एव लाघा लोक and remarks that one should not practise penance like grup, for any benefit 10 this world one should not practise it like EFT for any supramundane benefit, one should practise it simply to destroy Karma The word ननत्थ नान्यत्र ) is often used in the Sutra Literature in the sense of except' cf note on Ch VI-St 5 Section 4 अतितिणे (Sk अतितिण) Ungrumbling The root faut faire appears to be onomatopoetic referring to the hot grudging words one utters, when one is impatient of other's talks ( see note above Pp 67-68) gfsyvuito (Shafaqur stelá Stranátti) Full of scriptural knowledge and extremely (aria) ( SL

·76
DASAVCĀLIYA SUTTA
[ Ch
desirous of Liberation (आयत.) भावसधर (Sk भाव
Tart) Joining himself to the perfect mental
condition FATA do The last two stanzas
summarize the general effects of perfection in
the four Samadhis The word sfHTH 18 used
for अभिगम्य (अभिगमिअ in Prakrit) for metrical
purposes पयखेम (Sk पद क्षेम) Place of benefit
TUTU (EUFU in Sanskrit) 1 he germinal cause
for conditions or eustences in this world or 111
the lower worlds
CHAPTER X
This chapter is named 'सभिक्यू' अध्ययन
on account of every stanza of the chapter ending
with the words fort! A large variety of
metres i noticed in the chapter Some serses
he got even different feet in different metres
The metres are old and irregular On the
whole, the metre appears to be the old tarra
metre consisting of 11 or 16 syllabic instints in
each foot with the determinant pair (-,-)
of short and long letters at the regular end or
near the end of each foot, Tor detailed obsen 1
tions on this metre (vide 'dissertation on an old
and ob-core metre in the Jain Sutras " Gujarar
College blazızıne Serial No 31, datel rebruary

·Ch ) NOTES ( 77 St 1-6 AMIE (SL TUT) according to the behest of the prophet पडियाअइ (S. प्रत्यापिवति) danks bach. The word at stands possibly for प्रत्याददाति बहण (SK बधन or यथ) Injury or slaughter अत्तसमे० (आत्मसमान मन्येत पट कायान् ) should look upon the six groups of lasing orginisms as upon his own self This is in general, the line of instructions and adiice follosed 17 the Sutras for proving that injury or tolerce to Inuing beings is a gross sin and abstinence from it is absolutely necessary for self-restraint पचामवसंवरे (Sk पञ्चानवमयर) Stopping the fivefold influx of Karma by means of the five senses St. 7-12 afro Eo The monk should have a strong conviction about the decessity of right knowledge, penance and self-control for a real sp ritual progress The word मणयकायमुसमुडे (Sh. मनोवाकायमुसहत) refers to the three Guptus सुप (SA य) For to-morron निहे (SH निध्यात् ) should keep गुग्गहिअ (SK व्युद्ग्रहिका) pertuning to fight The commentator gnes the Sanskrit word वाहिकों अविदेडए (Sk अरिहठक ) despiring or dre re pectful The commentator offers another ex planation also in the nords क्रोधादीना विश्लेषक इत्यन्ये The Dipika notices the reading at St 12-15 of 4 (Sk 1) Motionles. condition like that of a statue or idol हए व ·78 ) DASAVEĀLIYA SUTTA [ Chx लूलिए या (Sk हतो या लूपितो वा) struck or pierced The reading area would be better from the view point of metre पुढविसमे (Sh TEORIA ) similar to the earth in bearing everything cf the epithet सर्वसहा for the earth अनि- आणे (Sk अनिदान.) Without any निदान or desire for something to be obtained St 16-21. अन्नायउछ [Sk अज्ञात उञ्छ (चरति) इति] Loknown to the householders, who collects alnis in small quantities from different places gefa प्पुलाए (SI पुलाकनिप्पुलोक.) Living on food course or otherwise The word gest literally means coarse unsubstantial food and hence may secondarily mean a fault which leads one to suppose that well-restraint is of no avail If this sense be taken पुलनिप्पुलाअ would free from mental delusion which leads one to suppose that संयम 1s of no avail cf com संयमापादकदोपरहित The word ges means 'high' 'raised 'up' (agrera or 35a) and the sord geregeltu may also consequently mean 'spiritually exalted and free from unsubstantial thoughts अणिहे (Sk अनिम.) With out any fraud This is the explanation gren by हरिभद्रसूरि and दीपिकाकार both The word may men unattached (ag ). GIÙra Tia UV (Sh. शात्वा प्रत्येक पुण्यपाप) Knosing that urerit and sin belong individually to separate indir mean

·Ch: 1]
VOTES
( 79
duals This is one of the golden philosophical
thoughts which the monk is ashed to entertain
always cf आचारागसून 'जाणितु दुरस पत्तेय ताय
etc हासकुहए. (Sk हास्यकुहक) Doing something
creating lughter or mirth (Finnai)
The n'sal after this archaic
APPENDIX No 1
it
l'ara 1 This and the next chapter are known
by the name for Fit ( appendix ) as they are in
tended to make the monk firm in monk hood
after he has mastered the rostructions given in
the various chapters of the Sutra T je first
appendix is aptly called felirat a,
enumerates the various adage-lhe sentences
shich would increase his thing for monkhood
ओहागुप्पेहिणा अणोहाइपण [ SL अवधानोप्रक्षिणा
(अपसरणोत्प्रेक्षिणा) अनवधावितेनेन (अनुत्मनितेनर)]
By a monk who is thioling of renouncing but
who has not artually done it Thu ord 79
for lett is given by Hanbhadrasuri It
appears
that मोहाण stands fo अपहान or अश्वाचन दुस्तमाए
(Sh 3 THTYT) 11 the spiritually descending era
Th" conception of the alternate cycles of the
ascending and the descen ling eras (ETT and
TTA) is a peculiar one to the Jain Philosophy

·of mine 80] DASAVCĀLIYA SUTIA [ Ap. 1 साइबहुला (SI सातिवहुला ) Full of fraud, Full of lies. इमे अ मे दुस्खे (Sk. इदं च मे दुःसं) This grief The word is used here in the Masculine gender. पडिआयणं (Sh प्रत्यापानं) Drinking back The wosd should rather mean ' taking back ' (प्रत्यादान) गिहवास (Sk गृहपाश or acte ) Traps or nooses of house, viz. wife children etc or residence in a house. 3 (SL. Once ) disease lihe cholera or any other one bringing quick death संकप्पे ( Sk संकल्प ) Thought of separation etc which leads to cruel deeds सोवकेसे (Sh. सोपलेश) attended with domestic worries like husbandry, trnde ete परिआए (SL पर्याय) Condition The word of all, used without any other word in the Genitie case, refers generally to the condition or stage of monks पते पुण्णपावं (Sk प्रत्येक पुण्यपापं) Individually separate is the ment and sin compare above Pp 78-79 The Commen tntor Haribhadrasuri remarks here that each of the three expressions beginning with the ficardo is split up into táo, and the eighteen expressions are over at the end of gèsi guoreti according to the older tradition, वेइत्ता (S वेदयित्वा) After experiencing the fruits St 1-16 मोहाविओ (SL अवधारित.) Run away from monkhood JH (S. THI) to the earth I very unuid and forcible comparation is gisen ·( 81 Ap 1) VOTES here in this stanza betireen the condition of monkhood and the condition of the monk after he renounces monkhood and retahes the hous holder's life to his great misery and remorse The Comparison indirectly supports all theighteen statements by fully bringing out thmiseries of life, the transitoriness of pleasures and enjoyments, and the bed and undesirable results of the various actions जनग्गिविझाअ (Sh formata) Extinguished sacrificial fire The transposition of words as archaic cf also the word दादुट्टिा (Sk उदधृतदए) पिहुजणमि (SK प्रथ ग्जने) Among common persons. पसन्झचेससा (SL प्रसह्यचेतसा) with adefiant mindi e with an attitude devoid of religiousness Fitta (SL ita) passes on, rolls son. अनिस्सइ (S अपयास्यति or अपेप्यति) will disappear The Prährit from is dern ed directly from the Sanskrit form अपेप्यति St 17-18 These stanzas gnc the benefit which results from the monk's fixing himself in monkhood by meditating upon the various expres sions quoted abone पइलति [sh प्रवालयन्ति shake, disturb to acquisition of right knowledge ard the like. उपाय [SK उपाय] The means to get right knowledge etc. FESTTFT can be explained as agerund (विझाय) or potential from (विजानीयात् ,

·82 ]
DASAVEĀLIIA SUTTA
[ Ap 2
APPENDIX 2
The appendix is called fara healizat intended
for emphasizing upon the monk the necessity of
anl the advantages from moving alone
St 1 केवलिभासिस ( S केवलिभापिता) Spoken
by the Omniscient sige Simandhara Swami The
commentator states here the following traditional
account regarding the origin of this appendır.
Once a lady prevailed upon a weak monk to
obsure a long fast at the beginning of the monsoon
The monk, unable ro observe it died The lady
thereupon, felt that she was the cause of the
monhs death and desired to approach the Tır
thavhara A deity took her near
Simandhara
suami who told her that she was innocent and
gave her advice in the form of this appendi
Briefly stated, the advice is that a man should
lead his soul in a direction which is against the
current of worldly life as the Fruit or Goal
which he has in vies for his spiritual benefit is
in that direction He should never follow the
durce of ordinary persons which pins him down to
worldly life, but follow what 19 stated in the
Scriptures cf निमित्तमासाद्य यदेव सिंचन धर्म
मार्ग यिएनति पारिशा । तप ध्रुतमानधनास्तु साधया
न यात्ति हो परमेपि पिप्रियाम् ॥ कालमादाय विपन

·[83 " Ap..] NOTES बाससा वरं द्विपद्वेश्मसमृद्धिरीक्षिता। विहाय लज्जां न तु धर्मवैशसे सुरेन्द्रसार्थेपि समाहितं मनः ॥ २॥ पापं समाचरति चौतघृणो जघन्यः प्राप्यापदं सघृण एव विमध्य- बुद्धिः । प्राणात्ययेपि न तु साधुजनः स्ववृत्तं बेला समुद्र इव लयितुं समर्थः ॥ ३ ॥ St. 3. पडिसोमो आसवो (Sk. प्रतिस्रोतः आश्रयः) The commentator Haribhadrasūri explains the word HPE as "activity of mind, body and speech leading to spiritual benefit, being characterised by a conquest of senses.' He, however, sees that his explanation is exactly opposite to the usual sense of the word STTC which means 'influx of Karma' and proposes consequently sno. ther explanation (or reading perhaps like यासमो) viz. "acceptance of vows" (आश्रमः). The word 27142 can be taken here to mean 'activity', which, connected with the word grateani (of monks), would mean 'ascetic life'. St. +. आयारपरकमेण ( Sk. आचारपराक्रमेण ) possessed of strength for observing the practices of the monks. चरिआ (Sk. चयां) movement from place to place. Tu Merits such as the Mülagtwas and the Uttaragunas. fact rules and regulations regarding begging, its time and so on, The metre of stanzas 2, 3 and 4 is regular Arya. St. 5-6. पइरिक्षया (Sk. प्रतिरिक्तता) Resorting to a solitary place. योसन्नदिष्टाहडभत्तपाणे (Sk.

·84) [ Ar wine DASAVEĀLIYA SUTTA उत्सन्नदृष्टाहतभक्तपान) Having food and druk brought from a place which is generally (rea) seen (Ed), being not beyond two or three houses The word na has the sense of 'generally' (प्राय in Sanskrit) cf देवा ओसनं साय वेयणं पति St 7 For reference to flesh and here, see note on ch V-1, St 73 The cuipmentator Haribhadrasuri rejects the explanation gken by some commentators of the words and in as 'buttermill' and 'boiled rice which appear similar to wine and flesh, observing that of inere similarity to a forbidden or prescribed article formed a criterion for the rejectiou or acceptance of a thirg, urine could also be drugh because of being ! liquid, which prescribed for drinking निरिगा गया (Sh निर्विरूति गता ) often not taking even the purifiel things on account of their strong self-control. The acceptable things in are to be tahez Tith moderation and only then when they are absolutely necessary. wife fight (sh fF) With the who have no: trou bled then its 15 ·DASAVEÂLIYA SUTTA TRANSLATION. Religion is tbe highest blisait is made up of noninjary (of living beings), well-restraint (of seventeen kinds) and proance (of twelte hind:), even gods how down to him who has his mind always firm io religion. (1) Jast as a bee socks honey from the flowers of a treo and dorg not make the flowers fade although it satisfics itali, similarly these monks in this world, who aro fror (from caterpal attachments), are intent upon seeking fanltle« ford giren by bou.eholders like bres on flowers. (2-3). With the thought that thoy would get the alm« required and yet nobody woulil bo injured, the monks more peririog alm« ont of food prepared for others au Bomu do in flowers (4). Thou enlightened monks who. like les, do not stick to any particular thing, are given to collect alms from differrot places, and are roll-Trefrainel, are designateil Sidhuis on that scoro. (5). Thua 1 say. CHAPTER 11 llow en a pornon, wlio is unable to control his devire, who it ferrous at every atop and who is ontirely subjugated by desire, oliperre monkhood ? (1) lle cannot by paid to havo renooneel (this world) who does not find picadiri in (excellont) garment“, -cents, ornamenta, womens and beds simply incanso they are pot at his diaposal (2) Ilo along can be said to have popodnced (the world) who casts away (lit. throws away at the back) dovirable anys welcune cnjoyments, although tliny are at his diqwn! nnd renoonce pleasure which are ptitely his own. (**).

·2 ] [ Ch II DASAVCÂLIYA SUTTA & monk might be moving with an equanimity v mind and yet his mind may parchance rush outside (the fold of self-control), on such occasions he should control his passion regardiog a woman or so, reflecting all the while that she is not his, nor he is hers (every one enjoying separately the fruits of his or her own actions) Mortify yourself, abandon all idea of delicacy, Overcome desires and (you can at once know that) grief 15 overcome, cut off the feeling of hatred, control passion, and you will be happy in his worldly Ifo (5) Serpents born in the Agandhan, family of serpents would rathor throw themselves into the flame of fire, fnll of smoke and difficult to be borne, than desire to suck back their own vomited poison (6) Oh you lover of fame fio apon you namuch as you, for the sake of your life, wish to eat back what you have vomited, death is in fact Iotter (than this) for you I am the daughter of the king of Bhogas (named Ugrasena), so also, you belong to the race of Aadaha Fr 11« (being the wa of Sandravijaya), let us not lo (like) Gandhana serpents being born in noble families, be firm in self-re truint If yua fcel passion for which (ver woman you see, you will le unsteady in mind like the Hn la tres that can be aprootel by a gost of wind Having heard these good words of the self-coptrolle? lady, Rathanemı was brought urch to religion Jihe will eleri ant (b) 13 brongbt lach to bio normal con- Jition) by the goad Thas act the enlightened learneil persons who are very clever and who turn lnck from (oł jects o!) enjormentz jast that excellent man (Nathanemı) (11) TI as I say 13 ·Ch III ] TRANSLATION [ 3 CHAPTER III The following are the things improper to be practıed hy great sager who are free from the ties of the world, who bave made themselves firm in self-restrajot, who are free from possessions and wbo are the saviours of the people --(1) A thing done purposely for the monk, (2) a thing purchased for the monk, (3) a thing offered by 1 man who gave javitation, (4) a tbing bronght in for the monk from a distant place or co, () dinner at bight, (6) bath, (7) scents and flowers, (o) fan, (9) things stored up (overoight or so), (10) pot of householder«, (11) food from the king's place, (12) food given in parsuit of the wish expressed by the mendicant, (13) shampooing, (14) tooth brush, (19) inquiry after health,(16) looking at ones hody(into the mirror),(17) playing at counters, (18) playing at dice, (19) bearing the umbrella when not required, (20) treatment, (21) wearing shoes on the fect, (22) kindling fire, (23) alms from a person from whom one has taken residence, (24) rared ceat, (25) conch, (26) sitting in the intervening place of two honees, (27) cleaning the limbs, (28) service of householders, (29) maintenance be family 1 rofessions, (30) taking water which 39 not thrice boiled, (31) remembrance of past pleasure, when ill, (32) Mâlaha vegetable, (93) goger, (34) so garcane which is not ripe, (35–36) bulbous roots and ordvary roots which aru posecas ed of living organisms, (37 38) fruits and cells which are TUW, (39) Sauyarchala salt, (40) Cry-tal alt, (41) ordinary valt, (42) Romak alt, (43) sea salt, (44) Pâmsu salt, (45) black salt, (46) faming of clothes, (47) vomiting, (48) 0-e of enema ete , (19) pargahres, (50) collynam, (51) print ing the tenth, (52) anointment of the body, (53) decoration ·these gr 4 ] DASAVLÂLIYA SUTTA [ Cb III of the body All these things are not to be practised by the great sages who are free from the ties of world who practise self restraint and who move as lightly as the wind (10). Those monks are free from worldly ties who know well the five ways of the influx of karma (like injury to living beings etc ), who are goarded in the thrce (mind word and body), who are well-restrained in the six (groups of living beings), who control the five (senses), who are courageous and who look straight (11) The self-restrained monks, who are full of contentment, heat themselves 10 hot sezons are uncovered in cold seasons, and remain snug in their places of residence in the rainy season (12). Controlling the enemies in the form of the twentytwo troubles, shaking off delusion and conquering sensen, sages strive earnestly only for the removal of all misery (13) Having done the things difficult to be practised, and having borne sufferings difficult to be borne, some proceed from this world to regions of gods, whilo some become perfect, having become free from the dirt of action (14) Those born a' gods (after their fall from heaven come to this world and) destroy their remaining past actions by self-restraint and penance, thus, following the road of perfection (like right knowledge etc ) they protect the six groups of living beings and eventually go to the placo of the Perfect (15). Thus I say. CHAPTER IV Sadharma swamin says to Jamba-gwamin-Ilavo heard, oh long lived one, the following, said by the Divine Prophet Tell, in the aesembly of the Ganadharas, there well cognised, well explained and well practised by the mont Bahıyıra of the Kashyapa clan the leason by gune Was ·Ch IP ] TRANSLATION [5 . . . chajıvamı' (ex groups of lives), 10 13 beneficial to me to study that chapter which explains religion Well, Sir, what is that lesson named 'six groups of lives' which was well coguised of Kashyapa clan 19 at beneficial etc Teligion? Well, the following is that lesson etc clan It 19 beneficial for me ('for yon' rather) to study religion The losson rany as follows The six groups are-the group of earth bodies, that of water bodies, that of fire bodica, tbat of wind bodies, that of vegetable bodies and that of moving bodies possessed of sensation and emotion Tlo earth 18 stated to be alive with innumerable lives, all exiating ( and soffering ) individa ally separate, except when at (e the earth) 19 made lfelees (lut changed) hy the use of weapon Water is stated to be alive weapon, fire is stated to be alive. weapon, wiod is ftated to be alive weapon, vegetables and plants are stated to be alive .. Weapon The following aro the divisions of the plant group-top seeded, root sceded, knot-seeded, branch-needed, goed growing, shooting out without visible seed, grass and creepers—these form the vegetable group, these are said to be alivo when there 14 the seed percent in them, thoy aro full of in lividual live all soparate oxcopt whion they are changed i e turned lifeless by the use of wens on Yow, the followiog ale vlat are fermed as moving lives of varions kinds - bom from eggs, born as young once, born from tho womb, horn of liquids, swent-born, born collectively in largo number (withont any vivid Rodrco noticed suclı 24 locusts «tc) burst out from the ground, born uddenly (auch as gols ete) They are such living organisms 119 ailvancing, retreating, contraction, extension, crying, inoping, fcariog, tanning, coming and going they are, for skampla,insects and goste, Kunthus and ants All those living ovuce ·[ Oh IF S11 6) DASAVEÂLIYA SUTTA organisms, como of which are poeessed of two seneee some of thico senses, some ef four senses and some of five sen es, 11! lower animals (like birds and beasts ) all bellbcings, all human beings, all gods, all breathing animals ale all of them after extieme happiness The group made up of there is the sixth group of living beings termed as 'trasa” gronp Never I would do injury to these groups of living organisms by myself, por shall I cause injury to be done by others Why' I would not like to consent to others doing injury As long as I am alive, I would not in any of the three ways, by any of the three instru ments-ınınd, word, or body-do the thing, nor crase it to be done, nor consent to another doing it. If I have done at sometime in the past, recoil from it, learnal sit, I blame myself for it I censure mysolf for it, I abandon such inclination on the part of my soul The first Great Vew, Reverd Sır, is abstinence from injury to living beings I shall abandon, Revered Sir, every kind of injurv to living beings, let then be subtle or big, movable or immovable Nover I would do 10 jury by myself etc ..on the part of my soul I have placod myself in the first Grert Vow It is abstinence from all kinds of injuries to living beige (1) Now, another te the second Great Vow, viz abstie nence from falec speech I renounce all false speech, Divine Sır, henco, through anger, or avarice or fear, or mirth, I shall myself never tell a lie nor make another tell a lie, nor shall I consent to another giving a lie As long as I am alive I wonld pot etc in the second Grent Vow, 1t 14 abstinence from all kinds of false utterances (2) low, another ti the third Great Vow, abstinence from tahing athug not given Truly, I shall rer opuce tahing what ·CI IV) giyen, howeytt I TRANSLATION [7 19 not given tience, in 1 yıllage or in a Finl, I shall not myself take anything which is not Iittle or noch, small or big, animato or inanimate Lover el all I make another accept what is not giren, nor sball I conuent to another accepting hat not giren long as I am alive, I would vot etc in tle third Great Vow it 19 abstinence from taking what us not given i e abstinence from theft (3) Vow abother, ti the fourth Great lor, ab tio ence from sexual intercours renounce 21 sesun! intercourse, Dirine sır, hence, let it be celestial or human or pertaining to lower animals, never shall I practive gexual soterconre, nor si all I make another practie it, shall I consent to nother practising it As long a I am alive, I would not etc 10 to loarth Great low, it 28 abstinence from sevaal intercourse (4) Now, Divine ait, another 1 e the fifth Great Vow, abstinence from ſ roperty I renounce Divine s1r, overy, possession Hence, I would never kan aby powsession, whether littlo or moch, «mall or grert, animate or inanimate, I shall pcper pake apoth r keep any pouseca1on, nor ball I gire consent to another heezing possession As long as I nin alıve I would not ete the fifth Great low It is abstinence from all po session (5) dow Divine air, the eth Gireat lov, abelipeoce from night-neal I renounce, Divino bir, mer! by mght altogether, Hence, whatever it might be eatable driokabl chemble or ta-table - shall nerer mrself dine at night, nor make other dine at mgbt por sball I con ept to others dining at pight As long 52 I am alıre I would not etc in the sixth Great Tox, it i abstinence from all kinds in ·came Cb IV ) TRANSLATION [9 or piece of leaf, by branch or twig, by feather or plumage, by garment or skirt, by band or mooth, his body or any external tbing, he should not make another person blow or fan the same, nor should be consent to another blowing or fanping it, he should say—as long as I am alive etc ... inclination on the part of my soul (10). The inopk or the non awake, tread or stand, sit or lie apop eeeds or things placed on seeds, sprouted seeds or things placed on them, grown seeds or things covering grown seeds, green vegetables or things placed on them, cut op things or throgs placed up them, living organisins or things full of living organıems like wood "Insects etc, he should not make another person tread etc, nor should he consent to anotber doing the He should say-as long as I am alive etc abandon such inclination on the part of any soul (11) Were the monk or trenan... awake, to find an sogect or a gnat, Kuntbu or an ant on his hand or foot, on arm or thugh, on head or garment, on begging bowl or mantle, op Pada puucbana or on dastur, op Gocbha or on pot, on rod or on footstool, on plank or on bed, on bedsheet or on any other article allowed for him, he should very carefully inspect it, take it and cast it away at a colitary he should put them together and hort them (12) Moving without carefulne, a monk causes injury to breathing animals and other living organisms thereby he incors sinful Karman which results into a bitter fruit for lum (1) Standing withont carefulness a monk causes etc (2) Sitting etc (3) Sleeping etc .. (4) Ealing etc () Speaking etc ( Then how should a monk move? how should be stand ? how shonld he 810 ? how sbould he sleep ? eating in what way or speakiog in what way does be not incur sin ? (7) He should move with careful cortier, never ·10 ) view one of DASAVEÂLIYA SUTTA [ CF IV De38 stand with carefulness, he should sit with careful ness sleep with carefulnes , eating and speaking with carefu ness, he does not incur a sinfal Karmap (8) lo sinful activity is incurred by one who sees all living beings as his own well, who carefully insects all living organiem, whe las stopped all influx of Inarman and who is self restrained Knowledge first and then mercy, with thus in stands the wholo group of monks for, what will an ignorant person do? how can be discriminate between merit and sin and ace them better than the other ? (10) It is after hearing that one knows what is beneficial so also, it after hearmg, that one knows what is sinful both these one knows after hearing one should take that prth which is better One, who does not know living beings does not also know the non-living beings how one koow self restraint it ove doce not know what is living and what is non living One who knows living beings koows also the non living being one wno knows living and non living beings, knows verily the self re-traint, when knows both life iud non life, tben one comes to know the variety of existences of all living beings (14) When one knows the variety beings, then one knows merit as well as sin bondage as well as release (15) When one knows inêrit release, t) en one becomes disgusted with (or knows te arsubstantulness of) objects of enjoyment-divine as well human (16) When one becomes Tuman, then che relid quishes attachment externally as well as internallv(17) Il hen one relinquishes internally, then ope becomes shaven-) eaded monk and quits the house (18) When one becomes the house, tl en one grasps the excellent self restraint, the noparallelled Religion (19) When on grasps4 religion, theo one shakes off the dust can one . .

·[ 11 One оро Onc C. TV } TRANSLATION of karman, brought abont by the dirt of false faith (20) Then stakes off ..... .faith, then comes to posae s odiseral knowledge and faith (21) When corpes to pouces futh, then one becomes all-conqneror and omni cient and comes to know tłe Loka (world) and the Aloka (void) (22) When one comes to kpow Aloha (void), then one carbs all activities and accepts tbe condition of abcolate motionleagde . (23) When one curbs.. motionleczness, then one annibalates harma and goes to the place of perfection being absolutely free from passion ( or sin, or dast of Karma ) (24) When one annihilates .....Passion, then one occopies a seat at the top of the world and becomes an eternally Perfect Bereg (25) Such a good condition, thua, is difficult to get for a monk (who is a monk in dame oply) who has got 1 than for pleasures, who j* 90x10us for happiness, who untimely elecps (over the instructions for & monk or who sleeps on improper occasions) and who wa-bes his handand feet with the u-e of Water (26) To such a mond, however, who is drooted to the merit of renance, who 19 straight-forward in bus pursuit, wo is full of forgive ness and self raatraint and who bas conquered the twenty two troubles, blessed condition is quite easy to obtain Sach per ons, as he penance, self-restraigt, forgiveness and celibacy, proceed gnickly to the residences of godis even thoogh they start (on their journes by accepting monklood) moch later (28) Fith a proper Faith and always striving, never should rou, oh monh, do injustice to or spoil monklood by action after baying podertaken the monk's life which is up rery difficult to obtain (29) Thos I v ·12 ) DASAVEÂLIYA SUTTA [ Ch V-1 CHAPTER V-1 When the proper time for begging has arrived, the monk without any perplexity or hanhenng should seek entables and drinhables by taking atups given below :-The monk, moving out for almy in 1 village or a town should move slowly without any mental agitation, with his mind perfectly uodisturbed He should move on earth looking in his front to the extent of tho yohe of * cart, avoiding carefully seeds and green gra * (verduro), living beings, water had earth (3) He should avoid n pit, an uneven surface, a pillar, and a mudiy spot when there 14 a way about (16 round about way) ho should not go by a borilge Tho self restrainel monk would cauce injury to movallo or immovible beings if be falls or stomliny there (5) Therefore, the rell restrained monk, who las breen wellplace su the path laid down by the prophet -hould not go by that way, if there to anothor road ho shonld uue that with vigilance Wath lins fot fall of Inst, he should not tread upon einl ra, or upona I cap of alex, or apon a heap of Chaft or upwn cowdang (7) Jie should not movo when it is raiding or when the mint 15 falling or when there is a gust of wind blowing or when Here are moving skarma of Lnats or insect. (8) 11. should not in the vicinity of our trzan's houses which is thu de troger of clitacy. Tcro arr likely to be croes currents there in the mind of tho cel bate and the self-re trained (9). inonk mov . in impropar looses, then by the frequent bau coptact, time may be di-torbance career to hits rows and bus monklood miay lx in danger (1ų. Tl errlors, knowiak this ( what is said abot ) a monk werking Abwolution more ·( 13 Ch V-1 ] TRANSLATION should avoid the locality of courtezans noticing this fault (shown above) which resolts soto bad fotore condation for him (11) Moving on his way, tbe modb should avoid a dog, & recently delivered cow, an intoxicated wild ball or horse or elephant, a playground, a quarrel, or a fight (12) Neither lookiog up nor looking low, peither delighted nor downcast, the monk should move for alms exercising full and due control over the sensen (13) Bloving for alms in high and low families, he should not walk fast, nor engage himselt la talking or laughing (14) He should not closely look at wodows, repaired portions of walls, doors, intervals of houses, and water closets, in short, he should avoid the smallest ground for 80 picion (15) He shonld avoid from a distance the private residences of kiogs, honseholders, and policemen, a, al o any place wbich would cause trouble (16) He should not enter families that are attended with impurity, 80 alao, he sbould avoid families which prohibit the entrance of mendicants, he should avoid families which are not pleased at the sight of monks, he should enter those families where people are pleased at their sight (17) In residences allowed for atay by the hou-ebolders, the moph should not himfelf cast aside curtains of canvas, camble an! the like, nor, he sbould open a door without askiog per mregion to do so (18) Thile moving for alms, the monk should, however, not check attendance to calls of dataro, be should attend them, when impatient, at a faultless lace having secured the permission of householders) (19) He should avoid a low door, or a dark place or a cellar where eyes capdot work properly and living beings can not properly be men (20) He should avoid a room where ·[ Ch V-1 14 ] DASVCÁLIYA SUTTA there are scatterod flowers or serds, he should also avoid it if he finds it reecently plastered and wet (21) The self restruped monk should not enter a place by jumping over or driving aside a goat or a child or a dog or a calf 22) Inside the hou-c, he should not look with attachment, he should not «ec eagerly with diinted eyes (the meml ers of the householder's famıly), but he should walk out silently (even though he might have got no alms) While moving for alms, le shonlu oot cross the limits set by tre honeholders, he should move within a limited area, knowing the permissible area of the various houses or families (24) He should stand within the permissible are looking at the ground, he should avoid the sight of bath reoms or privie+ (25) Controlling all his senses be should stand voiding the path of fetching water or arth, 19 also seeds and green vegetables (26) Whilo he is standig there, (tbe lady in the house) may hring to him drinks and eatables, tle monk should not take what to improper to be taken , he should only take what 19 permissible Perhaps the lady may bring alins after up etting the entables or things (on the ground), the monk should repadiate ler, wing veh a food is not Jering-blo to me "(28) Perhaps, ele might bring alms by (roslog under her feet living organı mg or sceds or green vegetables, liaving seen that she 1172 cm-ed injury (11 bringing alms for the monk) lie should arod coch along (29) L'erbaps glie Inay bring dnoka md eatable by collecting them and putting them in another pot ur after mixing tlapgy which aro racitte (ponowned of living orgrimum) or sbt my brinthe alın, after shaling water for the monk or after bathing in water or takia, out ·Ch V-1 ] TRANSLATIOV ( 15 water from pots aail pouring it in, the monk in that culo should repndiate her etc......(30) If ahe gives with a hand, spoon or pot spoiled by Previous activity (injurions to life), Je should repudite her etc ... (32) Similarly,he ebonly reject of the hand etc. be drenched with siter, or wet, or da-ty or soiled with earth or salt or coileil with vellow fugtnent or Hingulaka or Dlapage'ils or Anjapa or Sea salt or red cbalk or yellow earth or chunam or alom or husk or Anur or with big fruit, the bank etc. being soiled or not. He should not desire to accept food alt) oogb offered with on-oiled band or spoon or pot, if there be the pazlulity of some Posterior nctivity (injunod- to living org?01m) (35) He should accept fool of cred with hoodi, poon pot spoiled (with the very article that 1 offerrel) of it be otherwise proper for acceptance (30) W) en out of two prowons diming together, one invites the monk for alms, the monk should not desire to accept it but le shoull find ont the inclination of the other (37) When out of two persans dining together, both invite, he should accept the offer provided it is fit for acceptance (38)If a fregnant woman ba y reprred various kuuds cf eatable and drink able articles, tho monk slould avoid the food wien (offerent before it is enten (by people for whom at is prepared), he should however accejt out of the remnant when their dinger 13 orer, (39) If perchance, a pregnant woman who has far allranced in pregnancy stands up at the monk's sight to offer him alms or sitz den to de so, the malahles aod drmkables become anfit for tlp sell restraigel nk, he elould repadiate her saying that the food 13 not fit for him to accept (41) If a woman with a suck. og child, leaves the child, male or female, a de, Leeping it cruing and brings the eatables and Inokables for the monk, ·woman or 16 ) DASVEALISA SUTTA [ Ch V-1 those catable and drinkable articles become upfit (43) Whenever the eatable and drinkable articles create a doubt regarding their acceptance or otherwise, he sbould repudiate her 44) If the food is covered by a pitcher or by a crushing stone, or by a grinding stone or by an iron lid or (if it 18 10 a pot closed) by plaster or by lac or by any other soldering substanco, and af the uncovers the thing for ile monk and offers it or asks others to offer it, the monk should repudiate her (46) If the monk comes to know or hear of any article eatable driukable, chewable or tastable, that it is prepared with a view to be given away, such an article becomes unfit for self-restrained monks (48) If the monk comes to I now with a view to secure merit, such as article (50) If the monk comes to know with 1 view to be given to beggars, such an artı4le If the monk comes to know with a view to be given to monks, such an article (54) The monk should avoid food meant for him or purchased for him, or polluted by mixture of impure food or brought to lum from a distance, or supplemented or brought on credit or mise ! wathi unacceptable articles. (55) In such cases, he should inquire about tl e preparation--for whose sake or by whom the food was proprreil, and on hearing that it 1e free from noy suspicion and 18 qnito jure, the self-restrained monh should accept it (56) If the arliclo-catable or drinkable, chewable or tastable,-bo mixeil with flowers or with green (t.e) fresh sceds, it becomes unfit (58). If the article-eatable or drinkable, chewable or tastable-ho placed in above coll water, antlull etc, at Lecomes up fit (60) If the article (52) от or on ·C. 1-1) TRAXSILITIOS [17 bu already placed on the brarth or fist, or le placul on the Imarth at the sight of the monk and then offered, it lvporre unfis .... (62). Similarly, if the food hr offered aftur fatting fucl in the hearth, or taking foolout, or after kiolling the fire, or mahide it alilazn, or after putting iz os, or poning the taille in ito boiling food, or pnitid Wairs in it, or gattiaz zeile tfr pot, or taking it dowa from the earth, it Income unfit .... (61). If there is slaol a pilink or slab, or a lirick, far crming over a modly plame, and it it be found shaking, tin monk who is compowl in l.is u ngrs slorild not go by 1 T 2. tlor Orcure tl. 19" or Ariforestraint; *0 alco, bralel ont remp on a flank which is lying in the dish w which is follow. (6C). , for giving alme, she woman fat. non la liine, or a plank or recool and stand on it of acnls 2 el or set of a hook or acradla a garrr, why, while climbing, may fall and first I as hand or Irgeoil hort alan living està or living organisms on the plank ctc. Girmo maloprolininningas, who know this groux faults, do not omuequently asrazit alm« brought down from such liigh jilares alto. (07-CI). TI a monkebogli nvniitmila, roots, of palm Iraita, wil an treatis cut regntables, and met rienmi- ant pinrt. (70) S, alm, ho rhould avoid Laplay wir or jajnim powiler or fremun-cakr, treci or any other similar article plaaf for sale in thn marhot, at alas, an article lying in a long tim, or soilme] with dout; byen shoult rrpradiatr .. (72). IE Woman offora 1im * lamp of Brah with many bonn.pfrom or fials with many calas (ilt thorns), ce datika froil, or Tindak froit, or Pillen fruit, as primers of gas-cate, or Simhall fruit, lio rhonid erpudiatr biet rayiok aneh • thing is unfit for ane, ·18 ) oyn DASAVEÂLIYA SUTTA [ Ch V-1 the reason being that in these things there is little to eat and much to abandon (74) So also, he should reject drinks which are too costly, or too poor, or water of brown sugar pots washed, or water of floar or rice when tho Washing 18 only recently done (75) If, by bus discretion or sight, or by inquiry or by hearing from othera, he knows that a sufficiently long timo has olapsel and there has been left no room for doubt, the self restrained monk should accept it seeing that it has been renderod freo from living organisms If, bowcror, there 13 room for suspicion, bo should seo (e determine) after tasting a sip (77) He should say ,--gire 7 littlo bit in my hand to tasto water which is very Hour or impure (lit stinkmg) cannot qaen h my thirst (78) TE ? woman were to give such water as 19 sery sour or stinking and hence not fit to quench his thrist, he shoull ropa diate her (79) If, howev r, such water were already accepted battentively without any destro for it, lv, shoul! not bzinself drink ', nor give it to another. (80). Having gone to a solitary placn and laving found out a place free from living organisms lie Bhoall pour it carefully there, after doing which, he shoull rotarn nul porfor n the Pmtikrimanı rite (81) If, porehance, while wandering for alms, he desires to cat, then he should find out a lesolato residence or the sl lo of 1 wall, shoald «werp it clean (with bis Rsjoligrana) add then having secarol the formission of the householder, the Intelligunt all restrained monk shonld Jin, there at that 11 orere! place, qarte attentive baring mad his han is quite clean (8?). While lio is esting there, il there is focal in the inrs, through carelessness of the hoa ve soller) ·& Counc- Ub V-1) TRANSLATION [ 19 * piece of bono or a thorn, or grass, or a stick or pebble, or any other similar thing, he should not throw at away by raising his hand, nor gpit it oat br his month, but, taking it in hand, he should move to a corner and having (gently) placed the thing there, he should return and perform the Pratikramana rite (66) If, perchance, a monk desires to eat after returnmg to his residenre, he should go to his residence with the alıns obtained by him and find out a spot to take the food and clean at Then, having entered the place with humility and performing the Iryupathika rite, he should stand motionless near the preceptor. (08). Daring that condition of absolate motionlessness (FITT F) he should remember all the transgressions in dao order tu tion with his going out, coming 10 aod accopting almis. (89) Then, straightforward in wisdom, undejected and unperturbed 10 mind, be should recount before the precoptor what he got and how he got (90) It lie Is not ablo to recollect properly the prior or the posterior fuulty actions, he should do tho Pratıkramapa rito for it again, and standing motionless he should think as follows Ob ! Wondert the Prophets have indced ordained for mouhs a faultless kind of living for sapporting thoir body which 19 tho caage of Liberation. (92) Then, baying ab indoned the motionless condition of the body) after salutations(with tbo words Namo Arihantânam otc), and having prued the prophets (with words 'TEH TINTquid' etc ) ono should Tosude losgons (t.e stady) and take rest till all others havo arrived (13) Thea, while takiog rest, the mour, apex ing b14 advantage (513 the destruction of 1113 hurma Hicri pm), should think for his beueft 1f the other ·20] e DASAVCÂLIYA SUTTA [ Ch V-1 monks do favour to me (by sharing my alms), I shall be saved indeed. (94) Then, with permission from his precep tor, he should invite other mouks with a cheerful mind ja the prescribeil order and if some of them desire so, be bould est partaking his food with them (95) If, how ever, none desires to partake, he should dine alono in s pot placed ja ligit, very carefally, without throwing a grain (of food) away by hand or mouth (96) Bittor or pangeant, actriugent or sour, sweet or salty, the self- Te-tramed monk should eat the food obtained by hum wluchi 14 meant only for another ( for body alonu or for Liberation), as if it were a mixture of lionoy and ghee (97) Without tasto or with spoiled tagte, dressed not dressed, et or dried, made up of jujubo powder or black beaus, be should eat it with the same feclmg, le should not consure the fooi ho nas obtained whether it be little or much, provided it 19 puro or clean and faultless, tho monh living without any means of livelihood, cats it which has beon obtained by huo without employing any means for its obtainment. (99) It 1. difficult to fini per-ons giving without any mot110,ns al«o perons living witbont employing any merns of liveli. hool Both of the n-persons givlag withont motive 14 well as persons living witliout emplogiog any mrans of invelihoo l-eventuaily secure good future cxistonce-(100). Tlus I *81. or CHAPTER 1-2 Tho -elf restrainel mond should eat ererything possessed of bad or food smell etc. and throw nothing away 1.110g (lamel tba pot up to its furlace (1) In his ·Cb V--2] TRANSLATION ( 21 Tesidence, or in bis study room or in bus movement for begging, having eated insufficient food, if the monk 19 not able to sustain, and if there aries the po e3sity of beggiog, by bonger or any other cause, be should beg food in the manner given above as also in the manver described belos (3) The monk should move ont at 1 proper time, he should return at a proper time, avoiding improper time he should do every timely action at its proper time Otherwi39, he is likely to be blamed as follows ---)"You more, oh monk, at an improper timo', "vou do not see the proper time'; 'you thereby not only no necessarily tire out yourself but go to the levgth sometimes of finding fault with the village. (5): At the proper time, the monk should move and should bodily osert himself, he should never be sorry if he does not get, he should uilently bear at taking it to be a hind of penance (6). Similarly, if there are gathered for food creatures of different kinds, he should not walk strai, ht to them, bat he should move carefally (7) Moving oat for alms, he should not anywhere sit, or begin to relatn any religious story or so, be should only stan! ith foli self restraint (8). The self restrained monk, moviag out for alms, should not stand reclining upon the fasten ing bar, or against the panels of the door, or the door at olf or the arch gate. (9) If there be seen by him an ascetic, or - Brâhman, or a poor min, or a beggar moving about for food or drak, tbe self restrained monk sboull not over tako him and entor the hoasa, ho should also not stand in the direct range of sight of the householder but should recede to corner and stand there zelf composed ( 11 ) ( If he pushes himselt on ), perhaps there would be locurred tho displeisure of ·22] [ Ch Vun- DASAVCÂLIYA SUTTA the beggu, or of the donor, or of both, or there would be the huhting of tho Scriptural Injunction (12) Wien, howover, the beggar has retaraed after getting tho alms or withont getting it, then only the self restrined monk should approach (2 place) for food or drink. (13). If the woman (oftening alm) placks up a lily or a lotus, or a nightlotus, or blendıkî (Blallıkâ according to some), or any other flower, and then offers alms, then the food or drink becomes unfit for self restrimed monks to accept, they should repndinto the donor saying such a thing 18 acceptable to mi' (15) If the woman tramples or crashes n lilv eto.....to mc (17) He should avoid the lotus root, or the Pal@sha root or lily talk, or lotus stalk,or lotos Luulb, or mustard bunch, or sugnr-cane when it is not ripened and becoine fit for uo (19) Do also, he ellould avoid, fresh sprout of trees or grass, and greeu vegetable when it is 11w (ind hence containing liring organisms). Ho should repudiate a woman giving raw pods, or fresh pods, or pod, roaged only once, szying such a thing 19 not fit for mı nse' So also he shonlu avoid jujubes, or bamboo spronts, or cocon-nut, or bein pods, or Numb fruit, when they are raw (22) He abonld not desiro, even in mini, to liave the wood apple, or the citron fruit, or tho Volalr root und leaves when they are raw and not made fit ly the use of Sa-tra (23). The same should be knowo regarding jujule flonr, or seedl flour; he shonld also iyoil rw Bibliîtuha mut an! Rayana frat (24) Tho monk whoull move for alms among high and low familie in! -houll neser go to a rich family leaving asido a poor one (23) Undejected le should seek alms, the wiso monk x} onl) never bo depref], he should not be ovcrfond ·10 Ch. V-2] TRANSLATION [ 23 of food, he should know the measured quantity and should beg accordiog to rule (26) A via monk should not be angry thiokirg that he does not get anything although there is another's bouse ( where he 18 refn-ed ) a variety of eatables, dribables, chewableg od tastables the man may give or not at his weerwoll (27) The self-restraised monk should not be angry if a housebolder does not offer bod, seat, garmant, food or drink, although these things might be clearly seen to be present there (28) The monk should not heg of a woman or of a man or of a young person or of an old person wbo has alated him, he sbould not re primind him (if be does not gire) The monk should not be angry with one who does not calate on being saluted, be should not be elated if ho begs in the way given above, his monkbood remains intact (30) Sometimes monk, who las got (a large quantity) alone, mey conceal (good articles dolerneath bad ones) thinking lest the preceptor may for himaelf tshe the food if shown to him (31) Soch a greedy monk, who is very selash, commits 57094 410, he becomes difficult to be satisfied and never gets Liberation (32) Sometimes a monk may alone get a variety of eatal les aod dnnkables out of which be pay eat good and sweet things (on tle way) and bring to the residence articles wlich have no colour and taste, with A daire that other monks should think of bim that he is a monk who 13 after Liberation, and, who contented at beart, at bad and coarse food, lifes a lard life and 15 caly Ratisbed (34) Such a mank who is after his own worship who bankere after fame and loves honour and respect incurs mach $10 and becomes poegew-ed of deceitful men tal attitude (35) A monk, protecting bra fane should not a.

·24 ) away DASAVCÂLIYA SUTTA [ Ch V-2 drink wine or brandy or any intoxicating liquid, the Propbet being always present there to witness br action; A monk may sometimes drink, when he is alope, thinking that nobody knows bim , be 19 verily a thief, look at his faults and hear from me about the deception ho practises (37) Such a monk has higaddiction (to intoxicating liquids) on the increase, so also his deceitfulness and falsehood, infamy and dissatisfaction, which alwıys koop him from monkhood (38) Just as a thicf, who is illinclined, is ever pertaibed by dieans of his own actions, similarly a monk (who 19 ill-inclined) s not able to practise restraint even when death Ja' approached (39) Such a monk does not respoct luis preceptors nor other monks even honseholders blame hum because they know lum to be so (se improperly behaved) Thns, suul a monk jurelle ing demerits and avoiding merits 19 not able to practius self-restraint even when death has approached (41) A monk practises penana, avoide rich 011s and gher, and desists from intoxicatın liquors and errors, ascetic withont any j aid of ascetrciem (42) Look to his hli* wluch 13 respected by many monks, which w lantless, and which brings nbont the Desired End, I hal} describe him, plme listen to me (13) Thas, wach a monk unuing merits and voiding demerits raractiscs clf restraint eren when death fry approached (44) Such a mouk respects bis preceptors as well as other monks , even house holder: rcepxect him beczuse they know him to boso (ie properly Lx based)(45) A monk who affccts asceticism or religions preaching or appearanco or bebiviour or mentalattitud-(of n monk), does thereby that action as a consequence of which wise Jo 19 in ·Ch V-] TRANSLATION ( 25 ho gets the existenco of low gods (46) Crea on getting the condition of gods, being born among luw gods, he doen not know there of what dead lis exretence is a low gol 13 the result (47) After falling down from that condition he will be as moto as a goat even though he be born as a human being, or he will obtaia existence in bell or be will be a lower animal where enlightenment is extremel difficult to obtain (48) Havog noticed these faults expo ooded by Mahavira, the son of Jnata, the wise monk abould avoid even the slightest deceit or falsehood (49) Having learnt (rules about) panty of seeking Ums at tbe hands of self-restrained and enlighteoed sages he should obroto them with his senses well directed towards the goal and possessed of the ment in the form of his feeling a absried to practic an improper act (50) Thus I way CHAPTER VI Kings, royal ministers, Brahmanas and Ashatriyas with mind quite calm and steady asked the hearl of tho monk, who was possessed of unlimited knowledge and faith, who was dovoted to self-restraint and penance and who was proficient la seriptures when he came to stop in the garden - Learned sis, what is the range of the monks course of action?' Then, the learned and self re-traine! monk who was quite calm and composed, who condocel to the bappiness of all beings and who was posses-ul of the proper course of actions, related to them as follow - (3). Well, hear from me in its entirety tbe terrible and difficolt coarse of actions of the inooks who are free from worldly ties being desirous of sccuring tho goal of tho ·Ch 1] TR {NSLATION (27 restrained monks do not accept anything-not cren tooth-Irush-without begging it of houerholdere, wirtle tl o thing be animate or inanimale, «mal) or big, thry Myt mahr another accept it, nor thevaj prorcof another accepting at (15) Vonke cereally aroiding any caben lerding to breach of Samyams, never in lulga 10 wynal intercourer vhxh u trrrible in conseqarors, which is a game frolt, anl which 14 diastrou. to raort to (16). It is the ront of inligion attended with grous linlt« , bencn it that monk, who are free from worldir ties, always aroid ant thing connec!rd with serual intercont (17). The monk, devoted to the preaching of the Son of the Ināta clan (ilabitur) in not hmp overniglt in their porawson hrated purified alt, ordinary salt, oil, ghee or brown orgy the thought of pogu ion is a remult of acarioc, mcthinkone electrons to possess them or sov otbrr thiog is hoovholder and not a monk (11) baterer thing the 103aese such at a garment or a pot or a blanket or a dut they frogaese it for the preservation of srlf-restmint or oat of son of abame, they keep it without any attachment (20). "Simple position 1* not called povere in Ir thn nr10ur Mahanin, it is attachment that is call enes ion 10 aaye the great age (21) Altboogb. places and ou occa 2009 the pee monks pores a thin, 1 *, br them for the pres station of self restraint, they do ao lare any attachment to , ther do not hare attach ment even to their own bodr (?) Oh woning Sealing life constrat wth Self restraat and dining only fro bare ben described as obligatory perspeels the enlight and prophet (23) Torre ae nant suhtle linagorganummoralle as 2 Once, there 30 ·28 ) & alms in 1 mituner See DASAVCÁLLYA SUTTA [ Ch, V-3 well as immovable, how can persou IDOTO for faultless when be canaot these subtle organisms ? (21) A monk can avoid by day-time what I wet with water, or mixed with seeds, or the various insects that more on earth, but, how can be move, faultlessly by night time? (25) Having observed these faults it has been said by Mahavira that the monks, who are free from worldly ties, do not tahe by night time, food of any of the four kiads (26) The self-restrained and ever-gatisfied monks never 10jare in any of the three ways t by self, by others or by cousent given to others, the earth group of living organisms, by mind, or by word, or by body (27) For, a monk injuring earth-body of living organisms also injares varions visible well in visible movible creatnros resting on the earth-body (28) Therefore, knowing this fault which aggravates the bad future condition, a monk should avoid any undertakiog regarding the earth-body upto the end of his life (29) Tbe selfrestrained and ever-satisfied monks nover injure......the water-body of living organisms etc.. .....(as in stanzas 27-29, with the substitution of water-body for earthbody) (30-32). They do not wish to kindle the fire body, which 19 sinful (as destroyer of many things), which is a peculiar sharp weapon (edged on all sides) difficult to be met with from any ade; Fire spreads burning to the east, to the west, bigh' up, to aubquarters, below, to the south, and to the north (34) There is no doubt this fire destroyer of living beings, therefore the self-restrained monbs should not do any thing to ignite it (35) There fore knoping this fault ... (as in stanza 29 with the 2.8 as 18 great ·30 ) DASAVEALIYA SUTTA [C} VỊ falls from monkhood (51) The loss of self-restraint is seen cheiein inasmuch as living organisms are injured when the pots are cleaned with cold water or when they are wash ed and water thrown away after the food is taken (52) When a monk eats in sneh pots there occor the posterior and the previous activities which are not sanctioned, it is for this reason that monks free from worldly ties do not eat 20 householder's pots (13) For noble monks it is disallowed to sleep or sit on chairs, cots, stools, and arm-chairs () Following the rostructions of the enlightened prophets, the monks never sit on chairs, cots, raised seats and food-stools unless they have been lospected by them (5.) Those thags have dark recesses and corners where living beings are dificult to be seen, chairs and cots are to be avoided for this reason (56) If a monk moving for alıns prefers to sit ( 20 tho koaseholder's place), he thereby is susceptible to an improper behaviour as shown below, resulting in a bad fruit (57) He thereby incurs the faults of (1) the loss of celibacy, (2) destruction of life consequent on injury done to living organisins, and (3) the obstruction the way of other mendicants and lastly (4) the anger of the householders (38) (As the monk hay to avoid from a distance any ground for loss of chastity or any other su picion in the mind of the householder) the monk should carefully avoid this item which gives rise to bad behaviour, entailing breach of celibacy or danger froin women (59) Io any of the following three cases, there 19 allowed sitting in the householder s bone-in the c15e 7 monk overpowered with old age, or in the case of a monk who is ill, or in the case of a monk pract19106 penance (60). If a monk were to take baths, whether ho ·4Gb WI} TRANSLATION { 31 be all or healthy, he falls down from the proper lelavivar and his monkhood becomes abandoned (61) There are maoy sabtle living orgadjams in salt soil or cracks or clefts which a monk 18 likely to flood with #ater wbes he 19 taking bath even thooght Is with pare (10 heatad) water. (62) The mouka, therefore aerer bathe in cold or heated water having undertaken the terrible vow of abstinence from bath as long as they are alive (63) They never have bath, or sandal outinent, or Lodhra flowers, or lotases for the sake of anointing tbetr limbs (64) What is the use of decoration to a monk who is aakel, shayen-beaded, having long hair and nails, and freo from geroal intercourag? (69) con contracts very sticky (or obstinate) harma r-sulting from bodily decoration by virtue of which le fall in this dreadinl ocean of soldly life en difficult to be crossed (06) The enlightened monks consider the min 1 also in the samo way when it 19 inclined to decoration, the saviours of the world bad never such a miod 713 Call of fralt in these ways (67) Vith a vision free from dolusion, devoted to penince, full of self-restraint and straight for. wardno, the monks parify their own sonl, thoy whako off sias committed previously aal do not contract fresh ones (68) The varioare of the world, who aro alhaye calm, withont affection, withoot possession, attondol with wom leading to the higher world, atten leil with fame, and clean Ishe the moon in the autumnal season, yo straight to Liberation (if all karma is destroya !) or to the Inrent Heaven: if there is a remnant of katinr. () Then I was ·32 ) [ Ch VIT DASAVCÂLIYA SUTTA CHAHTER VII The wise monk shold carefully know the four kinds of speech out of which he sbold use two (the first and the fopriu) in a correct and uninjuriogs manner,while the other tro (1e the second and third) he should never trae (1) He sboull not speak-(a) what is true but should not be poken. (b) what is partly true and partly false, (c) what 24 false and (d) what is not practised by the eolightened monks (although it 18 found 19 everyday life) (2). He sbonld utter a speech, (1) which is the common one beung neither true nor false, or, (11) which is true, pro videl that it is faultless, soft, considerate and definite (5) The wise mool should al-o avoid this specch (12= the true or the ordinary) pot only when it is harsh or harmful, but when it comes in the way of Liberation (4) A man does commit sia if he gives ont a falae speerh although it 19 apparently quite trne, much more so then the one, wbo gives an actual lie (5) One should therefore avoid utterance3- like 'we do go', 'we will speah', 'we will have such and auch 1 thing', 'I will do this thing' or 'he shall do the thing (6). This or any other speech wluch is doubtfal in the future time or in the present or in the past, the wise map shold avoid (7) Regarding the past, the present or the fatore time, a monk should not speak with definitenes a thing wluch be does not know. (8) Regarding the past . . ..not speak will definiteness that, about which there may be a doubt (9) Regarding... , a monk should speak with definiteneas (trº. this is 80 and as) that, about which there is no room for doubt (10) So also, he should not atter 2 peoch which 13 harsh or harmful to many beings ·Ch. VII ] TRANSLATION ( 33 although it were quite tre, as there is the origin of sin from it. (11). So also, he should not call a squint' % squint,' & eunuch'a ennach', a diseased person as 'diseased', or a thief 'a thief'. (12). A wise monk, who knows the merits and faults of bebaviour, should not speak this or any other thing by which another is harmed. (13). So also, 1 monk should not address a woman as fool, wedrh, bitch, whore, wretched, or unlucky, or by the terms grandma, great grandma, or mama, or maternal aunt or paternal aoot or piece or daughter or grand daughter; so als he should not call hor by expressions like oh, oh you, oh thou girl, or servant, or mistress, or maid, or wencb, or whore. He should addresy her by her nude or family name; be shoald speak little or much to her, af occasion requires, in the proper way. (17). So also, he should not address a man as grandpa, or great grandpa, or papa, or uncle, or maternal uncle, or nephew, or son, or grandson; he should not call them oat by expressions like oh, oh you, thou man, thoa master, thou whoreson, thoa wretch otc. He should addroge him by his nano or family name; he should speak moch or little to him as occasion requires in the proper way. (20). Io connection with animals possessed of five senses ho should talk in general terms as long as he has not distincly and whether there is a female or a malo. (21). So also, regarding a man, bezit, bird or reptile, he should not aprak that he or she is stoat, fat, slaughterable or fit to be cooked. (22) Ile should vorily say that he or she is strong, or well-formol, or dovoloped, or healthy, or possessed of a big body. (23), 8o also, the wino monk should not talk about cons u fil to be milked, about 3 ·34 ) DASAVEÁLIYA SUTTA [ Ch VII 1 bullocks as fit to be tamed or about borses as fit to be yoked to & cbanot. (24) He should only say—the bullock 18 young,or the cow gives milk, or the bullock 18 small or big, or the borde 13 breakable to the rein (25). So algo, when ho visits & garden, mountains or forests and seos big trees, he should not say that the trees are fit for palaces, pillars, arches, boules, plauks, fastening bars, boats or water-taba, he should not say that from the wood thero can be made a foot-stool, or & vessel or a plougbabare or a cover or & spoke, om & Dave, or & rest for the goldsmith's anvil (28). Or, be should not utter the injurious speech that out of the wood there can be made & seat, or a cot, or a cart for the monk's residence (29) So also, when be Visits a garden that the trees are of a good family, lofty, round or bug, or they have many branches and twigs, or they are beautifol to look at (31) So aloo, about fruits, he should not say that they are ripe or fit to be ripened in grass etc ,or they are fit to be plucked, or raw, or fit to be split up (32) He should ratber saya "the mango trees are unable to bear the burden of fruits', or, 'there are many fruits with the seeds formed insido', or there are many ripe fruits or many fraits with seeds not formed' (33) So also, regarding corn plants, or creepers, he should not say they are ripe, or the colour of their bark us changed into blue, or they are fit to be cut, heated or roasted (34) He should rather gaythe stalks are full-grown, they are rich with grain, they have the graing well-formed or barst out or lying soside, or they have the cars come out or porgagged of sabstantial soods (35) So also, haying seen a funeral feast, or a nuptial feast, he should not say that it was & fit ·Ch VII } TRANSLATION ( 35 thing, or deserving to be done, so also he should not speak of a thief that be deserves to be killed, or of rivers that they are easily fordable (36) When he has to describe them, te should rather speak of a feast as a feast, of a thief as one risking one's life for a selfssh object, of rivers that the forde is very nearly level (37) So also, he should not speak of rivers as flooded or possible to swim over, or possible to cro-s by boats, or haviog water drinkable from banks (38) When he has to describe them, the wine monk should rather say that they have moch water, or very deep water, or have waters stopping the currents of tributary streams or bave waters spread far and wide (39) Similarly, when he has known a faulty deed done or being done by one man for another, he should not say anything that is likely to be sinful. The moak shonld avoid sofal atterances such as welldone, well-cooked, well-cat, well-taken, dead, wellporzshed, well-fortaed, etc (41) In connection with a cooked article bo sbould say 'cooked with effort), regard ing what 19 cnt, be should say 'cut with effort", regard. ing a beautiful girl, ho should say that she has to be specially taken care of if abe becomes a aun tion with a thing well-dong, he shonld say that the thing his caused a lot of Karma, no also in connection with a person that has been wounded he sbould say he is deeply wounded (42) He would never speak anpleasant expreasions likombest of all, highly precious, unparalleled, there is no similar, topurified or indescribes able (43) So also, he shoald dot say-'I shall tell all this', or you till all this After foll consideration only, one xbould use expressions like 'all'everywher' 41) So also, be should sot say with respect to market in connes- ·30) DASAVLÂLIYA SUTTA ( Ch VII ablo Articios this is well-purchased' or 'this is wellsold, this shoull not be purchased or 'thug sbould be par chsecil , ' urchase tbie' or learo ap this' (45) In connection with a thing placed in the market of a low or a lugh price, to Eu sold or to lx purchase, the monk should always prek wat as faultles« (46) Similarly s courageoue and W]>0 monk should not address a householder an any of of tbo following page -ut down, come, dn, sleep, stand, go otc (47) Jany ascetics, who aro not monks, are called monks in this worl! & monk should not call a, 'monk' onu who 14 Bot a mool, he should call a 'monk' ono who is really a monk (48) Ono slionld call that porson a monk who is endowed with right knowlely and con dnet, who is cleroted to roll restraint and penane, and mulo is no answed of tlo merite stated above. (49) Regarding a fight of gods, men or lower animals the monk should not say that a particular side should win or that a particular si lo ahonld lose (50) Tho monk shoull not oxprou regarding wind, rain, cold, heat, welfare, prosper 119 or accurity who would those occor''. alco be should not oxqross 'lot tongg not occor', similarly, tim ałould not refer to a cload, or aky, or a man by the word dera he should rather egy--the cloni la• gul of it is a op, or lo slould say the cloud las showcrol (5.). Ile shouls sprak of dyly umng t). wor!'anus piltid' or 'mus uel arula' (region of the Gul yakur). Le rl оall call a man torperogi on scretaining that I w prosperona ('3). Su alt, ont of anger, or greed, or fear, or in pohr, . monk shoul! iar no atterannowls-h allows malalat or which w of a definite natore, or whil by Trai's to sor) arm to bars (50). A mont Toni! is ·Ch VII ] TRANSLATION [ 37 the panty and goodness of speech, he should always avoid bad speecb; he speaks after seeing that what he means to speak is moderate and harmless, thus, be gets famo among the good (55) Knowing the merits and faults of speech, he should avoid its faults, restrained in his actions towards the six groups, following monkhood, and always alert, the wise monk should always speak wbat 19 conducive to benefit. (36) Speaking after discrimination, keeping the senses under full control, free from the four passions or bad emotions, and ansticking to anything, a monk shakes off the dirt of actions committed before, and s-cares this world as well as the next (57) Than I say CHAPTER VIII I shall now explain in doe order, oh monks, how monk sbould bebave after having mastered all the details of the 'monk's behayiour', please, listen to me (1) The Great sage bas stated that earth, water, fire, wind, plants and vegetables possessed of seeds, and lastly mov ing animals-theso ar-constitute life (2) One should always see that no action is done ajarioas to them by mind, by body or by word; by bebaving thus, one becomes a self restrained monk. (3) The sell-restrained and fully contented monk should not therefore break or scratch earth, wall, stone or clod ef earth 10 the three Ways 1 e by himself, by others or by giving permission to others (4), He should not sit on liviog earth or on a seat full of dast, bot, when necessary, he should sit on it after cleaning it, hamag previously obtained the permission of the owner. (5) He should not take cold water, hail stones, or ico, the self-restrained monk should take ·38 ] nover DASAVEÂLIYA SUTTA [ Ch VIII heated water which is made life-less by fally boiling it (i e antıl the bubbles bave been seen tbrico) (6) H. should not rub or touch his body when it 19 wot with water having seen his body wet, he should not toach it oven slightly (7) The monk sbould neither kindle, por atır, nor extugaish burning ember, fire, or burning fire brand He should not fan bre own body or any other (hot) substance by a fan or & leaf, or a small iwg (9) He should not cut grass or plant or fruit or root, he shonld entertain in big mind not even a thought about any of the various raw soods (10) He should not stand in thickets of trees, 0 also, he should placo bus foot op seeds, green herbs, water, fan, u or moc (11) He should not injare by word or deed the moving animals, desisting from harm to any living being, ho should see the variety of life in the Universo (12) He should note down the eight subtle things , having know there, the self restrained moph 18 in a position to be mercifol to them whether ho bo sitting, standing or lynog down (13) “Which are those eight subtlo things? the "elf restrained monk may ask, the w190 and learpod monk should state them as follows ,-ubtle water life subtlo flower-life, sobtlo germs, sabtle insects, subtle most lifo, sobtle seed life, sabtle plant life, and subtle egg-lıfm (15) Knowing all the thiogs as given above, the rell re-traine] monk, vigilant and well-compound in all bı seng shonld exort bimself with all his mental power (to protect the eight-fold so btle life) Ile shonl! always clean, as much as le on the begging bowl, the blanket the place of residence, the spot for att ding natural calls, het bredag met and but seat (17) Maring foon! • ·[30 or Ch VIII) TRANSLATION spot free from life, he should attend thero bis calls of nature or should cast there cough or phlogm, or bodily dit (18) On entering the hopes of a householder for bogging dnak or food, the monk shonld stand carefally, talk pea sored things and should not feel the slightest attachment for beautifal objects, (19) A monk may hear mnch by his Bars, or use various things by his eyes, but he is not to relate what he has seen or heard (20). Heard or seca, he should not speak what is injarions, 10 no way should he practise the behaviour of a bouseholder (21). Questiono: or otherwise, he should never speak anything about food—that it 19 tagtefal or tasteless, that it is rich poor, or that the village is inclined to give or otherw14C (22) Without speaking, he should move 10 high and low families, nover being in any way covetoas of food ho should not eat what is impore or parchased or meant or bronght for him (23) The self-rotrained monk should not koop any atock, not oven the slightost (of any article), lining without following any profesyon, not attached to anything he should be devoted to look to the protection of living organistas (21) Following a ngid life, easily satı:fed, and with little desire be shoald live on a small quantity, following the precopt of the Prophet he should never get enraged (25). He should not form . liking for words spent to hear, he should bear by his body any harsh and unbesrable contact (26) Oasffiicted, ho should (calmly) bear hunger, thirst bad bedding, cold, hort, di-pleasure, or fear, always thinking that 110 body (silently borne) resaltz in Great Fruit vii, Luberon $ion (27) After the Saa has set (in the west) and . lo ·- 40] DASAVEÂLIYA SUTTA [Ch. VIII before he has risen to the erst, the monk should not desire for food etc eyed in his mind (28). Ungrumbl jog, unficklo, talking little, and eating measured food, he should be controlled in eating and should not find faolt (with the householder) if ho gots little (29) Bo should not despist others, bu should not bo palfod up, ho should not feel proud of his learaing, casto or asceticism (30) Having taken an irreligious step consciously or uncon scioualy, be should rovoke himsolf at onco, and would not repeat it a socond time (31) Having done an propor doed ho should not heop it back, nor concual it; ho should always be pure, open minded, unattachod and have his sensos fully controlled (32) Ho should oboy tho words of bis high soolel preceptor, having said you' to buy order, he shonld exocuto it (33) Having known life to be impormancat and having noen the way to Liberation, he shonld dosist from enjoyments, life altor all 1 limited. (34) Having seen ono's own stroogth and enduranco, faith and bealth, placn and time, ono shoald employ oprself (for doing good to ono's roul) (35) While old ago bas not bogoo to ail, or disosso has not growa, or sensov hayo not faile), one should practin religion (3G) Dearing one's owp benefit, one whould throw awas the foar Big laults anger, conceit, deor it and avarice wluch ali aggravate sia (37) Anger puts an end to love, conceit destroys humility, droit remors frien is, wlule ananich doutroya overything (18. Oac shoall destroy seger by calmness, shoold conquer concert by stanys, dorest by straightforwar Ipasa and avarice by contratment (39) Vachoked anger and concert, * xlso, increasi dacrit an! naric, there foor arm the ·[ 41 Ch VIII ) TRANSLATION dark emotions which sprinkle (as it with water) the roots of the tree of transmigration (40) A monk should behayo modestly before otber monks of saperior religious merit, nover should he give up f14 sterling character, banag well guarded his limbs by contracting and with drawing them (from activities) like a tortoise, the monk should exert himself in penance and self restraint (41) He should not show fondness for sleop, should avoid mirthfal talks, should not take delight in secret Lalks, bat he should always be devoted to his studies (42) Without indolence, he should always devote his activities to the obsergance and practice of monkbood devoted to monkhood, he obtains the unparalleled object the Omniscience etc. (43) He should serve his learned preceptor who is beneficial to him in buy career, here and beyond, by following him be securey good future condition he should ask him the true meaning in places of doubt (44) Fle should sit near his preceptor by koop 10g well 10 a proper position his hands, feet and body, with seases fully under control and with limbs well guarded and withdrawn from activities. Neither by the sido, nor quite in front, nor quite at the back of bis preceptor should the monk sit, he .boold not sit placing his leg apon his thigh (46) He should not speak upasked, nor he should interrupt (the teacher) when ho 18 speaking, be should not bave any backbiting and he should safely avoid deception and fal«ehood (47) He should in no way age that anbeneficial language by which distrust will be created or another person wooll casily get provoked (48), A self.controlled ·42 ) DASAVEÂLIYA SUTTA [ Oh VIII monk should speak what is geen in a langaage which 18 moderate, unambigpons, perfect, distinct, and familiar withont garrulousness or excitement (49) A monk should not laugh at a sage who 19 possessed of the practice and knowledge of monkhood and who is con persant with heretic doctrines on poticing any faltering or slip 11 his tongue (50) A monk shonld not talk to a house holder abont astrology, dream significance, or hypootism, or science of omong, incantations, or medicine--all these being places where the life and safety of living beings are (vitally) concerned (51) He should have a residence, bedding and seat prepared for another, which (residence, 13 possessed of proper spots for attending calls of natare and which is devoid of women and boasts. (52) If the place of residence is solitary, a monk should not narrato any story to women there, be should not form any intimacy with the householder , ho sbonld have lotimsoy only with the monks (53). Just as a chicken has always a danger from a cat, so a celibate monk lias always a danger from the figure of a woman (54) He should not gaze at a wall with paintings (of wonton etc) nor should he gaze at a woman who 19 well-decorated If he be accident happons to soo (then), he should with drnw bus gazo from them as from the Sun (55). A celibate monk shoul! avoid woman although (disbgorod) having her hands and feet amputatel or ears and nove slit, an! (oven though the hr) full one hundred years old (56). To a monk seeking the benefit of his soul, Jocorrtion, contact with women and mal with dripping gboo or oil, are all like a deadly poison (57) Ilm should Dover poder over the bodily stature, or the sweet talk & ·Cb VIII ] thore life of TRANSLATION ( 43 and glance ef women which only increase passion and desire. (58). He should not feel attachment for lovely things knowing well the transitory tranformation of various objeets. (19). Haying properly realised the transitory transformation of the various objecta, he should remain without desires with a calm disposition He should keep or preserve regarding religious merit expounded by preceptors, that mental attitude with which be quitted his home and accepted the excellent position of monkbood ( 61 ) Following always the penance, celt restraint and religious stady, the monk becomes powerful enough for self protection and defeat of others, just liko a warrior at the head of the army faroushed with all missiles (62) In the case of a monk who is devoted to religious study and good meditation, protector of self and others, who is not sifal, and who is engaged in penance, there disappears all the dirt (sın) that has been committed in the previous births, just as dirt on 911yer is blown off by the application of hcat (63) In short, such a sage, as 13 described above, who silently bears paid, who bas conquered wedges, who 15 posaessed of learning, who 19 without any affection, and who has no poseession, shines after the cloud of Karma is removed like the moon on the disappearance of the cover of the dark cloads (64) Thos I say who 13 a CHAPTER IX-1 When a monk does not show respectful attitude towards bı4 proceptor ont of family pride, or anger, or Intoxication (deception ace to Hanbhadrasân), or metake, that (feeling wbich prevents him from being respectfa!) is ·44 ] DASAVEÁLIYA SUTTA [ Oh IX-1 verily as indication of his spiritual poverty which leads him to his own roin like the fruit of the Bamboo (1) Those, who think that their preceptor 13 doll or raw in aye, or possessed of little knowledge, and (hence) speak sarcastically (of hina), follow the wrong path and do great dishonour to the preceptor (2) There are some who by nature are dull (although grown up in age), there are othors, who although raw in age, are endowed with learn ing and enlightenment, they are conversant with the monk's rules of behaviour and have got their mind well fixed in the monk's morits, if despised, they would burn to ashes (the despiser) just like the filame of fire (3) Just as a cobra is for the harm of a man who injares it thinking it to be small, similarly an ignorant monk, who despises his preceptor, remains moving in this worldly path of existences (4) Can a cobra, although much in fariated do anything beyond taking the life of the man him? The displeasure of the learned preceptor, on the other hand, lends to the mental delasion of the pupil leaving him absolutely no hope of release (5) A man despising his precepter can be compared with One who would infariate a cobra, or with one, who, desiring to live, would yet eat poison (6) May at he that the fire would not burn, or the cobra, who injures ·( 45 Ch IX-1] TRANSLATION would give a stroko against a missile (8). Who knows, perbaps a tuan (like Vasudeva) would even break * mountain by big head, or the infuriated lion would oot dovour, or the edge of the missile may not cat, Dover, of course, is there tolease obtainable after despising the preceptor. (9) Whon, however, the rovered preceptor 19 displea«ed, by virtao of mental delation resulting from ingolt, there is no hope of Release Hence, a monk, who desires for unobstructed barpinead, should find pleasure 10 being anxious to propitiate bus preceptor (10) Just as a Fire worshipper would bow down to Fire served with various oblations and Vedic hymas, similarly, a monk, although poquessed of infinito knowledge, should, Dovertheless, wait upon his receptor (11) A monk sbould be respoctfal before ono from whool he has learnt religrocs procepta, ho shoald always honour boat with folded hands by his bead, body, speech as well as mind (12) Senae vf shame, compassion, self restraint and celi. bacy--thesoare the causes leading to the ponfication of the soul (from harma dırt) A good pupil bearing this in mind consequently thinks “I shall ever worship those preceptors of mine who always lastract me for my good (13) Just as the hot-rayod god 01 the Sun, in the morning illaminates the whole of tho Bharata continent, similarly the proeeptor, by bis intellect posessed of learn 10g and character, shines like Indra among the gods, (14). Jost as the moon attended with moonlight and surrounded by constellations and stars shines in the clear cloudless sky, similarly the head of the churub abines among the monks (15). The preceptors are the great reservoirs (of learning), parsaing Laberation, possested ·44 ) DASAVEÂLIYA SUTTA [ Cb IX-1 verily an indication of bis spiritual poverty which leads him to his own rain like the fruit of the Bamboo (1). Those, who think that their preceptor 13 dull or raw in age, or possessed of little knowledge, and (hence) speak sarcastically (of him), follow the wrong path and do great dishonour to the preceptor (2) There are some who by nature are dall (although grown up in age), there are othors, who although raw 10 age, are endowed with learn ing and enlightenment, they aro conversant with the monk's roles of behanour and have got their mind well fixed in the monk's merits , if despised, they would burn to ashes (the despiser) jast like the flame of fire (3) Just 18 a cobra is for the harm of a man who 1njares it thinking it to be small, similarly an ignorant monk, who despises his preceptor, remains moving in this worldly path of existences (4) Can a cobra, although much in furiated do anything beyond taking the life of the man bim? The displeasure of the learned preceptor, on the other hand, leads to the mental delusion of the pupil leaving him absolutely no hope of release (5) despising his precepter can be compared with one who would infariate a cobra, or with one, who, desiring to live, would yet eat poison. (6) May it be that the fire would not burn, or the cobra, althongh infuriated, would not b te, or deadly poison would not kill (by virtue of the mysterious power of some gems and incantatious), Release, however wonld bor obtained when the preceptor is despised (7) Again, a man despising his preceptor can be compared with who would like to break the mountain by his head of who would rouse the lion from his slambers or who who injures А man never one ·( 45 Ch. IX-1] TRANSLATION would give a stroke against a missile (8). Who knows, perhaps a man (like Vasudeva) would even break a mountain by bis head, or the infunated lion would not devour, or the edge of the missile may not cut, nover, of course, is there release obtainable after despising the preceptor (9) Whep, bowever, the revered preceptor us displea-ed, by virtue of mental delusion resolting from jasolt, there is no hope of Release Hence, & monk, who desires for unobstructed bappiness, shonld find pleasure 10 being anxious to propitiate bis preceptor (10) Jast as a Fire worshipper would bow down to Fire served with various oblations and Vedic bymns, similarly, a monk, although poquessed of infinite knowledge should, bevertheless, wait upon his preceptor (11) A monk sbould be respoctful before one from whom he has learnt religions procepts, ho should alwaya honour bim with folded hands by his bead, body, speoch as well as mind (12) Senge of shame, compassion, self restraint and celi. bacy—theso arc the causes leading to the punication of tbe soul (from harma dirt) A good pupil bearing this in mind consequently thinks “I shall evor worship those preceptors of mine who always instract me for my good (13) Jast as the hot-ragod god ot* the San, ia the morning illuminates the whole of tho Bharata continent, similarly the prcccptor, by his intellect posessed of learn ing and character, shines like Indra among the gods, (14). Just as tho moon attended with moonlight and surround. ed by constellatrons and stars ghines in the clear cloudloss oky, similarly the hosd of the church shines among the monks (15) The proceptors are the groat reservoirs (of learning), purgding Liberation possessed ·46 ) DASAVEÂLYA SUTTA [ CF IXof equanimity of mind, learning, character and intellect, A religiously minded monk, wisbing to achieve extra ordinary good, should serve and propitiate them. (16). Haying heard the beneficial religioas precepts, a monk shoald serve attentively bis preceptors, having thereby obtained excellent merit, the monk goes to the Highest condition (17) Thus, I say W140 > CHAPTER IX-2 From the root, grows op the tronk of the tree, from the trunk shoot ap the branches ont of them grow the twigs and the leaves, and then, there are produced flowers, fruits and the juice. (1) Similarly, obedience is the root of the tree of Religion, and Laboration is the highest resultant (oz the juice); it is by obedience that one gets, quickly and completely, renown and learning (2) The ignorant fellow (lit beast), who is furious, proud, bad tongued, decertfal, roguish and desti tate of self control, is driven down the current of worldly life like a log of wood 10 a stream (3) A monk, who becomes cross even when instructed in obedience with smooth words, repudiates with stick the Celestial Prosperity that 19 approaching him For example, there are seen borses and elephants in the royal stables, coming to grief if disobedient, being made the carriers of borden (5) Thore are also seen for example, Forses and slephants in the royal stables rolling in pleasuren, if responsive, being decorated and well reputed (6) Bo also, thore are seen men and women in the world coming to grief af disobedient, being attended with Founds, SEATS and deformed limbs or maimed with punishments and ·( 47 .. Cl. IX-2] TRANSLATION weapons and rebuked with abuses, or reduced to pitiable and belpless condition and soffering from bunger, thirst and the lıke (8) So also, there are seen men and women rolliog in pleasures of obedient, being attended with pros perity and fame (9) So also, there are seen gods and semidivine boings like Yakshas and Gobyakas coming to grief if disobedient, belog made seryants and slaveu (10) So also, there are seen gods etc... Guhyaka, rolling in plessures, if obedient, being attended with prosperity sod renown. (11) Those, that serve their preceptors and teachers 1od obey their words, bave their 10 trurtion growing (and bearing fruit just like plants sprinkled with water (12) There are householders, who, for their vake or for the sake of others, or for the sake of their enjoyment, or for some worldly motive, learn some usefal or fine art, and, in doing so they do recivo even torriblo punishment like whips or fetters altboogh they be attentive and possessed of delicate bodies. Still, they, for the sake of that art, respect their preceptors and bow down to him remaining always contented and obedient Buch more then one, who learns precopts and desires for eternal good, should respect or adore his own preceptors, henco, a monk should not disdain that the learned proceptors would say. (16) He shonld bave lowor beds, slower gait, lower place, and lowlier seats, he should adore the foet of the preceptor with humility, and bow down with folded hands in a lowly position of th, body (17) Touching the preceptor's body or garments etc ho should eay-'forgive me for my fanit, I would not commit at again' (18) Just as a bad ball drags the car оид ·vario 48 ) DASAVEALIYA SUTTA [Ch IXwhen pricked with a pointod nail, similarly, a bad papil obeys the orders of the preceptor when ropeatedly told (19) A wise monk should not be sitting when ho hears h19 preceptor speaking or conversing, he should hear him, gotting op from his seat Having paid proper regard to the season, the precoptor's desire and the form of courtesy, the papel should bring about those things by those various means having known the necosary things by moans of the various canes (20) That papil gets the proper training who knows both thoso things--- that an uncontrolled man suffers and secondly, that an obedient man prospers (21) A monk, who is famous, keca oa prospority and fame, backbiting, advantaroas, obedient to mean fellows, irroligions, andisciplined and ignorant, is only a monk in name, never indeed can he get Release (22) On the other haod, thoso monks, who obeyed tho orders of their preceptors, and who wero convorsant with the meaning of scriptors an i religious practicos, were ablo to cross this correat of worldly life difticall to be crossed and went to the Highest Condition, having annihilated all their harma (23) So I say CHAPTER IX-3 Just as a Fire-worshipper would do in the case of fire, so s monk raitiog apon his proceptor, shoald be wakein) to everything thr preceptor rmpires, having marked his look and gcatore, the parıl, who done w the proceptor wills, 13 a worthy ope (1) A mont should bel aro with homility for learning proper practicos, mbon waiting apoo hus preceptor, he should listen to by word and should show perlect obedience while crecating the ·& Ch 11-3) TRANSLATION ( 49 word, a papıl who agror dospi3es bus preceptor 13 worthy oba (2) One shaald be fall of humility before monks superior in religioas merit although they be young or old in age a papıl who remains in lowly position, speaks the trath, bows down and obeys the order, 19 really a worthy ong (3) Amak, wbo always moves in high and low families and collects puro and proper food merely for the sake of bure maintenance of the boly, who does not lament if he does not get, nor is elated if he dors get, is really a worthy ono (4) Although a mook be in a position to get mach of be Idiag, residenco, seats, food and drink, if he desiras little and keeps himself contented looking upon contentment as tho principal tlung, he is really a worthy one () It 18 possible for a man of ambition to berr 1ron darts with hopes about the fatore, but the monk, who, withont any hope hears thords of words pierciog tho oars, 18 really a worthy one (6) Iron darts pain only for a whilo, and they can bo casily extracted, but, injurious words are hard to be extracted, they result in eomitics and aro vory terrible a conseqnence (7) Strokes of bad words copfroating as, prodaco a foeling of onmity in the mind when they enter the cars But a monk, who with controlled senses being really brava tolerates them thinking it to be his religious doty (to tolerato), 14 really a worthy one (8) A monk should not asn words of congare behind the back of another he should not use painfal language in tho presonce of another Bo also, he should not ase doterminative expres9109 as well as un palatable espression, a monk, who behaves thus, is really a worthy one (9) A monk, wlio is prither rovetone, nor tricks, por docertfal, nor back-biting, nor miserable, por ealogiziog others, nor puligiziog himself, an i 13 destitoto of any conversity 4 ·50 ) DASAVCĀLIYA SUTTA [ Ch IX-3 (to witness dramas etc.), 13 really a worthy one. (10) He 19 a monk who pos90319, the above mentioned virtues, he is not a inonk whɔ 18 destitute of those virtucs; therefore, accept yırtues, and abandon vice, having known his own self by his own self, a monk, who remung und18- tarbed by p139100 or batrod, 18 really a worthy one. (11) Similarly a mnonk, wlio nother blames nor disdains a young or an old person, woman or inan, monk or liouse holdor, and abandons «!l-conceit und anger 19 really! worthy one (12) A monk should always respect his worthy preceptors, who whea respected respect the pumil in return, and place him with great effort in a position of honour past a tho father does his daughter, the monh, who does so being controlled in sensor and devoted to trath, is really a worthy onc. (13) A wise monk, on hearing the excellent precepte of the worthy trec ptors, who are indeed reservoirs of virtues, shoold move devoted to tho I'iro (vow), goaried in the Threo (protection) and free from the Foar passions (anger, prun, alacrit and avarico), the monk, who does so, 15 really a worthy 000 (14) Aft-s 99rring constantly fun preceptor, a monk brcomng clever in the doctrines of the tho Jion, and mxpert ia trenting inonks who como is goe be, having shahon off the dirt of Karma contrarted in the past, auch a monk Aventnally socarea the lastrons and unparallelot goal. (15) Thus I say CHAPTER IX-4 I barr heart, ole long-lived one, IM divint uage lay sail tlir following: By the old livina inonk there laro lyon tatr foor itens of spontaal envy (llamy Cm lition of Soul) re-alung from ino l.

·Cb 18-+] TRANSLATIO [51 Well, Sir, which are tho e four items of etc modesty, stated by the old divine monk ? ( The following are the four items of etc ....modeaty stated by the old dıyine monk--spiritual ecstasy from modesty, pintual ee-tasy from scripture-study, spiritual e tasy from pepapre, and spiritual ecstasy from condoct (5) Those who are self-controlled and who perfectly know modests, scriptures, penance and conduct, are able to find delight for their sonl. (4) Foor are the items of the apiritual ecstasy from modesty, myplained as follows , listening to sostructions attentively, onderstandiog the 10 atractions thoroughly , conforming to scriptural icarmog, and not being self concerted in any way which is the fourth item There in the following verse to contain tus -(5). A monk desirous to secure Liberation by spiritual ecstasy of modests seeks beneficial instractions, ander standy them an I then follows them, and does not become clated in any war by concert or pride (6) Four are the items of spiritual ecstasy from scrip tores «xplained as followt:-undertaking the study with a view to become proſcient in scripturas, ondertaking the stn lr with view to become falls concentrated, un lertaking the staily with a view to fix one cle in religion, an! lastly, undertaking the study with a view to fis others in religion after one 19 oneself fired which in 11 o fourth item There 14 the following yer e con taining the idea --() The monk, who studies scriptures, becomes concentrated, becomes fixed and fires ot! ere, studying scriptures ja this way, one becomes poze red of pintaal ecetasy resulting from scripture (0) ·52 ) DASAVEALIYA SUTTA [6b 11- Four are tho items of spiritual ecstasy from penantes Axplained as follows --ono shonld not practise penance for securing any loterest in this worli, 'one should not pracie podance for securing any interest in the world beyond, one should not practise counce for lame, ngowi, Teputation or glory, one should į ractis, penance only for the annihilation of Euma, which is the fourth item To explain this, there is the following ver o (9) Tho monk who is devoted to spiritual oc-tasy frem penance perfornis austorities of various bands and merits, has po desire, seoks only the anpılılation of hurma and slakes off old slps by penuc (10) Four are the items of ecstasy from conduot or plained as follows -A monk should not ob erro tho monk's condact rules for any worldly interest, he shoull not do so for any interest in the world begond, he should not do it for fame, renown, reputation of glory, he should observe the monk conduct rules for jurfonen mentioned by proulets such as stopping the nafni of Karma ete which is the fourth Item To explain this there xe the following verse (11) The monk who ospori ences spiritual ecstasy from nght conduct, lecomes devoted to the words of Jina, frce from complaint repleto with learuing, dirocted towards Liberation, self restrunud and providite to perfected mental condition (12) Having obtuned the four spiritual ecstigios, lxing olan and contented m the mind the inonk secures for himself the nuspicious place which is extremely beneficial ani full of happiness (13) He becomes fre from birth and denth and abandons overytbing mondane, he becomes eternally liberated on a god of little impurity and much prosperits (14).

·Ch X] TRA YSLATION (53 CHAPTER X Having left the house in accordance with the ordor (of the Prophet) that monk, who always fixes bis mind in the precepts of the enlightened who does not so into the clutches of women and who does not retake ba 19 abandoned is the real monk (1) One, who does not himsele dig, nor mako others dig the earth, who does not himself drink nor make others drink cold water, and so does not humele kindle nor mako others kindle the sharp weapon t% fire, 13 the real monk (2) One, who does not himself fan nor makr others fan to get cool air, who dous vot himself cut nor make others cat green regotation, who always avoids seeds and does not ent any thing containing living organism, 19 the real monk (3) One, who does not himself cook nor make others cook nor eat anything meant for hum a«, thereby tbero occurs the destruction of movable and immovable lives Tesiding in grass and fuel, 18 the real monk (4) Having liked the words of Malavira, he should looh upon all the 51x groups of living beings ag upon him-elf, he should observe all the Five Vows, one, who stops influx of all the five kinds of Karma), is tho real modb (5) One, who would always abandon the four paasiona, and would be always devoted to the words of the En lightened, who would remain without property, gold and silver, and woald avoid every activity of the hoa seholder, 15 tho real monk (6) One, who has the right Faith, who 19 pover oblivious to the fact that there is the right know Iedgo penance anl control, who shakes off old sin by wpance and remains well guarded in mind, word and hody, 18 the real monk (7) So also, having obtained Variou, eatables, drinkables, chewables and tastables ope, ·and 19 ever 54 ] DASAVEÂLIYA SUTTA [Ch. X who does not keep them nor make others keep them over nght thinking that they would be of use next day or still next, is the real monk (8) So also, having obtained various entables, drinkables, chewables and tastables, one, who calls one s co ieligionist monks and eats, and after eating becomes devoted to study, is the real monk (9) One, who does not relate any story of fight, does not get apcrv, always keeps the senses controlled, 15 calon devoted to self-control, and remains undistarved and respectful, is the real monk (10) One, who bears the thorns (1e villains) of the village, blows, threats zod torn fic sounds attended with fantastic laughter, remaining alike to both the sensations-pleasurable 19 well is painful-15 the real monk (11) Having taken a motionless position in the cremation ground, one, who is not afraid of the sight of the decadfol and the terrific, remming devoted to the various mei its and pnence and who is alsolutely regardless of the body, 19 tlre real monk (12) That sage, who has become ever regardle of his body who remains unaffected like the earth whether he be abused, or beaten or injured, and who is free from any (fature) desire or curiosity is the real monk (13) Hung borne the twentytwo) troubles by his body, the monk, who withdraws himself from the path of trans migration and who knowing birth and death to bo great dangers becomes fixed 19 penance and monkhood, is the real moph (14) Csercising control over hands, feet tongue and senses one, who becomes fixed in introspection, Leer himself contented and knows the sense of Scriptural Texts is the real monk (15) Not loving the appen lages (lıke garments an i tho lil e) uncovetous, one, who begs 10 several places all unknown to him and remalos fiee from frolts, wo is free from sale purchase ·Ch] TRANSLATION ( 65 and storing and depoil of all attachments, is the real monk (16) The monk, who begs an unknown folie, te mains without greed and has no fondness for taste-, who does not caro for life, who brusleg aside prosperity, respect or worship, and who remains steady and undecent fal, is the real monk (17) Do not say with respect to another monk that be has no character, do not pay any thing by wbich another would bn angry, one, who ou serves this and knowing that ment and demerit pertain separately to individanlis does not become proud of but self, is the real monk (18) Sot prond of caste nor of form, not proud of gain nor of learulol, one, who avoids every kind of pride and becomes devoted to religious meditation, is the real monk (19) The great gage bould know the precepts of the true coligion, stationel religion, he places others also there, banog qattend tho house he should avoid any practice of bad monk, he should not laugh or joke. One who does this 192 real monk (20) Tlie mook, who has maile hanself firm in his eternal benefit, abandons forever any desire for embodied life which is impore and temporary. Having soapped asоnder the cause of hfe and death, the monk goes to a place from which there is no retorn (21) APPENDIX 1 Well learned monds, the following eighteen things, which are like the re ns for the horse or the goad for the elephant or the sails for the ship, dezerve to b: care foly borne in mind by a monk who happens to get much soffering after he has been initiated, who henco has become apathetic to monbhood and who is thinking of reaccepting the worldly life of a bous holder but bas not actoslly reverted to it (so far) -1) Well, Sır, niserable ·56] DASAVEĀLIYA SUTTA [Appendır-1. is hfe in the Deseending Cra (Avasarpiu) (2) Enjoyments of desire of the householders are una sbstantial and temporary (3) Again, men are full of fraud (4) This misery of mine will not be lasting for a long time (0) A lymın has to show respect to inferior persons even (6) Reversion to householder a life is drinking back tho vomited contents (1) Roversion to house holder's life 14 a preparation for residence in hell (8) Difficult to obtain is the true religious life for such louseholders as stay in the house. (9) A frtal diseasо may bring about death any timo when there is no real friend viz religion (10) Thought about good or bad leads to self destruction (11) Householder's Info us attended with much trouble, the condition of the monk 18 destitute of any worries (12) Householder's life 2« bondage, monk's condition is Liberation (13) Hunce holder s life attended with sins, monk's 'ife sinloss (14) The desires and enjoyments of householders rre qurto common (1 blo to be removed by tzreves and others) (15) Merit apų siu are individually separate (16) dan s life 14 bat temporary, as transitory as the dror on tho tip of the grass (17) I have already committed many a s10, (why should I then commit more) (18) Liberation results from experiencing fruits of bad actions done in the past, Rover without experioncing them or, it results by annihilating the Karwa by penance, this is the oighteenth thing - Tlere 19 a groap of stanzas referring to the-o eighteen things — Wien au ignoble man abandou, religion for tho sake of enjoyments the ignorant fool becomes attached to them and does not hook his fataro benefit (1) When le 19 19 oven ·Aprendıs-1 ] TRANSLATIO [57 to repentance like Indra fallen down upon the earth (2) When the monk, who is first adorable, becomes afterwards uando able (when he his reverted), le then repents like 1 deity fallen from her seat (3) Then the monk, who 19 brst fit to be worshipped, becomes afterwards unfit for it, he then repents like a king who is dethroned (4). When the monk, who 13 first respectful becomes afterwards anfit for respect, be then repents like a merchant interved in a bamlet 15) When such a monk fallen from monkhood, passes his guath and becomes an old man, b then comes to repentance like a fi h that has wallowed the bait (6) When such a fallen monk 18 amitten down by the various ansieties of bie bad family, he then repents like an elephant tied down to a post (7) When he is surrounded by wife and children and 18 full of a series of Mohaniya Karma, he then repeatu like an elephant sonk in mod (8) (Ho may well think ) Had I kept myself in monkhood prescribe I by the Juda, I would kave, to day, become the Head of the group with spiritually developed mind and full of religions learning. (9) The condition of Great sages is indeed like that of denszepe of bezyen provided they find pleasure in that courlition, of however, they do not the condition 14 similar to that in Great Hell (10) Having known that monks delighted in monkhool bave cxcellent happiness parallel to that of gods, so also la laring knows that monks pot delightel 10 monkhood base worst, muery like that in hell, & wise monk should find delight in monkhood (11) People certainly des 190 the monk {s}len from religion and destitute of religious glory liko tho sacrificial fire devoid of lastre at the enl of the rite, they despise him as they would do a cobra of ferce FeDom whoee frogs lave loro oprooled (12) For a man ·56 ) DASAVCALIYA SUTTA Į Appendix-1. is life in this Deseendrog Lra (A vasarpiui) (2) Enjoyments of desires of the householders are unsusbstantial and temporary (3) Again, men are full of fraud (4) This misers of mine will pot be lasting for a loog time (5) A lavman has to show respect to interior persona eren (6) Reversion to householder's bfe 19 drinking back the vointed contents (7) Roversion to house holder's life is a proparation for residence in hell (8) Difficult to obtain is the true religious life for such louceholders as stay in the house. (9) á fatal diseasо may bring about death any time when there is no real friend viz, religion (10) Thought about good or bad leads to self-destruction (11) Householder's life is attended with much trouble, the condition of the inonk is destitute of any worrios (12) Householder's life bondage, monk's condition 7 Liberntion (13) House holder's life 14 attended with sins, monk's 'fe 18 sploss. (14) The desires and enjoyments of householders re yoito common (16 liable to be removed by thueves and others) (15) Merit dad sin are individually separate (16) Jan 8 life su bot temporary, as transitory as tha dror on tho tip of the grass (17) I have already committed many a 91a, (why should I then commit more) (18) Liberation results from experiencing froits of bad utions done in the past, never without experiencing thoni, or, it results by annıbılatıng the Karma by penance, thus is the oighteenth thing - There is a group of stanzas roferring to theo eighteen things — When an ignable man abandous religion for the sakr of enjoyinenta, the ignorant fool becomes attached to them and does not hoow his fntare benefit (1) When le has fallen back (to the loaseholder's life) be brcomes deprived of all religious practices and comes afterwards even ·man, Appendı-1 ] TRANSLATIO to repentance like Indra fallen down opon the earth (2) When the monk, who is first adorable, becomes afterwards un dorable (when he has reverted), het en repents like 1 deity fallen from her seat. (3) When the monk, who 18 frst fit to be worshipped, becomes afterwards unft for it, ho then repepts like a king who 39 dethroned (4) When the monk, who 13 first rospectful becomes afterwards anfit for respect, he then repents like 1 merchant zoterned in a bamlet 15) When such a monk {allen from monk hood pagses his youth and become an oll ho then comes to repentance like a fish that has swallowed the bat (6) When such a fallen monk is smitten down by the various anxieties of hie bad family, he then repeats like an elephant tied down to a post (7) When he is surrounded by wife and children and 19 full of a series of Mobanıya Karwa, he then repents like an elephant sank in mod. (8) (B may well think ---> Had I kept myself in monkhood prescribed by the Juna, I would have, to day, become the Head of the groap with spiritually developed mind and full of religious learning. (9) The condition of Great sages 1s indeed like that of" denizens of heaven provided they find pleasurc 10 that condition, jf however they do not, the condition 15 similar to that in Great Hell (10) Having known that monks delighted in monkhood bave excellent I appidens, parallel to tłat of gods, so also laving known that monks not delighted in nonkhood hayo worst mi«ery like that in hell, a wise monk should find delight in monkhood (11) People certainly despise the monk fallen from religion, and destitute of religion, glory like the sacrificial fire devoid of lustre at the end of the rite, they desp146 him as they would do a cobra of fierce Tedom whose fangs bare te o uprooted (12) For a man