Dasaveyaliya Suttam

Author(s): K V Abhyankar
Publisher: K V Abhyankar
Catalog link: https://jainqq.org/explore/022603/1

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DASAVEALIYA SUTTA ॥ दसवेआलियसुत्तं ॥
K. V. Abhyankar

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DASAVEALIYA SUTTA
॥ दसवेआलियसुनं (दशवैकालिकामा
Critically edited with introduction, notes and translation.
BY Kashinath Vasudev Abhyankar, M. A., Professor of Sanskrit and Ardha-Magadhi, Gujarat College,
AHMEDABAD.
SECOND EDITION, REVISED AND ENLARGED.
1938

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Second edition.
1,000 copies.
(All rights reserved by the editor)
PRICE RS. 2.
Copies can be had of
The Khadayata Book Depot, Ahmedabad, The Deccan Book Stall, Poona, and other prominent Book-sellers.
Printed at the Aryabhushan Press, Poona, Peth Bhamburda H. No. 915/1 by Mr. Anant Vinayak Patwardhan, and Published by Kashinath Vasudev Abhyankar, M. A.,
Professor of Sanskrit and Ardha-Magadhi, Gujarat College, Ahmedabad.

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PREFACE.
(to the First Edition).
The chief aim of this edition of the Daśavaikālika Sūtra is to present to the readers a very faithful text of the Sūtra edited critically with the help of the oldest possible manuscript copies. The book is 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 Bhandaras at Ahmedabad possess not less than two hundred copies, more than one hundred copies being available at the Dehla Upäshraya alone. For the present edition there were consulted the manuscript copies of the Bhandarkar Oriental Research Institute Poona, of Sheth Dosabhai Abhechand Jain Sangha Bhavnagar, and some typical oldest manuscripts at the Dehla Upāśraya. The
manuscripts consulted were arranged into groups in
accordance with the similarity of features noticed in them, and one typical manuscript of each group was taken and the differences in readings marked. The text of the present edition is mainly based on the oldest manuscript in the Dehla Upāśraya, which was found to be written almost correctly, in the old manner of writing. The oldest of the Bhavnagar manuscripts consulted mentions 1643 Samvat, (i. e. 1586 A. D. or thereabout) as the date of its being written; the oldest of the Bhandarkar Oriental Research Institute Manuscripts mention 1492 and 1515 Samvat as their dates, while the oldest of the Dehlä Upasraya copies go back to Samvat fifteenth century. The text of the Niryukti is based upon two manuscript copies of the Dehla Upasraya Ahmedabad and one manuscript copy of Bhavnagar.
There are many printed editions also of the Sutra available and they have also been consulted, the Agamodaya Samiti edition with Haribhadrasuri's commentary, Dr. Jivaraj Ghelabhai's edition prepared in consultation with some manuscripts of the German Libraries and the edition by the Jain Mahila Mandal Bombay with transla

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2
PREFACE
tion 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 considerable difficulty to the reader. The Agamodaya Samiti edition is the best of the lot, but 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 correct and reliable text based upon the oldest manuscripts, (2) a word for word translation of the whole text, (3) explanatory and critical notes and (4) the oldest commentary viz. the Niryukti of Bhadrabahu. For purposes of translation and notes there was taken at several places, the help of the commentaries of Haribhadracārya, Sumatisūri, Shantisūri and a few Sanskrit and Gujarati glosses, by unknown 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 glosses available have been fully taken into consideration in explanations and the translation. Acknowledging with sincere thanks the help of friends who supplied the Manuscript and other material, the editor wishes to say that his labour would be fully rewarded if readers are enabled to understand, grasp and appreciate the subject with the help of the notes and the translation and are inspired to drink deeper from the fountain head viz. the various Anga books.
March 1, 1932.
K. V. Abhyankar.
Preface to the Second Edition.
The Second Edition is prepared with a few necessary additions and alterations. The Niryukti is omitted altogether as it is not of much use to the ordinary reader.
June 11, 1938..
K. V. Abhyankar.

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INTRODUCTION.
1. The Daśavaikālika Sūtra is one of the four Mulasūtras of the Jaina Agama or Siddhanta (canonical books) which is made up of eleven Anga Sutras excluding the Diṭṭhivaya (believed to be the 12th Anga which is no longer extant), 12 Upanga Sutras, 10 Painņā Sūtras (miscellaneous texts ), 6 Cheda Sutras, 4 Mūla Sūtras and 2 Chulika (or appendix) Sutras. The Anga Sutras form the most important portion of the Canon. The First Anga Sutra viz. the Acaranga Sūtra gives strict rules and regulations about the behaviour of the monk. The other Anga Sutras state forth the arguments of the rival philosophers, the tenets of the Jain Philosophy, the rules guiding the conduct of monks and householders, and dialogues and short stories in illustration of the above. The Upanga Sutras are subsidiary to the Anga Sutras, and, as their name signifies, they form good explanatory and illustrative glosses on the Anga Sūtras. Although the connection of the Upanga Sutras with the Anga Sutras might be only nominal, each one of them is cited as connected with an Anga Sutra. The ten Paiņņā Sūtras discuss only miscellaneous things such as, abstinences, postures at death, renunciation at death, astronomy, mathematics and the like. The six Cheda Sūtras discuss the behaviour of the monks citing the various prohibitions and expiations. The four Mula SūtrasUttaradhyayana, Avaśyaka, Daśavaikālika and Pindaniryukti-diseuss mainly the conduct of the Ascetics; while the Chūlikā Sūtras discuss a few philosophical problems. A careful perusal of the Jain Canon would show that the main theme of the Canon is to define and illustrate monkhood, a strict and careful observance of which leads to Liberation.

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DASAVEĀLIYA SUTTA
2. The origin of the Daśavaikālika Sūtra is tradi. tionally given in a very interesting way. Sejjambhava is said to have been the author of the book, and, as stated in the first note on Chapter I ( Notes pages 1-2) the book, in fact, is said to have been an extract-in-brief from the whole Canon. It defines monkhood, its strict observance and the glorious fruit resulting there-from. It was composed originally for the purpose of enlightening the boy-sage Managa within a short period of six months at the end of which he was to die. Sejjambhavs was the pupil of Prabhava, who in turn was the pupil of Jambu, the pupil of Sudharma, Mahāvīra's pupil. This order of the spiritual geneology shows that the Daśavaikālika Sūtra was composed by Sejjambhava 75 or 80 years after Mahāvīra's time and it could consequently be a faithful epitome giving the gist of the Āgama teaching which was thoroughly mastered by Sejjambhava together with the traditional expositions and interpretations.
3. A critical analysis of the contents of the Sūtra would show that the Sūtra enunciates the noblest principles of the Jain Faith which emphasizes with equal force right knowledge and right conduct as its constituents. The first chapter states that Religion consists of three things :-non-violence, self-restraint and penance. We have to take the things in this world as they are and we find that the souls of many individuals are sullied by the influx of sinful Karma-Pudgalas ; and, to find out and to lay down the right path to clarify the souls of the Karma-impurity form the aim and object respectively of every philosophy and religion. The work of clarification is two-fold (i) by stopping the further influx of Karma, and (ii) by destroying or removing the dirt of Karma that has already entered. The right understanding of the doctrine of non-violence which is essential for the undertaking of the Six Great Vows forms the

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INTRODUCTION
theoretical part of the Religion of Jina, while the removal of Karma particles by self-restraint and penance forms its practical part.
4. The problem of fixing oneself in religion with the numerous difficulties besetting it occurs next; and & satisfactorý solution of it is briefly given in the second chapter-& full control over desires and a complete abstinence from the enjoyments of various pleasures at one's disposal are enough to bring mental equanimity which fixes one in religion. A list of prohibited 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 householder and by pursuing the rigid and hard life of the monk.
5. In the fourth chapter there has been taken up the question of non-violence which requires a thorough inspection of the presence of life in the various things o world. The investigation appears to be carried on logical and scientific lines and it has been declared that life exists wherever growth and movement are noticed. The monk is therefore required to take every care to see that no violence of any kind is done to any living organismi howsoever small or great it might be. The monk is to eat only those things where there exists no life of any kind ; so also, he is to move in such a way as does no harm to any living organism. The five great vows together with the sixth viz. the abandonment of night-meal are next enunciated in the chapter where the principle of nonviolence to life is clearly seen underlying all the six vows. It is worth noticing that the doctrine of non-violence has been thoroughly investigated and the monk is prevented from taking any step which is injurious to a living organism, in mind, word or deed, as also by himself,

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DASAVEĀLIYA SUTTA
through others, or by consenting to others doing it. It is the clear knowledge of the wide-spread existence of life principle in nature that is to be obtained first 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 conditions, (2) the knowledge of freedom and bondage, (3) disgust with worldly life, (4) abandonment of enjoyment, (5) houselessness, (6) self-restraint, (7) shaking off the Karma dirt, (8) right knowledge and faith, (9) knowledge 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 regulations regarding the movement of monks when they stir out for alms; it cites the conditions under which the alms becomes acceptable or otherwise, and gives an exhaustive list of the articles that are forbidden. It also describes how and when the monk should dine. The underlying principle in all these cases of movement for alms, begging of alms, its acceptance and its eating, is to avoid the remotest possibility of any injury or violence to living organisms.
7. The sixth chapter, in a way, forms a faithful and substantial summary of the preceding five chapters describing " the terrible and difficult course of actions of the monks". The monk is asked to take a strict care of eighteen points which include the six vows, the six groups, of living organisms, and the six 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

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INTRODUCTION
extremely pure condition of the mind. The monk is not to utter under any circumstances what is false or what is partly true and partly false. He is to speak only what is definitely true or what is 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 various instructions given to a monk regarding his speech; in the chapter would show the thorough going manner in which human utterances are analysed and classified on the principle of harmlessness.
9. The eighth chapter re-emphasizes the principle of non-violence by specially referring to the eight subtle things where the presence of life is very difficult to be noticed. The monk is never to behave like a householder in any way. He is not to have any thought of property or possession. He is not to have any adverse feeling against anybody. He is to tolerate patiently sufferings, indignities, insults and injuries. He is to conquer the four emotions-anger, pride, deceit and avarice by calmness, humility, straightforwardness and contentment. He is always to be obedient to his preceptors, being always attentive and respectful. He is never to harbour any thought about woman. He is in fact to withdraw his gaze 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 purification with a perfect control over emotions and passions, the attitude of non-violence to living beings and toleration of sufferings naturally follows as a necessary resultant, there being required no special effort to be made for it.
10. The ninth chapter describes a further salutary progress of the mind. A perfectly respectful and obedient. behaviour towards the preceptor forms in fact a necessary condition for the spiritual progress of the monk, as

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DASAVEĀLIYA SUTTA
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 the fury of the lion. The favour of the preceptor secures immense advantage to the pupil, not only in this world but in the world beyond. Dishonour and contempt of the preceptor mean nothing short of perdition which leaves to the monk no hope of understanding the principles of religion. Religion is & tree which has modesty as its root and Liberation as its fruit. A life of modesty and self-control will enable a monk to taste the fruit of this tree. Control yourself, respect your teachers, do not speak harsh words, tolerate hardships, be equanimous and you will at once know yourself and win positively this battle of worldly life and secure Liberation. Unparalleled is 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 possible one, who is a real monk, by summarizing the main teaching of all the preceding chapters. The features are arranged in a graded order. Non-violence, equanimity, looking upon external life as upon self, want of bad emotions, absolute obedience, absence of property, penance, toleration, and eventually complete motionlessness of body are the main features which distinguish a perfect monk. . 12. The two Chūlikās or appendix chapters form a fitting crown to the teaching of the Sūtra. They are meant to turn out from the mind of the monk the remotest thought, if he has any, of reverting again to the life of the householder. The horrors of the householder's life when re-accepted, which are full of miseries and woes, insults and indignities cares and anxieties are boundless and unimaginable. The monk should bear in mind a few

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INTRODUCTION
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highly philosophical precepts such as-pleasure and pain are individually separate, life is transitory, misery is shortlived, and reversion to worldly life is tantamount to eating back what has been vomited out. To follow the monk's Bustere and rigid life is going against the current and consequently it is full of hardships and troubles, but, as the monk's goal is in that direction, he has to sail against the current and reach the goal which secures him Eternal Bliss.
13. As can be seen from the analysis of the contents given above, the Daśāvaikālika Sūtra is nothing else but a digest of the rules and regulations of the monks to guide the monks after their initiation. It may be said to be, in fact, a brief exposition of the Jina-Dharma, or the Religion of the Jina, which is made up of Knowledge and Practice. Although the finding out of the right solution of the problem of misery was the aim of life with Mahāvīra as with Buddha, the solutions found out by them were, however, different. While a complete annihilation of the mind, which was solely instrumental and responsible for the conception and effects of the external objects, appeared to Buddha to be the right solution of the problem of misery, Mahavira who could not believe in the possibility of absolute annihilation and extinction of the mind, laid down that it was the complete purification of the mind, which resulted into the clarification of the soul, that put an end to misery. The purification of the mind was not a mere psychological process with Mahāvīra as with Buddha. It was thoroughly a practical process requiring (1) a thorough knowledge of life and non-life in the world and (2) a conduct fully consistent with the doctrine of non-violence to life. Such à conduct is always characterized by full selfcontrol, renunciation, equanimity, absolute obedience to preceptors, harmlessness and tolerance; and, a monk, who has such a conduct, is the real monk.

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14. The Sūtra has given quite consistently with its elevated theme, very noble and sublime thoughts in a very impressive manner. Individually taken, the thoughts form very excellent moral or philosophical precepts. In the second chapter stanza 5, the author states-"mortify your.. self, give up delicacy, overcome desires and know that misery is gone"; in the Fifth chapter, stanza 97, the author says—"bitter or pungent, astringent or sour, sweet or salty, the monk should eat his food as if it were & mixture of ghee and honey." Again in Ch. VIII St. 36, the author states—"while old age has not begun to ail, or disease has not grown, or senses have not failed, one should practise religion”; or in St. 61 of the same chapter he says "he should preserve regarding religious inerit that mental attitude with which he quitted his home." So also in Ch. XII St. 16 the author says "the self should always be protected with all the senses kept well within bounds; if unprotected, the soul moves within the circle of transmigration, if well-protected, the soul becomes free from misery." All these are highly moral and at the same time strictly philosophical assertions, given in a very practical manner.
15. Although in a religio-practical treatise like the present one, there cannot be expected anything like & philosophical presentation of a particular problem op probiems, the assertions made here and there may enable us to gather some philosophical truths pertaining to the Religion of Jina. Thus, the gist 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 living bodies but in earth, water, fire, air and plants too. It can, however, be made extinct by doing something which prevents growth and movement, and those things, where growth and movement are not observed, are looked upon as 'acitta' which become permissible to

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: INTRODUCTION
ir
the monk for his use and action. Life is noticed in 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 pain are also individually separate, to be invariably experienced by the Jiva of whose activities they are the result. This philosophical doctrine of separate life principles in separate bodies experiencing pleasures and pain of their own making, and wishing always not to be pained, naturally results into the religious doctrine of absolute non-violence to any living organism, which has occupied a very prominent place in the Jain Canonical Literature.
16. There are a few more philosophical tenets that can be noticed in the Sūtra directly or indirectly. Thus, the presence of separate life principle in the most subtle organisms implies that the soul is not all-pervading. The combination of the two doctrines viz. non-violence to any living organism and misery arising as a fruit of one's own deedsnaturally results into the doctrine of patient suffering which not only does not admit of any treatment or remedy, but comes to be looked upon as a sort of penance which becomes an object to be sought by the monk. (Vide Ch. VIII. 27). : 17. A close inspection of the contents of the Daśavaikālika Sūtra would show that it was composed sometime after the other important book's of the Jain canon had been composed. Apart from the question whether the Fourteen Pūrvas existed before Mahāvīra or they were composed by the Ganadharas along with the twelve Anga books, it is certain that the other portion of the Canon which includes the Daśavaikālika Sūtra was composed after the Angas had been compose d. The several internal cross-references in books of earlier and later dates according to tradition and other evidences, are explained by the fact that a final shape was given

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DABAVEĀLIYA BUTTA
to the several books of the canon in the two or three councils that were held much later after their composition, the last of such councils Being held at Valabhīpura in Kathiawar under the presidentship of Devardhigaại 980 years after Mahāvīra.
18. The style of the book, the presence of archaie forms, the quotation in ( Chapter II ) from the Uttarādhyayana, the authorship of the book ascribed by tradition to Mahāvīra, as also the presence of Niryukti (gloss ) on the Sūtra by Bhadrabāhu who flourished at the time of Chandragupta Maurya, clearly show that the book was composed about 75 or 80 years after Mahāvira. The mention of several technical terms (Cf. Ch. III St. 11 ) without any line of explanation, the concise and yet exhaustive mention of several items in the different topics (vide 373 UEHIS VIII. 13; A 373 VI. 7), the reference to Mahāvīra at the beginning of the fourth chapter and lastly the considsrations of metre go to corroborate the same date. The two Chūlikās or Appendix chapters were, of course, added at a later date by other writers like Simandhara as Haribhadrasūri has rightly observed it.
19. The book is written in a style not much different from that of the Sūtras. The tone of the book right on from the beginning to the end is elevated and dignified. The expression is short, sweet, emphatic and forceful. The words are in general such as commonly occur and are easy to understand. Archaism, however, is the striking peculiarity of the style; many forms such as fawi, u and the like-in the Nom. sing. are freely used as in the Ācārānga and the Sūtrakstānga Sūtras;
many forms such as वयसा, कायसा, जोगसा etc. are seen which are very peculiar and which cannot be justified by the corresponding forms in Sanskrit. There are on the other hand seen several forms which are directly derived from the Sanskrit forms. Instances of omissions of case affixes

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INTRODUCTION
and transpositions of words in compounds are simply numerous and need hardly be quoted for the sake of illus tration. All these things are probably due to the fact that the Sage Sejjambhava, who composed the book as the traditional account says, had a very short time at his disposal to impart all the religious instructions necessary to his pupil-son; and, he therefore composed 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 वेआलिय or वैकालिक, of दस or दश ( ten. chapters). The Sage Sejjambhava wrote as the inspiration came and he appears to have taken care only of the metre and the poetical expression, even though they were at the cost of grammatical rules. The addition of the nasal between two vowels in juxtaposition is frequently seen for the sake of avoiding the combination of the two vowels which otherwise was to have taken place. The use of for and vice versa as also the endings इज्जा or एज्जा, अंति or एंति,
or एणं, एहि or एहिं, being both current in_Prākrit_and! noticed both ways in the manuscripts, do not imply anything specially, and, there has not been made a serious attempt to have a uniformity regarding their use in the present edition. Barring the few prose passages and the Anustub verses in the 5th and other chapters which merely give pretty long lists of actions and articles forbidden for the monk, all other passages of the Sūtra are highly poetic, being characterized by a sublime, eloquent and dignified style, and made specially elegant by the use of the old Gatha or Vaitaliya metre.
20. There is not a large variety of metres seen in the book. The general metre is the Anustub of eight letters in each foot, At rare places there is noticed a deficiency in the number of letters which can be made up by reading two separate vowels instead of one combined vowel. The rule of the 5th letter being invariably short, and the 6th

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being long is generally observed although there are noticed not a few exceptions to it. The instances of pure. Arya metre are very few in the book, their total number not exceeding ten. It is found that here and there a foot of Arya is noticed in the Anustub Stanzas too. There are some other varieties of metre also noticed in the book, as for instance in the ninth and the tenth chapters and generally at the end in other chapters and the appendices. Although these metres apparently show a large variety, they can be brought under one common head viz. the old Vaitālīya metre of the Pali and Ardha-Magadhi Sutras which represents a stage midway between the Vedic f and जगती on the one hand and the Classical जाति ( इन्द्रवज्रा, उपेन्द्रवज्रा and वंशस्थ ) and वैतालीय on the other. ( For details on this point, see article on dissertation on an old metre etc." Gujarat College Magazine No. 31 of February 1931).
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21. The peculiarities of this metre, to state briefly, are (1) the number of syllabic instants, which is generally 14 or sometimes 16 in the odd feet, 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) generally at the end of the foot, but sometimes in the middle of the foot also. The number of letters is immaterial in this old Vaitālīya; it is the number of syllabic instants and the pair of determinants that determine this metre. Each odd foot is generally divided into three parts of 4, 4, and 6 syllabic instants with a long letter sometimes added at the end, while each even foot is divisible into three parts of 6, 4, and 6 syllabic instants with a long letter sometimes added at the end. To analyse very briefly-stanzas 1 to 13 of the tenth chapter present the regular Vaitaliya metre of 16 and 18 syllabic instants respectively in the odd and even feet with the pair of determinants and a long letter at the end of each foot. Stanzas V-1. 97 and V-9. 50 have one

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INTRODUCTION
xiii 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 st. VIII. 41 present a peculiar type. All the other long metres in the book may be Vaitālīya of 18 syllabic instants in each foot or they may be called Jāti also with three parts of 6 syllabic instants in each foot with one determinant at the end of every part of the foot. Such stanzas are:-VI. 68-69; VII. 42, 52, 54-57 ; VIII. 40, 41, 62–64; IX-I. 1-17; IX-2. 1, 22, 23; IX-3. 1-15 : IX-4. 10, 12-14; X. 14-21. App. 1. 11-18 and App. 2, 5-16.
22. Regarding commentary work on the Sūtra, it can be said that quite a large variety of commentaries in Sanskrit, Prakrit and Gujarāti is available. The gira of Bhadrabāhu is the oldest one and, hence, it is included in the present edition for the use of scholars and research students. The commentary of ERHEHET comes next which is very exhaustive and scholarly being a commentary on the text and Niryukti both. Besides these two commentaries, there are also available in manuscript copies the Laghutīkā of Sumatisüri, the Sabdārtha vștti of Samayasundara, the Chūrpi in Prākrit, the Avacūri in Sanskrit and Bālāvabodha in Gujarāti. There are also noticed commentaries by Trilokācārya, Jñānasāgara and his pupil which bear no titles. The manuscripts of Chūrni and Niryukti are few, while those of the bare text or the text with the Avacūrī or of the text with the Gujarāti gloss are more numerous, there being more than 20 of each in the Dehlā Upāśraya alone.
23. The manuscript material for the edition was quite sufficient and satisfactory in consideration of the short time in which the edition had to be brought out. There were perused about 100 manuscript copies of the book, out of which 6 typical ones were specially used in bringing out this edition. Ms. 37 belonging to Dosabhai

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Abhechand Jain Sangha, Bhavnagar was chosen as representing the Bhavnagar collection. The manuscript is fairly legible with many scribal errors and omissionsand is characterized by and endings. There is no date given and there are not written the Chūlikās. Ms. of Jesalmere (dated Samvat 1643, Friday Aṣāḍha Śuddha 5) with a in Gujarati written by Rājahamsa Mahopādhyāya, the pupil of the जिनराजसूरि of खरतरगच्छ, was selected to represent the northern Mss. The manuscript is. a good and reliable one, corrected possibly by some teacher with yellow pigment. It has got no Chulikās written. Ms.
is also an old manuscript (dated Samvat 1653, Sunday Bhadrapad Vad 1) stated to be written at Stambhatirtha (modern Cambay). The manuscript is correct and legible. This manuscript gives the two Appendix chapters. Ms.T with दीपिका in Sanskrit is slightly different from ख. Ms. घwas chosen to represent the manuscripts at the Bhandarkar Oriental research Institute, Poona. It bears Samvat 1515 and Saka 1377 as its date. The discrepancy between the Śaka and the Samvat numbers can be settled with the help of the remark बहुधान्यसंवत्सरे श्रावण शुद्ध ७ सोमदिने लिखितं found at the end. It has the Chulikās at the end; and a Sanskrit gloss. Two other Mss. at the Institute bear Samvat 1492 and 1663 as their dates while the others bear no date. Ms. represents the Ahmedabad collection at the Dehlā Upāśraya, which appears te be very old although no date is given therein. It is a very reliable manuscript which has got the two Chulikās. It is the Ms. on which the present edition has been mainly based.
Gujarat College,
Ahmedabad.
March 1st 1932.
K. V. Abhyankar, M.A., Professor of Sanskrit and Ardha-magadhi, Gujarat College.

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॥ दसवेआलियसुत्त॥
॥ पढममज्झयणं ॥
rernधम्मो मंगलमुक्किदृ' अहिंसा संजमो तवो। देवा वि तं नमंसन्ति जस्स धम्मे सया मणो ॥१॥ जहा दुमस्स पुप्फेसु भमरो आवियई रसं। न य पुप्फ किलामेइ सो य पीणेइ अप्पयं ॥२॥ एमए समणा मुत्ता जे लोए सन्ति साहुणो। विहंगमा व पुप्फेसु दाणभत्तेसणे रया ॥३॥ वयं च वितिं लब्भामो न य कोइ उवहम्मइ । अहागडेसुरीयन्ति पुप्फेसु भमरा जहा ॥४॥ महुकारसमा बुद्धा जे भवन्ति अणिस्सिया ॥ नाणापिण्डरया दन्ता तेण वुच्चन्ति साहुणो ॥५॥ त्ति बमि ॥
॥ पढमं दुमपुफियज्झयणं समत्तं ॥
॥ बीयमज्झयणं॥ कहं नु कुज्जा सामण्णं जो कामे न निवारए। पए पए विसीयंतो संकप्पस्स वसं गओ ॥१॥ वत्थगन्धमलंकारं इत्थीओ सयणाणि य । अच्छन्दा जे न भुंजन्ति न से चाइ त्ति वुच्चइ ॥२॥ जे य कन्ते पिए भोए लद्धे वि पिठिकुव्वइ । साहीणे चयई भोए से हु चाइ त्ति वुच्चइ ॥३॥
१.क. ख. "मुक्कठं. २ क. ख. ग. घ. च आवियइ. ३ ख. सो य प्पीणेइ. स. इव पुप्फेसु. ५ अ. क. रीयंते. ६ अ. ख. इथिओ..७ स.ग. घ. विष्पिटिक. विपिठ्ठ०

Page #21

दसवेआलियसुत्तं
"
'समाइ पेहाइ परिव्वयन्तो सिया मणो निस्सरई बहिद्धा । न सा महं नो वि अहं पि तीसे " इच्चेव ताओ विणएज्ज रागं ॥ ४ ॥ आयावयाही, चय सोअमल्लं,
कामे कमाही, 'कमियं खु दुक्खं । छिन्दाहि दोसं, बिणएज्ज रागं,
एवं सुही 'होहिसि संपराए ॥ ५ ॥ पक्खन्दे जलियं "जोई धूमकेउं दुरासयं । 'नेच्छति वन्तयं भोत्तुं कुले जाया अगन्धणे ॥ ६ ॥ धिरत्थु ते जसोकामी जो तं जीवियकारणा । वन्तं इच्छसि आवेउं ! सेयं ते मरणं भवे ॥ ७ ॥ अहं च भोगरायस्स तं च सि अन्धगवण्हिणो । मा कुले गन्धणा होमो, संजमं निहुओ चर ॥ ८ ॥ जइ तं काहिस भावं जा जा 'दच्छसि नारिओ । "वायाविद्धो व्व हढो अडियप्पा भविस्ससि ॥ ९ ॥ तीसे सो वयणं सोच्चा " संजयाए सुभासियं । अंकुसेण जहा नागो धम्मे संपडिवाइओ ॥ १० ॥ एवं करेन्ति संबुद्धा पण्डिया पवियक्खणा । विणियन्ति भोगेसु जहा से "पुरिसोत्तिमे ॥ ११॥ त्ति बेमि ॥
१२.
॥ बीयं सामण्णपुव्वयज्झयणं समत्तं ॥
॥ तइयमज्झयणं ॥
संजमे सुट्ठियप्पाणं विप्पमुक्काण ताइणं । तेसिमेयमणाइण्णं निग्गन्थाण महेसिणं ॥ १ ॥
अज्झयण
१ ख. च. समाए पेहाए. २ च. नीसरई; ख. निस्सिरइ. 3 ख. विणइज्ज. अ.क. ख. सोगमल्लं. ५ क. किमियं. ६ ख. होहि सुसंपराए. ७ क. जोयं धूमकेयं. . अ. ख. घ. निच्छंति. ९ अ. क. दिच्छसि. १० अ. ख. विध्धुव्व हडो. ११ ख. संजई, घ. संजयाइ. १२ अ. क. ख. पुरिसुत्तमो.

Page #22

अज्झयण ३.
दसवेआलियसुत्तं.
उद्देसियं कीयगडं नियागं अभिहडाणि य ।
राइभत्ते सिणाणे य गन्धमल्ले य वीयणे ॥ २ ॥ सन्निही गिहिमत्ते य रायपिण्डे किमिच्छए । संवाहणं 'दन्तपहोवणा य संपुच्छणं देहपलोयणा य ॥ ३ ॥ अठ्ठावय नालीए छत्तस्स य धारणठ्ठाए । गच्छं पाणहा पाए समारम्भं च जोइणो ॥ ४ ॥ 'सेज्जायरपिण्डं च आसन्दी पलियङ्कए । गिहन्तरनिसेज्जा य गायस्सुव्वट्टणाणि य ॥ ५ ॥ गिहिणो वेयावडियं जा य आजीववित्तिया । तत्तानिव्वुडभोइत्तं आउरस्सरणाणि य ॥ ६ ॥ मूलए सिङ्गवेरे य उच्छुखंडे अनिव्बुडे । कन्दे मूले य सच्चित्ते फले बीए य आमए ॥ ७ ॥ सोवच्चले सिन्धवे लोणे "रोमालोणे य आमए । सामुद्दे पंसुखारे य कालालोणे य आमए ॥ ८ ॥ धूवणेत्ति वमणे य बत्थीकम्मविरेयणे । अञ्जणे 'दन्तवण्णेय गायब्भङ्गविभूसणे ॥ ९ ॥ सव्वमेयमणाइण्णं निग्गन्थाण महेसिणं । संजमम्मि य जुत्ताणं लहुभूयविहारिणं ॥ १० ॥ पञ्चासवपरिन्नाया तिगुत्ता छसु संजया । पञ्चनिग्गहणा धीरा निग्गन्था उज्जुदंसिणो ॥ ११ ॥ आयावयन्ति गिम्हेसु, हेमन्तेसु अवाउडा । 'बासासु पडिलीणा संजया सुसमाहिया ॥ १२ ॥ परीसहरिऊदन्ता धुयमोहा जिइन्दिया । सव्वदुक्खप्पहीणडा पक्कमन्ति महेसिणो ॥ १३ ॥ दुक्कराई " करेत्ताणं दुसहाई सहेत्तु य । के " इत्थ देवलोगेसु केइ सिज्झन्ति नीरया ॥ १४ ॥
•
१ अ. दंतपहोवणो य संपुच्छणं. २ अ. क. ग. अठ्ठावए य नालीए. ३ ख. तिगिच्छं. ४ ख सिज्जायर ५ अ क. ग. ० वत्तिया. ६ अ. घ. भाइतं. ७ अ. घ. रुमालोणे. ८ अ. दंतकट्ठे. ९ च वासासु प्पडि० १० ख. घ. करिता. अ. ग. एत्थ.
११

Page #23

दसवेआलियसुत्तं.
खवित्ता पुव्वकम्माई संजमेण तवेण य । सिद्धिमग्गमणुप्पत्ता ताइणो परिनिव्वुड ॥ १५ ॥ त्ति बेमि ॥ ॥ तइयं खुड्डियायारकहज्झयणं समत्तं ॥
अज्झयण ३
॥ चउत्थमज्झयणं ॥
सुयं मे आउ तेणं भगवया एवमक्खायं । इह खलु छज्जीवणिया नामज्झयणं समणेणं भगवया महावीरेणं कासवेणं पवेश्या सुयक्खाया सुपण्णत्ता । सेयं मे अहिज्जिउं अज्झयणं धम्मपण्णत्ती ॥ करा खलु सा छज्जीवणिया नामज्झयणं समणेणं भगवया महावीरेणं कासवेणं पवेइया सुयक्खाया सुपण्णत्ता सेयं मे अहिज्जिरं अज्झयणं धम्मपण्णत्ती ॥
इमा खलु सा छज्जीवणिया नामज्झयणं समणेणं भगवया महावीरेणं कासवेणं पवेइया सुयक्खाया सुपण्णत्ता सेयं मे अहिज्जिउं अज्झयणं धम्मपण्णत्ती । तं जहा । पुढविकाइया; आउकाइया; तेउकाइया; वाउकाइया; वणस्सइकाइया; तसकाइया ॥
पुढवी 'चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएणं । आउ चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएणं । तेउ चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएणं । वाउ चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएणं । वणस्सई चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ 'सत्थपरिणएणं । तं जहा । अग्गबीया मूलबीया पोरबीया खन्धबीया बीयरुहा संमुच्छिमा तणलया वणस्सइकाइया सबीया चित्तमन्तमक्खाया अणेगजीवा पुढोसत्ता अन्नत्थ सत्थपरिणएणं ॥
से जे पुण इमे अणेगे बहवे तसा पाणा तं जहा । अण्डया. पोयया जराउया रसया संसेयया संमुच्छिमा उब्भिया उववाइया १ क. घ. च. चित्तमंतक्खाया. २ अ. सत्यपरिणएणं । तस चित्तमंतमक्खाया. तं जहा । ३ अ. क. ख. ग. संसेइमा.
...

Page #24

अज्झयण ४
दसवेआलियसुत्तं.
जेसिं 'केसि चि पाणाणं अभिक्कन्तं पडिक्कन्तं संकुचियं पसारियं रुयं तं तसियं पलाइयं आगइगइविन्नाया जे य कीडपयंगा जा ये कुन्थुपिवलिया सव्वे बेइंदिया सव्वे तेइंदिया सव्वे चउरिंदिया सव्वे पंचिदिया सव्वे तिरिक्खजोणिया सव्वे नेरइया सव्वे मणुया सव्वे देवा सव्वे पाणा परमाहम्मिया । एसो खलु छडो जीवनिकायो “तसकायो " त्ति पवुच्चइ ॥
इच्चेसिं छण्हं जीवनिकायाणं नेव सयं दंडं समारंभिज्जा, नेवन्नर्हिं दंडं समारंभाविज्जा, दंडं समारम्भन्ते वि अन्ने न समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करेमि न कारवेमि 'करेन्तं पि अन्नं न समणुजाणामि तस्स भन्ते पक्किमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥
पढभे भन्ते महत्वए पाणाइवायाओ वेरमणं । सव्वं भन्ते पाणाइवायं पच्चक्खामि, से सुहुमं वा बायरं वा तसं वा थावरं वा । नेव सयं पाणे अइवापज्जा, नेवन्नेहिं पाणे अइवायावेज्जा पाणे अइवायंते वि अन्ने न समाजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं 'वायाए काएणं न करोमि न कारवेमि 'करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि " गारहामि अप्पाणं वो सिरामि, पढमे भन्ते महत्वए उवडिओ मि । सव्वाओ पाणाइवायाओ वेरमणं ॥ १ ॥
११
अहावरे दोच्चे भन्ते महत्वए मुसावायाओ वेरमणं । सव्वं भन्ते मुसावायं पच्चख्खामि से कोहा वा लोहा वा भया वा नेव सयं मुखं वएज्जा नेवन्नेहिं मुसं वायावेज्जा मुसं वयन्ते वि अन्ने न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेण वायाए कारणं न करेमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि " गरिहामि अप्पाणं वोसिरामि, दोच्चे भन्ते महव्व उवडिओ मि । सव्वाओ मुसावायाओ वेरमणं ॥ २ ॥
१२.
१ च. किसिं चि. २ च. परमहम्मिया; क परमाहम्मी स एसो. ३ क. घ. समणजाणिज्जा. ४ अ. वयाए. ५ च करितं पि. ६ च. गरहामि ७ क. घ. समणुजाणिज्जा. अ. वयाए ९ च करितं पि. १० च. गरहामि . ११ क. घ. समणुजाणिज्जा १२ अ. वयाए. १३ च करितं पि. १४ च. गरहामि.

Page #25

दसवेआलियसुत्तं. अज्झयण ४ अहावरे तच्चे भन्ते महव्वए अदिन्नादाणाओ वेरमणं । सव्वं भन्ते अदिमादाणं पच्चख्खामि से गामे वा नयरे वा रणे वा अप्पं वा बहुं वा अणुं वा थूलं वा चित्तमन्तं वा अचित्तमन्तं वा नेव सयं अदिनं गिण्हेज्जा, नेवन्नहि अदिन्नं गिण्हावेज्जा, अदिन्नं गिण्हन्ते वि अन्ने न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए काएणं न करोमि न कारवोम करेन्तं पि अनं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि; तच्चे भन्ते महत्वए उवहिओ मि । सव्वाओ अदिनादाणाओ वेरमणं ॥३॥
अहावरे चउत्थे भन्ते महव्वए मेहुणाओ वेरमणं । सव्वं भन्ते मेहुणं पच्चक्खामि से दिवं वा माणुसं वा तिरिक्खजोणियं वा नेव सयं मेहुणं सेवेज्जा, नेवन्नेहिं मेहुणं सेवावेज्जा, मेहुणं सेवन्ते वि अन्ने न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करोमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भंते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि चउत्थे भन्ते महत्वए उवठिओ मि । सव्वाओ मेहुणाओ वेरमणं ॥४॥ ___ अहावरे पञ्चमे भन्ते महव्वए परिग्गहाओ वेरमणं । सव्वं भन्ते परिग्गरं पञ्चक्खामि, से अप्पं वा बहुं वा अणुं वा थूलं वा चित्तमंतं वा अचित्तमंतं वा नेव सयं परिग्गहं परिगेण्हेज्जा, नेवन्नहिं परिग्गहं परिगेण्हावेज्जा, परिग्गहं परिगेण्हन्ते वि अन्ने न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए काएणं न करेमि न कारवमि
करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि पञ्चमे भन्ते महवए उवछिओ मि। सव्वाओ परिग्गहाओ वेरमणं ॥५॥
- अहावरे छट्टे भन्ते वए राइभोयणाओ वेरमणं । सव्वं भंते राइभोयणं पच्चक्खामि से असणं वा पाणं वा खाइमं वा साइमं वा नेव सयं राइं भुंजेज्जा, नेवन्नेहिं राइं भुजावेज्जा .. १ क. घ. समणुजाणिज्जा. २. अ. वयाए. ३ च. करितं पि. च. गरहामि. ५ ख. राइयं.

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अज्झयण ४ दसवेआलियसुतं. राइं भुंजते वि अन्ने न 'समणुजाणामि आवज्जीवाए तिविहं तिविहेणं मणेणं 'वायाए कारणं न करेमि न कारवमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि "छठे भन्ते वए उवडिओ मि । सव्वाओ राइभोयणाओ वेरमणं ॥ .
___ इच्चेयाई पश्च महव्वयाइं राइभोयणवेरमणछठाई अत्तहियठयाए उवसंपज्जित्ताणं विहरामि ॥६॥ • से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चक्खायपावकम्मे दिया वा राओ वा एगओ वा परिसागओ वा सुत्ते वा जागरमाणे वा, से पुढविं वा भित्तिं वा सिलं वा लेलुं वा ससरक्खं वा कायं ससरक्खं वा वत्थं हत्थेण वा पाएण वा कठेण वा 'किलिंचेण वा अङ्गुलियाए वा सलागाए वा सलागहत्थेण वा नालिहेज्जा न विलिहेज्जा न घट्टेज्जा न भिन्देज्जा, अन्नं नालिहावेज्जा न विलिहावेज्जा न घडावेज्जा न भिन्दावेज्जा, अन्नं आलिहन्तं वा विलिहन्तं वा घट्टन्तं वा भिन्दन्तं वा न 'समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करोमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥७॥
से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चक्खायपावकम्मे दिया वा राओ वा एगओ वा परिसागओ वा सुत्ते वा जागरमाणे वा, से उदगं वा ओसं वा हिमं वा 'महियं वा करगं वा हरतणुगं वा सुद्धोदगं वा उदउल्लं वा कार्य उदओल्लं वा वत्थं ससिणिद्ध वा कार्य ससिणिद्धं वा वत्थं नामुसेज्जा न संफुसेज्जा न आवीलेज्जा न पवीलेज्जा न अक्खोडेज्जा न पक्खोडेज्जा "न आयावेज्जा न पयावेज्जा, अन्नं नामुसावेज्जा न संफुसावेज्जा ''न आवीलावेज्जा न . १ क. घ. समणुजाणिज्जा . २ अ. वयाए. ३ च. करितं पि. ४ च. गरहामि. ५. स. छठे वए. ६ अ. ख. घ. कलिंचेण. ७ अ. ख. च. सिलागाए वा सिलाग. ८ च. महिगं वा. ९ अ. च. नावीलेज्जा. १० च. नायावेज्जा. ११च. नावीलावेज्जा.

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दसवेआलियसुत्तं.
अज्झयण४ पवीलावेज्जा न अक्खोडावेज्जा न पक्खोडावेज्जा न आयावेज्जा न पयावेज्जा, अन्नं आमुसन्तं वा संफुसन्तं वा आवीलेन्तं वा पवीलेन्तं वा अख्खोडेन्तं वा पख्खोडेन्तं वा आयावेन्तं वा पंयावेंतं वा न 'समणुजाणामि, जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए काएणं न करेमि न कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भंते पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि ॥८॥ 607 से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चदेखायपावकम्मे दिया वा राओ वा एगओ वा परिसागओ वा सुत्ते वा जागरमाणे वा, से अगणि वा इङ्गालं वा मुम्मुरं वा अच्चि वा जालं वा अलायं वा सुद्धागणिं वा उक्कं वा न उंजेज्जा 'न घट्टेज्जा न उज्जालेज्जा न निव्वावेज्जा, अन्नं न उंजावेज्जा न घडावेज्जा न उज्जालावेज्जा न निव्वावेज्जा, अन्नं उंजंतं वा घटुंतं वा उज्जालंतं वा निव्वावंतं वा न समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए काएणं न करोमि न कारवेमि करेंतं पि अनं न समणुजाणामि तस्स भंते पडिकमामि निंदामि गरिहामि अप्पाणं वोसिरामि॥९॥
से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चक्खायपावकम्मे दिया वा राओ वा एगओ वा परिसागओ वा सुत्ते वा जागरमाणे वा, से सिएण वा विहुयणेण वा तालियंटेण वा पत्तेण वा पत्तभङ्गेण वा साहाए वा साहाभङ्गेण वा 'पिहुणेण वा पिंहुणहत्थेण वा चेलेण वा चेलकण्णेण वा हत्थेण वा मुहेण वा अप्पणो वा कायं बाहिरं वा वि पोग्गलं न 'फूमेज्जा, न वीएज्जा अन्नं न फूमावेज्जा अनं फूमन्तं वा वीयन्तं वा न "समणुजाणामि जावज्जीवाए तिविहं तिविहेणं मणेणं वायाए कारणं न करोमि न
१ क. च. समणुजाणिज्जा. २ ख. इंगालिं.. अ. मुम्मरं. ४ क. सुद्धागणियं. '५ घ. न घट्टिज्जा न भिंदिज्जा न उज्जालिज्जा न पज्जालिज्जा न निव्वाविज्जा. ६ क. घ. समणुजाणिज्जा. ७ च. गरहामि. ८ च. पेहुणेण वा. ९ ग. घ. फुमेज्जा; .ख. फुसिज्जा. १० क. घ. समणुजाणिज्जा.

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अज्झयण ४
दसवेआलियसुत्तं.
कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भ पडिक्कमामि निन्दामि गरिहामि अप्पाणं वोसिरामि ॥ १० ॥
से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चक्खायपावकम्मे दिया वा राओ वा एंगओ वा परिसागओ वा सुत्ते वा जागरमाणे वा, से बीएस वा बीयपइट्ठेसु वा रूढेसु वा रूढपइंडेसु वा जाएसु वा जायपरट्ठेसु वा हरिएस वा हरियपइडेसु वा छिन्नेसु वा छिन्नपइठेसु वा सचित्तेसु वा सचित्तकोलपडिनिस्सिएस वा न गच्छेज्जा न चिठ्ठेज्जा न निसीएज्जा न तुयट्टेज्जा, अन्नं न गच्छावेज्जा न चिठ्ठावेज्जा न निसीयावेज्जा न तुयद्वावेज्जा, अन्नं गच्छन्तं वा चिठ्ठतं वा निसीयन्तं वा तुयट्टन्तं वा न समणुजाणामि जावज्जीवाए तिविद्धं तिविहेणं मणेणं वायाए कारणं न करेमि न 'कारवेमि करेन्तं पि अन्नं न समणुजाणामि, तस्स भन्ते पडिक्कमामि निन्दामि 'गरिहामि अप्पाणं वोसिरामि ॥ ११ ॥
.
से भिक्खू वा भिक्खुणी वा संजयविरयपडिहयपच्चक्खायपावकम्मे दिया वा राओ वा एगओ वा परिसागओ वा सुते वा जागरमाणे वा, से कीडं वा पयंगं वा कुन्थुं वा पिवीलियं वा हत्यांस वा पायंसि वा बाहुंसि वा ऊरुंसि वा उदरंसि वा सीसंसि वा वत्थंसि वा पडिग्गहंसि वा रयहरणंसि वा गोच्छंसि वा उडुगंसि वा दण्डगसि वा पीढगंसि वा फलहंसि वा सेज्जंसि वा संथारगंसि वा अन्नयरंसि वा तहप्पगारे उवगरणजाए तओ संजयामेव पडिलेहिय पडिलेहिय पमज्जिय पमज्जिय एगन्ते अवणेज्जा, नो णं संघायमावज्जेज्जा ॥ १२ ॥
अजयं चरमाणो उ पाणभूयाई हिंसइ ।
बन्धइ पावयं कम्मं, तं से होइ कडुयं फलं ॥ १ ॥
ख. वत्थंसि वा पायगांस वा
१ च. गरहामि २ ख. ऊरंसि वा. `रयहरणंसि वा कंबलंसि वा गुच्छांस वा उंडुयांस वा दंडांस वा अ. वत्थांरी वा `पायपुंछणंसि वा रयहरणांस वा कंबलंांसि वा पडिग्गहंसि वा उडगंसि वा. ४ अ. क... ख. घ. एगन्तमवणमेज्जा.
ܕ

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२०
दसवेआलियसुत्तं.
'अजय चिमाणो उ पाणभूयाई हिंसइ । बन्धइ पावयं कम्मं, तं से होइ कडुयं फलं ॥ २ ॥ अजयं आसमाणो उ पाणभूयाई हिंसइ । बन्धइ पावयं कम्मं तं से होइ कडुयं फलं ॥ ३ ॥ अजयं सयमाणो उ पाणभूयाई हिंसइ । बन्धइ पावयं कम्मं तं से होइ कडुयं फलं ॥ ४॥ अजयं भुञ्जमाणो उ पाणभूयाई हिंसइ । बन्धइ पावयं कम्मं तं से होइ कडुयं फलं ॥ ५ ॥ अजयं भासमाणो उ पाणभूयाई हिंसइ । बन्धइ पावयं कम्मं तं से होइ कडुयं फलं ॥ ६ ॥ कहं चरे ? कहं चिठ्ठे ? कहं आसे ? कहं सए ? । कहं भुञ्जन्तो भासन्तो पावं कम्मं न बन्धइ ? ॥ ७ ॥ जयं चरे, जयं चिट्ठे, जयं आसे, जयं लए । जयं भुञ्जन्तो भासन्तो पावं कम्मं न बन्धइ ॥ ८ ॥ सव्वभूयप्पभूयस्स सम्मं भूयाई पासओ । पिहियासवस्स दन्तस्स पार्व कम्मं न बन्धइ ॥ ९ ॥ पढमं नाणं तओ दया, एवं चिठ्ठइ सव्वसंजए । अन्नाणी किं काही किं वा नाहिइ 'छेय पावगं ॥ १० ॥ "सोच्चा 'जाणइ कल्लाणं सोच्चा जाणइ पावगं । उभयं पि जाणई सोच्चा जं छेयं तं समायरे ॥ ११ ॥ जो जीवे विन "याणाइ अजीवे वि न याणइ । जीवाजीव अयाणतो कह सो 'नाहीइ संजमं ॥ १२ ॥ जो जीवे वि वियाणाइ अजीवे वि वियाणइ । जीवाजीवे वियाणतो सो हु नाही उ संजमं ॥ १३ ॥ जया जीवमजीवे य दो वि एए वियाणइ । तया गई बहुविहं सव्वजीवाण जाणइ ॥ १४ ॥ जया गई बहुविहं सव्वजीवाण जाणइ । तया पुणं च पावं च 'बंधं मोख्खं च जाणइ ॥ १५ ॥
अज्झयण 8
१ अ. अयं श्लोको न दृश्यते; प्रायो लेखकप्रमादाद् भ्रष्टो भवेत्. २ अ.
- इमौ श्लोकौ व्युत्क्रमेण दृश्येते . ३ अ. क. च. नाही छेय. ४ ख. सेय. ५ ख. सुच्चा ६ क. ख. याणइ ७ च. याणइ ८ क. नाही य संजमं; च. नाही संजमं. ९ च. बंधमोक्खं च.

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दसवेआलियसुत्तं.
जया पुण्णं च पावं च बंधं मोख्खं च जाणह । तया 'निव्विन्दए भोए जे दिव्वे जे य माणुसे ॥ १६ ॥ जया निदिए भोए जे दिव्वे जे य माणुसे । तया चयइ संभोगं सब्भितरबाहिरं ॥ १७ ॥ जया चयइ संभोगं सब्भितरबाहिरं ।
तया मुण्डे भवित्ताणं पव्वयइ अणगारियं ॥ १८ ॥ जया मुण्डे भवित्ताणं पव्वयइ अणगारियं । तया संवरमुक्कडं धम्मं फासे अणुत्तरं ॥ १९ ॥ जया संवरमुक्कडं धम्मं फासे अणुत्तरं । तया धुणइ कम्मरयं अबोहिकलुषं कडं ॥ २० ॥ जया धुणइ कम्मरयं अबोहिकलसं कडं । तया सव्वत्तगं नाणं दंसणं चाभिगच्छइ ॥ २१ ॥ जया सव्वत्तगं नाणं दंसणं चाभिगच्छइ । तया लोगमलोगं च जिणो जाणइ केवली ॥ २२ ॥ जया लोगमलोगं च जिणो जाणइ केवली । तया "जोगे निरुंभित्ता सेलेसिं पडिवज्जइ ॥ २३ ॥ जया जोगे निरुंभित्ता सेलेसिं पांडवज्जइ । तया कम्मं खवित्ताणं सिद्धिं गच्छइ नीरओ ॥ २४ ॥ जया कम्मं खवित्ताणं सिद्धिं गच्छइ नीरओ । तया लोगमत्थयत्थो सिद्धो 'भवइ सासओ ॥ २५ ॥ सुहसायगस्स समणस्स सायाउलगस्स निगामसाइस्स । उच्छोलणापहाविस्स' दुलहा सोग्गइ तारिसगस्स ॥ २६ ॥ तवोगुणपहाणस्स उज्जुमईखन्तिसंजमरयस्स । परीसहे जिणन्तस्स सुलहा 'सोग्गइ तारिसगस्स ॥ २७ ॥ पच्छा वि ते पयाया खिप्पं गच्छन्ति अमरभवणाई । जेसिं 'पियो तवो संजमो य खन्ती य बम्भचेरं च ॥ २८ ॥ इच्चेयं छज्जीवणियं सम्मद्दिहो सया जए । "दुलहं लभित्तु सामम्णं कम्मुणा न विराहेज्जासि ॥ २९ ॥ ॥ त्ति बेमि ॥ ॥ चउत्थं छज्जीवणियज्झयणं समत्तं ॥
अज्ज्ञयण ४
११
१ अ. निव्विंदई. २ अ. संजोगे; कघ. संजोगं. 3 अ. क. ख ग. घ. पव्वयइए. ४ ख. जोए .. ५ च खवेत्ताणं. ६ अ. क. ध. हव. ७ अ. क. ख. ब. पहोइस्स; ग. पहोविस्स. ८ च. सोगइ. ९ क. पिओ. १० च. दुलभं.

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१२
दसवेआलियसुत्तं.
॥ पंचममज्झणं -- पढमो उद्देसओ ॥ संपत्ते 'भिक्खकालम्मि असंभन्तो अमुच्छिओ । इमेण कमजोगेण भत्तपाणं गवेस ॥ १ ॥ से गामे वा नयरे वा गोयरग्गगओ मुणी । चरे मन्दमणुव्विग्गो अव्वक्खित्तेण चेयसा ॥ २ ॥ पुरओ जुगमायाए पेहमाणो महिं चरे । वज्जेन्तो बीयहरियाई पाणे य दगमट्टियं ॥ ३ ॥ ओवायं विसमं खाणुं विज्जलं परिवज्जए । संकमेण न गच्छेज्जा विज्जमाणे परक्कमे ॥ ४ ॥ पवडते व से तत्थ पक्खलन्ते व संजए । हिंसेज्जा पाणभूयाइं तसे अदुव थावरे ॥ ५ ॥ तम्हा तेण न गच्छेज्जा संजए सुसमाहिए । सइ अन्नेण मग्गेण जयमेव परक्कमे ॥ ६॥ इङ्गालं छारियं रासिं तुसरासिं च गोमयं । ससरक्खेहिं पाएहिं संजओ तं नइक्कमे ॥ ७ ॥ न चरेज्ज वासे वासन्ते महियाए व पडन्तिए । महावा व वायन्ते तिरिच्छसंपाइमेसु वा ॥ ८ ॥ न चरेज्ज वेससामन्ते बंभचेरवसाणए । बंभयारिस्स दंतस्स होज्जा तत्थ विसोत्तिया ॥ ९ ॥ " अणायणे चरंतस्स संसग्गीए अभिक्खणं । होज्जा वयाणं पीडा सामण्णम्मि य संसओ ॥ १० ॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवडणं । वज्जए वेससामंतं मुणी 'एगंतमस्सिए ॥ ११ ॥ साणं 'सूयं गाविं दित्तं गोणं हयं गयं । "संडिब्भं कलहं जुद्धं दूरओ परिवज्जए ॥ १२ ॥ अण्णए नावणए अप्पहिले अणाउले । इंदियाई जहाभागं दमइत्ता मुणी चरे ॥ १३ ॥
अज्झयण प
१ ख. भिक्खुकालम्मि. २ अ. परिक्कम. ३ अ. वेसवासंते; ख. वेसवासंतं. ४ क ग. वसाणुए ५ अ. आणायणे; क अणाययण-चरंतस्स. ६ ख. संसग्गीइ . ७ च. दोग्गइ ८ अ. मासिए । ९ ग. घ. सूइं गाविं; अ. सूयइगाविं; ग. सूअगाविं. १० ख. घ. संडिंभ.

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अज्झयण ५-१ दसवेआलियसुत्तं.
दवदवस्स न गच्छेज्जा भासमाणो य गोयरे । हसंतो नाभिगच्छेज्जा कुलं उच्चावयं सया ॥१४॥ आलोयं थिग्गलं दारं सन्धि दगभवणाणि य । चरंतो न विनिज्झाए संकठाणं विवज्जए ॥१५॥ रन्नो 'गहवईणं च रहस्सारक्खियाण य। संकिलेसकरं ठाणं दूरओ परिवज्जए ॥१६॥ पडिकुठकुलं न पविसे मामगं परिवज्जए। अचियत्तकुलं न पविसे चियत्तं पविसे कुलं ॥१७॥ साणीपावारपिहियं अप्पणा नावपंगुरे। कवाडं नो पणोल्लेज्जा ओग्गहंसि अजाइया ॥१८॥ . गोयरग्गपविट्टो उ वच्चमुत्तं न धारए।
ओगासं फासुयं नच्चा अणुन्नविय वोसिरे ॥१९॥ "नीयदुवारं तमसं कोठगं परिवज्जए। अचक्नुविसओ जत्थ पाणा दुप्पडिलेहगा ॥२०॥ . 'जत्थ पुप्फाइं बीयाई विप्पइण्णाई 'कोठए। अहुणोवलित्तं ओल्लं दकृणं परिवज्जए ॥२१॥ एलगं दारगं साणं वच्छगं चावि कोठए। उल्लनिया न पविसे विउहित्ताण व संजए ॥२२॥ असंसत्तं पलोएज्जा नाइदूरावलोयए। उप्फुल्लं न विनिज्झाए "नियटेज्जा 'अयंपिरो ॥२३॥ अइभूमिं न गच्छेज्जा गोयरग्गगओ मुणी। कुलस्स भूमि जाणित्ता मियं भूमि परक्कमे ॥२४॥ तत्थेव पडिलहिज्जा भूमिभागं वियक्खणो। "सिणाणस्स य वच्चस्स "संलोगं परिवज्जए ॥२५॥ १६दगमद्वियआयाणे बीयाणि हरियाण य। परिवज्जन्तो चिठेज्जा सव्विन्दियसमाहिए ॥२६॥
१ अ. ख.. गिहवईणं २ अ. रहसारक्खियाणि. ३ ख. अप्पणो. ४ च.. ओग्गहं से. ५ च. ओयासं. ६ च. अणुन्नायम्मि. ७ क. णीयंदुवारं; घ. णीअदुवारं.
अ. जत्थ पाणाइं. ९ ख. कुट्ठए. १० च. विउहत्ताण; ख. विहुइत्ताण च; अ. विओत्ताणं वसं जए. ११ क. ख. नियंटिज्ज. १२ अ. अयंपिरे १३ अ. वियकखणे. १४ ख. सणाणस्स. १५ च. संलोयं. १६ अ. घ. दगमट्टी व आयाणे.

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दसवेआलियसुत्तं
अज्झयण ५-१ तत्थ से चिठमाणस्स आहरे पाणभोयणं । अकप्पियं न 'गेण्हेज्जा, पडिगाहेज्ज कप्पियं ॥२७॥ आहरन्ती सिया तत्थ परिसाडेज्ज भोयणं । *दिन्तियं पडियाइक्खे न मे कप्पइ तारिसं ॥२८॥ संमद्दमाणी पाणााण बीयाण हरियाणि य। असंजमकरिं नच्चा 'तारिसं परिवज्जए ॥२९॥ साहट्ट निक्खिवित्ताणं सच्चित्तं घट्टियाणि य। तहेव समणठाए उदगं संपणोल्लिया ॥३०॥ ओगाहइत्ता चलइत्ता आहरे पाणभोयणं । दिन्तियं पडियाइक्खे न मे कप्पइ तारिसं ॥३१॥ पुरेकम्मेण हत्थेण दवीए भायणेण वा। दिन्तियं पडियाइक्खे न मे कप्पइ तारिसं ॥३२॥ "एवंउदओल्ले ससिणिद्धे ससरक्खे मद्रियाऊसे। हरियाले 'हिङ्गुलुए मणोसिला अंजणे लोणे ॥३३॥ गेरुय वण्णिय सेडिय सोरठिय पिठ कुक्कुसकए य । "उक्कठमसंसठे" संसठे चेव बोद्धव्वे ॥३४॥ असंसट्टेण हत्थेण 'दविए भायणेण वा। दिज्जमाणं न इच्छेज्जा पच्छाकम्मं जहिं भवे ॥ ३५॥ संसट्रेण हत्थेण दविए भायणेण वा। दिज्जमाणं पडिच्छेज्जा जं तत्थेसणियं भवे ॥ ३६॥
दोण्हं तु भुंजमाणाणं एगो तत्थ निमंतए । दिज्जमाणं न इच्छेज्जा छन्दं से पडिलेहए ॥ ३७॥ दोण्हं तु भुंजमाणाणं दो वि तत्थ निमंतए। दिज्जमाणं पडिच्छेज्जा जं तत्थेसणियं भवे ॥ ३८॥ गुब्विणीए उवन्नत्थं विविहं पाणभोयणं ।
भुंजमाणं विवज्जेज्जा, भुत्तसेसं पडिच्छए ॥ ३९ ॥ . १च. इच्छज्जा. २ अ. पडिसाडिज्ज. ३ अ. देतयं. ४ क. तारिसिं. ५ अ. घट्टियाण. ६ च. दविए. ७ अ. एवं उदल्ले. ८ च. हिंगुल्लोए. ९ च. कुक्कस. १. अ. क. ख. घ. उकिट्ठ. ११ अ. मसंदिद्वे. १२ ग. दवाए. १३ अ. घ. दुण्हं. १४ ख. भुजमाणं..

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अज्झयण ५-१ दसवेआलियसुत्तं.
सिया य समणठाए गुम्विणी कालमासिणी। उठ्ठिया वा निसीएज्जा निसन्ना वा पुणुए ॥४०॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं॥४१॥ थणगं 'पिज्जएमाणी दारगं वा कुमारियं । तं निक्खिवित्तु रोवंतं आहरे पाणभोयणं ॥४२॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥४३॥
जं भवे भत्तपाणं तु कप्पाकप्पम्मि संकियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥४४॥ "दगवारएण पिहियं नीसाए पीढएण वा । लोढेणं वा वि लेवेण सिलेसेण व केणइ ॥४५॥ तं च उभिदिउं दिज्जा समणट्ठाय व दावए । दितियं पडियाइक्खे न मे कम्पइ तारिसं॥४६॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा दाणठ्ठा पगडं इमं ॥४७॥ तारिसं भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥४८॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा पुण्णठ्ठा पगडं इमं ॥४९॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं। दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥५०॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा वणिमठा पगडं इमं ॥५१॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं। दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥५२॥ असणं पाणगं वा वि खाइमं साइमं तहा। जं जाणेज्ज सुणेज्जा वा समणठा प्रगडं इमं ॥ ५३॥
१ अ. पिज्जमाणी; क. घ. थणयं पिज्जमाणी. २ अ. ग. घ. रोयंतं ३ अ. पुस्तके अयं श्लोको न दृश्यते; गुर्जरभाषायामधस्तादनुवादो दृश्यते. ४ क. घ. दगवारण, अ. दगवाहेण. ५ च. दायए. ६ क. घ. ग. घ. तं भवे.

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१६
दसवेआलियसुत्तं.
तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥ ५४ ॥ उद्देसियं कीयगडं पूईकम्मं च आहडं । अज्झोयरपामिच्चं मीसजायं च वज्जए ॥ ५५ ॥ "उग्गमं से पुच्छेज्जा कस्सट्टा केण वा कडं । सोच्चा निस्संकियं सुद्धं पडिगाहेज्ज संजए ॥ ५६ ॥ असणं पाणगं वा वि खाइमं साइमं तहा । पुप्फेस होज्ज उम्मीसं बीएस हरिएसु वा ॥ ५७ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥ ५८ ॥ असणं पाणगं वा वि खाइमं साइमं तहा । उदगंमि होज्ज निक्खित्तं उत्तिंगपणगेसु वा ॥ ५९ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥ ६० ॥ असणं पाणगं वा वि खाइमं साइमं तहा । "अगणिम्मि होज्ज निक्खित्तं तं च संघट्टिया दए ॥ ६१ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं ।
अज्झयण ५-१
दितियं पडियाक्खे न मे कप्पइ तारिसं ॥ ६२ ॥
एवं - "उस्सक्किया ओसक्किया उज्जालिया पज्जालिया निव्वाविया । उस्सिचिया निस्सिचिया 'उव्वत्तिया ओयारिया दए ॥ ६३ ॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं ।
दितियं पडियाइक्खे न में कप्पइ तारिसं ॥ ६४ ॥ होज्ज कट्टं "सिलं वा वि इट्टालं वा वि एगया । 'ठवियं संकमट्टाए तं च होज्ज चलाचलं ॥ ६५ ॥ न ते 'भिक्खू गच्छेज्जा दिट्ठो तत्थ असंजमो । गंभीरं झुसरं चैव सुविदियसमाहिए ॥ ६६ ॥
१ ग. उग्गमं से पुच्छिज्जा; खघ से अ पुच्छिज्जा. २ ख. पडिग्गाहिज्ज
३ ख. च. होज्ज वामीसं. अ. तेउम्मि, घ. तेअम्मि ५ च उस्सकिया. ६ च.
उवत्तिया. ७ ग. घ. सिले. ८ ख. ठावियं चंकमट्टाए. ९ अ. क. ग. भिक्खु..

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दसवेआलियसुत्तं.
निस्सेणि फलगं पीढं 'उस्सवित्ताणमारुहे ।
1
'मंचकीलं च पासायं समणट्ठाए व दावए ॥ ६७ ॥ दुरूहमाणी पवडेज्जा हत्थं पायं व लूसए पुढविजीवे वि हिंसेज्जा जे य "तं निस्सिया जगा ॥ ६८ ॥ एयारिसे महादोसे जाणिऊण महेसिणो । तम्हा मालोहडं भिक्खं 'न पडिगेण्हंति संजया ॥ ६९ ॥ कंद मूलं पलंबं वा आमं छिन्नं व सन्निरं । तुंबागं सिंगबेरं च आमगं परिवज्जए ॥ ७० ॥ तहेव 'सुतचुणाई 'कोलचुण्णाई आवणे । सक्कुलिं फणियं पूयं अन्नं वा वि तहाविहं ॥ ७१ ॥ "विक्कायमाणं पसढं रएण परिफासियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥ ७२ ॥ बहुअहियं पोग्गलं "अणिमिसं वा बहुकंटयं । अत्थियं तिंदुयं विल्लं उच्छुखंडं च संबलिं ॥ ७३ ॥ अप्पे सिया भोयणजाए "बहुउज्झियधम्मिए । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥ ७४ ॥ तहेवुच्चावयं पाणं अदुवा "वारधोवणं । संसेइमं चाउलोदगं अहुणाधोयं विवज्जए ॥ ७५ ॥ जं जाणेज्ज चिराधोयं मईए दंसणेण वा ।
१२
93
१४.
१७
૧૯
'पडिपुच्छिऊण सोच्चा वा जं च निस्संकियं भवे ॥ ७६ ॥ 'अजीवं परिणयं नच्चा पडिगाहेज्ज संजए । अह संकिय 'भवेज्जा आसाइत्ताण रोयए ॥ ७७ ॥
२०.
थोवमासायणठाए हत्थगम्मि "दला हि मे । मा मे अचंबिलं पूइं नालं तण्हविणित्तए ॥ ७८ ॥
अज्झयण ५-१
१७
१ क. ख. ऊसवित्ताणमारुहे; च. ओस वित्ताणमारुहे. २ अ. क. ख. ग. घ. मंचं कोलंच. 3 ख. च. समणट्ठा एव दायए. ४ च. पायं च ५ च तन्निस्सिया. ६ च. न पडिगाहेज्ज संजए; ख. न पडिगिण्हंति. ७ ख. सत्धु. ८ च. कोल. ९ क. संकुलं, घ. सकुलिं. १० ख. विक्कीयमाणं. ११ क. ख. अणमिसं : १२ च. तेंदुयं. १३ अ. ख. च. सिंचलिं. १४ क. भोयणिज्जाए. १५ ख. बहुज्झियधम्मिए; अ. बहु उज्झिया भायणे. - १६ क. वारधाअणं; ग घ. वारधोयणं. १७ ख. च. पडिपुच्छिण. १८ ख. अज्जीयं. १९ च. हवेज्जा. २० च. रोचए. २१ क. दुलाह. २२ अ. ग. घ. तह; क. तिन्ह
२

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दसवेआलियसुत्तं.
अज्झयण ५-१
तं च अच्चंबिलं पूइं नालं तण्हविणित्तए। दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥७९॥ जं च होज्ज अकामेणं विमणेण पडिच्छियं। तं अप्पणा न पिबे नो वि अन्नस्स दावए ॥८॥ एगंतमवक्कमित्ता अचित्तं पडिलेहिया। 'जयं परिठवेज्जा परिठ्ठप्प पडिक्कमे ॥८१॥ सिया य गोयरग्गगओ इच्छेज्जा परिभोत्तयं । कोठगं भित्तिमूलं वा पडिलेहित्ताण फासुयं ॥ ८२॥ अणुन्नवित्तु मेहावी पडिच्छन्नम्मि संवुडे । हत्थगं संपमाज्जित्ता तत्थ भुंजिज्ज संजए॥८३॥ तत्थ से भुंजमाणस्स अठियं कण्टओ सिया। तणकठसक्करं वा वि अन्नं वा वि तहाविहं ॥८४॥ तं उक्खिवित्तु न निविखवे आसएण न छड्डए । हत्थेण तं गहेऊणं एगंतमवक्कमे ॥ ८५॥ एगंतमवक्कमित्ता आचित्तं पडिलेहिया। जयं परिठवेज्ज परिठ्ठप्प पडिक्कमे ॥८६॥ सिया य भिक्खू इच्छेज्जा सेज्जामागम्म भोत्तयं । सपिंडपायमागम्म उंडुयं पडिलेहिया ॥ ८७॥ विणएण पविसित्ता सगासे गुरुणो मुणी। इरियावहियमायाय आगओ य पडिक्कमे ॥८८॥ आभोएत्ताण नीसेसं अइयारं जहक्कम।। गमणागमणे चेव भत्तपाणे य संजए॥८९॥ उज्जुप्पन्नो अणुविग्गो अव्वक्खित्तेण चेयसा । आलोए गुरुसगासे जं जहा गहियं भवे ॥९॥ न सम्ममालोइयं होज्जा पुवि पच्छा व जं कडं। पुणो पडिक्कमे तस्स वोसिठ्ठो चिंतए इमं ॥९१॥ अहो "जिणेहिऽसावज्जा वित्ती साहूण दोसिया। मोक्खसाहणहेउस्स साहुदेहस्स धारणा ॥९२ ॥
१ ख. जयं च परिहवेज्जा. २. स. न खिवे. अ. क. ग. भिक्यु. ४ स. ग. उडुयं; घ. उंडुअं. ५ क. पुव्वं. ६ ख. वोसठ्ठो. ७ च. जिणेहि सावज्जा.

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अज्झयण ५-१ दसवेआलियसुत्तं.
'नमोक्कारेण पारेत्ता करेत्ता जिणसंथवं । सज्झायं पठवित्ताणं वीसमेज्ज खणं मुणी ॥९३॥ वीसमंतो इमं चिंते हियमठं लाभमठिओ। जइ मे अणुग्गहं कुज्जा साहू, होज्जामि तारिओ ॥९४॥ साहवो तो चियत्तेणं निमंतेज्ज जहक्कम। जइ तत्थ केइ इच्छेजा तेहिं सद्धिं तु भुंजए॥९५॥ अह कोइ न इच्छेज्जा तओ भुंजेज्ज 'एक्कओ। आलोए भायणे साहू जयं अपरिसाडियं ॥ ९६॥ 'तित्तगं व कडुयं व कसायं अंबिलं व महुरं लवणं वा। "एय लद्धमन्नठपउत्तं महुघयं व भुंजेज्ज संजए ॥९७॥ अरसं विरसंवा वि सूइयं वा असूइयं । उलं वा जइ वा सुक्कं मंथुकुम्मासभोयणं ॥९८॥ उप्पन्नं नाइहीलेज्जा अप्पं वा बहु फासुयं। मुहालद्धं मुहाजीवी भुजिज्जा दोसवज्जियं ॥९९॥ दुल्लहा उ मुहादाई मुहाजीवी वि दुल्लहा। मुहादाई मुहाजीवी दो वि गच्छन्ति सोग्गइं ॥१०॥
॥ति बेमि॥ ॥पंचमज्झयणस्स पिंडेसणाए पढमुद्देसओ समत्तो॥
॥ पंचममज्झयणं-बीओ उद्देसओ ॥ पडिग्गहं संलिहिताणं लेवमायाए संजए। "दुग्गंधं वा सुगंधं वा सव्वं भुंजे न छड्डए ॥१॥ सेज्जा निसीहियाए समावन्नो य गोयरे। "अयावयट्ठा भोच्चाणं जइ तेण न संथरे ॥२॥ "तओ कारणमुप्पन्ने भत्तपाणं गवेसए । विहिणा पुत्ववुत्तेण इमेणं उत्तरेण य ॥३॥
१ क. ख. घ. नमुक्कारेण पारित्ता करित्ता. २ ख. तारओ. ३ अ. क. कोई. ४ अ. ख. ग. घ. एगओ. ५ क. अप्परिसाडियं. ६ च. तित्तियं च कडुयं च; ७. अ. क. ग. एयं लद्ध. ८ च. हु. ९ च. सोगई. १० अ. संगहित्ताणं. ११ ख. लेवमायाय. १२ अ. क. ग. दुगंध. १३ ख छंडए. १४ अ क. आयावयठ्ठा; ख. आयावयटुं. १५ च. तउ.

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दसवेआलियसुत्तं . अज्झयण ५-१ कालण निक्खमे भिक्खू कालेण य पडिक्कमे। अकालं च विवज्जित्ता काले कालं समायरे ॥४॥ अकाले चरसी भिक्खू कालं न पडिलेहसि। अप्पाणं च किलामसि सन्निवेसं च 'गरिहसि ॥५॥ सइ काले चरे भिक्खू कुज्जा पुरिसकारियं । अलाभो त्ति न सोएज्जा तवो त्ति अहियासए ॥६॥ तहेवुच्चावया पाणा भत्तढ़ाए समागया। तउजुयं न गच्छिज्जा जयमेव परक्कमे ॥७॥ गोयरग्गपविठो उ न निसीएज्ज कत्थइ । कहं च न पबंधेज्जा चिठित्ताण व संजए ॥८॥ अग्गलं फलिहं दारं कवाडं वा वि संजए। अवलंबिया न चिट्ठज्जा गोयरग्गगओ मुणी ॥९॥ समणं माहणं वा विकिविणं वा वणीमगं। उवसंकमंतं भत्तठा पाणठाए व संजए ॥ १० ॥ तं 'अइक्वमित्तु न पविसे न चिट्रेचक्खुगोयरे । एगंतमवक्कमित्ता तत्थ चिठ्ठज्ज संजए ॥११॥ वणीमगरस वा तस्स दायगस्सुभयस्य वा। अप्पत्तियं सिया होज्जा लहुत्तं पश्यणस्स वा ॥ १२ ।। पडिसेहिए व दिन्ने वा तओ तम्मि नियत्तिए । उवसंकमेज्ज भत्तहा पाणठाए व संजए ॥१३॥ उप्पलं पउमं वा वि कुमुयं वा मगदंतियं । अन्नं वा पुप्फ सच्चितं तं च संलुंचिया दए ॥१४॥ तं भवे अत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न से कप्पइ तारिसं ॥१५॥ उप्पलं पउमं वा वि कुसुयं वा मगदतियं । अन्नं वा पुप्फ सच्चित्तं तं च संमद्दिया दए ॥१६॥ तं भवे भत्तपाणं तु संजयाण अकप्पियं । दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥१७॥
१ क. च. गरहसि. २ घ. च. तउज्जुअं; ख. तउ उज्जुयं; अ. तउंजुअं. ३ ख. जयामेव. ४ च. किवणं. ५ ख. अकमित्तु. ६ अ. च. चक्खुफासओ. ७ क. लहुयत्तं. ८ अ. च. तारिसं.

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अज्झयण ५-२ दसवेआलियसुत्तं.
सालयं वा विरालियं 'कुमुयं उप्पलनालियं । मुणालियं सासवनालियं उच्छरखंड अनिव्वुडं ॥१८॥ तरुणगं वा पवालं रुक्खस्स तणगस्स वा। अन्नस्स वा वि हरियस्स आमगं परिवज्जए॥१९॥ तरुणियं वा छिवाडिं आमियं भज्जियं सई। दितियं पडियाइक्खे न मे कप्पइ तारिसं ॥२०॥ तहा 'कोलमणस्सिन्नं वेलयं कासवनालियं । तिलपप्पडगं नीमं आमगं परिवज्जए ॥२१॥ तहेव'चाउलं पिर्टी वियर्ड वा तत्तनिव्वुडं। तिलपिट्ठ पूइपिण्णागं आमगं परिवज्जए॥ २२ ॥ कविठं "माउलुंगं च मूलगं मूलगत्तियं । आमं असत्थपरिणयं मणसा वि न पत्थर ॥२३॥ तहेव फलमंथूणि बीयमंथूाण जाणिया। 'बिहेलगं पियालं च आमगं परिवज्जए ॥२४॥ समुयाणं चरे भिक्रव कुलं उच्चावयं सया। नीयं कुलमइक्कम्म ऊसढं 'नाभिधारए ॥२५॥ अदीणो वित्तिमेसेज्जा न विसीएज्ज पंडिए। अमुच्छिओ भोयणम्मि मायन्ने एसणारए ॥२६॥ बहुं परघरे अस्थि विविहं खाइमसाइमं। न तत्थ पंडिओ "कुप्पे इच्छा देज्ज परो न वा ॥२७॥ सयणासणवत्थं वा भत्तपाणं व संजए। अदितस्स न कुप्पज्जा पच्चक्खे वि य दीसओ ॥२८॥ इत्थियं पुरिसंवा वि" डहरं वा महल्लगं। वंदमाणं न जाएज्जा नो य णं फरुसं वए ॥२९॥ जे न वंदे न से कुप्पे वंदिओ न समुक्कसे। एवमन्नेसमाणस्स सामण्णमणुचिठ्इ ॥३०॥ सिया एगइओ लद्धं लोभेण "विणिगूहइ ।
मा मेयं दाइयं संतं दछणं सयमायए ॥३१॥ - १ च. कुमुयप्पलनालियं. २ ग. घ. छेवाडिं. ३ क. सयं; ख. सियं. अं. कोलमणुसिन्नं वेणुयं कासनालियं. ५ अ. चालियं पेटुं. ६ क. पूइपन्नागं; ७ क. माउलिंगं. ८ अ. बहेलगं. ९ ख. नाभिधावए. १० च. कप्पे. ११ ख. डहरगं वी. १२ अ. स. विणिगृहए.

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दसवेआलियसुत्तं. अज्झयण ५-२ अत्तठागुरुओ लुद्धो बहुं पावं पकुव्वइ । दुत्तोसओ य से होइ निव्वाणं च न गच्छइ ॥ ३२ ॥ सिया एगइओ लद्धं विविहं पाणभोयणं । 'भद्दगं भद्दगं भोच्चा विवण्णं विरसमाहरे ॥ ३३॥ जाणंतु ता इमे समणा आययठी अयं मुणी। संतुठो सेवई पंतं लूहवित्ती सुतोसओ॥३४॥ पूयणठा जसोकामी माणसंमाणकामए । बहुं पसवई पावं मायासल्लं च कुव्वा ॥३५॥ सुरं वा मेरगं वा वि अन्नं वा मज्जगं रसं ।
ससक्खं न पिबे भिक्खू जसं सारक्खमप्पणो ॥३६॥ 'पिया एगइओ तेणो न मे कोइ वियाणइ । तस्स पस्सह दोसाइं नियडिं च सुणेह मे ॥ ३७॥ . वड्डइ सोडिया तस्स मायामोसं च भिक्खुणा। अयसो य अनिव्वाणं सययं च असाहुया ॥३८॥ निच्चविग्गो जहा तेणो अत्तकम्महि दुम्मई । तारिसो मरणंते वि नाराहेइ संवरं ॥३९॥ "आयरिए नाराहेइ समणे यावि तारिसो। गिहत्था वि णं गरहति "जेण जाणंति तारिसं॥४०॥
एवं तु अगुणप्पेही गुणाणं च विवज्जओ। तारिसो मरणंते वि नाराहेइ संवरं ॥४१॥ 'तवं कुव्वइ मेहावी पणीयं वज्जए रसं। मज्जप्पमायविरओ तवस्सी अइउक्कसो॥४२॥ तस्स पस्सह कल्लाणं अणेगसाहुपूइयं । विउलं अत्थसंजुत्तं कित्तइस्सं सुणेह मे ॥४३॥ एवं तु गुणप्पही 'अगुणाणं विवज्जओ। तारिसो मरणंते वि आराहेइ संवरं ॥४४॥
१ अ. उदगं. २ च. आयतठ्ठी. ३ ख. सेवए. अ. स. घ. ससरक्सं. ५ ख.. पियाई एगओ. ६ ख. आयरिओ नाराहेइ. ७ ख. तेण. ८ अ. पुस्तके इमौ श्लोको व्युत्क्रमेण. पठ्येते. ९ अ. क. ख. ग. घ. अगुणाणं च विवज्जओ.

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अज्झयण ५-२ . दसवेआलियसुत्तं.
आयरिए आराहेइ समणे यावि तारिसो। , गिहत्था विणं पूयन्ति जेणं जाणंति तारिसं॥४५॥ तवतेणे 'वइतेणे रूवतेणे य जे नरे। आयारभावतेणे य कुब्वइ देवकिब्बिसं ॥४६॥ लभ्रूण वि देवत्तं उववन्नो देवकिब्बिसे। . तत्थावि से न याणाइ किं मे किच्चा इमं फलं ॥४७॥ तत्तो वि से चइत्ताणं लम्भिहीएलमयगं। नरयं तिरिक्खजोणिं वा बोही जत्थ सुदुल्लहा ॥४८॥ एयं च दोसं दळूणं नायपुत्तेण भासियं । अणुमायं पि मेहावी मायामोसं विवज्जए ॥४९॥ सिक्खिऊण भिक्खेसणसोहिं संजयाण बुद्धाण सगासे । तत्थ 'भिक्खु सुप्पणिहिइंदिए तिव्वलज्जगुणवं
विहरेज्जासि ॥५०॥ त्ति बेमि ॥ ॥पंचमज्झयणस्स पिंडेसणाए बीओ उद्देसओ समत्तो॥
॥ छठमज्झयणं ॥ नाणदंसणसंपन्नं संजमे य तवे रयं । गणिमागमसंपन्नं उज्जाणम्मि समोसढं ॥१॥ रायाणो रायमच्चा य माहणा अदुव खत्तिया। पुच्छन्ति निहुयप्पाणो कहं भे आयारगोयरे ॥२॥ तेसिं सो निहुओ दंतो सव्वभूयसुहावहो। सिक्खाए सुसमाउत्तो आइक्खइ वियक्खणो ॥३॥ हंदि धम्मत्थकामाणं "निग्गंथाणं सुणेह मे। आयारगोयरं भीमं सयलं दुरहिछियं ॥४॥ नन्नत्थ एरिसंवुत्तं जं लोए परमदुच्चरं । विउलठाणभाइस्स न भूयं न भविस्सइ ॥५॥
१ ख. ग. घ. च. वयतेणे. २ च लज्झही; अ. लप्सइ. 3. ख. एडमयगं; घ. एलमअगं. ४ अ. क. ग. भिक्ख. ५ अ. ग. सुप्पणिहिदिए. ६ घ. आयारगोयरो; च. आयारगोयरं. ७ च. निग्गंधाण. ८ ख. वोत्तुं.

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२४
दसवेआलियसुत्तं.
सखुड्डुगवियत्ताणं वाहियाणं च जे गुणा 'अखंडफुडिया कायव्वा तं सुणेह जहा तहा ॥ ६ ॥ दस अ य ठाणाई जाई बालोऽवरज्झइ' । तत्थ अण्णयरे ठाणे निग्गन्थत्ताओ भस्सइ ॥ ७ ॥ "वयछकं कायछक्कं अकप्पो गिहिभायणं । पलियङ्क 'निसेज्जा य सिणाणं 'सोभवज्जणं ॥ ८ ॥ तत्थिमं पढमं ठाणं महावीरेण देसियं । अहिंसा निउणा दिठ्ठा सव्वभूएस संजमो ॥ ९ ॥ जावंति लोप पाणा तसा अदुव थावरा । ते जाणमजाणं वा न हणे 'नो व घायए ॥ १० ॥ " सव्वजीवा वि इच्छंति जीविउं न मरिज्जिउं । तम्हा 'पाणवहं घोरं निग्गंथा वज्जयंति णं ॥ ११ ॥ अप्पा परठ्ठा वा कोहा वा जइ वा भया । हिंसगं न मुर्स बूया नो वि अन्नं वयावए ॥ १२ ॥ मुसावाओ य लोगंमि सव्वसाहूहिं गरहिओ । अविस्सासो य भूयाणं तम्हा मोसं विवज्जए ॥ १३ ॥ चित्तमंतमचित्तं वा अप्पं वा जइ वा बहुं । दंतसोहणमेत्तं" पि " ओग्गहंसि अजाइया ॥ १४ ॥ तं अप्पणा न गेहंति नो वि गिण्हावए परं । अन्नं वा "गिण्हमाणं पि नाणुजाणंति संजया ॥ १५ ॥ अबंभचरियं घोरं पमायं दुरहिद्वियं । नायरंति मुणी लोए "भेयाययणवज्जिणो ॥ १६ ॥ मूलमेय महम्मस्स महादोससमुस्सयं । तम्हा मेहुणसंसग्गं निग्गंथा वज्जयंति णं ॥ १७ ॥ विडमुब्भेइमं लोणं तेल्लं सप्पि च फाणियं । न ते सन्निहिमिच्छंति नायपुत्तवओरया ॥ १८ ॥
११
१२
अज्झयण ६
१ अ. घ. अक्खंड. २ ख. घ. विरज्झई. ३ च. छक्क. क. च. निसिज्जा सिणाणं. ५ अ. सोह. ६ च. नो वि घायए. ७ अ. ख. सव्वे जीवा वि. ८. अ. ख. पाणिवहं. ९ ख. बियायए. १० क. ख. घ. मित्तंपि ११ च. उग्गहं से. १२ ग. च. गेण्हमाणं. १३ अ. क. ख. भेयायणविवज्जिणो.

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२५
अज्झयण ६
दसवेआलियसुत्तं. 'लोभस्सेस अणुप्फासो मन्ने अन्नयरामवि। जे सिया सन्निहीकामे गिही पव्वइए न से ॥१९॥ जं पि वत्थं व पायं वा कंबलं पायपुंछणं। तं पि संजमलज्जठा धारेंति परिहिंति य ॥२०॥ न सो परिग्गहो वुत्तो नायपुत्तेण ताइणा।। मुच्छा परिग्गहो वुत्तो इइ वुत्तं महेसिणा ॥२१॥ सम्वत्थुवहिणा बुद्धा संरक्षणपरिग्गहे। अवि अप्पणो वि देहमि नायरंति ममाइयं ॥२२॥ अहो निच्चं तवोकम्मं सव्वबुद्धेहिं वणियं । जा य लज्जासमा वित्ती एगभत्तं च भोयणं ॥२३॥ संतिमे सुहुमा पाणा तसा अदुव थावरा। जाई राओ अपासंतो कहमेसणियं चरे ॥२४॥ उदउलं बीयसंसत्तं पाणा निव्वडिया माहिं। दिया ताई विवज्जेज्जा राओ तत्थ कहं चरे ॥२५॥ एयं च दोसं दणं नायपुत्तेण भासियं । सव्वाहारं न भुंजति निग्गंथा राइभोयणं ॥२६॥ पुढविकायं न हिंसंति मणसा वयस कायसा। तिविहेण करणजोएण संजया सुसमाहिया ॥२७॥ 'पुढविकायं विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चक्खुसे य अचखुसे ॥२८॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवढणं । पुढविकायसमारंभं जावज्जीवाए वज्जए॥२९॥ आउकायं न हिंसंति मणसा वयस कायसा। तिविहेण करणजोएण संजया सुसमाहिया ॥३०॥ आउकायं विहिंसंतो हिंसइ उ तयस्सिए। तसे य विविहे पाणे चक्खुसे य अचक्खुसे ॥३१॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवढणं ।।
आउकायसमारंभं जावज्जीवाए वज्जए ॥३२॥ - १ अ. घ. लोभस्सेसणुप्फासो; क. लोभस्सेस अणुप्फासे; च. लोभस्सेसणुफासो. २ अ. क. ख. ग. घ. परिहरंति य. 3 क. नाइपुत्तेण. ४ अ. सुहमा. ५ अ. निवडिया; घ. निव्वुडिया. ६ अ. पुढवीकायं हिंसंतो.

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दसवेआलियसुत्तं.
अज्झयण ६ 'जायतेयं न इच्छंति पावगं जलइत्तए। तिक्खमन्नयरं सत्थं सव्वओ वि दुरासयं ॥ ३३॥ पाईणं पडिणं वा वि उडूढं अणुदिसामवि। अहे दाहिणओ वा वि दहे उत्तरओ वि य ॥३४॥ 'भूयाणमेसमाधाओ हव्यवाहो न संसओ। तं पईवपयावठ्ठा संजया किंचि नारभे ॥ ३५॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवढणं । तेउकायसमारंभं जावज्जीवाए वज्जए ॥३६॥ "अनिलस्स समारंभ बुद्धा मन्नंति तारिसं। सावज्जबहुलं चेयं नेयं ताईहिं सेवियं ॥३७॥ तालियंटेण पत्तेण साहाविहुयणेण वा । न ते वीइउमिच्छति वीयावेऊण वा परं ॥ ३८॥ जं पि वत्थं व पायं वा कंबलं पायपुंछणं । न ते 'वायमुईरंति, जयं परिहरंति य ॥३९॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवणं। वाउकायसमारंभं जावज्जीवाए वज्जए ॥४०॥ वणस्सई न हिंसंति मणसा वयस कायसा। तिविहेण करणजोएण संजया सुसमाहिया ॥४१॥ वणस्सई विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चक्खुसे य अचक्खुसे ॥४२॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवड्ढणं । वणस्सइसमारंभं जावज्जीवाए वज्जए ॥४३॥ तसकायं न हिंसंति मणसा वयस कायसा। तिविहेण करणजोएण संजया सुसमाहिया ॥४४॥ तसकायं विहिंसंतो हिंसइ उ तयस्सिए । तसे य विविहे पाणे चक्खुसे य अचक्खुसे ॥४५॥ तम्हा एयं वियाणित्ता दोसं दुग्गइवढणं। तसकायसमारंभं जावज्जीवाए वज्जए ॥४६॥
१ अ. तेउकायं. २ च. भयाणं एस वाघाओ. ३. अ अनलकायसमारंभ, क. स. अगणिकाय. १ अ. वायमुदीरंति; क. घ. वाउमुईरंति.

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अज्झयण ६
दसवेआलियसुत्तं.
जाइं 'चत्तारिऽभोज्जाई 'इसिणाहारमाइणि । ताई तु विवज्जतो संजमं अणुपालए ॥ ४७ ॥ पिंड सेज्जं च वत्थं च चउत्थं पायमेव य । अकप्पियं न इच्छेज्जा पडिगाहेज्ज कप्पियं ॥ ४८ ॥ जे नियागं ममायंति कीयमुद्देसियाहडं । वहं ते समणुजाणंति इइ वृत्तं महेसिणा ॥ ४९ ॥ तम्हा असणपाणाइ कीयमुद्देसियाहडं । वज्जयंति ठियप्पाणो निग्गंथा धम्मजीविणो ॥ ५० ॥ कंसेसु कंसपाएस कुंडमोसु वा पुणो । भुंजतो असणपाणाइ आयारा परिभस्सइ ॥ ५१ ॥ सीओदगसमारंभे मत्तधोयणछडणे । जाई "छति भूयाई दिट्ठो तत्थ असंजमो ॥ ५२ ॥ पच्छाकम्मं पुरेकम्मं सिया तत्थ 'न कप्पइ । एयमहं न भुंजंति निग्गंथा गिहिभायणे ॥ ५३ ॥ आसंदीपलियंकेसु मंचमासालएसु वा । अणायरियमज्जाणं आसइत्तु सइत्तु वा ॥ ५४ ॥ नासंदीपलियंकेसु न निसेज्जा न पीढए । निग्गंथाऽपडिलेहाए बुद्धवुत्तमहिगा ॥ ५५ ॥ गंभीरविजया एए पाणा दुप्पडिलेहगा । 'आसंदीपलियंका य एयमहं विवज्जिया ॥ ५६ ॥ गोयरग्गपविठ्ठस्स निसेज्जा जस्स कप्पइ इमेरिसमणायारं आवज्जइ अबोहियं ॥ ५७ ॥ विवत्ती बंभचेरस्स पाणाणं च वहे वहो । वणीमगपडीघाओ' पडिकोहो अगारिणं ॥ ५८ ॥ अगुत्ती बंभचेरस्स इत्थीओ वावि संकणं कुसीलवड्ढणं ठाणं दूरओ परिवज्जए ॥ ५९ ॥ तिण्हमन्नयरागस्स निसेज्जा जस्स कप्पइ । जराए अभिभूयस्स वाहियस्स तवस्सिणो ॥ ६० ॥
२७
१ क. चत्तारिभुंजाइ. ध. चत्तारिभुंज्जाई. २ अ. क. घ. च. असणाहार ख. एसणाहार. च. विवज्जित्ता ४ ख परिभस्सए ५ अ. च. छिन्नंति. ६ ख. न कप्पए. ७. न सिज्जाए न पीढए. ८ अ. घ. पलियंकोयं. ९ ख पडिग्घाओ.

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दसवआलियसुत्तं. अज्झयण ६ वाहिओ वा अरोगी वा सिणाणं जो उ पत्थए । 'वोकंतो होइ आयारो, जढो हवइ संजमो ॥६१॥ संतिमे सुहमा पाणा घसासु भिलुगासु य। जे उ भिक्खू सिणायंतो वियडेणुप्पलावए ॥६२ ॥ तम्हा ते न सिणायंति सीएण उसिणेण वा। जावज्जीवं वयं घोरं असिणाणमहिछगा ॥६३॥ सिणाणं अदुवा कक्कं लोद्धं पउमगाणि य। गायस्सुव्वट्टणठाए नायरति कयाइ वि ॥६४॥ 'नगिणस्स वा वि मुंडस्स दीहरोमनहसिणो। मेहुणा उवसंतस्स कि विभूसाए कारियं ॥६५॥ विभूसावत्तियं भिक्खू कम्मं बंधइ चिक्कणं । संसारसायरे घोरे जेणं पडइ दुरुत्तरे ॥६६॥ विभूसावत्तियं चेयं बुद्धा मन्नति तारिसं। "सावज्जबहुलं चेयं नेयं ताईहिं सेवियं ॥ ६७॥ खवत अप्पाणममोहदंसिणो
तवे रया संजम अज्जवे गुणे । धुणंति पावाई "पुरेकडाई
नवाई पावाइं न ते करत ॥ ६८॥ सओवसंता अममा अकिंचणा
“सविज्जविज्जाणुगया जसंसिणो। 'उउप्पसन्ने विमले व चंदिमा सिद्धिं विमाणाइ उवेति ताइणो ॥ ६९ ॥ त्ति बेमि ॥
॥ छठं महिल्लियायारकहज्झयणं समत्तं ॥
१ अ. ख. वुक्कंतो २ अ. घासासु. ३ अ. ख. घ. वियडेणुप्पिलावर. 7 अ. निगणस्स; ख. घ. नगणस्स; च. निगिणस्स. ५ ख. विभसाइ. ६ क. घ. च. सावज्जं बहुलं. ७ च. पुराकडाइं. ८ अ. अवज्जविज्जाणुगया; च. सवेज्जवज्जाणुगया. ९ च. उडुप्पसन्ने

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अज्झयण ७ दसवेआलियसुत्तं.
॥ सत्तममज्झयणं ॥ चउण्हं खलु भासाणं परिसंखाय पण्णवं । दोण्हं तु विणयं सिख्खे दो न भासेज्ज सव्वसो॥१॥ जा य सच्चा अवत्तव्वा सच्चामोसा य जा मुसा। जा य बुद्धेहिऽणाइण्णा न तं भासेज्ज पन्नवं ॥२॥ असच्चमोसं सच्चं च अणवज्जमकक्कसं। समुप्पेहमसंदिद्धं गिरं भासेज्ज पन्नवं ॥३॥ एयं च अठ्ठमन्नं वा जं तु नामेइ सासयं । स भासं सच्चमोसं पितं पि धीरो विवज्जए ॥४॥ वितहं पितहामोतिं जं गिरं भासए नरो। तम्हा सो पुठो पावेणं किं पुण जो मुसं वए ॥ ५॥ तम्हा गच्छामो वक्खामो अमुगं वा 'णे भविस्सइ । अहं वा णं करिस्सामि एसो वा णं करिस्सइ ॥६॥ एवमाई उ जा भासा एसकालम्मि संकिया। संपयाईययठे वा तं पि धीरो विवज्जए ॥७॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए। जमठं तु न जाणेज्जा एवमेयं ति नो वए ॥८॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए। जत्थ संका भवे तं तु एवमेयं ति नो वए ॥९॥ अईयम्मि य कालम्मि पच्चुप्पन्नमणागए। निस्संकियं भवे जं तु एवमेयं ति निद्दिसे ॥१०॥ तहेव फरुसा भासा गुरुभूओवघाइणी। सच्चा वि सा न वत्तव्वा जओ पावस्स आगमो ॥११॥ तहेव काणं काणे त्ति पंडगं पंडगे त्ति वा। वाहियं वा वि रोगि त्ति तेणं चोरे त्ति नो वए ॥१२॥ एएणन्नेण अgण परो जेणुवहम्मइ । आयारभावदोस न तं भासेज्ज पन्नवं ॥१३॥ तहेव होले गोले त्ति साणे वा वसुले त्ति य ।। दमए दूहए वा विन तं भासेज्ज पन्नवं ॥१४॥ . १ अ. महामोत्तं; ख. घ. च. तहामुत्तिं. २ ख. मे भविस्सइ. ३ ख. घ. काणित्ति पंडगं पंडगि त्ति. ४ अ. ख. च. वसुलि त्ति. ५ क. च. नेवं भासेज्ज;. स. घ. नेवं भासिज्ज.

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३०
दसवेआलियसुत्तं. अज्झयण ७ अज्जिए पूज्जिए वा वि अम्मो माउसिए त्ति य । पिउसिए 'भाइणेज्ज त्ति धुए 'नत्तुणिए त्ति य ॥१५॥ हले हले त्ति अन्ने त्ति भट्टे सामीण गोमिणि । होले गोले वसुले त्ति इत्थियं नेवमालवे ॥१६॥ नामधेज्जेण णं बूया इत्थीगोत्तेण वा पुणो। जहारिहमभिगिज्झ आलवेज्ज लवेज्ज वा ॥१७॥ अज्जए पज्जए वा वि बप्पो चुल्लपिउ त्ति य । माउला भाइणेज्ज त्ति पुत्ते नत्तुणिय त्ति य ॥१८॥ हे हो हले त्ति अन्न त्ति भट्टा सामिय गोमिय । होल गोल वसुल त्ति पुरिसं नेवमालवे ॥१९॥ नामधेज्जेण णं बूया पुरिसगोत्तेण वा पुणो। जहारिहमाभिागज्झ आलवेज्ज लवेज्ज वा ॥२०॥ पंचिन्दियाणं पाणाणं एस इत्थी अयं पुमं। जाव णं न विजाणेज्जा ताव जाइ त्ति आलवे ॥२१॥ तहेव मणुसं पसु पक्खि वा वि सरीसिवं । थूले पमेइले वज्झे पाइमे त्ति य नो वए ॥२२॥ "परिवुढे त्ति णं बूया बूया उवचिए त्ति य । संजाए पीणिए वा वि महाकाए त्ति आलवे ॥२३॥ तहेव गाओ दोज्झाओ दम्मा गोरहग त्ति य। वाहिमा रहजोग्ग त्ति नेवं भासेज्ज पन्नवं ॥२४॥
जुवंगवे त्ति णं बूया धेणुं रसदय त्ति य। रहस्से महल्लए वा वि वए संवहणे त्ति य॥२५॥ तहेव गंतुमुज्जाणं पव्वयाणि वणाणि य। रुक्खा महल्ल पेहाए नेवे भासेज्ज पन्नवं ॥२६॥ अलं पासायखंभाणं "तोरणाणं गिहाण य। फलिहग्गलनावाणं अलं उदगदोणिणं ॥२७॥ पीढए चंगबेरे य नंगले मइयं सिया। जन्तलठ्ठी व नाभी वा गंडिया व अलं सिया ॥२८॥
१ क. ख. भायाणिज्ज. २ क. ख. नत्तुणिय. 3 क. घ. इत्थीगुत्तेण. ४ क. च. अन्ने त्ति. ५ क. पुरिसगुत्तेण. ६ क. ख. पस्सुं. ७ ख. परिवुढि त्ति. ८ ख. पणिए. ९ अ. ख. घ. जुवगवि त्ति. १० ख. रसदिय त्ति; अ. रसदए त्ति; घ. रसदइ त्ति. ११ क. ख. घ. तोरणाणि गिहाण य.

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अज्झयण ७ दसवेआलियसुत्तं. आसणं सयणं जाणं होज्जा वा 'किंचुवस्सए । भूओवघाइार्ण भासं नेवं भासेज्ज पन्नवं ॥२९॥ तहेव गंतुमुज्जाणं पव्वयाण वणाणि य। रुक्खा महल्ल पेहाए एवं भासेज्ज पन्नवं ॥ ३०॥ जाइमंता इमे रुक्खा दहिवट्टा महालया। पयायसाला विडिमा वए दारसाण त्ति य ॥३१॥ तहा फलाइं पक्काइं पायखज्जाई नो वए । वेलोइयाई टालाई वेहिमाई ति नो वए ॥ ३२॥ असंघडा इमे अंबा बहुनिव्वट्टिमा फला। वएज्ज बहुसंभूया भूयरूव त्ति वा पुणो ॥ ३३॥ तहोसहीओ पक्काओ नीलियाओ छवी इय। लाइमा भज्जिमाओ त्ति पिहुखज्ज त्ति नो वए ॥ ३४॥ 'रूढा बहुसंभूया 'थिरा ऊसढा विय। गभियाओ पसूयाओ ससाराओ त्ति आलवे ॥ ३५ ॥ तहेव संखडि नच्चा किच्चं कज्जं ति नो वए। तेणगं वा वि वज्झे त्ति सुतित्थे त्ति य आवगा ॥ ३६॥ संखार्ड संखडि बूया पणियठ ति तेणगं । 'बहुसमाणि तित्थाणि आवगाणं वियागरे ॥ ३७॥ तहा नईओ पुण्णाओं कायतिज्ज त्ति नो वए। नावाहि तारिमाओ त्ति पाणिज्ज त्ति नो वए ॥ ३८॥ बहुवाहडा अमाहा बहुसलिलुप्पिलोदगा। बहुवित्थडोदगा यावि एवं भासेज्ज पन्नवं ॥३९॥ तहेव सावज्जं जोगं परस्सठाए निठ्ठियं । कीरमाणं ति वा नच्चा सावज्जं नालवे मुणी ॥४०॥ सुकडे त्ति सुपक्के त्ति सुच्छिन्ने सुहडे मड़े। सुनिठिए सुलछे त्ति सावज वज्जए मुणी ॥४१॥
१ क. ख. किं तुवस्सए. २ क. बहुनिव्वडिमा फला. ३ अ. क. तहेवोसहीओ. ४ अ. रूढा च बहु. ५ अ. थिरा च ऊसढा इ य; ख थिराओ ऊसढा वि य. ६ क. ख. सुतित्थि त्ति. ७ ख. पण त्ति य तेणगं; च.. पणियढे त्ति. ८ च. बहुस्समाणि. ९ अ. क. ख. घ. ण लवे. .

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दसवेआलियसुत्तं.
अज्झयण ७
पयत्तपक्क त्ति य पक्कमालवे
पयत्तछिन्न त्ति व छिन्नमालवे । पयत्तलछ त्ति व कम्महेउयं
पहारगाढ त्ति व गाढमालवे ॥४२॥ 'सवक्कसं परग्धं वा अउलं नत्थि परिसं। अचक्कियमवत्तव्वं आचियत्तं चेव नो वए॥४३॥ सब्वमेयं वइस्सामि सव्वमेयं ति नो वए। 'अणुवीइ सव्वं सब्वत्थ एवं भासेज्ज पन्नवं ॥४४॥ *सुक्कीयं वा सुविक्कीयं आकिज्जं किज्जमेव वा। इमं गेण्ह इमं मुश्च पणियं नो वियागरे॥४५॥ अप्पग्धे वा महग्घे वा कए व्वा विक्कए वि वा। पणियठे समुप्पन्ने अणवज्जं वियागरे॥४६॥ तहेवासंजयं धीरो आस एहि करोहि वा। "सय, चिठ्ठ, वयाहि त्ति नेवं भासेज्ज पन्नवं ॥४७॥ बहवे इमे असाहू लोए वुच्चंति साहुणो। न लवे असाहु साहु त्ति साहु साहु त्ति आलवे ॥४८॥ नाणदंसणसंपन्नं संजमे य तवे रयं। एवंगुणसमाउत्तं संजय साहुमालवे ॥४९॥ देवाणं "मणुयाणं च तिरियाणं च वुग्गहे । 'अमुयाणं जओ होउ मा वा होउ त्ति नो वए ॥५०॥ वाओ वुठं व सीउण्हं खेमं धायं सिवं ति वा। कया णु होज्जा एयाणि मा वा होउ त्ति नो वए ॥५१॥ तहेव मेहं व णहं व माणवं
न देव देव त्ति गिरं वएज्जा । संमुच्छिए उन्नए "या पओए
वएज्ज वा 'वुठ बलाहग त्ति ॥५२॥ "अन्तलिक्ख त्ति णं बूया गुज्झाणुचरिय त्ति य । रिद्धिमंतं नरं दिस्स रिद्धिमंतं ति आलवे ॥५३॥
१ घ. सव्वुक्कस्सं. २ अ. अणुविअ; क. अणुव्वीइ. ३ क. सव्वत्थं. ४ ग. घ. मुकियं. ५ अ. ग. कए व. ६ च. सयं. ७ ख. माणुसाणं च; घ. मणुआणं. ८ ख. -च. अमुगाणं. ९ अ. होज्जा त्ति. १० ख. घ. च णहं च. ११ क. ख. च. वा. पओए. १२ क. ग. घ. वुठे बलाहय त्ति. १३ अ. ख. अंतलिक्खे त्ति.

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अज्झयण ८ दसवेआलियसुत्तं. तहेव सावज्जणुमोयणी गिरा
ओहारिणी जा य 'परोवघाइणी। से 'कोह लोह भयसा व माणवो
न हासमाणो वि गिरं वएज्जा ॥५४॥ सवक्कसुद्धिं समुपहिया मुणी
गिरं च दुटुं परिवज्जए सया। मिये अदुठं अणुवीइ भासए
सयाण मज्झे लहई पसंसणं ॥५५॥ "भासाए दासे य गुणे य जाणिया
तीसे य दुठे परिवज्जए सया। छसु संजए सामणिए सया जए
वएज्ज बुद्धे हियमाणुलोमियं ॥५६॥ परिक्खभासी सुसमाहिइंदिए
चउक्कसायावगए अणिस्सिए । स निद्धुणे धुत्तमलं पुरेकडं
आराहए लोगमिणं तहा परं ॥ ५७ ॥ ति बेमि ॥ . ॥ सत्तमं सुवक्कसुद्धी अज्झयणं समत्तं ॥
॥अट्ठममज्झयणं ॥ आयारपणिहिं लद्धं जहा कायव्व भिक्खुणा। तं भे उदाहरिस्सामि आणुपुर्तिवं सुणह मे ॥१॥ पुढवि दग अगणि मारुय तणरुक्ख सबीयगा। तसा य पाणा जीव त्ति इइ वुत्तं महेसिणा ॥२॥ तेसिं अच्छणजोएण निच्चं होयब्वयं सिया। मणसा काय वक्केण एवं 'भवइ संजए॥३॥ पुढावं भित्तिं सिलं लेखें नेव भिन्दे न संलिहे। तिविहेण करणजोएण संजए सुसमाहिए ॥४॥
१ क. परोवघायणी. २ अ. घ. कोहलोहभयहासावमाणओ; ख. कोहलोहा भयहास. ३ क. अणुवीय. ४ क. भासाइ. ५ ख. च. धुण्णमलं. ६ ख. आयारप्पणिहिं. ७ च. वाऊ. ८ अ. जविंति; ख. जीवत्ति. ९ ख. घ. हवइ. १० अ. संजमे.

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दसवेआलियसुत्तं.
'सुद्धपुढवीएन निसीए ससरक्खम्मि य आसणे । पमज्जित निसीएज्जा जाइत्ता जस्स उग्गहं ॥ ५ ॥ सीओदगं न सेवेज्जा सिलावु हिमाणि य । उसिणोद्गं तत्तफासुयं पडिगाहेज्ज संजए ॥ ६ ॥ उदउल्लं अप्पणी कायं नेव पुंछे न संलिहे । समुप्पेह तहाभूयं नो णं संघट्टए मुणी ॥ ७ ॥ * इंगालं अगणिं अचिंच अलायं वा सजोइयं । न उंजेज्जा न घट्टेज्जा नो णं निव्वावए मुणी ॥ ८ ॥ तालियंटेण पत्तेण साहाविहुयणेण वा । न वीज्जप्पण कार्य बाहिरं वा वि पोग्गलं ॥ ९ ॥ तणरुक्खं न छिंदेज्जा फलं मूलं व कस्सइ । आमगं विविहं बीयं मणसा वि न पत्थए ॥ १० ॥ गहणेसु न चिठ्ठेज्जा बीएस हरिएस वा । उद्गांमि तहा निच्चं उत्तिंगपणगेसु वा ॥ ११ ॥ तसे पाणे न हिंसेज्जा वाया अदुव कम्मुणा । उवरओ सव्वभूएस पासेज्ज विविहं जगं ॥ १२ ॥ अट्ठ सुहुमाई पेहाए जाई जाणित्त संजए । दयाहिगारी भूएस आस चिठ्ठ सहि वा ॥ १३ ॥ "कयराई अठ्ठ सुहुमाई जाईं पुच्छेज्ज संजए । इमाई ताईं मेहावी आइक्खेज्ज वियक्खणे ॥ १४ ॥ सिहं पुप्फसुहुमं च पाणुत्तिङ्गं तहेव य । पणगं बीय हरियं च अंडसहुमं च अहम ॥ एवमेयाणि जाणित्ता सव्वभावेण संजए । " अप्पमत्ते जए निच्चं सव्विंदियसमा हिए ॥ १६ ॥ धुवं च पडिलेहेज्जा जोगसा पायकम्बलं । सेज्जमुच्चारभूमिं च संथारं अदुवासणं ॥ १७ ॥ उच्चारं पासवणं खेलं सिंघाण जल्लियं । फायं पडिलेहित्ता परिद्वावेज्ज संजय ॥ १८ ॥ पविसित परागारं पाणठा भोयणस्स वा । जयं चिट्ठे मियं भासे न य रूवेसु मणं करे ॥ १९ ॥
१५ ॥
३४
अज्झयण ८
१ अ. सुद्धपुढविं; क. घ. सुद्वपुढवी. २ क. ख. ग. घ. निसिए. ३ अ. घ. ससरक्खम्मि आसणे; क. ससरक्खे व. ४ ख. इंगालिं. ५ क. ख. ग. घ. वीएज्ज अप्पणी. ६ अ. पुस्तके अयं श्लोको न दृश्यते. ७ क. च. अप्पमत्तो.

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३५
अज्झयण ८ दसवेआलियसुत्तं. बहुं सुणेइ कण्णोहिं बहुं अच्छीहिं 'पेच्छइ । न य दिलं सुयं सव्वं भिक्खू अक्खाउमरिहइ ॥२०॥ सुयं वा जइ वा दिठं न लवेज्जोवघाइयं । न य केण उवाएणं गिहिजोगं समायरे ॥२१॥ निठाणं रसनिज्जूढं भद्दगं पावगं ति वा। पुठो वा वि अपुठो वा लाभालाभं न निद्दिसे ॥२२॥ न य भोयणम्मि गिद्धो चरे उंछं अयपिरो । अफासुयं न भुंजेज्जा कीयमुद्देसियाहडं ॥२३॥ सन्निहिं च न कुब्वेज्जा अणुमायं पि संजए। मुहाजीवी असंबद्ध हवेज्जा जगनिस्सिए ॥२४॥ लूहवित्ती सुसंतुट्टे आप्पिच्छे सुहरे सिया। आसुरत्तं न गच्छेज्जा सोच्चाणं जिणसासणं ॥२५॥ कण्णसोक्खहिं सद्देहि पेमं नाभिनिवेसए। दारुणं कक्कसं फासं काएण अहियासए ॥२६॥ खुहं पिवासं दुस्सेज्जं सीउण्हं अरई भयं । 'अहियासे अव्वहिओ 'देहदुक्खं महाफलं ॥२७॥ अत्थंगयंमि आइच्चे पुरत्था य अणुग्गए। आहारमइयं सव्वं मणसा वि न पत्थए ॥२८॥
अतिंतिणे अचवले अप्पभासी मियासणे। हवेज्ज उयरे दन्ते थोवं लद्धं न खिसए ॥२९॥ "न बाहिरं परिभवे अत्ताणं न समुक्कसे। सुयलाभे न मज्जेज्जा जच्चा तवसिं बुद्धिए ॥३०॥ से जाणं अजाणं वा कट्ट आहम्मियं पयं । संवरे खिप्पमप्पाणं बीयं तं न समायरे ॥३१॥ अणाया परक्कम्म नेव गूहे न निण्हवे। सुई सया वियडभावे असंसत्ते जिइंदिए ॥३२॥ अमोहं वयणं कुज्जा आयरियस्स महप्पणो। तं परिगिज्झ वायाए कम्मुणा उववायए ॥३३॥
१ क. पिच्छई; ख. पिच्छए. २ ख. लविज्जा उव०; घ. लविज्जोव० ३ स. घ. केण उवाएण; अ. क. केणइ उवाएण. ४ ख. अयंपिरे. ५ अ. हविज्ज जोगनिस्तिए; क. ख. हविज्ज जग० ६ अ. सुभरे. ७ च. पेम्मं. ८ च. अहियासए. ९ अ. ख. ग. देहे दुक्खं. १० अ. अंतिमेणं अचवले अप्पसमी मिआसणे. ११ अ. न य बाहिरं. १२ घ. परभवे; च. परिहवे. १३ क. तवस्सिबुद्धिए.

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दसवेआलियसुत्तं.
अज्झयण ८ अधुवं जीवियं नच्चा सिद्धिमग्गं वियाणिया। विणियट्टेज्ज भोगेसु आउं परिमियमप्पणो ॥३४॥ बलं थामं च पेहाए सद्धमारोग्गमप्पणो। 'खेत्तं कालं च विनाय तहप्पाणं न जुंजए ॥३५॥ जरा जाव न पीलेइ वाही जाव न वड्डइ। जाविदिवा न हायंति ताव धम्मं समायरे ॥ ३६॥ कोहं माणं च मायं च लोभं च पाववडणं । वमे चत्तारिदासे उ इच्छंतो हियमप्पणो ॥३७॥ कोहो पीइं पणासेइ माणो विणयनासणो। माया मित्ताणि नासेइ लोभो सव्वविणासणो ॥ ३८॥ उवसमेण हणे कोहं माणं मद्दवया जिणे। मायं चज्जवभावेणं लोभं संतोसओ जिणे ॥३९॥ कोहो य माणो य अणिग्गहीया माया य लोभो य पवडूमाणा। चत्तारि एए कसिणा कसाया सिंचंति मूलाई पुणब्भवस्स ॥४०॥ राइणिएसु विणयं पउंजे धुवसीलं सययं न हावइज्जा । कुम्मो व्व अल्लीणपलीणगुत्तो परक्कमेज्जा तवसंजमम्मि ॥४१॥ निदं च न बहु मन्नेज्जा सप्पहासं विवज्जए। मिहोकहाहि न रमे सज्झायम्मि रओ सया ॥४२॥ जोगं च समणधम्मम्मि जुंजे अणलसो धुवं । जुत्तो य समणधम्मम्मि अठं लहइ अणुत्तरं ॥४३॥ इहलोगपारत्तहियं जेणं गच्छइ सोग्गइं। 'बहुसुयं पज्जुवासेज्जा पुच्छेज्जत्थविणिच्छयं ॥४॥ हथ पायं च कायं च पणिहाय जिइंदिए । अल्लीणगुत्तो निसिए सगासे गुरुणो मुणी ॥४५॥ न पक्खओ न पुरओ नेव किच्चाण पिछओ। न य ऊरुं सषासेज्जा चिठ्ठज्जा गुरुणन्तिए ॥४६॥ अपुच्छिओ न भासेज्जा भासमाणस्स अन्तरा। पिठिमंसं न खाएज्जा मायामोसं विवज्जए॥४७॥
१ क. ख. घ. च. खित्तं. २ च. तह अप्पाणं. ३ अ. क. घ. च. निझुंजए; अ. निओगए. ४ ख. पीडेइ. ५ ख. दोसाइं; घ. दोसे अ. ६ अ. च. संतुछिए. ७ स. क. च. धुवसीलयं. ८ क. कुम्मु व्व; च. कुम्मे व्व. ९ च. बहुस्सुयं.

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अज्झयण ८ दसवेआलियसुत्तं. अप्पत्तियं जेण सिया आसु कुप्पेज्ज वा परो। सव्वसो तं न भासेज्ज भासं आहियगामिणि ॥४८॥ दिठं मियं असंदिद्धं पडिपुण्णं वियजियं। अयंपिरमणुविग्गं भासं निसिर अत्तवं ॥४९॥ आयारपन्नत्तिधरं दिठिवायमहिज्जगं। 'वइविक्खलियं नच्चा न तं उवहसे मुणी ॥५०॥ नक्खत्तं सुमिणं जोगं निमित्तं मन्तभेसजं । गिहिणो तं न आइक्खे भूयाहिगरणं पयं ॥५१॥ अन्नठं पगडं 'लयणं भएज्जा सयणासणं । उच्चारभूमिसंपन्नं इत्थीपसुविवज्जियं ॥५२॥ विवित्ता य भवे सेज्जा नारीणं न लवे कहं । गिहिसंथवं न कुज्जा कुज्जा साहूहिं संथवं ॥५३॥ जहा कुक्कडपोयस्स निच्चं कुललओ भयं।। एवं खुबंभयारिस्स इत्थीविग्गहओ भयं ॥५४॥ चित्तभित्तिं न निज्झाए नारि वा सुअलंकियं । भक्खरं पिव दळूणं दिछि पडिसमाहरे ॥५५॥ हत्थपायपडिच्छिन्नं कण्णनासविकप्पियं । आवि वाससई नारिं बंभयारी विवज्जए ॥५६॥ विभूसा इत्थिसंसग्गी "पणीयरसभोयणं । नरस्सत्तगवेसिस्स विसं तालउडं जहा ॥५७॥ अंगपच्चंगसंठाणं चारुल्लवियपेहियं । इत्थीणं तं न निज्झाए कामरागविवट्टणं ॥५८॥ विसएसु मणुन्नेसु पेमं नाभिनिवेसए। आणिच्चं तेर्सि विन्नाय परिणामं पोग्गलाण य॥५९॥ पोग्गलाण परीणामं तेसिं नच्चा जहा तहा। विणीयतण्हो विहरे सीईभूएण अप्पणा ॥६०॥ जाए सद्धाए निक्खंतो परियायठाणमुत्तमं । तमेव अणुपालेज्जा गुणे आयरियसम्मए ॥६१॥
१ च. वयविक्सलियं. २ अ. घ. च. लेणं ३ ख. च. हत्थपायपलिच्छिन्नं. ख. घ. च. वाससयं. ५ क. घ. च. पणीयं. ६ च. पेम्म. ७ च. तेसु. ८ क. पुग्गलाण य. ९ च. सीयभावेण.

Page #57

३८
दसवेआलियसुत्तं.
तवं चिमं संजमजोगयं च
सज्झायजोगं च सया ' अहिए । सूरे व सेणाए समत्तमा उहे
अलमप्पणो होइ अलं परेसिं ॥ ६२ ॥
सज्झायसज्झाणरयस्स ताइणो
अपावभावस्स 'तवे रयस्स । विसुज्झई जं से मलं पुरेकर्ड
समीरियं रुप्पमलं व जोइणा ॥ ६३ ॥ से तारिसे दुक्खसहे जिइंदिए
सुरण जुत्ते अममे अकिंचणे । विरायई कम्मघणम्मि अवगए
कसिणभपुडावगमे व चन्दिमे ॥ ६४ ॥ त्ति बेमि ॥ ॥ अठ्ठमं आयारप्पणिही अज्झयणं समत्तं ॥
अज्झयण ९-१
॥ णवममज्झयणं - पढमो उद्देसओ ॥ थंभा व कोहा व मयप्पमाया
"गुरुस्सगाए विणयं न सिक्खे | सो चेव ऊ तस्स अभूइभावो
फलं व कीयस्स वहाय होइ ॥ १ ॥ जे यावि "मंद त्ति गुरुं विइत्ता
डहरे इमे अप्पसुए त्ति नच्चा । हीलेंति मिच्छं पडिवज्जमाणा
करेंति आसायण ते गुरूणं ॥ २ ॥ पईए मंदा विभवंति एगे
बहरा विय जे सुयबुद्धोववेया । आयारमंता गुणसुट्टियप्पा
जे हीलिया सिहिरिव भास कुज्जा ॥ ३ ॥
१ ख. घ. अहिट्ठिए. २ अ. तवोरयस्स. ३ ख. घ. च. जं. सि. ४ ख. गुरूसगासे. ५ क. ख. मंदित्ति. ६ ख. हवंति.

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अज्झयण ९-१ दसवेआलियसुत्तं. जे यावि नागं डहरं ति नच्चा
आसायए से 'अहियाय होइ । एवायरियं पि हु हीलयंतो
नियच्छई जाइपहं खु मंदे ॥४॥ आसीविसो यावि परं सुरुठो ।
किं जीवनासाओ परं नु कुज्जा। आयरियपाया पुण अप्पसन्ना
अबोहिआसायण नत्थि मोक्खो ॥५॥ जो पावर्ग जलियमवक्कमज्जा
आसीविसं वा वि हु कोवएज्जा । जो वा विसं खायइ जीवियठी
__ एसोवमासायणया गुरूणं ॥६॥ सिया हु से पावय नो डहेज्जा
आसीविसो वा कुविओ न भक्खे। सिया विसं हालहलं न मारे
न यावि मोक्खो गुरुहीलणाए ॥७॥ जो पव्वयं सिरसा भेत्तुमिच्छे
सुत्तं व सीहं पडिबोहएज्जा। जो वा दए सत्तिअग्गे पहारं ,
एसोवमासायणया गुरूणं ॥८॥ सिया हु सीसेण गिरि पि भिंदे
सिया हु सीहो कुविओ न भक्खे । सिया न भिदेज्ज व सत्तिअग्गं
न यावि मोक्खो गुरुहीलणाए ॥९॥ आयरियपाया पुण अप्पसन्ना
"अबोहिआसायण नत्थि मोक्खो। तम्हा अणाबाहसुहाभिकंखी।
गुरुप्पसायाभिमुहो रमेज्जा ॥१०॥ १च. अहियाइ. २ क. आसिविसो वावि. ३ ख. च. जीयनासाउ; क. जीवियनासा. अ. जीवमटुं. ५ क. च. पावए नो डहिज्जा . ६ ख. च. भित्तुमिच्छे. ७ अ. क. अबोहिआसासण.

Page #59

४०
दसवेओलियसुत्तं.
जहाहियग्गी जलणं नमसे नाणा हुईमंतपयाभिसित्तं । वायरियं उवचिठ्ठएज्जा
अनंतनाणोवगओविं संतो ॥ ११ ॥
जस्संतिए धम्मपयाई सिक्खे तस्संतिए 'वेणइयं पउंजे । सक्कारए सिरसा पंजलीओ
कायग्रा भो मणसा य निच्चं ॥ १२ ॥
लज्जा दया संजम बंभचेरं
कल्लाणभागिस्स विसोहिठाणं । जे मे गुरू सययमणुसासयंति
ते हं गुरू सययं पूययामि ॥ १३ ॥ जहा निसंते तवणच्चिमाली
प्रभास केवलभारहं नु । एवायरिओ सुयसीलबुद्धिए
विरायई सुरमज्झे व इंदो ॥ १४ ॥ जहा ससी कोमुइजो जुत्त
नक्खत्ततारागणपरिवुडप्पा | खे सोहई विमले अब्भमुक्के
एवं गणी सोहइ भिक्खुमज्झे ॥ १५ ॥ महागरा आयरिया महेसी
समाहिजोगे सुयसीलबुद्धिए । संपाविउकामे अणुत्तराई
आराहए "तोस धम्मकामी ॥ १६ ॥ सोच्चाण मेहाविसुभासियाई
सुस्सूसए आयरियप्पमत्तो ।
आराहइत्ताण गुणे अणेगे
अज्झयण ९-१
सो पावई सिद्धिमणुत्तरं ॥ १७ ॥ ति बोम ॥
॥ णवमअज्झयणस्स विणयसमाहीए पढमो उद्देसओ समत्तो ॥
१ क. ग. विणइअं. २ अ. ख. सयमणुसासयंति. ३ अ. च. भारहकेवलं नु. ४ च. सोहए. ५ क. ख. घ. तोसइ.

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अज्झयण ९-२ दसवेआलियसुतं
॥णवममज्झयणं-बीओ उद्देसओ॥ मूलाओ खंधप्पभवो दुमस्स
खंधाउ पच्छा समुवति साहा। साहप्पसाहा विरुहंति पत्ता
'तओ य से पुप्फ फलं रसो य ॥१॥ एवं धम्मस्स विणओ मूलं परमो से मोक्खो। जेण कित्तिं सुयं 'सिग्धं निस्सेसं चाभिगच्छइ ॥२॥ जे य चंडे मिए थद्धे दुव्वाई नियडी सढे। वुज्झइ से अविणीयप्पा कळं सोयगयं जहा ॥३॥ विणयं पि जो उवाएण चोइओ कुप्पई नरो। दिव्वं सो सिरिमेज्जन्ति दंडेण पडिसेहए ॥४॥ तहेव आविणीयप्पा उववज्झा हया गया। दीसति दुहमेहता अभियोगमुवठ्ठिया ॥५॥ तहेव सुविणीयप्पा उववज्झा हया गया। दीसति सुहमेहता 'इड्डि पत्ता महायसा ॥६॥ तहेव अविणीयप्पा लोगंसि नरनारिओ। दीसंति दुहमेहंता छाया ते विगलिंदिया ॥७॥ दंडसत्थपरिजुण्णा" असम्भवयणेहिं य । कलुणा विवन्नछंदा खुप्पिवासापरीगया ॥८॥ तहेव सुविणोयप्पा लोगसि नरनारिओ। . दीसंति सुहमेहंता इढेि पत्ता महायसा ॥९॥ तहेव अविणीयप्पा देवा जक्खा य गुज्झगा। दीसंति दुहमेहंता आभियोगमुवठिया ॥१०॥ तहेव सुविणीयप्पा देवा जक्खा य गुज्झगा। दीसंति सुहमेहंता इढेि पत्ता महायसा ॥११॥ जे आयरियउवज्झायाणं सुस्सूसावयणंकरा। तेर्सि सिक्खा पवटुंति जलसित्ता इव पायवा ॥१२॥
१ अ. ग. च. तओ से पुष्पं च फलं रसो य। २ ख. सग्धं. ३ क. नियडे. ४ अ. इडिपत्ता. ५ च. परिजिण्णा. ६ ख. च. विवण्णछाया. ७ ख. घ. च. सुप्पिवासाए परिगया. ८ च. आयरिउवज्झायाणं.

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४२
दसवेआलियसुत्तं.
अज्झयण ९-२
अप्पणठ्ठा परछा वा सिप्पा नेउणियाणि य। गिहिणो उवभोगठा इहलोगस्स कारणा ॥१३॥ जेण बंधं वहं घोरं परिवायं च दारुणं। सिक्खमाणा नियच्छति जुत्ता ते ललिइंदिया ॥१४॥ ते वि तं गुरुं पूयंति तस्स सिप्पस्स कारणा। सक्कारेंति णमंसन्ति तुठा निद्देसवत्तिणो ॥१५॥ 'किं पुण जे सुयग्गाही अणन्तहियकामए। आयरिया जं वए भिक्खू तम्हा तं नाइवत्तए ॥१६॥ नीयं सेज्जं गई ठाणं 'नीयं च आसणाणि य । नीयं च पाए वंदेज्जा नीयं कुज्जा य अंजलिं ॥१७॥ संघदृइत्ता कारणं तहा उवहिणामवि।। खमेह अवराहं मे वएज्ज न पुणो त्ति य ॥१८॥ दुग्गओ वा पओएणं चोइओ वहई रहं।। एवं दुबुद्धि किच्चाणं वुत्तो वुत्तो पकुव्वइ ॥१९॥ आलवंते लवंते वा 'न निसेज्जाए पडिस्सुणे। "मोत्तूणं आसणं धीरो सुस्सूसाए पडिस्सुणे ॥२०॥ कालं छंदोवयारं च पडिलेहित्ताण हेउहि । "तोहं तेहिं उवाएहिं तं तं संपडिवायए ॥२१॥ विवत्ती अविणीयस्स संपत्ती विणियस्स य। जस्सेयं दुहओ नायं सिक्खं से अभिगच्छइ ॥२२॥ जे यावि चण्डे 'मइइडिगारवे
पिसुणे नरे साहस हीणपेसणे। अदिधम्मे विणए अकोविए
__ असंविभागी न हु तस्स मोक्खो ॥२३॥ णिद्देसवत्ती पुण जे गुरूणं.
सुयत्थधम्मा विणयंमि कोविया। तरित्तु ते ओहमिणं दुरुत्तरं
खवित्तु कम्मं गइमुत्तमं गय ॥२४॥ त्ति बेमि॥ णवमअज्झयणस्स विणयसमाहीए बिइओ उद्देसगो समत्तो।
१ क. किं पुणो जे; ख. घ. किं पुणं जे. २ ख. नीया व. ३ अ. असणाणि7 अ. पओगेणं. ५ अ. न निस्सेए; ख. न निसिज्जाए; च. न निसज्जाए. ६ खमोतूण; च. मुतूण. ७ अ. क. तेणं तेणं उवाएहिं ख. घ. तेण तेण उवाएण. ८ अ. स. मयइद्धि.

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दसवेआलियसुत्तं.
॥ णवममज्झयणं तइओ उद्देसओ ॥
अज्झयण ९-३
आयरियग्गिमिवाहियग्गी
सुस्सूसमाणो पडिजागरिज्जा । आलोइयं इंगियमेव नच्चा
जो छन्दमाराहयई स पुज्जो ॥ १ ॥ आयारमठ्ठा विणयं पउंजे
सुस्सुसमाणो परिगिज्झ वक्कं । जहोवइद्वं अभिकखमाणो
"गुरुं तु नासाययई स पुज्जो ॥ २ ॥ राइणिएस विणयं पउंजे
डहरा विय जे परियायजिठ्ठा । *नीयत्तणे वट्टइ सच्चवाई
ओवायवं वक्ककरे स पुज्जो ॥ ३ ॥ अन्नायउंछं "चरई विसुद्धं
जवणट्टया समुयाणं च निच्चं । अलद्वयं नो परिदेवपज्जा
विज्जो ॥ ४ ॥
संथारसेज्जासणभत्तपाणे
अप्पिच्छया अइलाभे वि संते । जो " एवमप्पाणभितोसएज्जा
संतोसपाहन्नरए स पुज्जो ॥ ५ ॥ सक्का सहेउं 'आसाइ कंटया
अओमया उच्छहया नरेणं । अणासए जो उ सहेज्ज कंटए
वईमए कण्णसरे स पुज्जो ॥ ६ ॥ मुहुत्तदुक्खा 'उ हूवंति कंट्या
१०.
ओम वितओ " सुउद्धरा ।
४३
१ गुरू तु नासायई. २ अ. रायण्णएसु; क. ख. घ. रावणिएस. ३ अ. घ. णियट्टणे; क. ग. नियत्तणे. ४ अ. घ. सच्चवाइ. ५ अ. चरए. ६ अ. विकत्थयई; घ... च. विकत्थई. ७ च. अप्पाणमभि. ८ क. च. आसाए, ग. आसाय. ९ च. हु. १०. अ. ख. सुदुद्धरा.

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४४
दसवेआलियसुत्तं.
वायादुरुत्ताणि दुरुद्धराणि वेराणुबंधीणि 'महभयाणि ॥ ७ ॥
समावयंता वयणाभिघाया
कण्णं गया 'दुम्मणियं जणंति । धम्मो ति किच्चा परमग्गसूरे
जिदिए जो सहई स पुज्जो ॥ ८ ॥ अवण्णवायं च परंमुहस्स
पच्चक्खओ पडिणीयं च भासं । ओहारिणि अप्पियकारिणि च
भासं न भासेज्ज सया स पुज्जो ॥ ९ ॥ अलोलुप 'अक्कुहए अमाई
अपिणे यावि अदीणवित्ती । नो भावए नो विय भावियप्पा
अको उहले य सयास पुज्जो ॥ १० ॥ गुणेहि साहू, "अगुणेहिऽसाहू
गिण्हाहि साहूगुण मुञ्चऽसाहू । वियाणिया अप्पगमप्पएणं
जो रागदो से हिं समो स पुज्जो ॥ ११ ॥ तहेव डहरं व महंल्लगं वा
इत्थी gi vasi गिहिं वा । नो हीलए नो विय खिंसज्जा
थंभं च कोहं च चए स पुज्जो ॥ १२ ॥ जे माणिया सययं माणयंति
' जत्तेण कन्नं व निवेसरांति । ते माण, मारिहे तवस्सी
जिइदिए सच्चरए स पुज्जो ॥ १३ ॥ तेसिं गुरूणं गुणसागराणं
सोच्चाण मेहावि सुभासियाईं ।
अज्झयण ९-३
१ ख. महाभयाणि. २ च. दुम्मणयं. 3 ख. सहए. ४ क. ख. घ. च. अकुहुए. ५ ख. अगुणे असाहू. ६ ख. गिण्हाई. ७ च. वियाणई. ८ अ. युत्तेण कण्णं.

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अज्झयण ९-४ दसवेआलियसुत्तं. चरे मुणी पंचरए तिगुत्तो
चउक्कसायावगए स पुज्जो ॥१४॥ गुरुमिह सययं पडियरिय मुणी
'जिणवयनिउणे अभिगमकुसले । धुणिय रयमलं पुरेकडं
भासुरमउलं गई गय ॥१५॥ त्ति बेमि ॥ ॥णवमअज्झयणस्स विणयसमाहीए तइओ उद्देसओ समत्तो॥
॥णवममज्झयणं-चउत्थो उद्देसओ ॥ सुयं मे आउसं तेणं भगवया एवमक्खायं । इह खलु थेरेहि भगवंतहिं चत्तारि विणयसमाहिठाणा पण्णत्ता ॥१॥ .
कयरे खलु ते थेरेहिं भगवंतहिं चत्तारि विणयुसमाहिठाणा पण्णत्ता ?॥२॥
इमे खलु ते थेरोहिं भगक्तेहिं चत्तारि विणयसमाहिठाणा पण्णत्ता । तं जहा । विणयसमाही, सुयसमाही, तवसमाही, आयारसमाही ॥३॥ विणए सुए तवे य आयारे णिच्च पंडिया।
अभिरामयंति अप्पाणं जे भवंति जिइंदिया ॥४॥
"चउब्विहा खलु विणयसमाही भवइ । तं जहा। अणुसासिज्जन्तो सुस्सूसइ, सम्मं संपडिवज्जइ, वेयमाराहयइ, न य भवइ अत्तसंपग्गहिए चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो ॥५॥
पेहेइ हियाणुसासणं सुस्सूसइ तं च पुणो अहिए। न य माणमएण मज्जइ विणयसमाही आययठिए॥६॥
चउव्विहा खलु सुयसमाही भवइ । तं जहा। सुयं मे भविस्सइ त्ति "अज्झाइयव्वं भवइ, एगग्गचित्तो भविस्सामि त्ति अज्झाइयवं भवइ, अप्पाणं ठावइस्सामि त्ति "अज्झाइयव्वं भवइ, ठिओ परं ठावइस्सामि त्ति "अज्झाइयव्वं भवई, चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो॥७॥
१ क. ख. जिणमयनिउणे. २ अ. क. घ. च. णिच्चं. 3 अ. हवंति. ४ ख. चउब्विहे खलु. ५ क. ख. च. वेयमाराहइ. १ क. ख. इत्थ. ७ ख. अज्झाइयव्वयं..

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दसवेआलियसुत्तं. अज्झयण ९-४ नाणमेगग्गचित्तो य ठिओ ठावयई परं। सुयाणि य अहिज्जित्ता रओ सुयसमाहिए ॥८॥
चउब्विहा खलु तवसमाही भवइ । तं जहा । नो इहलोगळ्याए तवमहिछेज्जा, नो परलोगठ्ठयाए तवमहिछेज्जा, नो कित्तिवण्णसह'सिलोगळ्याए तवमहिछेज्जा, 'नन्नत्थ निज्जरकृयाए तवमहिछेज्जा चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो॥९॥
विविहगुणतवारए य निच्चं __ भवइ निरासए निज्जरहिए। तवसा धुणइ पुराणपावर्ग
जुत्तो सया तवसमाहिए ॥१०॥ चउव्विहा खलु आयारसमाही भवइ, तं जहा । नो इहलोगठ्ठयाए आयारमाहिठ्ठज्जा, नो परलोगळ्याए आयारमहिछेज्जा, नो कित्तिवण्णसहसिलोगठयाए आयारमहिछेज्जा, नन्नत्थ 'आरहन्तेहि हेऊर्हि आयारमाहज्जा चउत्थं पयं भवइ । भवइ य एत्थ सिलोगो॥११॥
जिणवयणरए अतितिणे
पडिपुण्णाययमाययहिए। आयारसमाहिसंवुडे
भवइ य दंते भावसंधए ॥१२॥ 'अभिगम चउरो समाहिओ
सुविसुद्धो सुसमाहियप्पओ। विउलहियसुहावहं पुणो
कुव्वइ सो पयखेममप्पणो ॥१३॥ जाईमरणाउ मुच्चई । 'इत्थत्थं च चयाइ सव्वसो। सिद्धे वा भवइ सासए
देवो वा अप्परए महिडिए ॥१४॥ त्ति बेमि ॥ ॥ णवमं विणयसमाही अज्झयणं समत्तं ॥
१ ख. नन्नत्थ णं. २ अ. ख. घ. इत्थ. ३ अ. क. ख. जुत्तो य सया. ४ अ. क. तवसमाहीए. ५ ख. च. आरहंतिएहिं; घ. आरहिंतेहिं. ६ अ. ख. घ. अतितणे. '७ च. आययठ्ठए. ८ ख. अभिगम्म चउरो सुसमाहिओ. ९ ख. इत्थत्थं चयइ; अ. क. घ. इत्थत्थं च चयइ.

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अज्झयण १०
दसवेआलियसुत्तं.
॥ दसमं अज्झयणं । 'निक्खम्ममाणाय बुद्धवयणे
णिच्चं चित्तसमाहिओ हवेज्जा। इत्थीण वसं न यावि गच्छे
वंतं नो पडियायइ जे स भिक्खू ॥१॥ पुढविं न खणे न खणावए
सीउदगं न पिए न पियावए । अगणिसत्थं जहा सुनिसियं ।
तं न जले न जलावए जे स भिक्खू ॥२॥ अनिलेण न विए न वियावए __हरियाणि न छिन्दे न छिन्दावए। बीयाणि सया विवज्जयन्तो . .सच्चित्तं 'नाहारए जे स भिक्खू ॥३॥ वहणं तसथावराण होइ
"पुढवीतणकठनिस्सियाणं । तम्हा उद्देसियं न भुंजे
नो वि पए न पयावए जे स भिक्खू ॥४॥ रोइयनायपुत्तवयणे
"अप्पसमे मन्नेज्ज छप्पि काए। पश्च य फासे महब्वयाई
पञ्चासवसंवरए जे स भिक्खू ॥५॥ चत्तारि वमे सया कसाए
धुवजोगी य हवेज्ज बुद्धवयणे । अहणे निज्जायरूवरयए
गिहिजोगं परिवज्जए जे स भिक्खू ॥६॥ . सम्मद्दिठी सया अमूढे।
अस्थि हु नाणे तवे संजमे य। तवसा धुणइ पुराणपावगं ।
मणवयकायसुसंवुडे जे स भिक्खू ॥७॥. १ ख. घ. च. निक्खममाणाइ. २ ख. च. पडियावियइ. ३ अ. क. च. न वीए न वीयावए. ४ ख. नाहारयइ. ५ अ. क. घ. च. पुढवितण. ६ ख. रोयइ य नाय० घ. रोइअनाय० ७ अ. क. घ. च. अत्तसमे. ८ च. परिवज्जए स.

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दसवेआलियसुत्तं. अज्झयण १० तहेव असणं पाणगं वा
विविहं खाइम साइमं लभित्ता। . 'होही अठो सुए परे वा
तं न निहे न निहावए जे स भिक्खू ॥८॥ तहेव असणं पाणगं वा
विविहं खाइमसाइमं लभित्ता। छंदिय साहम्मियाण मुंजे
भोच्चा सज्झायरए य जे स भिक्खू ॥९॥ न य वुग्गहियं कहं कहिज्जा __ न य कुप्पे निहुइंदिए पसंते। संजमधुवजोमजुत्ते __उवसंते अविहेडए जे स भिक्रवू ॥१०॥
जो सहइहु गामकण्टए __ अक्कोसपहारतज्जणाओ य । भयभरवसद्द सप्पहासे __समसुहदुक्खसहे य जे स भिक्रवू ॥११॥ पडिमं पडिवज्जिया मसाणे
नो भाए भयभेरवाई दिस्स। विविहगुणतवोरए य निच्चं
न सरीरं चाभिकंखइ जे स भिकरवू ॥१२॥ असई वोसठ्ठचत्तदेहे
अक्कुठे व हए व लूसिए वा। पुढविसमे मुणी हवेज्जा ___ अनियाणे अकोउहल्ले य जे स भिक्खू ॥१३॥ अभिभूय काएण परीसहाई
समुद्धरे जाइपहाउ अप्पयं। विइतु जाईमरणं महब्भयं
तवे रए सामणिए जे स भिक्रवू ॥१४॥ १ ख. होहिइ अट्ठो सए परे वा. २ क. ह काम. ३ अ. क. भीए; ख. च. मायए. अ. क. अकोउहल्ले जे. ५ ख. महाभयं. ६ च. सामाणिए स.

Page #68

अज्झयण १०
दसवेआलियसुत्तं.
हत्थसंजए पायसंजए वायसंजए संजइदिए । अज्झप्परए सुसमाहियप्पा
सुत्तत्थं च वियाणइ जे से भिक्खू ॥ १५ ॥ उवर्हिम्मि अमुच्छिए अगिद्धे अन्नायउञ्छं 'पुल निप्पुलाए 'कयविक्कयसन्निहिओ विरए
।
सव्वसंगावगए य जे स भिक्खू ॥ १६ ॥ अलोले भिक्खू न रसेसु गिद्धे
छं चरे जीविय नाभिकङ्क्षी । इचि सकारण पूयणं च
च ठियप्पा अणिहे जे स भिक्खू ॥ १७ ॥ न परं वज्जासि अयं कुसीले "जेणन्नो कुप्पेज्ज न तं वएज्जा । जाणिय पत्तेय पुण्णपावं
अत्ताणं न समुक्कसे जे स भिक्खू ॥ १८॥ न जाइमन्त्ते न य रूवमत्ते
न लाभमत्ते न सुएण मत्ते । मयाणि सव्वाणि विवज्जयंतो
धम्मज्झाणरए य जे स भिक्खू ॥ १९ ॥ .. पवेयए 'अज्जपयं महामुनी
धम्मे ठिओ ठावयई परं पि । निक्खम्म वज्जेज्ज कुसीललिङ्गं
न यावि हासंकुहए जे स भिक्खू ॥ २० ॥ तं देहवासं असुइं असासयं
सया चए निच्चहियहियप्पा |
छिंदित्त 'जाईमरणस्स बंध
उवेइ भिक्खू अपुणागमं गई ॥ २१ ॥ ति बेमि ॥ ॥ सभिक्खू अज्झयणं दसमं समत्तं ॥
४९
१ अ. पुलनिप्पुलाई, घ. पुलनिप्फुलाए. २ क. ख. घ. संनिहिओवरए. ३ अ. क. अलोलो. ४ च. अणिहे स. ५ च. जेणन्न कुप्पेज्ज. ६ ख. च. अज्जवयं. च. हासकुंहए - ख. मरणं सबंधणं.
४

Page #69

दसवेआलियसुत्तं.
॥ रइवक्का चूलिया पढमा ॥
इह खलु भो पव्वइएणं उत्पन्न दुक्खेणं संजमे अरइसमावन्नचितेणं ओहाणुप्पेहिणा अणोहाइएणं चेव हयरस्सिगयंकुसपोयपडागारभूयाई' इमाई अहारस ठाणाई सम्मं संपडिलेहियव्वाइं भवन्ति । तं जहा ।
५०
हं भो दुस्समाए दुप्पजीवी ॥ १ ॥
लहुस्सगा 'इत्तरिया गिहीणं कामभोगा ॥ २॥
चूलिया - १
भुज्जो य सायबहुला मणुस्सा ॥ ३ ॥
* इमं च मे दुक्खं न चिरकालोवहाइ भविस्सइ ॥ ४ ॥
ओमजणपुरक्कारे ॥ ५ ॥
वंतस्स य "पडियाइयणं गिहीणं ॥ ६ ॥
अहरगइवासोवसंपया ॥ ७ ॥
दुल्लभे खलु भो गिहीणं धम्मे गिहिवासमज्झे वसंताणं ॥ ८ ॥ "आर्यके से वहाय होइ ॥ ९ ॥
संक से वहाय होइ ॥ १० ॥
सोक्स, गिहिवासे निरुवक्के से परियाए ॥ ११ ॥ गिहिंवा मोक्खे परियाए ॥ १२ ॥
सावज्जे गिहिवासे 'अगवज्जे परियाए ॥ १३ ॥ बहुसाहारणा गिहीणं कामभोगा ॥ १४ ॥ पत्तेयं पुण्पापाचं ॥ १५॥
आणिच्चे खलु भो मणुयाण जी विए कुसग्गजलबिंदुचंचले ॥ १६ ॥ बहु च खल पार्व कम्मं पगडं ॥ १७ ॥
पावा व खल भो कडाणं कम्माणं पुव्वि दुच्चिण्णाणं दुप्पडितां वेयइत्ता मोक्खो; नत्थि अवेयइत्ता, तवसा वा झोससा। अपरस पयं भवइ ॥ १८ ॥ भवइ य 'एत्थ सिलोगो । नया यच धम्मं अणज्जो भोगकारणा । -तस्थमुच्छिए बाले आयइं नावबुज्झइ ॥ १ ॥
१ घ. पडागाभ्याइं . २ ख. इत्तिरिया, घ. इत्तरिआ 3 च. साइबहुला. ४ ख. इमे इमे दुक्खे; घ. च. इमे अ मे. ५ ख. पडिआवयणं; घ. पडिआयणं; च. पुस्तके 'हिणिं' इति न दृश्यते. ६ ख. घ. आयंको. ७ ख. घ. गिहवासे. ८ च. निरवज्जे. ९ च. दुष्पडिकंताणं. १० ख. घ. वेइत्ता. ११ ख. घ. इत्थ.

Page #70

चूलिया १
दसवेआलियसुत्तं.
जया ओहाविओ होइ इंदो वा पडिओ छमं । सव्वधम्मपरिब्भहो स पच्छा परितप्पइ ॥ २ ॥ जया य वंदिमो होइ पच्छा होइ अवंदिमो । देवया व 'च्चुया ठाणा स पच्छा परितप्पइ ॥ ३ ॥ जया य पूइमो होइ पच्छा होइ अपूइमो ।
राया व रज्जपब्भठो स पच्छा परितप्पइ ॥ ४ ॥ जया य माणिमो होइ पच्छा होइ अमाणिमो । 'सेहि व्व कब्बडे बूडो स पच्छा परितप्पइ ॥ ५ ॥ जया य थेरओ होइ समइक्कंतजोव्वणो ।
3
मच्छो व्व गलं गिलित्ता स पच्छा परितप्पइ ॥ ६ ॥ जयाय कुकुडं बस्स कुतत्तीहिं विहम्मइ । हत्थी व बंधणे बद्धो स पच्छा परितप्यइ ॥ ७ ॥ “पुत्तदारपरिकिण्णो मोहसंताणसंतओ । पंकोसन्नो जहा नागो स पच्छा परितप्पइ ॥ ८ ॥ अज्ज याहं गणी होतो भावियप्पा बहुस्सुओ । जइ हं रमंतो परियाए सामण्णे जिणदेसिए ॥ ९५ देवलोगसमाणो उ परियाओ महेसिणं । रयाणं, अरयाणं च "महानरयसारिसा ॥ १० ॥ अमरोवमं जाणिय सोक्खमुत्तमं
रयाण परियाए तहारयाणं । निरयोवमं जाणिय दुक्खमुत्तमं
रमेज्ज तम्हा 'परियाय पंडिए ॥ १६ ॥ घम्माउ भवं सिरिओ अवेयं
जन्नग्गिविज्झायमिवप्पतेयं । हीलंति णं दुव्विहियं कुसीला दादुडियं घोरविसं व नागं ॥ १२ ॥ इहेवधम्मो अयसो अकित्ती
दुन्नामधेज्जं च पिहुज्जणग्मि ।
५१
४ स.
१ ख. च. चुया. २ ख. सिद्धि व्व, च. सेट्ठी व ३ घ. कुक्कुडुंबस्स. कुतितीहिं; घ. कुतित्तीहिं. ५ घ. च. विहम्मई. ६ च पुत्तदारपरिकिन्नो. ७ घ. च. - महानिरयसालिओ. ८ ख. घ. परियाई; च. परिआइ ९ ख. घ. सिरिओ ववेयं..

Page #71

दसवेआलियसुत्तं.
चूलिया १ चुयस्स धम्माओ अहम्मसेविणो
संभिन्नवित्तस्स य हेतुओ गई ॥१३॥ भुंजित्तु भोगाइं पसज्झ चेयसा
तहाविहं कठ्ठ असंजमं बहुँ । गई च गच्छे अणभिज्झियं दुहं ___ बोही य से नो सुलभा पुणोपुणो ॥१४॥ इमस्स वा नेरइयस्स जंतुणो .
दुहोवणीयस्स किलेसवत्तिणो । पलिओवमं झिज्जइ सागरोवमं
किमंग पुण मज्झ इमं मणोदुहं ॥१५॥ न मे चिरं दुक्खमिणं भविस्सइ
असासया भोगपिवास जंतुणो। 'न चे सरीरेण इमेणवेस्सइ .. - अवेस्सई जीवियपज्जवेण मे ॥१६॥ जस्सेवमप्पा उ हवेज निच्छिओ
चएज्ज देहं न उ धम्मसासणं । तं तारिसं नो पयलन्ति इन्दिया . उवेन्तवाया व सुदंसणं गिरिं ॥१७॥ इच्चेव संपस्सिय बुद्धिमं नरो
आयं उवायं विविहं वियाणिया। काएपा वाया अदु माणसेणं तिगुत्तिगुत्तो जिणवयणमहिछिज्जासि ॥१८॥त्ति बेमि ।।
॥रइवक्का पढमा चूलिया समत्ता ॥
॥ बीया चूलिया ॥ चूलियं तुं प्रवक्खामि सुयं केवलिभासियं ।। जं.सुणित्तु संपुज्जाणं धम्मे उप्पज्जए मई ॥१॥ अणुसोयपछिए बहुजणम्मि पडिसोयबद्धलक्खेणं । पडिसोयमेव अप्पा दायब्वो होउकामेणं ॥२॥ अणुसोयसुहो लोगो, पडिसोओ आसवो सुविहियाणं । अणुसोओ संसारो, पडिसोओ तस्स उत्तारो ॥३॥
१ ख. च. न मे सरीरेण इमेण विस्सई अविस्सई. २ घ. इमणवस्सई अवस्सई. ३ ख. च. जस्सेव अप्पा उ हविज्ज निच्छओ.

Page #72

चूलिया २
दसवेआलियसुत्तं. तम्हा आयारपरक्कमेण संवरसमाहिबहुलेणं । चरिया गुणा य नियमा य होंति साहूण दवा ॥४॥ आणिएयवासो समुयाणचरिया
अन्नायउञ्छं पइरिक्कया य । अप्पोवही कलहविवज्जणा य _ विहारचरिया इसिणं पसत्था ॥५॥ आइण्णओमाणविवज्जणा य
ओसन्नदिठाहडभत्तपाणे । संसठ्ठकप्पेण चरेज्ज भिक्खू
तज्जायसंसठ्ठ जई जएज्जा ॥६॥ अमज्जमंसासि अमच्छरीया
अभिक्खणं निविगईगया य । अभिक्खणं काउस्सग्गकारी
सज्झायजोगे पयओ हवेज्जा ॥७॥ न पडिन्नवेज्जा सयणासणाई
सेज्जं निसेजं तह भत्तपाणं । गामे कुले वा नगरे व देसे ___ ममत्तभावं न कहिंचि कुज्जा ॥८॥ गिहीणो वेयावडियं न कुज्जा
अभिवायणं वंदण पूयणं वा । असंकिलिहिं समं वसेज्जा
मुणी चरित्तस्स जओ न हाणी ॥९॥ 'न या लभेज्जा निउणं सहायं
गणाहियं वा गुणओ समं वा। एक्को वि पावाइं विवज्जयंतो
विहरेज्ज कामेसु असज्जमाणो ॥१०॥ संवच्छरं चावि परं पमाणं
बीयं च वासं न तहि वसेज्जा। सुत्तस्स मग्गेण चरेज्ज भिक्खू
सुत्तस्स अत्थो जह आणवेइ ॥११॥ जो पुव्वरत्तावररत्तकाले
संपेहई अप्पगमप्पएणं । १ च. निविगइं गया. २ ख. घ. सिज्जं निसिज्जं. ३ ख. घ. न आलभिज्जा.

Page #73

चूलिया २
दसवेआलियसुत्तं. किं मे कडं किं च मे किच्चसेसं ___ किं संकणिज्जं न समायरामि ॥१२॥ किं मे परो पासइ किं च अप्पा
किं 'चाहं खलियं न विवज्जयामि। इच्चेव सम्मं अणुपासमाणो
अणागयं नो पडिबंध कुज्जा ॥१३॥ जत्येव पासे कइ दुप्पउत्तं
काएण वाया अदु माणसेणं । तत्थेव धीरो पडिसाहरेज्जा __ आइण्णो खिप्पमिव क्खलीणं ॥१४॥ जस्सेरिसा जोग जिइंदियस्स
धिईमओ सप्पुरिसस्स निच्चं । तमाहु लोए पडिबुद्धजीवी
सो जीवई संजमजीविएण ॥१५॥ अप्पा हु खलु सययं रक्खियत्वो
सव्विादिपहिं सुसमाहिएहिं । अरक्खिओ जाइपह उवेइ सुरक्खिओ सव्वदुहाण मुच्चइ ॥१६॥ त्ति बोम ॥
बीया चूलिया समत्ता ।। सेज्जंभवं गणहरं जिणपडिमादसणेण पडिबुद्धं ।। मणगपियरं च दसकालियस्स निज्जूहगं वंदे ॥ १॥ . मणगं पडुच्च सेज्जंभवेण निज्जूहिया दसज्झयणा। वेयालिये य ठविया तम्हा दसकालियं नाम ॥२॥ छहि मासेहि अहीयं अज्झयणमिणं तु अज्जमणगेण । छम्मासा परियाओ अह कालगओ समाहीए ॥३॥ आणंदअंसुवायं काही सज्जंभवा तहिं थेरा। जसभहस्स य पुच्छा कहणा य वियालणा संघे ॥४॥ तुम्हारिसा गणपहू मोहपिसाएहि जइ छलिज्जति। ता भणसु तुमं चिय धीर धीरिमा कं समुल्लियउ॥५॥ रइयाइं गणहरोहिं चुदसपुब्वाइं बारसंगाई। दसकालियरयणं पुण समुद्धयं जेण तस्स नमो ॥६॥
। १ ख. किं चाह. २ ख. कय. 3 ख. पडिसंहरेज्जा. ४ ख. जीवएणं.

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A short note on the Vaitaliya metre.
1. Origin of the Vaitālīya and the Gathā metres. There is occasionally noticed in the Vedic Literature a composite metre with odd feet of Gāyatri and even feet of Jagati to which there can be traced the origin of the general Gāthā metres of the Jaina and the Buddhistic Sūtras which were very suitable for purposes of singing as is implied by the term Gāthā which was used in the Sūtras and the Niryuktis in connection with them. These Gāthā metres consisted of 14 matras in the odd feet and 16 to 18 in the even feet. Because they were mainly meant for singing, they were governed by the pure consideration of mātrās, the number : of letters being absolutely immaterial. The pair of iambs which generally formed the determinants at the end of the foot in the Gāyatri, and the Jagati metres obtained here also in these Gātbās although its place was not always the same. The several positions which the pair of iambs forming the determinants occupied gave rise to the several varieties of these Gāthās.
2. Relation of Vaitaliya to Gūthū.-A variety which had no fixed rule about iambs or trochees or anapaests, but which simply required 12 mātrās for the odd feet and 18 and 15 for the even feet was termed Āryā, a metre very easy to compose and very pleasant to sing. There was given the name Vaitāllya to that kind of Gāthā which was very akin to the Vedic combination of the Gāyatri and the Jagati having the same number of mātrās per foot (viz. 14 and 16 ) as the composite Vedic metre ordinarily possessed, and having the same position for the pair of iambs namely, at the end of each foot. The names Vaitālīya and Gāthā are also very old names belonging to that very period of time which gave them existence. This can be abviously seen from the name Vaitāllys given to that chapter of the Sūtrakstānga (Ch. II) which was composed in the Vaitām

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11
liya metre, and from the use of the term Gāthā in connection with the verses written in that metre (see Suttanipāta and Uttarādhyayang-niryukti.). To this Vaitāllya a long letter was occasionally added at the end of the foot and another variety was obtained which is found in the Suttanipāta ( Ch. 1, 2, 5, 44 ) as well as in the Uttarādhyayanasūtra (Ch. 15 ) which in later Sanskrit literature became known as Aupacchandasika.
3. The peculiar metre of the Jain and the Buddhistic Sütras can be said to be a variety of the General Gāthā Group made up of 14 and 16 matras respectively for the odd and the even feet and having the determinant in the iniddle of the foot instead of at the end, this last, feature alone differentiating it from the regular Vaitālīya. The metre, can also be named Vaitāliya (representing only another variety of the regular Vaitāliya), or, it can be designated as Gāthā. A peculiar variety having the determinant iambs in the middle of the foot, forming the second or the middle part of six matras, can be safely said to be the metre of the Upadhānassuya ( Ācārānga IX), the Itthipariņņā ( Sūtrakṛtānga IV), the Kāvilijja (Uttarādhyayana VIII) and Mettasutts and Tuvattakasutta (Suttanipata VIII and LII). Another form of this with a slight change is also noticed e. g. in the Daśavaikālika Sūtra where each foot is breakable into three parts of four mātrās each followed by a long letter, the first part being made up of 4 mātrās, and the second and the third parts being made up of an anapaest consisting also of 4 mātrās. It can be said that here, too, there are found two iambs (serving the function of determinants) in the second and the third parts. No attention is paid by the writers of the Sūtras to the number of letters in each foot which often is even 9 or 10 instead of the average 8 in odd lines, and 10 to 12 too, in even lines instead of the normal 9.

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NOTES
CHAPTER I.
The title of the book is दसवेआलिअ ( Sk. दशवकालिक ). The traditional view explaining the term THOBTIrast is put forth by the part in Gāthās 12-14: 414-31U443īt qous fareuil - सीए उं । निज्जूढं किर सेज्जभवेण दसकालियं तेण ॥ जेण व जं व पडुच्चा जत्तो जावन्ति जह य ते ठविया । सो तं च तओ ताणि य तहा य कमसो कहेयव्वं ॥ सेज्जंभवं गणधरं जिणपडिमादसणेण पडिबुद्धं । मणगपियरं दसकालियस्स निज्जूहगं gja 11 The story can be briefly given as follows:-Vardhamāna, the last Tīrthankara had his pupil gai in charge of the art or Church. He had & pupil by name Jambu; Jambu had a pupil by name Prabhava. Prabhava was unable to find out from among his pupils a Gañadhara suitable to hold charge of the Church. He began to search one from among the householders. He thought of a Brāhmaṇ8 named सेज्जंभव (Sk. शय्यंभव) as a suitable person to succeed him. He sent two of his pupils to ha, at Rājagļha where the latter was performing a sacrifice, with instruction that they should beg alms of siha and on being refused they should exclaim "alas ! Religious Truth is not known !" and walk away. The pupils did as they were instructed. Asha was set a-thinking and he approached his teacher and asked him about the Truth. The teacher said at first that the Vedas were the Truth. AiHT 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 imperishable and eternal, and the Jaina Religion was the Truth. He presented the plot of ground where the sacrifice was held to the teacher and went away in search of the two monks whom he found near

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2
]
DASAVEĀLIYA SUTTA
[ Ch. I
their Head, Prabhava. He questioned Prabhava about Religious Truth and Prabhava instructed him. Asha became a monk and came to possess the knowledge of the Fourteen Pūrvas. The relatives of Biha felt very much when the latter became a monk especially because he had no issue. They asked his wife whether she felt anything in the womb. She replied that she slightly ( HUTİ) felt the presence of a foetus. She was pregnant at the time and duly gave birth to a son who was named Amp on account of the remark 39 Teh HMI (slightly I feel ) 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 his father whomi he net in the city of Champā. The boy also became a monk. The father-monk by his spiritual vision came to know that the boy had only a life of six months in store, and hence, he extracted religious precepts from the Pūrva books hurriedly, irrespective of the instructions regarding the proper time of study obtaining in the case 'of monks. As a consequence, the composition of hiha came to be known as actrics. As the number of chapters--excluding the two appendix chapters-is ten, the name given to the Sūtra is “ Dasaveāliya-sutta" (Sk. chaapT55-27). The Niryukti calls the book by the name g lisse also. The book has 10 chapters-designated by the word 31 pto (Sk. 3782277). The Niryukti cites the following regarding the extraction of the matter of the book from the Pūrva books:आयप्पवायपुव्वा निव्वूढा होइ धम्मपण्णत्ती । कम्मप्पवायपुव्वा पिंडस्स उ एसणा तिविहा ॥ सच्चप्पवायपुव्वा निव्वूढा होइ बक्कसुद्धी उ । अवसेसा निव्वूढा नवमस्स उ तइयवत्थूओ ॥ बिइओ विय आएसो गणिपिडगाओ दुवालसंगाओ । एवं किर निब्बूढं HUTTET STYRIESIS II Page 16-18.
St. 1. The term 'dharma' is here defined and explained to be a collection of three things-abstinence from injury, self-restraint and austerities. The term BEAT ( abstinence

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Ch. I ]
[ 3
from injury) refers to the general attitude of mercy to living beings, known technically as प्राणातिपातविरति or प्राणिदया which forms the First Vow in Jainism. The term (self-restraint) refers to the withdrawal of senses from objects of sense adherence to which causes transmigration. The word संयम is equivalent to आस्रवद्वारोपरम. The term तप 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 is derived from to support, and it refers to those bodily and mental activities which save the soul from falling into bad conditions. cf, दुर्गतिप्रसृतान् जीवान्यस्माद्धारयते ततः। धत्ते चैतान् शुभे स्थाने तस्माद् धर्म इति स्मृतः ॥
NOTES
""
St. 2 - 3 रसं आवियइ ( Sk. रसं आपिबति ) sucks the flowerjuice. The word श्रमण is explained as श्राम्यन्ति तपस्यन्ति इति श्रमणाः । It is defined as यः समः सर्वभूतेषु त्रसेषु स्थावरेषु च । तपश्चरति शुद्धात्मा श्रमणोसौ The word H occurs in Panini (II-i-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 Prakrit verse refers to monks of five different sects; cf : - " निग्गंथ - सक्क- तावस- गेरुय आजीव पंचहा समणा.' The word मुत्ता ( Sk. मुक्ता: ) refers to such wandering monks as are absolutely free from परिग्रह or ग्रन्थि which refers to the notion of possession-external as well as internal संतिसाहवो (Sk. सन्ति साधवः or शान्ति साधवः ) (1) those who are always monks (2) who are monks full of mental peace or perfection ( सिद्धि ). cf निर्युक्ति “ संति विज्नंति त्ति य संतिं सिद्धिं व सार्हेति ” निर्युक्ति 121. दाण० ( Sk. ( दानभक्तैषणे रताः ) Always given to accepting what is given (a). what is clean ( i. e. प्रासुक) and what is free from faults of begging ( एषणा ) in connection with searching (aq), receiving (q) and use (aq). The two stanzas signify that the monk is to go from house to house in high and low families and accept food, in no way prepared or meant for

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DASAVEĀLIYA SUTTA
[Ch. I
him just as bees move from flower to flower and suck the juice which is in no way meant for them. cf. तत्थ समणा तवस्सी परकडपरनिठियं विगयधूमं । आहारं एसंति जोगाणं साहणढाए ॥णवकोडीपरिसुद्धं उग्गमउप्पायणेसणासुद्धं । छठाणरक्खणठा अहिंसअणुपालणठाए ॥ for छठाण-vide वेयण वेयावच्चे इरियट्टाए य संजमट्ठाए । तह पाणवत्तियाए छटुं पुण धम्मचिंताए ॥
St. 4. वित्ति (Sk. वृत्ति) Alms, lit. maintenance, उवहम्मद (Sk. उपहन्यते). 'हम्म' is the base of the passive of the root हन्. The.line means 'we shall get alms in such a way that none (i. e. no living organism, earth-body etc.) would be killed'. अहागडेसु ( Sk. यथाकृतेषु ) prepared for themselves and their people by the householders. रीयन्ते (Sk. रियन्ति or रिणन्ति) go, move to. The reading रीयंति appears grammatically better, although era appears to be the generally accepted one.
St. 5. आणिस्सिया (Sk. अनिश्रिताः) Unsettled or indefinite with respect to houses to be visited for begging, like the bees that have no settled gardens to visit. बुद्धा (Sk. बुद्धाः) Conversant with the religious truth. The stanza gives & general definition of the term — monk' (साहु or समण) in the real sense of the word; cf. कायं वायं च मणं च इंदियाइं च पंच दमयंति। धारेंति बंभचेरं संजमयंति कसाए य ॥ जं च तवे उज्जुत्ता तेणेसिं साहुलख्खणं पुण्णं । तो साहुणो त्ति भण्णइ साहूणो निगमणं चेयं ॥ नियुक्ति 140, 141.
CHAPTER II.
• St. 1. विसीयंतो [Sk. विषीदन् ] lit. drooping, getting loos9%3B committing mistakes or faltering at every step. संकप्प [Sk. संकल्प] ignoble thought. The particle नु is idiomatically used in the sense of censure. cf. कथं नु स वैयाकरणो योपशब्द प्रयुक्त । or कथं नु स राजा यो न रक्षति ।

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Ch. II]
.
NOTES
[ 5
St. 2-3 The two stanzas define the term an [ Sk. arift] 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 disposal ; but, one, who abandons these things even when he could enjoy them, is a real Tyāgi.
The story of yerel is quoted by the commentator to illustrate & ant or relinquisher in name. Try was a loyal minister of the Nanda dynasty who, after the downfall of the Nanda dynasty and the accession of Maurya Bindusāra on the throne poisoned the ears of Bindusāra against his minister Chāṇakya and fraudulently burnt him to death. Before his death, Chāņakya left in a casket something like a will which stated that one, who would get the sinell of the scent placed along with the will, might enjoy the whole of the estate including horses, chariots etc. provided he remained strictly indifferent like & monk to the several objects; if he did not so remain, he was to die. Subandhu 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 behaving like Subandhu i. e. those who do not enjoy only because they cannot afford to do so are not real 'Tyāgins'; but those only are “ Tyāgins' who behave like Bharata and do not enjoy the various things even though they be at their disposal. अच्छन्दा [Sk. अच्छन्दाः or 37FRIT:] not at 'one's disposal as opposed to ITU [Sk. FATET) at one's disposal. The form 3tegrat is Nom. pl. and qualifies (Area:). It is used in the literal sense TERIT: 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 8728966 would then qualify the word 467stia taken as understood, meaning अनात्मवशान् or अविद्यमानान्. Stanza No 2

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6 ]
DASAVEALIYA SUTTA
[ Ch. II
refers to such Sadhus in name as have taken the vow of monk for livelihood. Cf. " आजीविकामात्रनिमित्तगृहीतव्रताः, भोक्तुकाम अपि असंपत्तितो नासेवन्ते, न ते त्यागिन उच्यन्ते " दशवैकालिकवृत्ति. पिडिकुव्वइ [Sk. if put at the back, throw away. The commentator Haribhadrasuri reads far as one word, explaining as follows - विविधैः अनेकैः प्रकारैः शुभभावनादिभिः g: arifa Rafa can, however, be taken separately as अपि.
St. 4. समाइ पेहाह [ समया प्रेक्षया ] lit. with the same eye or sight; looking alike at all objects. -The word is Nom. sing. of परिव्वयन्त the pres. part. of वयू (ब्रजू ) with परि. It appears to be used for the Gen. sing. as all the commentators explain it. सिया [ Sk. स्यात् ] is many times used in the sense off (possibly, it may be). The words '
76
... allude to an old story of a merchant boy who abandoned his young wife and became a monk. The young monk openly proclaimed as taught by his preceptor She is not mine, nor am I hers' but all along inwardly thought सा वि महं अहं पि तीसे. 'She is mine and I too, am hers,' and felt very 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 whom he did not recognise-about his wife putting a question whether the daughter of so and so was living or not. If the answer was in the affirmative, he wanted to become a house-holder again. The woman recognised him and thought that if she gave the correct reply, he would abandon monkhood. Hence, she replied that the girl, he inquired about, was given to another: Thereupon he appreciated the remark of his preceptor the truth of which was brought home to him. The stanza states that if a monk perchance were to think of love, he should contemplate upon the line "I" and at once withdraw his mind from the woman he thought of.
6

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Ch. II]
[ 7
St. 5 आयावयाही [ Sk. आतापय ] Mortify the flesh by bodily austerities चय सोअमल्लं [ Sk. त्यज सौकुमार्य ] Abandon delicateness of the body. Many manuscripts read . The word is frequently used in Prakrit and it is also explained in Prakṛta-prakāśa. In all, there are four alternative forms : - सोउमल, सोअमल्ल, सोगमल्ल and सोगुमल्ल. कामे ० Overcome desires and, at once misery is automatically overcome (कमियं = क्रान्तं ). संपराअ [ Sk. संपराय ] ( 1 ) worldly life (2) fight with emotions.
NOTES
or
St. 6-11. Stanzas 6 to 11 refer to the famous story of राजौमती who was offered in marriage to अरिष्टनेमि, The marriage did not take place, as are was much disgusted at the sight of many animals intended to be slaughtered for the marriage feast, and forthwith became a monk. fìì, too, became a nun and started for the mountain Girnar where was gone. On her way, being drenched with rain, she waited in a cave where af, her husband's brother, who too was a monk, began to court her. She baffled his attempt by offering him a drink in which she spat in his presence. रथनेमि did not accept the drink saying that she had spat in it on which she retorted that she too was one who was spat by R. For a detailed account see a ch. XXII.
The passage in the might be an earlier one. The account is given there in a masterly manner and curiously enough stanzas 6 to 11 of the Daśavaikālika are identical with stanzas 41 to 44, 46 and 49 respectively of the Uttarādhyayana. पक्खंदे appears to be used for पक्खंदैति or . The stanza means that serpents belonging to the Agandhana family would rather throw (4) themselves into the blazing terrible fire than suck the poison from the wound they themselves have inflicted. It was a belief that snake charmers could make serpents of

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8 ]
DASAVEĀLIYA SUTTA
[ Ch. JI
Gandhana family suck the poison from the wound inflicted by them. वन्तयं [ Sk. वान्तं ] vomited.
St. 7. The wording धिरत्थु ते is used for the Sk. धिगस्तु ते Fie upon you. जसोकामी [ यशस्कामिन् ] is used here in the Vocative case-"desirous of fame". The commentators read the word अजसोकामी also. आवेडं [ Sk. आपातुं ] The root पिब and पी are used in Prakrit for the Sk. root to drink. The reference in the stanza is to the settled match of राजीमती with अरिष्टनेमि. Although the match did not actually take place, it looked upon it as having taken place. She regarded herself as the wife of and hence she
had become abandoned by
.
became a nun as soon as she learnt that a monk. Because, she as a wife, was Rg, looked upon by her as her husband on considerations stated above, she talks of her being vomited by वन्तं [ Sk. वान्तां ] vomited. The writer of the वृत्ति takes वन्तं equal to Sk. qr and understands a reference to the various enjoyments of domestic life which vomited abandoned when he became a monk.
or
Sk. 8. भागरास्स [ Sk. भोगराजस्य ] Jacobi has remarked in his note on उत्तराध्ययन XXII. 43 that भोग is a mistake for भोज. There was a country as well as a tribe by name, and उग्रसेन, the father of राजीमती, might have been connected with it. The word might have been written for as the former was a very famous Kshattriya clan mentioned in Jain Literature and Scriptures, as one much honoured by ऋषभदेव. हरिभद्रसूरि explains भोगराज as उग्रसेन. The writer of the वृत्ति takes the word भोजराज and explains it as उग्रसेन. अन्धगवहिणो [Sk अन्धकवृष्णेः ]. The commentator Haribhadra explains अन्धकवृष्णि as another name of समुद्रविजय, the father of रथनेमि अन्धक and वृष्णि were brothers after whom the whole clan, formed of the descendents of both the brothers came to be known as अन्धकवृष्णि ; and समुद्रविजय belonged to this clan.
1

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Ch. II]
NOTES
[ 9
It is interesting to note that in the Hindu mythology अन्धकवृष्णि is the name of the Yadava clan to which बलराम and hout belonged, while 3999 was the name of the father of
and aan. stics TiTu ETH [Sk. Al ( 37191 TaTTAISSS ) Treat (i. e. TFTFAHRT) HE] Let us not be trata snakes in our noble families. Cf. “TE U 995 ETHI HIURI s." Ms. a reads 4H, for ÅFA, throughout the passage.
St. 9. The words are ara are to be understood after the word arts. The stanza means-“ If you fall in love with every woman you see, you will be without hold like the Hada tree shaken by the wind.” The word or g refers to an aquatic plant. The writer of the Vștti explains it as a kind of grass which leans before every breeze that comes from any direction. The word occurs in 1971 I, and 397° II 3, where it occurs as the name of an aquatic plant among several other plants like moss, lotus etc.
St. 10. teig [ Sk. YAPTI:] Of the self-restrained 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 Haribhadrasūri.
St. 11 RATIFIA (Sk. TETITH] The best of men, used with reference to TFIÀ who, although he had a temptation, did not fall a victim to it.
CHAPTER III.
St. 1. Stanzas 1 to 10 mention the various things which are prohibited in the case of great monks, who have fixed themselves well in self-restraint, who are free (facului)

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DASAVEALIYA SUTTA
[Ch. IIF
from worldly matter, who are the protectors of the six groups of living beings (afi), and who are free from external possessions and internal emotions (f). The word an has been explained by as protectors of their own selves such as the Ganadharas as also protectors of self and others such as the Tirthankaras. Sk. अनाचरित Or अनाचीर्ण ] lit unpractised. For similar rules see आचारांग ( II-1 ); सूत्रकृतांग ( I - 9 ) and उत्तराध्ययन ( I-I. )
St. 2. उद्देसियं [Sk. उद्देशिकं ] Food prepared by a layman for a particular monk. Jf a monk accepts such food, he commits the second of the sixteen Udgama faults. The writer of the Vrtti remarks that उद्देशिक includes आधाकर्मिक also. कीयगडं [ Sk. क्रीतकृतं ] made by buying things for the monk. (This refers to the eighth of the Udgama faults).
याग [ Sk. नित्यक ] given as regular alms to a monk_after inviting him. अभिहड [ Sk. अभिहृत ] brought from a distance for the monk. This is possibly the same as a the eleventh of the Udgama-dosas.] eating at night. This is a well-known fault and many times desisting from it is added as a sixth vow to the five famous vows. वीयण [ Sk. वीजन ] Fanning.
St. 3 संनिही [ Sk. संनिवि: ] Storing up things for future in cases of emergency for self or others. [Sk.
use,
•
- the pot of the householder. The commentators translate गिहिमत्त as गृहिमात्र रायपिण्डे किमिच्छए [Sk. राजपिण्डः किमिच्छक: ] The word रायपिंड means 'royal food' i. e. rich food. किमिच्छक means food prepared according to the desire of the monk after asking him what he desires.' It appears that रायपिंड and किमिच्छअ are separate things and the commentators explain accordingly, although the editor of the commentary of हरिभद्रसूरि ( आगमोदयसमिति edition) appears to take them together. This line appears to be a line of the Upajati metre. i means shampooing. The Sanskrit word is संवाहन. हरिभद्रसूरि, howevsr, has given the Sk..

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Ch. 111 ]
NOTES
[11
word संबाधन. दन्तपहोवणा [Sk. दन्तप्रधावन] the cleaning of teeth. Higaagui [ Sk. :] Query about a layman of a prohibited nature or query about self. पलोगणा [ Sk. प्रलोचनं] looking.
St. 4. अठ्ठावय [Sk. अष्टापद or अर्थपद ] gambling by playing with counters (AES), or making remarks about politics. नालीए [ Sk. नालिका] A special variety of playing with dice where the dice are cast on the ground through something like a tube. The line 3781qSTT STIFT T ETUSIV appears to be the line read generally by the Manuscripts, which sounds like a line of the Āryā metre. TTUISIS [Sk. धारणार्थाय]. The commentator हरिभद्र looks upon धारणवाए as archaic for TMTHATHT. He explains it as 'holding the umbrella for a sinful purpose' holding it when unrequired. The writer of the Vștti translates the word as TUTTET, and explains it as 'holding the umbrella for a purpose.' It is likely that there might have been the reading 'gaty Strooi 379319 ' making the line a line of Britila. diatas [ Sk. चिकित्सा ] Treatment of the disease. पाणहा [ Sk. उपानहौ ] shoes on . the feet-समारंभं च जोइणो [Sk. समारंम्भञ्च ज्योतिषः] Kindling of fire.
St. 5 सेज्जायर [Sk. शय्यातर] A lay man who gives residence to the monk. आसंदी [Sk. आसन्दी] A raised seat. गिहतरनिसेज्जा [El en) (1) Sitting at a place other than one's own residence ; (2) Sitting at a place between two houses. उब्वट्टन [ Sk. उद्वर्तन ] Rubbing so as to remove the dirt.
St. 6 arasi (Sk. Fi] Service. Doing any service, to the householder, just as begging food for him, is prohibited. The word agaiey occurs frequently and is explained by commentators as auch in Sanskrit. The word rather corresponds to Sk. 1954 or curgaat. 31111qqia [Sk. 3ATII FIAT ] Maintaining oneself by following the occupation of the caste or family. तत्तानि० [Sk. तप्तानितभोजित्वम् ]. Drinking that water which is heated (a) no doubt, but which is not finished or accomplished in purity. The

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water, in order to be falsa or yua i. e. drinkable must be absolutely boiling which is ascertained by noticing the bubbles thrice on the surface. 3415TETTU (Sk. 31 RUT] Remembrance of previously eaten delicious things by & monk when oppressed ( 318 ) with hunger. The commentators explain the word as 3710TITUTA also, which means *giving shelter to distressed persons'.
St. 7. This and the next two stanzas give a list of forbidden articles of food. 35 [Sk. 37:) a white root used for vegetable purposes known by almost the same word in the Vernaculars. सिङ्गबेर [ Sk. शृङ्गबेर] wet ginger. उच्छुखंडे अनिव्वुडे [Sk. इक्षुखण्डः अनिर्वृतः] A piece of sugarcane that is not निवृत or afura i. e. which is not kept for a sufficiently long time so as to become fit for eating. The word 3toals qualifies og and सिङ्गबेरे also. सच्चित्त [Sk. सचित्त] possessed of living organisms. आमके [ Sk. आमकं ] raw.
St. 8. There are mentioned here the various kinds of Balt, prohibited for the use of monks.
St. 9. There are described here the various treatments of the body prohibited for the monks. धूवण [Sk. धूपन] exposing one's garment to smoke so that it should dry up. The word is also explained to mean 'smoking.' Desti [Sk. affitto ] Application of oil for vacating the bowels, serving the purpose of the enema. The words 27 and falan refer to emittants and purgatives respectively by the use of मदन fruit and myrobalan. अजन [ Sk. अञ्जन] refers to the use of collyrium and the like. गायाभंग (Sk. गात्राभ्यङ्ग) anointing the limbs.
St. 10. लहुभूयविहारिणं [Sk. लघुभूतविहारिणां] moving as lightly and freely as the wind. The word by a literally means 'become lightened or light,' and hence wind' • secondarily.

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NOTES
[ 13
St. 11. The behaviour of the monks is very briefly described here by a reference to its main features. 1914. (Sk. पञ्चास्रवपरिज्ञाताः or ज्ञातपञ्चास्रवाः) Those that have known and abandoned consequently, the fivefold influx of Karman like ' injury to living beings,' 'telling a lie,' etc. The word, in short, refers to the Five Great Vows characterized by & complete abstinence from the five items-- EHI, 19 , 89 Garcia, #Yn and fine. faturit ( Sk, Bruar:) characterized by the Three Guptis. छसु संजया [Sk. षट्सु संयताः] Restrained towards the six groups of living organisms as described in the next chapter. पंचनिग्गहणा [Sk. पञ्चनिग्रहणाः] Restraining the five senses. Eit: courageous. The commentator explains the word as repeat traila Efter:. JULETANT ( Sk. Ficha:) Seeing the straight thing viz. Hì; i. e. striving for Release.
St. 12. qiietur [Sk. shahsia ] Staying in their place of residence
St. 13 RHERO Gal [ Sk, RUERET: or TYRONaa:) 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 cheerfully bear, see Uttarādhyayana Ch. II.
St. 14 सव्वदुक्खप्पहीणट्ठा [ Sk. सर्वदुःखप्रहाणार्थाय ] All commenta. tors translate the word पहीणट्ठा as प्रक्षयार्थम्. पहाण would be a better reading, although not found in the manuscripts. पक्कमंति. [ Sk. प्रक्रमन्ति ] Strive.
CHPATER IV.
There is given the description of sth or religion of the monks in the first chapter. Then follows in the second chapter the description of the monk's life or asceticism without which true religion cannot be followed. As the

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ascetic has to follow specific rules of conduct for being a true ascetic, the rules had to be stated and their description is given in the third chapter. The specific rules of conduct generally refer to injury or f of living beings which has to be avoided very carefully by the monk. As, in order to follow a strict course of a, a detailed knowledge of all living organisms is necessary, it is given in the present chapter which is named छज्जीवणिया [ Sk. षड्जीवनिकाय ]. The conception of life in matter, which we call dead matter to-day has been in fact found in India since very ancient time. The elements like earth, water etc. were stated to be possessed of a living presiding deity (a) in very ancient Sanskrit books. The question has been treated in a thoroughly penetrating manner in the Jain religious books where life principle is noticed in earth, water, air, fire and plants excepting such cases where it is done away with by the use of (weapon) such as some elements with respect to other elements. For details see आचारांगसूत्र. (Ch. I-1) and (Ch. 36). Whatever grows or whatever promotes the growth of other things is living' appears to be the principle to determine the presence of life or otherwise in a thing. The word far is found in all manuscripts as the heading of the chapter and it is explained as af by the commentators. Perhaps the original word might have been छज्जीवणियाइया ( Sk. षड्ज्जीवनिकायिका) or छज्जीवणियाया ( Sk. षड्जीवनिकाया ).
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DASAVEALIYA SUTTA
Section 1. archaic Voc. sing. of corresponding to Sk. Sometimes there is found the Nom. sing., or, the Voc. sing. ending in an Anuswara in the Agama literature especially in the case of such words as have got the corresponding Sk. word ending in . See fai (विद्वान् ); जयं ( यतन् irregular for यतमानः ). The commentators suggest that the words 3 and a can be read together as one word, and they give various alternative explanations

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NOTES
[ 15
of the combined words 3113Hdu such as (1) by the long-lived one, or' while living' ( Bychal) or, (2) by one staying (near the preceptor ) [ Sk. 3717477) or (3) by the considerate one ( 37179a1) in which case the word is to be read as Brah. Paraqvi ( Sk. grz410a] by one whose Gotra name is 71349. USTENT [ Sk. greital] well explained in the assembly of gods, men and asuras. The word 34RERT frequently occurs for आख्यात in the Agamas. धम्मपण्णत्ती [Sk, THIETÀ: ] because it leads to the knowledge of religion. The Nom. sing. Thisíà: is used here for the Abl. sing. धर्मप्रज्ञप्तेः in the sense of हेतु or reason. सेयं मे अहिज्जिङ [Sk. श्रेयो मे BEZS) it is beneficial for me to read.
FeaHaHETTI (fagiani 3TEAT) is said to be possessed of mind or sensation. The word and in the neuter gender is archaic or the word might be fatiha only, with an additional nasal. The writer of the th notices the reading TIHTIFFETTI and explains that geaf ( the earth ) possesses a subtle slight sensation cf. Lahal, Filtratietet: I THAI [Sk. Chiar: ] with several distinct living organisms. The word occurs at several places in the 3195IFUZ. HESTER9737 ( Sk. TENTOTT) working of the destroyer. Fire, sunshine, wind, salt etc.are mentioned as Tas or destroyers of life in connection with the earth. cf faith- coa eta aziaceroUTHIESI II 3tutai [ Sk. 3770isT:] having seed at the end such as it and other plants. This and the subsequent words mention the variety of the vegetable kingdom.
37064 [ Sk. 30EGT:] oviparous. This and the following epithets mention eight groups of fully developed beings of five senses, as contrasted with four groups often mentioned in the Hindu books. The various movements or signs of life noticed in these beings are mentioned in the words अभिक्कंतं, पडिक्कंतं etc. which refer to the various kinds of movements. परमाहम्मिआ [Sk. परमधर्मिकाः] desirous of happiness (927). The lengthening of the last

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vowel of परम is archaic. तसकाओ [Sk. त्रसकायः] The group known by the name 'trasa'. The word 72 is derived from the root 7 to feel, to be nervous, and refers to such living organisms as have the capacity to feel. It appears that the term 7 is here used for the last group, as opposed to the term स्थावर used for the first five groups. The तत्वार्थाधिगमसूत्र ( II. 13, 14) takes the earth and water organisms as well as vegetable kingdom as स्थावर and the rest viz. तेजसू , वायु and beings possessed of two to five senses as 77.
3 [Sk. qus] The word is to be understood in the general sense of smashing, beating or troubling. The order of the prophet is 'इच्चेसिं...न समणुजाणेज्जा' prohibiting a monk from giving any sort of trouble to any living being himself or through others or by consenting to others' giv. ing the trouble. Consequently, the monk is to make a solemn declaration before his preceptor in the words “Flautaig...alTTIÊ" undertaking not to cause trouble to living beings by mind, by word or by body in any of the three ways mentioned above, viz. by himself, by others or by consent to others. He further declares that in case he errs, he would do the short ceremony 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 acceptance of which by the monk before his preceptor is described in the words that follow:
JCH HE...Aui. Quari (Sk. IMGYd-gigellana) injury to any limbs or senses. The words अइवाइज्जा, अइवायाविज्जा and YHÜGITU STI should rather have been 3759171h, 375911igh, and समणुजाणामि. The word समणुजाणामि, however, is found in many manuscripts at this place and the subsequent places, and consequently, it has been adopted in the text. The Five Great Vows mentioned here exactly correspond to the 'yamas' or self-restraints metioned in the Yoga Philosophy. cf. “BREHTECTED aniqraa THT: ” (TASREET II-30 ).

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They are mentioned quite similarly in the Buddhistic Philosophy—the word वेरमणी taking the place of वेरमण.
NOTES
[17
Section 6.
Abstinence from taking food at night is here mentioned immediately after the Five Great Vows as of equal importance. It is called simple q ( Sk. व्रतं ). Some manuscripts call it even महव्वअ [ महाव्रत ] just as the other five are called by that name. असणं वा ९ [ Sk. अशनं वा पानं वा खादिमं वा स्वादिमं वा ] This fourfold division of foodstuffs occurs frequently in the Sūtra literature and refers, as the commentators explain it, to general eatables drinkables, chewables and relishables respectively such as boiled rica, grape juice, dates and betel preparation. अत्तहिया [Sk. आत्महितार्थतायै ] For the sake of his spiritual benefit.
Section 7. This and the following sections describe in detail the way in which the monk is to avoid hurting the six groups of living organisms. g [Sk. g] a clod of earth. ससरक्ख [ Sk. सरजस्क ] dusty, soiled with dust. किलिंचेण by a small stick. Some manuscripts read also. The word is entirely Prakrit. Haribhadrasūri, however, gives the Sanskrit word कलिञ्ज and explains it as क्षुद्रकाष्ठ सलामा [ Sk. शलाका ] A small iron wire. हत्थ [ Sk. हस्त ] Collection. आलिहेज्जा • [ Sk. आलिखेत्, विलिखेत् घट्टयेत्, भिन्द्यात् ] Should scratch, carve, shake, or break.
Section 8. ओस [ Sk. अवश्याय ] frost, white dew. हिम Ice, snow. महियं [ Sk. महिकां] mist. करगं hail-stone. हरतणुग 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 कल्पसूत्र. सुद्धोदग [ Sk. शुद्धोदक ] refers to rain-water. उल्ल [ Sk. आर्द्र ] Wet. ण आमुसेज्जा ० [ Sk. नं आमृशेत्, न संस्पृशेत्, न आपीडयेत्, न प्रपीडयेत्, न आस्फोटयेत्, न प्रस्फोटयेत्, न आतापयेत्, Should neither touch nor clasp, neither press, nor twist, neither strike nor smash, neither heat nor burn.
2

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.
(Ch. IV
The section refers to various forms of water and the possible injurious actions towards them.
Section 9. The section refers to various fire bodies and the possible injurious actions in their case. इंगाल [ Sk. अंगार] Burning embers. मुम्मुर [ Sk. मुर्मुर] hot ashes. अलाय [Sk. अलात ] Fire-brand. J [Sk. Seti] Burning meteor. O 33151 [Sk. a Bicha, a oza, a Joveleta, a Faqiqal should neither sprinkle water over, nor stir, neither kindle nor extinguish.
Section 10. The section refers to the wind bodies and possible injuries to them. सिएण [ Sk. सिचयेन] The word सिअ possibly stands here for सिचअ or सिअअ meaning a garment or its end. Haribhadrasūri explains it as Chowrie. Peter and तालियंट [Sk. विधवन and तालवृन्त] both mean fan.' 05751[Sk. a forgogía, 7 aita.] Should neither blow nor fan.
Section 11. The section refers to the plant and herb group and the possible injuries to them. The word 958 [Sk. liga) in the passage means placed upon,' and refers to things placed upon seeds, sprouts etc. fra is a Prākrit word for the Sanskrit word gu the wood-insect. He is & peculiar Prakrit root often occurring in the old Sūtras which corresponds to [ Sk. carl + ) and means 'turn from one side to another.'
Section 12. The section refers to living beings of two or more senses and the possible injurious actions to them. पडिग्गहसि [Sk. पतद्ग्रहे ] in the begging bowl. The word occurs in this sense very frequently in the Agama Literature. पायपुंछण [Sk. पादपुञ्छन] A sort of duster which the Jain monks take with them. That A piece of cloth to clean pots etc. SST The word is a purely Prākrit (at) word. The commentators explain it as FILE or altar. The passage, however, shows that it is one of the accompani

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Ch, IV ] NOTES
[19 ments ( 590 ) of a monk, enha [deta ga or a ga] with self-restraint. The lengthening of the last vowel and the addition of the nasal are peouliar to the Āgamas ‘पडिलेहिय [Sk. प्रतिलेख्य ] having scrutinized or inspected. .
St. 1 अजयं [Sk.अयतन् or अयतं] without striving i.e. without making an effort to avoid injury to living beings. The word grammatically appears to be the Nom. sing. like fasoi 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 TRAMIT, Faza etc. q [Sk. 40 Jah). TOT [ Sk. ghu used for stra) refers to breathing beings possessed of two or more senses, while the word RT [Sk. a) refers to beings possesssed of one sense. होइ कडुयं फलं [Sk. भबति 154458) gives a bitter or bad fruit.
St. 8. जयं [ Sk. यतन् or यतमानः] striving or careful. See note above on अजयं.
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 stanza for the Accusative case: Ja TRT [Sk. सर्वभूतात्मभूतस्य i. e. सर्वभूतात्मथूतं] Looking upon all beings as upon his own Self. पिहिआसवस्स [Sk. पिहितास्रवस्य] who has shut up all possible influx of Karman.
St. 10. The stanza gives in a nutshell the course of action for the monk as based upon the teaching given above, (in stanzas 1 to 8) and summarized elegantly in Stanza 9. The metre of the Stanza appears to be Vaitāliya consisting of 14 and 16 Mātrās respectively for the odd and the even feet, having the determinant pair of short and long letters (--,--,) at the end of each foot. The only amendment necessary to be made for the sake of the metre is to insert a word like नु after किं and read काही 8s काहिइ and नाही as नाहिइ. काहिइ and नाहिइ [Sk. करिष्यति and ज्ञास्यति] are grammati

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cally correct and the latter is in fact the reading of some manuscript copies. 37 [Sk. go] clever, i. e. beneficial. The reading 972 [ Sk. 974.] is accepted by some Gujarāti and Sanskrit glosses.
St. 11-25 These stanzas give in a beautiful manner the steps of the ladder of Spirtitual Progress without entering into the technicalities of the annihilation of Karman, which form a characteristic feature of the ENTRIOT. The steps are 14iqisiasına 2 siquia, 3 go291497THETF 169, 4 artनिर्वेद, 5 संयोगत्याग, 6 अनगारित्व, 7 संवरधर्मस्पर्श or चारित्रधर्म, 8 कर्म
sleef, 9 G465II Gai, 10 © Alltale, 1 đ ĩgia re, and 12 BTC Hepat which is in fact the Tale or Perfection. The word T aigi is not suitable for the metre although it is found in all manuscripts. Perhaps the original word was FB Pharained or washarani. The word refers to the internal and external affections. Cf. com. mee-
route- THETI: 1 The word re may have been used for 195 or 1 ( Feria or Praha). Taliesit ( Sk, 3a1187248014) arisen out of the blot of false knowledge. The nasal after 7 is unnecessary. By go [ Sk. 55107 ) there are to be taken the three worlds at the top of which is the ATEST. The whole space outside these worlds is known as 3731" the endless void. [Sk. 37.501 ] The perfectly motionless condition of the body while one is meditating.
St. 26–28. These stanzas are written in a different metre for the sake of variety at the end of the chapter. Stanzas 26 and 27 can be said to be varieties of Vaitālīya of 14 and 16 Mātrās for the odd and the even feet. They can be explained as Āryā also with slight modifications. St. 28 is clearly in आर्यागीति metre. सुहसायग [ Sk. सुखास्वादक] enamoured of pleasures; who has a taste for pleasures. सायाउलग [ Sk. साताकुल ] with mind perturbed with thoughts of future pleasures. उच्छोलनापहाविस्स (Sk. उत्सोलनाप्रधाविनः) washing

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NOTES
['21
his limbs with water. gouttes (Sk. Euha:) The Nom. is used for the Genitive. The stanza nella à is not explained by हरिभद्रसूरि and some वृत्तिकारs in Sanskrit. Other वृत्तिकारs (see manuscript e) have explained it. It might have been a later addition. The metre Pria 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. O विराहिज्जासि [ 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 injury to them. cf. F ar: Fy oftar: 317AT BICHIESTA I HICHistood to gej F t : II. This Adhyayana is also named आचार or धर्मप्रज्ञप्ति or चारित्रधर्म or चरण or धर्म cf. जीवाजविाभिगमो आचारो चेव धम्मपण्णत्ती। तत्तो चरित्तधम्मो KUT TT 34 goigt. ( faglith st. 297 )
CHAPTER V-1.
St. 1. The several ways of guarding oneself against injury to living beings have been given in the previous chapter. One cannot guard oneself against injury to living beings unless one is able to preserve one's body. The preservation of body depends on food; consequently, the way in which clean and non-injurious food can be obtained and eaten has to be explained, which is done in the present chapter. Manuscript a reads Here for there which may be in a way a better reading, as the word en furnishes the subject in the sentence and the adjectives असंभन्तो etc. can be connected with it. अमुच्छिअ [ Sk. अमूच्छित] Not greedy ; not covetous.
___St. 2 गोअरग्गगओ [ Sk. गोचराग्रगतः] Engaged in or moving for alms which is the best course. The word 379 is. taken as an adjective to tak by the commentators.

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St. 3 जुगमायाए [ Sk. युगमात्रया ] to the extent of the disor yoke of the cart.
tance of one
St. 4 ओवाय [ Sk. अवपात ] pit, ditch विसम [ Sk. विषम ] Uneven place. mud. The commentator explains the word as fa, a place at which water is slightly dried up. संकम [Sk. संक्रम ] a bridge परकम [ Sk. पराक्रम ] another way which is round about and distant.
St. 6 सइ अनेण मग्गेण [ Sk. सति अन्यस्मिन्मार्गे ] when there is another road available. The Instrumental is used for the Locative. The words might have perhaps been अन्ने णं मग्गे णं originally जयं [ Sk. यतन् irregular for यतमानः or used as an adverb ] carefully, scrutinizingly.
à
St. 7 छारियं [ Sk. क्षारिकं ] Salty, saline.
St. 8 तिरिच्छसंपाइमेसु [ Sk. तिर्यक्संपादिमेषु ] when there is an
onrush of lower creatures like locusts etc.
St. 9 वेससामंतं [ Sk. वेशसामन्त ] The locality of public women. बंभचेरवसाणअ [ Sk. ब्रह्मचर्यवशानक or ब्रह्मचर्यावसानक ]. Some manuscripts follow the reading age which is explained by the commentators in the same way as the reading बंभचेरवसाणअ. हरिभद्रसूरि explains the word in the first way-bringing celibacy under its clutches. The other explanation fqua (putting an end to celibacy) is proposed by the writer of one Vxtti. विसुत्तिआ [ Sk. विस्रोतसिका ] opposite tendency of the mind by a remembrance of the past pleasures.
संसग्गी [ Sk. संसर्गी Fem•
St. 10 [Sk. ] Bad locality. The regular Prākrit word is possibly आणाययण or अणाअअण which is read as अणायण for the sake of metre here. form standing for the Masc. form thereof. वयाणं पीडा [ Sk. व्रतानां पीडा ]. RER gives the way in which movements in the precincts
] by the contact The commentator

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[ 23
of public women cause a disturbance to all the five Great Vows.
St. 12 Both the readings Si tie and Fri tie are not in aceordance with the metre अनुष्टुप. The reading साणं सूअं
Tifa presents an appearance of a foot of the Aryā metre. सूआ and सूइआ stand respectively for सूता and सूतिका delivered recently. संडिंभं [Sk. संडिम्भं] A place where children meet for playing.
St. 13 tuwung maug [ Sk. 3tgaat 7197a:] Neither high nor low ; neither elated nor depressed. The remark refers both to the body and to the mind. जहाभागं [ Sk. यथाभागं] with reference to the objects of sense.
St. 14 दवदवस्स [ Sk. द्रुतं द्रुतं] quickly. कुलं उच्चावयं [Sk. goci 3=1193) 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 आलोय (Sk. आलोक) Window; थिग्गल door in a window. The word is a Deshi one. HIET Hole cut in a window. विणिज्झाए (Sk. विनिध्यायेत् ) should observe with eagerness.
St, 16 TEFIRAM ( Sk. TERTIA 31 TETT) The word . TERIT is used for the accusative plural and is connected with the preceding two words and the following one. The whole line means 'secret places of kings, merchants, and constables.'
St. 17 qisagens ( Sk. stragazzi ) Impure or censurable houses such as those where death has recently occurred and hence, which are temporarily rendered impure or those belonging to washermen etc. which are permanently so. #THOI (Sk. H1H) Where there exists the feeling of 'let pot', 'let not'

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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 “CHI गच्छतु इति यत्र गृहपतिर्वक्ति तन्मामकम् ” चियत्त The word is a Deshi one occurring frequently in the Sutra Literature meaning' 'cheerful' ( प्रीतिकर ) ; Cf. औपपातिकसूत्र. 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 साणीपावारपिहियं ( Sk. शाणीप्रावारपिहितं ) screened by & curtain of hemp or camble etc. अवपंगुरे ( Sk. अपावृणुयात् ) अवंगुर or अवर appears to be a Deshi root in the sense of 'opening'. The words 3 and 4 are frequently seen in the sense of ‘opened' Cf. अवंगुयदुवारे ( राजप्रश्नीयसूत्र, also औपपात्तिकसूत्र ). पणोल्लेज्जा ( Sk. प्रणोदयेत् ) should open. The root प्रणुल्ल or que is used in Parkrit in the sense of pushing or opening, corresponding to the Sanskrit root प्र + नुद्. ओग्गह or उग्गह (Sk. 3) Permitted shelter or residence. The word is frequently used in this sense in the old Jain Sutras. The word has, besides this, several other senses such as pot', sensual knowledge,' 'determinate knowledge', 'obtainment,' 'an acceptable thing'. अजाइआ ( Sk. आयाचित्वा ) without seeking. The regular gerund form is , which appears to be read as for the sake of metre and the .form is obtained from it by the omission of the consonant ; or can be taken as the gerund form and the lengthening of the vowel can be said to be archaic.
"
DASAVEALIYA SUTTA
"6
St. 19. Cf. 'पुव्वमेव साहुणा सण्णाकाइ ओवयोगं काऊण गोअरे पविसिअव्वं .. • आयविराहणा" ( हरिभद्रसूरि टीका ) For details see ओघनियुक्ति.
sense.
1
St. 20. a Dark. The word is used in an adjectival a) room, apartment.
(Sk.

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[ 25 St. 22. विउहित्ताण व ( Sk. व्यूह्य वा) after driving away or setting aside.
St. 26. दगमट्टियआयाणे (Sk. उदकमृत्तिकाऽऽदानान् ) The word आयाण is used here in the sense of 'road ' (मार्ग ).
St. 27. कप्पिअ (Sk. कल्पित). The words कप्पिअ and अकप्पि are used in the sense of acceptable' and 'unacceptable' respectively.
St. 28. TRANCH ( Sk. YRETIZIE) Would abandon, would throw on the ground. fafai (Sk. Gert) The lady who offers. The feminine form ferai is used, as, generally the person offering alms to the monk is a woman.
St. 30 साह (Sk. संहृत्य ) collecting together. घट्टियाणि (Sk. घट्टयित्वा). After shaking. The forms साहट्ट, निक्खिवित्ता, EFETIT, iquan, STTTIESTII and fastill are all gerund forms. 'pis is a better reading grammatically
St. 33–34. These two stanzas are written in the Āryā metre. The Locative case in the words 5que etc. is used in the sense of aqə ( with regard to or in connection with dripping things etc.) The same thing as given in stanza 32 should be done in connection with the hand when it is wet with water, or dusty, or muddy. ERAIS ( Sk. ara ), HUHT (Sk. Ha:RTST), FEU37 (Sk. fusta), ITE37 ( Sk. *776), qlour37 (Sk. aidat), HISI (Sk. araft) and सोरट्टिय ( Sk. सौराष्ट्रिका) are various kinds of earth. असंसठ्ठ and
HB refer respectively to hands which are clean and which are unclean, being besmeared with condiments and the like. The rules regarding the acceptance of food when the hands are clean are given in the next two stanzas.
St. 40 FTOHTU advanced in pregnancy. Lit. one whose time of delivery is imminent कालेन प्रसवकालेन युक्तो मासः FFSHIF:, Edit. If such a woman takes the trouble of stand

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ing up or sitting down for giving alms, the food becomes unacceptable.
St. 42-43. The refusal of food from a woman who gets up to give alms putting aside her sucking child which begins to cry is quite consonant with the rules given above. The commentator refers to a practice traditionally obtaining among monks in this connection: A monk, moving in & group or 79, is 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 the alms although the child does not cry.
St. 45-46 The stanzas refer to food kept in a pot covered by a pitcher, or a slab of stone, or a plank, 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 Literture. 3TRTA refers to ordinary eatable articles like bread etc. 977747 refers to drinks. Ich refers to special delicious articles, while Faigh refers to articles of taste. Such articles are unacceptable if it be known that they are prepared for. gifting away, or for merit, or for mendicants or for monks
St. 55 BEAST ( Sk. BiTETETT ) perpared purposely for the monk. 37T5 ( Sk. Alaea) purchased; prepared after pur. chasing (the article) for a monk. 5 FH (Sk. grata) polluted by falt of motor, quare etc. 37TES (Sk. 37 ) brought purposely from a distance by the householder. अज्झोयर (Sk. अध्यवपूरक ) Supplemented for the sake of the monk by mixing water or milk, पामिच्च ( Sk. प्रामित्य ) brought on credit for the monk. मीसजाय (Sk. मिश्रजात) mixed with other impure articles. All such articles are unacceptable.

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[ 27 If there be doubt, the facts should be ascertained by mak.. ing 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. BFINI (Sk. 396957 ) after putting in the fuel inside the hearth so as to keep up the fire while she is away for serving the alms. Tre ( Sk. 3taqon) after taking out the fuel. उज्जालिआ (Sk. उज्ज्वाल्य) after kindling the fire, पजालिया (Sk. Toale) after making the fire ablaze. Pacquiaeri ( Sk. निर्वाप्य ) after putting out the fire. उस्सिंचिया निस्सिंचिया (Sk.
ratey faicea) Putting a spoon or ladle inside or sprinkling water into the boiling liquid in order to prevent it from flowing out. उव्वत्तिया or ओवत्तिया (Sk. अपवर्त्य ) after putting : aside the pot full of boiling liquid. ओयारिया (Sk. अवतार्थ) after taking down (the pot) from the hearth.
Sk 65-69. #FHEIT ( Sk. HEDHT2TT) For the sake of crossing ( the particular watery or muddy tract.) The words FIRAT (Sk. la:PIÑ ), 40559T (Sk. 405557 ) and qiz (Sk. 4) refer respectively to a small ladder, a plank, and a footstool used for ascending a garret, or a floor. Als is to be connected with Beet. The reference is to getting upon a terrace or so (SIC), by stepping upon a loop or a book or a peg ( pics ). TI ( Sk. ) living organisms. All these actions 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 on eating bulbous and other roots as also of green vegetables. पलंब (Sk. प्रलम्ब) any fruit hanging from the stem. Alat Vegetable of leaves. gan (Sk. jala) A gourd-like fruit. The commentator explains the word differently citing the senses—(1) wet. Tulasi plant and (2) tendons inside the stalk of the tree.. सिंगबेर (Sk. शृङ्गिगेर) Wet ginger. सक्कुलि (Sk. शष्कुलि) A preparation of fried sesamum and sugar. फाणिय (Sk. फाणित)

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"Treacle. Ce 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 eating flesh and fish which were given to them by the householders? The commentator Haribha. drasūri 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 ges and 3TGIT as varieties of fruits, and not as flesh and fish. The reason for the prohibition of articles mentioned in the two stanzas is the presence of a large percentage of hard matter which is not edible.
St. 75–81 These stanzas refer to prohibited drinks, उच्चावय (Sk. उच्चावच ) Very costly as well as very meagre. arcaiqui (ariaWater after washing the pot of brown sugar and the like. संसेइम (Sk. संसकिम) Water after washing flour, or, water mixed with flour. The Sanskrit equivalent #tags given by the commentator is not satisfactory although the explanation पिष्टोदकादि is quite correct. दलाहि (Sk. a) The root zo is used in the sense of giving'in Prākrit. Fri 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 aside by hand, bones, thorns, grass or pebbles, and then begin eating the food.
St. 87-96 These stanzas describe the way in which & monk should eat the alms when he chooses to do so at his residence (सिज्जा ). उण्डुअ ( Sk. उन्दुक) the spot. इरियावहिया ( Sk.

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( 29
centarer) The ceremony of expiation for faults incurred during the monk's movement for begging characterized by the recital of Agama passages like " इच्छामि पडिक्कमिङ इरियावहियाए" etc. आभोएत्ताण (Sk. आभोग्य ) After recounting over the sins of omission and commission ( 3tíaart) in connection with movements and eating. आलोए (Sk. आलोचयेत् ) Should relate before the preceptor. साहू ( Sk. साधवः) The word is a subject to कुज्जा. चिअत्तेण with an affectionate heart अप्परिसाडियं (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 stanzas state that the monk should eat 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. तिक्तक) and 71534 (Sk. FEF) respectively moan 'bitter' and pungent.' In Gujarati and Marathi, the words have quite the opposite senses. In Hindi the senses are similar to those obtaining in Sanskrit and Prakrit. अन्नत्थ पउत्तं (Sk. अन्याथै ST) Useful for i. e. conducive to Moksha. 753T (Sk. a) dressed with condiments. HYARTHIAU ( Sk. YECHICHTEN ) Food made up of jujube powder and ordinary beans. HET (Sk. TOT) Obtained without doing any service like storytelling or predicting the future. मुहाजीवी ( Sk. मुधाजीवी) maintaining oneself without doing any service. EGTE ( Sk. agtf) Giving without getting anything in return. An interesting story is given here of a Vaişpava 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 was 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 sent his servant to fetch it. The servant gave

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the news about the horse. The householder 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 V--2. St. 1 qira [ Sk. gar] Utensil. FİFLETI [ Sk. Fisca] after cleaning. लेबमायाए [Sk. लेपमात्रया] upto the layer of food. The writer of the gloss explains लेवमायाए as लेपं आदाय ( 3451102 ). The idea, although not clearly expressed, appears to be that the monk should eat everything of good or bad smell having cleaned the pot upto the last layer of the food.
St. 2-13 3771Tz (Sk. Parif) not upto his hearts' • content. जइ तेणं न संथरे (Sk. यदि तेन न संस्तरत्) If he is not able to sustain thereby. कारणमुप्पण्णे (कारणे उत्पन्ने) When the occasion comes i. e. when he feels hungry. 371. a farqo This stanza enumerates 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 is the proper time of begging; or when the monk is remembered by the householders. Tur3H (Sk. JEGA) Straight on in front of them. Braut ( Sk. 40 ) A miserable fellow. quilhot ( Sk. arlsh or 919 ) A beggar. 34RI ( Sk. 3stiladi) some unpleasurable thought e. g. this monk. does not know manners or ways of the people.
St. 14-17 HIGIFFETT ( Sk. HTFT) the flower of Mālati or Mogarā. The word appears to be a Deshi word perhaps corresponding to Sanskrit C l. The creeper is named ITGB-ot possibly because its buds appear quite similar to the teeth of the deer.
St. 18–24. These stanzas mention various roots, bulbs, stems, fruits etc. which are prohibited when they are raw,

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or fresh. सालुअ ( Sk. शालूक ) the bulbous root of the lotus. fauf (Sk. faf) the bulbous root of Palasa (Mar. पळस; Guj. खाखरो ). सासवणालिआ ( Sk. सर्षपनालिका) the mustard blossoms. अनिव्वुड ( Sk. अनिर्वृत्त) Not quite ripe, hence possessed of living organisms. The Sanskrit word is frequently mentioned as an explanation of the word अनिर्वृत्त. fans The word is a Deshi one meaning a pod of ground nuts and the like. Such a pod is prohibited when it is fresh or fried only once. कोल jujube अनुस्सिन्न ( Sk. अनुत्स्विन्न unboiled. कासवणालिअ, तिलपप्पडग, and नीम are fruits of trees respe ctively known as कासवणालिआ or श्रीपर्णी ( the silk cotton tree सावरी ), तिलपर्पटी and निम्ब. वियड ( Sk. विकृत ) cold water which is not boiled. तत्तानिव्वुड ( Sk. तप्तानिर्वृत्त) boiled but not sufficiently done so, which requires bubbles to be seen at least thrice. तिलपिड ( Sk. तिलपिष्ट ) bread containing sesamum पूइपिण्णाग ( Sk. पूतिपिण्याक) rough or ordinary oil cake. कवित्थ ( Sk. कपित्थ ) wood apple. माउलिंग ( Sk. मातुलिङ्ग ) citron fruit. मूलग and - मूलगत्तिय respectively mean the मूलक vegetable leaves and the मूलक vegetable root. फलमंथूणि powder of jujube and other fruits. The word (derived from the Sk. root ) means powder. विहेलग (Sk. विभीतक ) Mar, बेहेडा Guj. बहेडा. पियाल (Sk. ) a kind of fruit. All these fruits are prohibited when they are raw.
NOTES
"
·
St. 25 - 31 समुयाण ( Sk. Literature in the sense of High, noble. food to be taken. एसणारए ( Sk. begging alms. The word g
समुदान) is used in the Sūtra alms or begging. ऊसढ ( उत्सृत ) :) Knowing the quantity of एषणारतः ) Taking care of is used in the sense of
6
pure alms', 'faultless begging of alms' as well as movement for alms.' इच्छा stands for the instrumental form इच्छाए with desire, at his free will, ण से कुप्पे ( Sk. न अस्य or तस्य a) should not be angry with him. मायं दाइयं • [ Sk. मा मेइदं दर्शितं सद् दृष्ट्वा स्वयं ( आचार्य :) आदद्यात् ] Lest the preceptor would take it for himself if it were shown to him.

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•
St. 32-35. अत्तट्ठागुरुओ ( Sk. आत्मार्थगुरुकः ) The word is taken as one word by the commentator in the sense 'one looking upon his preceptor as selfish' i. e. 'thinking the preceptor to be selfish.' आत्मार्थ : ( selfish ) गुरु : यस्य. The word may also mean having great self-interest' or 'greatly selfish.' आयट्ठी ( Sk. आयताथा ) Seeking the lofty thing viz. Moksha. लहवित्ती ( Sk. रुक्षवृत्तिः ) Staying on coarse things or food. The commentator takes लूह ( Sk. रुक्ष ) ' hard' in the sense of संयम .* self-restraint' which is hard to practise. (Sk. aref:) desiring to be worshipped or honoured.
St. 36-41. (a) lit. when witnessed 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 prohibited. सारखं ( Sk. संरक्षन् ) protecting. This is an instance of the Anusvara substitution for the final which is found in the Sūtra Literature in the case of Sanskrit words ending in in the Nominative Singular Masculine. Does the prohibition of intoxicating drinks imply that such drinks were taken by the laymen without any objection and by the Sādhus in cases of emergency only ? पियए ( Sk. पिबेत् ) The Sanskrit base fa of the root to drink is changed into पिव, then पिअ, and then पिय of which पियए is Potential 3rd . per. sing. The reading f may well correspond to Sanskrit. पीयात्. दोसाईं ( Sk. दोषान् ) faults, sins. The word is used in the neuter gender sometimes in Prākrit. नियडि ( ( Sk. निकृति ) Deceit. (Sk.) extreme liking, addiction. मायामोi (Sk. मायामृषावादौ) deception and falsehood,
St. 42-44 qui (Sk. a) Rich, well prepared. The commentator Haribhadrasuri explains it by the Sanskrit word f oily, rich in oil. Ho free from drinking and carelessness. अइउक्कसो ( Sk. अत्युत्कर्ष: ) transcending or going byond egotism; free from the conceit that he is a great monk etc, The word goes against metre

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[33 and may be left out. BITTEE Fiqi This is metrically a defective foot and can only be defended by supposing that आराहेइ stands for Sk. आराधयति ( Prak. आराहइइ primarily ).
St. 46-49 gadu. The word hot ( Sk. Fata ) meaning 'thief' is used here in the sense of a hypocrite or dissimulator. देवकिब्बिसं (Sk. देवकिल्बिषम्) a kind of कर्म or भावना which becomes the cause of birth as a low er god. The usually used word is afbear , the word aan oor being frequently used in the sense of lower gods, Cf. 3a 997 Caracord in thë next stanza. The verse means-One who affects to be an aseetic or a religious lecturer, or a handsome man, or one possessed of religious behaviour or mood without possessing the real attributes of any one of them contracts such as brings about his next birth among lower gods. 75TITUI (Sk. a) Dropping down to the lower world viz. earth. yogeni (Sk. Tsaari) Dumbness of a ram. The idea is-he is born as a man, but he becomes dumb like a ram. tarifa ( Sk. STUHITHIO ) Even slight.
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 darstet type found in the old Sūtras. Every foot has here 4 parts--three parts of 5, 5, and 4 Mātrās each and the fourth part consisting of one long letter; each of the three parts has at its end & determinant made up of a short and a long letter (--). The scheme, in short, is (---, n-,---,-). For purposes of metre भिक्खे is to be read as भिखए; बुद्धाण, similarly, is to be read as ga31M. PREPORUTAR (Sk. Peau316) Purity in begging the alms characterized by avoiding faults of आधाकर्म, उद्मदोष etc. For the various faults of भिक्षाvide STRTEA ( Ch. 1 and 24 ). loa costuva (Sk. ciaoyuar) Possessed of the merit viz. rigorous self-restraint. The word Jon has been found peculiarly used in the Jaina Sūtras in the sense of it or self-restraint.

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St. 1-4 Tro ( Sk. Türi ) Standing at the head of a Gana or collection of monks; the head or the Ācārya of the Jaina Church. TETTUTTO The references to king's ministers, Brāhmaṇas ( HIEM), and Kshatriyas show that there were followers of the Jain Faith in all the Four Castes of India. निहुअ (Sk.निभृत) Steady, unagitated. धम्मत्थकामाणं (Sk.धर्मार्थकामानां) Desirous of ( falh ) obtaining the fruit or purpose ( 372 ) of religious pursuits which is Absolution ; THPT 37et: 1977757:
187: TETHETH. Curiously enough the word apparently mentions the three aims and ends of life-धर्म, अर्थ and कामalthough the meaning here is quite different, referring, as it does, to Moksha alone which is the fourth end of life. दुरहिट्ठिय (Sk. दुरधिष्ठित ) Difficult to be resorted to by ordinary persons. The word gerege is a peculiar word in the Jain Sūtras in the sense of difficult to be practised'; cf. आचाराङ्गसूत्र. (I.) धर्म Religion 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 fagith, St. 246–248.
St. 5. Juurest ( Sk. 9 377 ) Nowhere else. There is the reference to the other systems of religion and philosophy such as the Sankhya and others. The derivation ( 7 34a suggests a double negative in the word, while, in fact there is only one negative in sense. The word might have been perhaps taken from some Deshi dialect. The wording Tapy occurs very frequently in the Agama Literature, in the sense of 'except', 'without'. fas BIOTHEFT ( Sk. Tayt AHITT:) of the monk following Samyama or self-restraint (laystyna ) lit. the cause of the Most Extensive thing or the sublime thing viz. HT.'
St. 6. CET ( Sk. 867 ) monks physically and mentally weak, faqat ( Sk. 34 ) monks who are strong physically

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( 35
and mentally. वाहिअ (Sk. व्याधित ) diseased. अखंडफुडिआ (Sk. SPETSERFEST: ) Uninterrupted and unbroken. The stanza lays down that monks should observe in their entirely all the various Guņas (i. e. qualities or observances ) which are laid down in the case of the weak and the strong as well as in the case of the diseased and the healthy. These Guņas are 18 as mentioned in the next stanza.
St. 7 alla (Sk. Ta ainsi ) lit, 'which a weak man breaks' or 'in connection with which the weak man commitş mistakes.'
St. 8 248. This stanza occurs in the Niryukti and is not commented upon by Haribhadragūri. It is hence likely to be spurious, and, in fact, in some manuscript copies the remark's faith i ' is put after the stanza. As, however, it is found in the body of the text in a large majority 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 of inappropriate alms etc ; avoidance of householders' pot, couch, or seat, and abstinence from bath and decorations." Out of these 18 items, non-violence is the foremost and most prominent, as mentioned in the next stanza.
St. 10. ARPETS ( Sk. HD ) The form is rather obscure as there is no root like मरिज्ज. मरिज is the base for the passive; but the passive base is not of use in deriving the infinitive form. The regular infinitive forms are मरिउं, मरे (Sk. Hd to die ). AfTots may have been peculiarly used in Prākrit to convey the passive sence ' to be killed.'
St. 13-16 GITTEET ( Sk. 3194) At the place of residence. अजाइया probably stands for अजाइय (अयाचित्वा) without begging, the lengthening of the vowel being due to its

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[ Ch. VỊ being at the end of the line. Ipirant ( Sk. #RICHA: ) Taking care not to violate the rules of good conduct.
St. 18–22 These stanzas explain the complete abstinence from property or possession. ET ( Sk. Fir meaning कदाचित् ) at some time. परिहरंति (Sk. परिधारयन्ति) use, put on. The Prākrit form greifat appears to be based upon the Sanskrit form परिधरन्ति. मुच्छा (Sk. मूर्छा) attachment, addiction. उवहिणा (Sk. उपधिना ) by garment or pot which is looked upon as instrument or ETG for yg. The word yt: or 3451&TAT: is to be understood to be connected with SYFTIT. itaquer (Sk. 578 ) Even though they have property which is only meant for the preservation of living beings.
St. 23-24 लज्जासमा attended with संयम; not inconsistent with . The word Svolt is very frequently found used in the sense of संयम in the Sitra Literature. एकभत्तं (Sk. एकभक्तं) (1) Single, (2) not producing any bondage; vide HEER'S remark-To-STA: T ENI, HATHTATE Bigciej 196 shah Il T7377 (Sk. 7) by night. This is one of the several instances where the Prākrit form is not derived from the Prākrit base, but it is derived directly from the Sanskrit form. Instances of this. Sanskritism' are found in large numbers in the earlier Sūtras like the Ācārānga and the Sūtrakrtānga.
St: 25 Gues a THT ( Sk. 3G at afHHH) Wet with water and mixed with seeds. These words qualify 1977 or food taken as understood according to Haribhadrasūri. It is possible to take these words as forms of Acc. Sing. fem. to qualify het which is used for the Loc. Sing. HET as the commentator says. विवजिज्जा (Sk. विवर्जयेत् ) May aroid; may leave aside.
St. 27-46 These stanzas refer to abstinence from injury to living organisms. faiaea Frutta (Sk. Alatta afureista )

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in all three ways-injuring them oneself, causing injury through others or allowing injury to be done by others. चक्खुस (Sk, चाक्षुष ) visible. जायतेयं (Sk. जाततेजसं) lustrous. qiqi ( Sk. 4195 ) Fire. The commentator explains the word as 97427 Sinful; in this case the word ide may be suppos. ed 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 पावक 'sinful,' as qualifying fire. अन्नयरं सत्थं ( Sk. अन्यतरच्छस्त्रं ) explained as सर्वतोधारशस्त्रं by हरिभद्रसूरि a weapon assailing from all sides as seen from the stanza that follows. BUCH ( Sk. 37gles ) 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 stufqai being lengthened for metrical purposes. 37TETTSTT (Sk. 37a:) stroke, destruction. पईवपयावठ्ठा (Sk. प्रदीपप्रतापार्थ) For purposes of light and heat. वीयावेऊ ण वा परं (Sk. वीजजितुं न वा परं) Nor do they desire to ask others to fan. न ते वाय० (Sk. न ते वातमुदीरयन्ति) by any of these permissible things viz. utensils etc., they do not set the air in motion.
St. 47-53 There are given above twelve out of the eighteen items which refer to the suut (principal merits ) of the monk. There are given now the remaining six items which refer to the accu (subordinate merits). TUTTE ( Sk. THIS ) disallowed. The vowel 37 is omitted for purposes of metre. अकप्षि (Sk. अकल्पितं ) Unfit for use. There are given by Haribhadrasūri two kinds of 864, (unfitness ) cf. à a 3164164: STØTT: 1 alle9t igiga: RTAFIT पनाकल्पः अकल्पस्थापनाकल्पश्च । तत्र शिक्षकस्थापनाकल्पः अनधीतपिण्डनियुक्त्यादिना मानीतमाहारादि न कल्पते इति। उक्तं च:-अणहीआ खलु जेणं पिंडसणसेज्जवत्थपाएसा । तेणाणियाणि जतिणो कप्पंति न पिंडमाईणि । उउबद्धमि न अणला वासावासे उ दोवि णो सेहा । दिक्खिज्जंती पायं ठवणाकप्पो इमो होइ । अकल्पस्थापनाकल्पमाहजाई चत्तारि०॥ नियाग (Sk, नित्यक) given regularly; reserved daily for a monk. cf. Com. FACHTABS fish. Hizia. like, love,

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accept. Har is a Prākrit denominative root from the word 47. (Sk, gift ) a cup. $41919H ( Sk. Fikimag) in bronze pots. कुण्डमोअ (कुण्डमोद) a pot probably of the form of the paw of the elephant. In such pots a monk is not to eat, because these pots are washed after the Sādhu is gone and often they are washed before the Sadhu dines and consequently they entail the use of cold water before and after (979977 and 423194 ) for the monk as stated in the following stanzas. मत्त (Sk. अमत्र) pot. छण्णन्ति (Sk. क्षण्यन्ते) are killed; the reading rescifa (Sk. faza) means are thrown' and consequently injured; suulin is explained as legend by the writer of the Dipikā.
St. 54-60. 347416337 ( Sk. 37711657 ) a kind of seat. stateविजयाः the word is rendered as 'अप्रकाशाश्रया:' by the commentators. These seats are unlighted residences of germs and insects which are difficult to be seen there. FARHOIT ( Sk. face ) taking a seat, sitting. Paranat ( Sk. Fagier) Violation. gefias ( Sk. gaites ) breach of celibacy. FTFT 76045 ( Sk. TFF कल्पते) for whom there is allowed. The words तस्य न दोषः are to be understood after जस्स कप्पइ,
St. 61-67 FE (Sk. ). The form is a peculiar one; it appears to be the past pass, part, of the Prakrit root te to abandon. The hollow ground. fa375 (Sk. faena) pure, boiled; lit. transformed; boiled water can be looked upon as transformed in a way, and hence the word fasts is frequently used in that sense. उप्पिलावए (Sk. उत्प्लावयेत् ) would wash away. Blegt. (Sk. getą) Resorting to. The word appears to have at its basis the Sanskrit word अधिष्ठक. कक्क (Sk. कल्क) plaster or paste of sandal etc. नगिण (Sk. नग्न) completely naked like a reala a monk; or wearing limited garments. नहंसिणो (Sk. नखवतः) possessed of long unclipped nails. The word het in Prākrit appears to be based upon the imaginary Sk. word helfea formed on the analogy of TRIBETE. fatalitri (Sk, fun or rather langua )

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The
caused by or depending upon fa ( decoration). Sanskrit word is frequently used in Pali and ArdhaMagadhi in the sense of cause or dependence. Cf. the word प्रतीत्यसमुत्पाद; so also cf. पडिच्च (Pali ), पडुच्च or पच्चय (Ardha-Mag.)• चिक्कण terrible lit sticky, difficult to be undone. चेअं ( Sk. चेतः) mind, mental condition. In the second line of the stanza the word is taken as and get (Sk, ga). The general sense is: The enlightened monks saw that the mind is the cause of the inclination to decoration; and hence those saviours of the world never resorted to it, i. e. 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 end of the chapter. The metre is a variety of the old metre derived from the Vedic by 12 letters in a foot with two determinants characterized by one short and one long letter (~~~~) at the end of each foot खवंति ( Sk. क्षपयन्ति ) lit. reduce i. e. calm down the ordinarily perturbed soul by those practices of self-restraint. ( Sk. स्वविद्यविद्यानुगताः ) possessed of the love which knows the soul (=). (Sk. z) In the proper season i. e. in the Sarad season. The Loc. case affix may be considered to have been omitted; or 3 may be understood as a compound word. सिद्धि Perfection, Liberation. विमाणाई ( Sk. विमानानि ) Heavens. The word विमान generally refers to the different provinces in each of the 12 Heavens. Some of the monks who have completely destroyed their Karma go to the Siddhigati, or Perfection; while others, who have got some Karma remaining, go to some provinces in the twelve Heavens.

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DASAVEALIYA SUTTA
CHAPTER VII
St. 1. The Genitive case I can be taken in the sense of the object, construed with q (having known); or the word can be understood and i can be connected with it. fau [Sk. fa] Use, employment. The monk should make only two (i. e. the first and the fourth) out of the four assertions: (a) what is i. e. quite true and definite which is the first (d) what is 3. e. neither quite true nor quite false as found in the ordinary talks of daily routine affairs referring to invitation and the like-which is the fourth. The monk should carefully avoid the second, i. e. 3 untrue assertion as well as the third viz. सत्यामृषा or मिश्र which is partly true and partly untrue as found in our daily talks where there is no mathematical accuracy, as for example when one saysthere were born ten babies to-day in the village' or 'twenty deaths occur in the city every day. Regarding the first and the fourth assertions also, he should make only those assertions which are not harmful in any way when made.
St. 2. Four utterances are always to be avoided-(a) true (H) in cases when the assertion is improper to be made as causing harm like the assartion of Kausika here is the hamlet.'; (b) absolutely untrue (c), (c) partly true, and partly false () being indefinite such as 'ten births take place every day in this town.' and lastly (d) neither true nor untrue, i. e. indifferent as in cases where it is not admitted by the Prophet such as mandates or invitations. It is pointed out here that although (a) (true) and (d) (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 definite.
St. 4. This stanza simply wants to state that any assertion which comes in the way of for eternal good

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( सासय Sk. शाश्वत ), has to be carefully avoided although it may be permissible according to Stanzas 2 and 3.
NOTES
St. 5. (Sk. f) 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 एसकालंमि ( Sk. एष्यत्काले ) in future time. संपयाइयम (Sk. aiarataref) regarding matters of the present and the past. The use of the nasal after a is archaic as found frequently in the Sutras. The commentator Haribhadrasūri notices the reading 'थोयथोयं तु निद्दिसे' in the place of ' एवमेयं तु निद्दिसे ' explaining it as 'परिमितया वाचा निर्दिशेत् The reading has not been, however, noticed in any of the manuscripts consulted for this edition.
St. 11–20. फरुसा ( Sk. परुषा ) Harsh, गुरुभूओ० ( Sk. गुरुभूतोqft) Doing harm to a person who is looked upon as great or nobly-born, although he might not be so as a matter of fact. काण Squint. पंडग ( Sk. पण्डक) Impotent. उवहम्मइ (Sk. उपहन्यते ) is injured. The words होले, गोले etc. were current terms of abuse and contempt in the days of the Sutras. दम (Sk. द्रमके ) miserable wench. दुहए ( Sk. दुर्भगे ) Unlucky girl. The terms af, etc. respectively meaninggrandmother, great grandmother, mother, aunt, paternal aunt, niece, daughter, and grand daughter-appear to be prohibited for a monk in addressing females, because, 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 grandmother by the terms any etc. Perhaps, it does prohibit, as a monk can not be justified in having any worldly ties allowing him to

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use expressions referring to worldly ties. इत्थीगोत्तेण (Sk. स्त्रीगोत्रेण ) by the family epithet of the woman like गार्गी. जहारिहमभिगिज्झ (Sk. यथार्ह अभिगृह्य) taking into consideration the merits and the age of the person addressed. 375515 95110 ( Sk. 37146: : etc.) These terms refer to the male relations which correspond to the female relations in stanza 15.
St. 21-25 The prohibition here implies indefiniteness of knowledge or likelihood of injury with respect to the objects referred to. gr(Sk. Fila) generic name without reference to the gender. सरीसव (Sk. सरीसृप) reptile. TÀIES ( SHS ) fleshy, plump. PEA (Sk. 977H ) ripe. Thea (Sk. qRTE) grown up. Jafetit ( Sk. 341 ) developed. दुज्झ (Sk. दोह्य) it to be milked. गोरहक (Sk. TETA) A very young bullock; cf. the Marāthi word ial THG ( Sk. 1) A milk-giving Cow. TERT (Sk. ) small It is to be noticed that the order of the consonants and 5 is reversed in Prākrit. ÅTET Fit to draw the chariot.
St. 26–28. DETT (Sk. 921). Having seen. 37. Sufficient. fit to be used for. फलिअ (Sk. परिघ ) the fastening bar of the city gate.nist ( Sk. 9157: ) foot-stool; the Nom. case here is used for the Dative. ac Probably & Desbi word in the sense of a wooden cup; the cirqatt appears to read the word as चंचबेर. नंगल (Sk. लाङ्गल) ploughshare. मइय A Deshi word for a wooden cover for corn in the field. The writer of the Dipikā appears to have read the word het here. That The goldsmith's box for keeping instruments. It also means the rest for the anvil.'
St. 29-31 आसणं. The words एभिवृक्षैः are to be understood with this line which means by these trees there can be made a seat, or a couch or a cert fit for the hermit's residence. The fault of such utterances is the displeasure of the spirit of trees or the deity residing in the trees.

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पयायसाला विडिमा (sk. प्रजातशाला विडिमा). Small. twigs with sprouts shooting off from them, ag ( Sk ) should say.
St. 32. qrregutie (Sk. 91erena ) fit to be eaten after they become ripe ; which could be eaten after being placed in grass etc. for some time, as (Sk. astraalia ) fit to be plucked. Lit. having got the proper time for being plucked. टालाइं very raw. वेहिमाणि (Sk. वेधिमानि) fit to be cut or broken. The commentator explains the word as Sratella or STTHIA. As far as possible 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 house-- holders to pluck the fruits or eat them. If, on hearing the words of the monk, the householder plucks them, the monk would incur the faults 3TTET" and the like.
St. 33. TÉTET ( Sk. 3THFIAT:) not brooking delay or time; no longer able to bear the burden of fruits. 7737691 (Sk.
1647:) possessed of raw fruits. aflaai 1401 ( Sk. arnafalsacs :) with many ripe fruits. The lengthening of the vowel in 7 is archaic evidently for purposes of metre. 755 (Sk, aca) should describe. FirsS3T3TT Etats (Sk. Fifestt: 3724:) 'blue are pods of वाल, चोळा etc.' लाइम (Sk. लवनीय) ripe for cutting. पिहुखज्ज (Sk. पृथुकखाद्याः) fit to be eaten like roasted rice or TTET.
St. 34. 37H ( Sk. great: ) free from danger or damage. ससाराओ (Sk. ससाराः) With ripe grains formed inside.
St. 35-39. Powi fusi (Sk. gali Fejf) an action which ought to be performed. पणिअठ (Sk.. पणितार्थ) who has put his life at stake. ' Frart A feast, A festival. Lit. & place where animals are put to death. वियागरे (Sk. व्याकुर्यात् ) should describe. पाणिपिज्ज (Sk. प्राणिपेयाः) With water possible to be drunk by animals. बहुवाहडा (Sk. बहुवाहिताः) With ample water. The form वाहड is very obscurely used. उप्पिलोदगा:

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( Sk. उत्प्लुतोदकाः ) With waters overflowing the banks. वित्थड (Sk. fata) stretched.
St. 41-46. सुहड (Sk. सुहृत ) Well-taken सुनिट्ठिअ ( Sk. सुनिष्ठित ) Well-accomplished. सावज्जं वज्जए ( Sk. सावद्यं वर्जयेत् ) should avoid as being sinful. These words of praise' welldone, well-cooked' 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 injury is likely to take place on the words सुकड etc. being used, the words पयत्तपक्क etc. ( Sk. प्रयत्नपक्क etc.) may be used. अविक्कियं ( Sk. अविक्रियं ) unpolished, unprepared (showing the ease with which it can be obtained). unpleasant. creating mental unrest. अणुवीs (Sk. अनुविचिन्त्य) thoughtfully. Lit. after thinking well. The use of the word is an archaic one; the form is frequently found in the old Sutras like the Acaranga. 'किज्ज' ( Sk. क्रेय) fit to be purchased. पणिय ( Sk. पणित ) A marketable article.
St. 47–53. सय (·Sk. शेष्व ) sleep. वयाहि ( Sk. व्रज ) Go. वुग्गह (Sk.) Fight, battle. धाय ( Sk. घ्रात ) Prosperity, affluence. The monk is never to express his dissatisfaction at these occurrences even when they are troublesome to some. 'देव देव' त्ति the term देव is commonly used by people in connection with cloud, sky or king. The use is unjustified for the monks, as it is not strictly a correct one.
St. 54–57. सावज्जणुमोअणी ( Sk. सावद्यानुमोदनी ) Language of approval regarding faulty actions. 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 na metre of 12 letters with two determinants at the end. सवक्कसुद्धि ( Sk. सद्वाक्य शुद्धि: ) Purity of good expressions. (Sk. i) among the good. The word सत or सय is here used for Sk. सत्. The usually used

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word is in Prakrit when the consonant which follows is doubled. जाणिया ( Sk. ज्ञात्वा ) having known. जाणिय is the usual form of the gerund; here, however, the last vowel is lengthened. The word may also stand for the Sanskrit word जानीयात्. चउक्सायावगए ( Sk. चतुष्कषायापगतः ) away from i. e, free from the four bad emotions-anger, pride, deceit and greed. The order of the words in the compound is the reverse of what it ought to have been. This is frequently found in Prakrit. अनिस्सिए ( Sk. अनिश्रितः ) Not adhering to anything.
NOTES
CHAPTER VIII.
St. 1. आयारप्पणिहि [ Sk. आचारप्रणिधि ] The store of the various modes of behaviour. The word also means concentration. कायव्व (Sk. कर्तव्यं ). The nasal at the end is omitted for purposes of metre. (Sk. :) to you.
St. 2. The six divisions of living organisms are given here, which are called lives. The principle of life was noticed by the Jain Prophet very widely. Life existed at every place where growth was noticed. अच्छण ( Sk. अक्षण ) non-injury; non-violence.
St. 4-12. fafuit
The reference is 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 permission to others. (Sk. ) Place of residence; (2) permission to stay. पुंछे (Sk. प्रोञ्छेत् ) should clean, should rub. बाहिर पुग्गल refers to external things like hot food or hot water etc. The word पुग्गल or पोग्गल ( Sk. पुद्गल ) is often found used in Jain Literature in a very general sense like body, thing, article etc. e; the word is variously interpreted here by the

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commentators as the literal sense 'water' is not suitable here in the context of plants and vegetables. The word may mean a particular plant of the name 36 or it may mean water which contains moss and many aquatic plants.
St. 15-19. The eight subtle things where life principle is very difficult to be noticed are mentioned here with a view that the monk should specially guard himself against any injury to them. FHEHEH refers to subtle life in water as in frost, mist etc genea refers to flowers of the Banian. the Udumbara and other trees. FUUTEGA refers to subtle living bodies like germs or bacteria. ffraen refers to small herbs growing in the monsoon called fasterat en in Gujarati or कुतयाचें मूत in Marathi. पनकसूक्ष्म refers to moss as well as mould. alta refers to subtle seeds. fa refers to subtle vegetable growth on earth similar in colour to earth, grown in the monsoon. 31059&A refers to small eggs like those of lice and the like. जोगसा (Sk. योगसात् or योगेन) with exertion, carefully. The form appears to be archaic, similar to कायसा both arrived at on the analogy of मनसा. खेल (Sk. J ) Mucus from the throat or cough (Too Guj.). सिंघाण (Sk. शिंघाण) Mucus from the nose. जल्लिय ( Sk. जल्लित ) dirt on the body.
St. 20–34. The monk is to relate, out of what he has seen, only such things as are good or harmless, such as his seeing a pupil giving religious instructions to a king etc. and not such things as his seeing the wife of so and so weeping etc. fogmut ( Sk. fagra ) Food possessed of an excellent taste, colour etc. Paula (Sk. Palag) Devoid of savour; coarse. महाजीवी (Sk. मुधाजीवी) Living by no profession of any type (cf. note on Ch. V-1 St. 100 ) (Sk. :) Easily satisfied. ETTI (Sk. 3truch) Anger ; lit. demoniac disposition. farau The word is & Deshi one probably onomato poetic, meaning-'chattering or muttering in anger the words तिण तिण.' cf. Mar. तणतणणारा. The commentators explain

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[ 47 it as stert aratatigi. Perang (Sk. Feria) should disdain. आहम्मियं पदं (Sk. अधार्मिकं पदं) An irreligious step, explained by commentators as मूलोत्तरगुणविराधना.
St. 35. qc Th To This stanza is not found in Haribhadrasūri's commentary. qiraalahore has however noticed it.
St. 36-40 FTTT 5119° The thought is very frequently found in Sanskrit Literature. cf. HER—“ TIS P RO" or * zela ga tig regal ATELIT". JPM ( Sk. Erfit:, FTT AT) (1) All, ( i. e. in their entireness ); (2) black.
St. 41-50. TIETOTE ( Sk. Alho) superior in religious merits. It would have been better had there been noticed a reading like TOTECH in any of the manuscript copies. gorica The simile of the tortoise is intended to imply that the monk should keep all his limbs like hand, feet etc. perfectly within limits. मिहोकहाहिं (Sk. मिथःकथासु) in confidential talks. किच्चाण. ( Sk. कृत्यानां) Of the preceptors. जेण (Sk. येन) by means of which. The neuter form is used irregularly for the feminine form og referring to HATU. Or, the neuter gender can be said to have been used here as there is conveyed only a general idea irrespective of gender, cf. HIHIRT agaf. fazi (Sk, olti ) distinct. for-The form stands for णिसिरे (Sk. निसृजेत् ) should utter. दिठिवायमहिज्जगं (Sk. दृष्टिवादमधीयानं) One who has studied the दृष्टिवाद the twelfth Anga of the Jain Canon, now extinct. The adjective a Barchepi implies the knowledge of the monk of the base, the affix, the augment, the substitute etc. of words which he is studying, making him almost incapable of committing mistakes. Even though such a clever monk accidentally commits mistakes he should not be laughed at; much less an ordinary monk who may commit mistakes frequently.
St. 51. भूयाहिगरणं (Sk. भूताधिकरणं ) leading to the injury of living beings. इत्थीविग्गह (Sk. स्त्रीविग्रह ) the body of the

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DASAVEĀLIYA SUTTA
(Ch. IX-1
women; the word shows the danger to Samyama from women even after their death from their dead bodies. arsus ( Sk. arsyĖ ) A very deadly poison causing death as instantaneously as the breaking of the palm-fruit. HATTHICÈ ( Sk. HRT: ) Furnished with all weapons. The insertion of H ( nasal ) is archaic. T F ( Sk. 77 31 ) which was.
CHAPTER IX-1 St. 1-17. Hal-condition of adversity or wretchedness or ill-luck- a 13TFA. (Sk. Ha pałact). It is a belief that the Bamboo tree just like the plantain tree perishes as soon as it bears fruit. The terms Sut and आसायणा (Sk. हेलना and आशातना) mean disrespect and mental agony, in general. अबोहि आसायण (Sk. अबोध्या आशातनया ). For the sake of metre, the words are and HighT are used here without case terminations in an archaic. style. Disrespect or censure (हीलण or खिंसण ) of the preceptor leads to 3TFIICA (agonising the preceptor ) which further leads to
Tala ( ignorance, mental delusion) in the pupils which frustrates every hope of Liberation of the pupil. HIFI (Sk. alth , may be an instrument similar to the lance or spear. -One at the head of the group, also known by the word 319r. PRACYHTĪT ( Sk. 311913 TIHT:) The omission of the case termination is a peculiarity of the archaic style here.
CHAPTER IX-2 St. 1-12. तओ सि ( Sk. ततः अस्य ) The word सि is used for À which means 'BTRT' (of it). The religion is here compared with a tree. णियडी (Sk. निकृतिमान् ) full of fraud. एहंता ( Sk. gefesi: ) increasing. The word may be explained as yogai: getting (lit. going to ). 3f The duty or character

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Ch. IX-2 ]
NOTES
[ 49
of a servant. Egal ( Sk. solat: ) with their bodies marked with scars of whips etc. The word also means deformed by means of the nose or ears being slit. FTAET YTTI ( TET: TEST:) Gods of those names known respectively by the words व्यन्तर and भवनवासि also. सिक्खा (Sk. शिक्षाः) Training, discipline.
St. 12-21. Stanazas 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 bigh family, does not mind undergoing punishment, chastisement etc. for securing a worldly object, the monk should much less mind it whose object is far from worldly. The words FACT (Sk. शिल्पानि) and णेउणियाणि (नैपुणिकानि) may be taken respectively to mean 'useful arts' and 'fine arts.' Bama (Sk. 34TGLIO ) also with the garment or any article that he keeps. The nasal after sale is archaic and unnecessary. The word ate is found often used in the Sūtra Literature in the sense of necessary adjuncts like pot, camble, broom etc. 345. This stanza is not noticed by the commentator Haribhadrasūri and hence it might have been a later addition. The author of the Dipikā has noticed it.
St. 22-24 jaanit ( Sk. farih:) Destruction, loss etc. of knowledge and other merits of an undisciplined monk, as a result of his insubordination. मइइढिगारवे (Sk. ऋद्धिगौरवमतिः) Bent upon securing his own worldly prosperity and greatness ; possessed of a foolish sense of his prosperity and greatness. The transposition of the word hia in the compound is a peculiarity of the Prākrit dialects. Da... TIT. Having annihilated their lietot by penance, and discipline, they secure a place in the Perfect Region hiema. The change in the metro is the characteristic of the conclusion of the chapter,

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[ Ch. IX-3
CHAPTER IX-3.
St. 1-5. 31 It ( Sk. stealla:) One who keeps 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 Sūtra-Literature shows the great hold which the Mimāṁsakas had over the Brahman community in those days. राइणिएसु (Sk. रत्नाधिकेषु ) Superior in religious merit. परियायाजिट्ठा (Sk. पर्यायज्येष्ठाः) Senior in the order of monks. The word en literally means a condition; here it refers to the condition of monkhood. gape (Sk. 377916917) Bowing down; obedient. cf. 3aqiqala grearis: fatica ai ai. Tart ( Sk. 31311a: ) Unknown; the case termination is omitted here. जवणट्या (Sk. यापनार्थ ) Merely to sustain his body by means of which he practises self-restraint. विकत्थइ (Sk. विकत्थते) does not boast or brag that he is lucky or the district is a good one. The reading factors has got one letter wanting as far as the metre is concerned. The Sanskrit word facilita must have been present in the mind of the poet when the stanza was com - posed. अप्पिच्छया (Sk. अल्पमिच्छता or अल्पेच्छया ), With little desire i. e. without any hankering.
St. 6-15 34TE ( Sk. 3721) with an expectation of future benefit. FH13i (Sk. Ghaffari) displeasure, mental pain. परमग्गसूरे (Sk. परमानशूरः) Extremely brave ; superior in bravery to the greatest philanthropist or warrior. The word may stand for Chriz meaning 'brave in following the highest path i. e. the path of Liberation.' 375 (Sk अकुहकः ) Without any jugglery.' भावय ( Sk. भावयेत् ) should think evil, rozti (Sk. "EM HEITIR; Ya STATT TMT). The omission of the case affixes is archaic. जत्तेण ( Sk. यत्नेन ) with great effort.

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Ch. IX-4 ]
NOTES
[51
CHAPTER IX-4.
Section-1. aTilUrTAHIESTUIT. (Sk. Taip laat ATTESTATA) The word V is used in the sense of h a i. e. the condition of the soul characterized by perfect contentment. The four kinds mentioned here- hai, xatirêt, aq: TATTI and 3477ITUATE-show the four ways in which such a condition is secured.
Section-2. The four constituent itmes of all are given here-(a) patience and attention, (b) sound and careful grasp of the subject, (c) respectful attitude to Scriptures observing whatever they enjoin and (d) absence of any self-conceit. These four things make a monk full of modesty, humility and obedience. The explanatory verses quoted at the end sum up in general terms the characteristics mentioned in the Sūtra passages that precede.
Section-3. TFZLE 3 Topi (Sk. 37 ) To study. It appears that 37517 and 3TIEF are the two bases in Prakrit of the Sk. root 371 +5 to study corresponding to the Sk. bases 377 (where the root & undergoes Guņa change ) and staid.
Section-4. कित्तिवण्ण. The words कीर्ति, वर्ण, शब्द and श्लोक are almost synonymous. The commentator Haribhadrasūri has however drawn nice distinctions; cf. qaragauti : कीर्तिः, एकदिग्व्यापी वर्णः, अर्धदिग्व्यापी शब्दः, तत्स्थान एव श्लाघा श्लोकः and has remarked that one should not practise penance like it for any benefit in this world; so also one should not praetise it like taga for any supramundane benefit; one should practise it simply to destroy Karma. The word TRY (Sk. arata) is often used in the Sūtra Literature in the sense of 'except' cf. note on Ch. VI-St. 5.
Section-4. Tala (Sk3fafaut:) Ungrumbling. The Toot TifaT appears to be onomatopoetio referring to the hot

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DASAVEALIYA SUTTA
Ch. X
grudging words one utters, when one is impatient of other's talks (see note above pp. 67-68). чfèч...... (Sk. яagi: आयतं आयतार्थिकः) Full of scriptural knowledge ( प्रतिपूर्ण : ) and extremely (आयतं) desirous of Liberation ( आयतार्थिकः ). भावसंधए (Sk. :) Joining himself to the perfect mental condition. The last two stanzas summarize the general effects of perfection in the four Samadhis. The word. अभिगम is used for अभिगम्य ( अभिगमिअ in Prakrit) for metrical: purposes. पयखेमं (Sk. पदं क्षेमं ) Place of benefit. इत्थंथं ( इत्थंस्थं in Sanskrit) The germinal cause for conditions or existences. in this world or in the lower worlds.
52]
CHAPTER X.
This chapter is named 'सभिक्खू' अध्ययन on account of every stanza of the chapter ending with the word स भिक्खु. A large variety of metres is noticed in the chapter. Some verses have got even different feet in different metres. The metres are old and irregular. On the whole, the metre appears to be the old a metre consisting of 14 or 16 syllabic instants in each foot with the pair of determinants(~,~) made up of one short and one long letter-at the regular end or near the end of each foot. For detailed observations on this metre (vide "Dissertation on an old and obscure metre in the Jain Sutras Gujarat College Magazine Serial No. 31, dated February 1931.)
31
St. 1-6. (Sk. ) according to the behest of the prophet पडियाअइ ( Sk. प्रत्यापिबति) drinks back, The word पडियाअइ stands possibly for प्रत्याददाति वहणं ( Sk. वधनं or वध: ) Injury or slaughter. अत्तसमे० ( आत्मसमान् मन्येत षट् कायान् ) should look upon the six groups of living organisms as upon his own self. This is, in general, the line of instructions and: advice followed in the Sutras for proving that injury or violence to living beings is a gross sin and abstinence from.

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Ch. X]
55
it is absolutely necessary for self-restraint.CRE (Sk. qaquar: ) Stopping the five-fold influx of Karma by means of the five senses.
NOTES
St. 7-12. ago The monk should have a strong conviction about the necessity of right knowledge, penance and self-control for a real spiritual progress. The word मणवयकायसुसंवुडे (Sk. मनोवाक्कायसुसंवृतः ) refers to the three Guptis. सुए ( Sk. श्वः ) For to-morrow. निहे ( Sk. निदध्यात् ) should keep. बुग्गहिअं (Sk. व्युद्ग्रहिकां ) pertaining to fight. The commentator gives the Sanskrit word वैग्रहिकीं. अविहेडए (Sk. अविहठकः) despising or disrespectful. The commentator offers another explanation also in the words क्रोधादीनां विश्लेषक इत्यन्ये. The Dipika notices the reading उवहेडगे.
St. 12-15.
(Sk. íài) Motionless condition like that of a statue or of an idol. हए व लूसिए वा ( Sk. हतो वा लूषितो वा ) struck or pierced पुढविसमे ( Sk. पृथ्वीसमः ) similar to the earth in bearing everything. cf. the epithet a for the earth. अनियाणे ( Sk. अनिदान :) Without any निदान or desire for something to be obtained.
St. 16-21 अन्नायउंछं (Sk. अज्ञातः उञ्छं ( चरति ) इति ) Unknown to the householders, who collects alms in small quantities from different places. पुलनिप्पुलाए ( Sk. पुलाकनिष्पुलाकः ) Living on food coarse or otherwise. The word y literally means coarse unsubstantial food and hence may secondarily mean a fault which leads one to suppose that selfrestraint is of no avail. If this sense be taken gofryer would mean free from mental delusion which leads one to suppose that संयम is of no avail '; cf. com. संयमापादकदोषरहितः The word पुल means high', 'raised up ( समुच्छ्रित or उन्नत ) and the word पुलनिप्पुलाय may also consequently mean 'spiritually exalted and free from unsubstantial thoughts. (Sk. :) Without any fraud. This is the explanation given by हरिभद्रसूरि and दीपिकाकार both. mean unattached ( अस्नेहः ). जाणिय पत्तेय पुण्णपावं
•
•
The word msy (Sk. ज्ञात्वा प्रत्येक

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[ AP. 1
go) Knowing that merit and sin belong individually to separate individuals. This is one of the golden philosophical thoughts which the monk is asked to entertain always cf. आचारांगसूत्र “ जाणित्तु दुक्खं पत्तेयं सायं ” etc. हासंकुहए ( Sk. हास्यकुहकः ) Doing something creating laughter or mirth ( कौतुककर्ता.) the nasal after हास is archaic.
APPENDIX No. 1.
Para 1. This and the next chapter are known by the name (appendix) as they are intended to make the monk firm in monkhood after he has mastered the instructions given in the various chapters of the Sutra. The first appendix is aptly called as it enumerates the various adage-like sentences which would increase his liking for monkhood. ओहाणुप्पेोहिणा अणोहाइएण [ Sk. अवधावनोत्प्रेक्षिणा ( अपसरणोत्प्रेक्षिणा ) अनवधावितेनैव ( अनुत्प्रव्रजितेनैव )]. By a monk who is thinking of renouncing but who has not actually renounced. The word अवधान for ओहाण is given by Haribhadrasūri. It appears that ओहाण stands for अवहान or अवधावन. दुस्समाए ( Sk. दुःषमायां ) in the spiritually descending era. The conception of the alternate cycles of the ascending and the descending eras ( सुषमा and दुःषमा ) is a peculiar one to the Jain Philosophy. साइबहुला ( Sk. सातिबहुला : ) Full of fraud Full of lies. इमे य मे दुक्खे ( Sk. इदं च मे दुःखं) This grief of mine. The word is used here in the Masculine gender. पडियायणं ( Sk. प्रत्यापानं ) Drinking back. The word should rather mean — taking back' ( प्रत्यादानं ). गिहवास ( Sk. गृहपाश or ). Traps or nooses of house; viz. wife, children etc. or residence in a house. आयङ्क ( Sk. आतङ्कः) disease like cholera or any other one bringing quick death. संकापे ( Sk. संकल्प :) Thought of separation etc. which leads to cruel deeds. सोवक्केसे ( Sk. सोपक्लेशः ) attended with domestic worries like husbandry, trade etc. eng (Sk. :) Condition. The word

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AP. 1]
NOTES
[ 55
R3111, used without any other word in the Genitive case, refers generally to the condition or stage of monks. 9772 पुण्णपावं (Sk. प्रत्येकं पुण्यपापं) Individually separate is the merit and sin. (Compare above, pp. 78-79). The Commentator Haribhadrasūri remarks here that each of the three expressions beginning with HTÀ PETIÈO is split up into two, and the eighteen expressions are over at the end of YTRI पुण्णपावं according to the older tradition. वेइत्ता (Sk. वेदायत्वा ) After experiencing the fruits.
St. 1-16 STEIGET (Sk. sala:) Run away from monkhood. h (Sk. 71 ) to the earth. A very vivid and forcible comparison is given here in this stanza between the condition of monkhood and the condition of the monk after he has renounced monkhood and retaken the house-holder's life to his great misery and remorse. The Comparison indirectly supports all the eighteen statements by fully bringing out the miseries of life, the transitoriness of pleasures and enjoyments, and the bad and undesirable results of the various actions. जन्नग्गिविज्झाय (Sk. विध्यातHETA ) Extinguished sacrificial fire. The transposition of words is erchaic. cf. also the word दाढढिअं (Sk. उद्धृतदंष्ट्रं ), पिहुज्जणमि (Sk. पृथग्जने) Among common persons. पसज्झचेअसा (Sk. area with a defiant mind,.i. e. with an attitude devoid of religiousness, ISTE (Sk, atra). passes on, rolls on. अविस्सइ (Sk. अपयास्यति or अपेष्यति) will disappear. The Prākrit form is derived directly from the Sanskrit form ipfa.
St. 17-18. These stanzas give the benefit which results from the monk's fixing himself in monkhood by meditating upon the various expressions quoted above. पइलंति (Sk. प्रचालयन्ति) shake, disturb. आय acquisition of right knowledge and the like. उवाय [ Sk. उपाय] The means to get right knowledge etc. fanŪSTT can be explained as a gerund form (विज्ञाय) or a potential form (विजानीयात् ).

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DASAVEĀLIYA SUTTA
[ AP. 2
APPENDIX 2.
The appendix is called farasiquias intended for emphasizing upon the monk the necessity of and the advantages from moving alone
St. 1. केवलिभासि ( Sk. केवलिभाषितां ) Spoken by the omniscient sage, Simandhara Swami. The commentator states here the following traditional account regarding the origin of this appendix. Once a lady prevailed upon a weak monk to observe a long fast at the beginning of the monsoon. The monk, unable to observe it, died. The lady thereupon, felt that she was the cause of the monk's death and desired to approach the Tirthankara. A deity took her near Simandhara Swāmi who told her that she was innocent and gave her advice in the form of this appendix. 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 view for his spiritual benefit is in that direction. He should never follow the advice of ordinary persons which pins him down to worldly life, but follow what is stated in the Scriptures. cf. निमित्तमासाद्य यदेव किंचन स्वधर्ममार्ग विसृजन्ति बालिशाः । तपः श्रुतज्ञानधनास्तु साधवो न यान्ति कृच्छे परमपि विक्रियाम् ॥ कपालमादाय विपन्नवाससा वरं द्विषद्वेश्मसमृद्धिरीक्षिता । विहाय लज्जां न तु धर्मवैशसे सुरेन्द्रसार्थेपि समाहितं मनः॥२॥ पापं समाचरति वीतघृणो जघन्यः प्राप्यापदं सण एव विमध्यबुद्धिः । प्राणात्ययेपि न तु साधुजनः स्ववृत्तं वेलां समुद्र इव लवयितुं समर्थः ॥ ३ ॥
St. 3. GISHTBT 301771 (Sk. ardela: 37727a:) The commentator Haribhadrasūri explains the word 377979 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 319a which means influx of 'Karma' and proposes consequently another explanation (or reading perhaps like BTT ) viz." acceptance of vows" ( 317 ). The

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AP. 2]
[ 57
word can be taken here to mean activity' which, connected with the word garai (of monks), would mean 'ascetic life.'
NOTES
6
St. 4. आयारपरक्कमेण ( Sk. आचारपराक्रमेण ) possessed of strength for observing the practices of the monks. चरिआ ( Sk. चर्या ) movement from place to place. (Sk. :) merits such as the Mūlagunas and the Uttaragunas. नियमा ( Sk. नियमाः ) rules and regulations regarding begging, its time and so on. The metre of stanzas 2, 3 and 4 is regular Arya.
•
St. 5-6. पइरिक्कया ( Sk. प्रतिरिक्तता ) Resorting to a solitary place. ओसन्नदिठ्ठा हडभत्तपाणे ( Sk. उत्सन्नदृष्टाहृतभक्तपानः ) Having food and drink brought () from a place which is generally (3) seen (), being not beyond two or three houses. The word has the sense of 'generally' ( in Sanskrit ). cf. देवा ओसन्नं सायं वेयणं वेति.
St. 7. For reference to flesh and wine here, see note on Ch. V-1, St. 73. The commentator Haribhadrasuri rejects the explanation given by some commentators of the words and i as 'buttermilk' and 'boiled rice' which appear similar to wine and flesh, observing that if mere similiarity to a forbidden or prescribed article formed a criterion for the rejection or acceptance of a thing, urine could also be drunk because of its being a liquid like ordinary water which is prescribed for drinking. निव्विगईं गया ( Sk, निर्विकृर्ति
:) often not taking even the purified things on account of their strong self-control. The acceptable things, too, are to be taken with moderation and only then when they are absolutely necessary. असंकिलिट्ठेहि ( Sk. असंक्लिष्टैः) With those who have not troubled them.

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TRANSLATION
Religion is the highest bliss ! it is made up of noninjury (of living beings), self-restraint ( of seventeen kinds) and penance (of twelve kinds); even gods how down to him who has his mind always firm in religion. (1). Just as bees suck honey from the flowers of a tree and do not make the flowers fade although they satisfy themselves, similarly these monks in this world, who are free (from external attachments), are intent upon seeking faultless food given by householders like bees on flowers. (2-3). With the thought that they would get the alms required and yet nobody would be injured, the monks move receiving alms out of food prepared for others as bees do in flowers. (4). Those enlightened monks who, like bees, do not stick to any particular thing, are given to collect alms from different places, and are self-restrained, are designated Sådhus on that score. (5). Thus I say.
CHAPTER II
How can a person, who is unable to control his desires, who is nervous at every step and who is entirely subjugated by desires, observe monkhood ? (1). He cannot be said to have renounced ( the world ) who does not find pleasure in (excellent) garments, scents, ornaments, women and beds simply because they are not at his disposal (2). He alone can be said to have renounced (the world ) who casts away (lit. throws away at the back) desirable and welcom'e enjoyments, although they are at his disposal and renounces pleasures which are entirely his own. (3).

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Ch II ]
TRANSLATION
[ 59:
A monk might be moving with an equanimity of mind and yet his mind may perchance rush outside ( the fold of self-control ); on such occasions he should control his passion regarding & woman or so, reflecting all the while that she is not his, nor he is hers ( everyone enjoying separately the fruits of his or her own actions). (4). Mortiiy yourself, abandon all idea of delicacy, overcome desires. and (you can at once know that ) grief is overcome ; cut off the feeling of hatred, control passion, and you will be. happy in this wordly life (5). Serpents born in the Agandhana family of serpents would rather throw themselves into the flame of fire, full of smoke and difficult to be borne, than desire to suck back their own vomited, poison (6).
Oh you lover of fame, fie upon you inasmuch as you, for the sake of your life, wish to eat back what you have vomited ; death is in fact better (than this ) for: you. (7). I am the daughter of the king of Bhogas ( named. Ugrasena ); so also, you belong to the race of Andhakavrsnis ( being the son of Samudravijaya ); let us not be (like ) Gandhana serpents being born in noble families; be firm in self-restraint. (8). If you feel passion for whichever woman you see, you will be unsteady in mind like the Hada tree that can be uprooted by a gust of wind. (9).
Having heard these good words of the self-controlled lady, Rathanemi was brought back to religion like a wild elephant ( who is brought back to his normal condition ) by the goad. (10). Thus act the enlightened learned persons who are very clever and who turn back from ( objects of ) enjoyments just as that excellent man ( Rathanemi). (11). Thus I say.

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60]
DASAVEĀLIYA SUTTA
[ Ch. III
CHAPTER III.
The following are the things improper to be practised by great sages who are free from the ties of the world, who have made themselves firm in self-restraint, who are free from possessions and who 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 a man who gave invitation, (4) a thing brought in for the monk from a distant place or so, (5) dinner at night, (6) bath, (7) scents and flowers, (8) fan, (9) things stored up (overnight or 80 ), (10) pot of householders, (11) food from the king's place, (12) food given in pursuit of the wish expressed by the mendicant, (13) shampooing, (14) tooth brush, (15) inquiry after health, (16) looking at one's body (in the mirror ), (17) playing at counters, (18) playing at dice, (19) bearing the umbrella when not required, (20) treatment, (21) wearing shoes on the feet, (22) kindling fire, (23) alms from a person from whom one has taken residence, (24) raised seat, (25) couch, (26) sitting in the intervening place of two houses, (27) cleaning the limbs, (28) service of householders, (29) maintenance by family professions, (30) taking water which is not thrice boiled, (31) remembrance of past pleasures when ill, (32) Mülaka vegetable, (33) ginger, (34) sugarcane which is not ripe, (35-36) bulbous roots and ordinary roots which are possessed of living organisms, (37-38) fruits and seeds which are raw, (39) Sauvarchala salt, (40) crystal salt, (41) ordinary salt, (42) Romaka salt, (43) sea-salt, (44) Pāmsu salt, (45) black salt, (46) fuming of clothes, (47) vomiting, (48) use of enema etc., (49) purgatives, (50) collyrium, (51) painting the teeth, (52) anointment of the body, (53) decoration of the body. All these things are not to be practised by the great sages who are free from the ties of the world, who practise selfrestraint and who move as lightly as the wind. (10).

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TRANSLATION
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Those monks are free from worldly ties who know well the five ways of the influx of Karma (such as injury to living beings eto. ), who are guarded in the three ( 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 in hot seasons, 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 twenty-two troubles, shaking off delusion and conquering senses, these great 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, while some become perfect, having become free from the dirt of action. (14). Those born as gods (after their fall from heaven come to this world and ) destroy their remain-.. ing past actions by self-restraint and penance; thus, following the road or Perfection (like right knowledge etc.). they protect the six groups of living beings and eventually go to the place of the Perfect. (15). Thus I say.
CHPATER IV.
Sudharma-swamin says to Jambu-swamin-I have heard, oh long lived one, the following, said by the Divine Prophet : Well, in the asgembly of the Ganadharas, there was well cognised, well explained and well practised by the monk Mahāvire of the Kashyapa clan the lesson by name 'chajjīvanjā '(six groups of lives); it is beneficial to me to study, that chapter which explains religion.

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Well, Sir, what is that lesson named 'six groups of lives' which was well cognised... of Kāshyapa clan? Is it beneficial etc... religion?
Well, the following is that lesson etc... ...clan. It, is beneficial for me ('for you' rather, with the reading # ) to study religion. The lesson runs as follows: The six groups are—the group of earth bodies, that of water bodies, that of fire bodies, that of wind bodies, that of vegetable bodies and that of moving bodies possessed of sensation and emotion.
The earth is stated to be alive with innumerable lives, all existing (and suffering ) individually separate, except when it (i, e. the earth ) is made lifeless (lit. changed) by the use of weapon. Water is stated to be alive ... weapon; fire is stated to be alive ... weapon; wind is stated to be alive ... weapon; vegetables and plants are stated to be alive... weapon. The following are the divisions of the plant group :-top-seeded, root-seeded, knot-seeded, branch-seeded seed-growing, shooting out without visible seed, grass and creepers-these form the vegetable group; these are said to be alive when there is the seed present in them; they are full of individual lives all separate except when they are changed i. e, turned lifeless by the use of weapon.
Now, the following are what are termed as moving lives of various kinds :-born from eggs; born as young ones, born from the womb, born of liquids, sweat-born, born collectively in large number (without any vivid source noticed, such as locusts etc. ), burst out from the ground, born suddenly (such as gods etc ). They are such living organisms as evince advancing, retreating, contraction, extension, crying, moving, fearing, running, coming and going ; they are, for example, insects and gnats, Kunthus and ants. All these living organisms, some of which are

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[ 63
possessed of two senses, some of three senses, some of four senses and some of five senses, all lower animals (like birds and beasts) all hell-beings, all human beings, all gods, all breathing animals are all of them after extreme happiness. The group made up of these is the sixth group of living beings termed as 'trasa' group.
Never I would do injury to these six groups of living organisms by myself, nor 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 instruments-mind, word, or body-do the thing, nor cause it to be done, nor consent to another doing it. If I have done it sometime in the past, I recoil from it, Learned Sir, I blame myself for it, I censure myself for it, I abandon sueh inclination on the part of my soul.
The first Great Vow, Revered Sir, is abstinence from injury to living beings. I shall abandon, Revered Sir, every kind of injury to living beings, let them be subtle or big, movable or immovable. Never I would do injury by myself etc......on the part of my soul. I have placed myself in the first Great Vow. It is abstinece from all kinds of injuries to living beings. (1).
Now, another i. e. the second Great Vow. viz abstinence from false speech. I renounce all false speech, Divine Sir; hence, 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 would not etc... in the second Great Vow; it is abstinence from all kinds of false utterances. (2).
Now, another viz. the third Great Vow, abstinence from taking a thing not given. Truly, I shall renou nce taking what is not given. Hence, in & village or in a

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wood, I shall not myself take anything which is not given, however little or much, small or big, animate or inanimate. Never shall I make another accept what is not given, nor shall I consent to another accepting what is not given. As long as I am alive, I would not etc......in the third Great Vow; it is abstinence from taking what is not given i. e. abstinence from theft. (3).
Now another, viz. the fourth Great Vow, abstinence from sexual intercourse. I renounce all sexual intercourse, Divine sir; hence, let it be celestial or human or pertaining to lower animals, never shall I practise sexual intercourse, nor shall I make another practise it, nor shall I consent to another practising it. As long as I am alive, I would not etc.......in the fourth Great Vow; it is abstinence from sexual intercourse. (4).
Now, Divine sir, another i. e. the fifth Great Vow, abstinence from property. I renounce, Divine sir, every possession. Hence, I would never keep any possession, whether little or much, small or great, animate or inanimate; I shall never make another keep any possession, nor shall I give consent to another keeping possession. As long as I am alive, I would not etc..........in the fifth Great Vow. It is abstinence from all possession. (5).
Now Divine sir, the sixth Great Vow, abstinence from night-meal. I renounce, Divine sir, meal by night alt ogether; hence, whatever it might be, eatable, drinkable, ch ewable or tastable,-I shall never myself dine at night, nor make others dine at night, nor shall I consent to others. dining at night. As long as I am alive...I would not etc. in the sixth Great Vow; it is abstinence from all kinds of meals at night. Well, having undertaken these five Great Vows with abstinence from night-meal as the sixth. for the welfare of (my) soul, I shall move. (6).

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The monk or the nun, who is self-restrained, who is devoted to penance and who has renounced şinful acts, should never by day or by night, alone or in an assembly of monks, asleep or awake, scratch or dig, shake or break, by hand or by foot, by stick or by blade, by finger, by pencil or by a bundle of pencils, (any piece of ) earth or wall, stone or clod, dusty body or dusty garment; he should not make another scratch, dig, shake or break ( any of the above) nor should he consent to another when he is scratching, digging, shaking or breaking etc. (He should say :) as long as I am alive, I would not in any of the three ways etc,,...... ( as on page 6 )...... abandon such inclinaiion on the part my soul. (7).
The monk or the nun......awake, touch or rub, muve or churn, shake once or frequently, warm or heat, water, or frost, snow or mist, hailstone or water drop on plants, rainwater or drenched body or garment, or wet body or garment; he should not cause another person to touch or rub etc.......; nor should he consent to another when he is touching or rubbing etc.......( He should say ); as long as etc.... ...on the part of my soul. (8).
The monk or the nun...awake, ignite or stir, move or fan, blow or extinguish fire or ember or burning ember, flame or blaze fire-brand or ball of fire or burning meteor; he should not make another person ignite or stir etc....... nor should be consent to...of my soul. (9).
The monk or the nun......awake, blow or fan by chowrie or by winnowing insrument or by fan, by leaf or piece of leaf, by branch or twig, by feather or plumage, by garment or skirt, by hand or mouth, his body or any external thing ; he should not make another person blow or fan the same; nor should he consent to another blowing or fanning it, he should say as long as I am alive etc.... .....inclination on the part of my soul. (10).

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The monk or the nun...awake, tread or stand, sit or Jie upon seeds 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 up thing or things placed on then, living organisms or thing full of living organisms like wood-insects etc., he should not make another person tread etc.; nor should he consent to another doing the same. He should say-as long as I am alive etc....... abandon such inclination on the part of my soul. (11),
Were the monk or the nun......awake, to find an insect or & gnat, Kunthu or an ant on his hand or foot, on arm or thigh, on head or garment, on begging-bowl or mantle, on Pādapunchana or on duster, on Gochha 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 solitary corner; he should never put them together and hurt them. (12).
Moving without carefulness, a monk causes injury to breathing animals and other living organisms; thereby he incurs sinful Karman which results into a bitter fruit for him (1). Standing without carefulness & monk causes etc. (2.) Sitting etc.......(3). Sleeping etc....... (4). Eating etc. (5). Speaking etc.......(6).
Then how should a monk move? how should he stand ? how should he sit? how should he sleep? eating in what way or speaking in what way does he not incur sin ? (7).
He should move with carefulness, stand with carefulness, he should sit with carefulness, sleep with carefulness : eating and speaking with carefulness, he does not incur a sinful Karman (8). : No sinful activity is incurred by one who sees all living beings as his own self, who carefully inspects all living

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organisms, who has stopped all influx of Karman and who is self-restrained. (9). Knowledge first, and then mercy; with this in view stands the whole group of monks; for, what will an ignorant person do? how can he discriminate between merit and sin and see one of them better than the other ? (10). It is after hearing, that one knows what is beneficial; so also, it is after hearing, that one knows what is sinful; both these one knows after hearing ; one should take that path which is better. (11). One, who does not know living beings, does not also know the non-living beings; how can one know self-restraint if one does not know what is living and what is non-living ? (12). One who knows living beings, knows also the non-living beings; one who knows living and non-living beings, knows verily the self-restraint. (13).
When one knows both life and non-life, then 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 realease. (15). When one knows merit... ...release, then one becomes disgusted with (or knows the unsubstantialness of) objects of enjoyment-divine as well human. (16). When one becomes disgusted.........human, then one relinquishes attachment externally as well as internally. (17). When one relinquishes.........internally, then one becomes a shaven-headed monk and quits the house. (18) When one becomes......the house, then onė grasps the excellent selfrestraint, the unparallelled Religion (19). When one grasps... ...religion, then one shakes off the dust of Karman, brought about by the dirt of false Faith. (20). When one shakes off............ faith, then one comes to possess universal knowledge and faith. (21). When one comes to possess.........faith, then one becomes allconqueror and omniscient and comes to know the Loka

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( world) and the Aloka ( void ). (22). When one comes to know......... Aloka (void), then one curbs all activities and accepts the condition of absolute motionlessness. (23). When one curbs...... motionlessness, then one annilhilates Karma and goes to the place of Perfection being absolutely free from passion (or sin, or dust of Karma ). (24). When one annibilates......passion, then one occupies & seat at the top of the world and becomes an eternally Perfect Being. (25).
Such a good condition, thus, is difficult to get fur & monk ( who is a monk in name only ) who has got & taste for pleasures, who is anxious for happiness, who untimely sleeps (over the instructions for a monk or who sleeps on improper occasions ) and who wasbes his hands and feet with water. (26). To such & monk, however, who is devoted to the merit of penance, who is straightforward in his pursuit, who is full of forgiveness and selfrestraint and who has conquered the twentytwo troubles, blessed condition is quite easy to obtain. (27). Such persons, as like penance, self-restraint, forgiveness and celibacy, proceed quickly to the residences of gods even though they start (on their journey by accepting monkhood) much later. (28). With a proper Faith and always striving, never should you, oh monk, do injustice to or spoil monkhood by action after having undertaken the monk's life wbich is so very difficult to obtain. (29). Thus I say.
CHAPTER V-1. When the proper time for begging has arrived, the monk without any perplexity or hankering should seek eatables and drinkables by taking steps given below:-(1). The monk, moving out for alms in a village or a town should move slowly without any mental agitation, with his

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TRANSLATION
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mind perfectly undisturbed. (2). He should move on earth looking in his front up to the distance of the yoke of a cart, avoiding carefully seeds and green grass ( verdure ), living beings, water and earth (3). He should avoid a pit, an uneven surface, & pillar, and a muddy spot: when there is a way about (i. e. round about way), he should not go by a bridge. (4). The self-restrained monk would cause injury to movable or immovable beings if he falls or stumbles there. (5).
Therefore, the self restrained monk, who has been well-placed in the path laid down by the prophet should not go by that way; if there be anothor road he should use that with vigilance. (6). With his feet full of dust, he should not tread upon embers, or upon a heap of ashes, or upon a heap of chaff or upon cowdung. (7). He should not move when it is raining or when the mist is falling or when there is a gust of wind blowing or when there are moving swarms of gnats or insects. (8). He should not move in the vicinity of courtezan's nouses which is the destroyer of celibacy. There are likely to be cross currents there in the mind of the celebate and the selfrestrained. (9).
If a monk moves in improper houses, then by the frequent bad contact, there may be disturbance caused to his vows and his monkhood may be in danger. (10). Therefore, knowing this ( i. e. what is said above) a monk seeking Absolution should avoid the locality of courtezans noticing this fault ( shown above) which results into bad future condition for him (11).
Moving on his way, the monk should avoid a dog, & recently delivered cow, an intoxicated wild bull or horse or elephant, & playground, a quarrel, or & fight. (12). Neither looking up nor looking low, neither delighted

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nor downcast, the monk should move for alms exercising full and due control over his senses. (13). Moving for alms in high and low families, he should not walk fast, nor engage himself in talking or laughing. (14). He should not closely look at windows, repaired portions of walls, doors, intervals of houses, and water-closets; in short, he should avoid the smallest ground for suspicion (15). He should avoid from a distance the private residences of kings, householders, and policemen, as also any place which would cause trouble. (16). He should not enter families that are attended with impurity; so also, he should avoid families which probibit 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 stay by the householdere, the monk should not himself cast aside curtains of canvas, camble and the like, nor, he should open a door without asking permission to do so. (18) While: moving for alms, the monk should, however, not check attendance to calls of nature ; he should attend them, when impatient, at a faultless place having secured the permission (of houreholders). (19). He should avoid a low door, or & dark place or a cellar where eyes cannot work properly and living beings cannot properly be seen. (20). He should avoid a room where there are scattered flowers or seeds; he should also avoid it if he finds it recently plastered and wet. (21). The self-restrained monk should not enter a place hy jumping over or driving aside a goat or a child or a dog or a calf. (22). Inside the house, he should not look with attachment, he should not see eagerly with dilated eyes (the members of the householder's family), but he should walk out silently (even though he might, have got no alms). (23). While moving for alms, he should

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TRANSLATION
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not cross the limits set by the householders; he should move within a limited area, knowing the permissible area of the various houses or families. (24). He should stand within the permissible area looking at the ground; he should avoid the sight of bath-rooms or privies. (25). Controlling all his senses he should stand avoiding the path of fetching water or earth, as also seeds and green vegetables. (26).
While he is standing there, (the lady in the house ) may bring to him drinks and eatables; the monk should not take what is improper to be taken; he should only take what is permissible. (27). Perhaps the lady may bring alms after upsetting the eatables or things (on the ground ); the monk should repudiate her, saying " such % food is not permissible to me.” (28). Perhaps, she might bring alms by crushing under her feet living organisms or seeds or green vegetables; having seen that she has caused injury (in bringing alms for the monk ) he should avoid such alms. (29). Perhaps she may bring drinks and eatables by collecting them and putting them in another pot or after mixing things which are sachitta (possessed of living organisins) or she may bring the alms after shaking water for the monk or after bathing in water or taking out water from pots and pouring it in; the monk in that case should repudiate her etc...(30-31). If she gives with a hand, spoon or pot spoiled by Previous activity (injurious to life), he should repudiate her etc.,...(32). Similarly, he should reject if the hand etc. be drenched with water, or wet, or dusty or soiled with earth or salt or soiled with yellow pigment, or Hingulaka or Manass'ilā or Anjana or Sea-salt or red chalk or yellow earth or chunam or alum or husk or flour or.with big fruit; the hand etc. being soiled or not. (33-34).
He should not desire to accept food although offered with unsoiled hand or spoon or pot, if there be the possibility of some Posterior activity (injurious to living organisms ).

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(35). He should accept food if it is offered with hand or spoon or pot spoiled ( with the very article that is offered ) if it be otherwise proper for acceptance. (36). When out of two persons dining together, one invites the monk for alms, the monk should not desire to accept it but he should find out the inclination of the other.(37). When out of two persons dining together, both invite, he should accept the offer provided the food is fit for acceptance. (38). If a pregnant woman has prepared various kinds of eatable and drinkable articles, the monk should avoid the food if it is offered before it is eaten ( by people for whom it is prepared ); he should, however, accept the remnant when their dinner is over. (39).
If perchance, a pregnant woman who has far advanced in pregnancy stands up at the monk's sight to offer him alms or sits down to do so, the eatables and drinkables become unfit for the self-restrained monk ; he should repudiate her saying that the food is not fit for him to accept. (40-41). If a woman with a sucking child, leaves aside, the child, male or female, keeping it crying and brings the eatables and drinkables for the monk, those eatable and drinkable articles become unfit for...... to accept. (43). Whenever the eatable and drinkable articles create a doubt regarding their acceptance or otherwise, he should repudiate her......to accept. (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 is in & pot closed ) by plaster or by lac or by any other soldering substance, and if the woman uncovers the thing for the monk and offers it or asks others to offer it, the monk should repudiate her......to accept (45-46). If the monk comes to know or hear of any article eatable or drinkable, chewable or tastable, that it is prepared with a view to be given away, such an article becomes unfit for self-restrain

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ed monks; he should repudiate her......to accept. (47-48). If the monk comes to know...... with a view to secure merit, such an article......to accept. (49-50). If the monk comes to know...... with a view to be given to beggars, such an article......to accept. (51-52). If the monk comes to know...... with a view to be given to monks, such an article......to accept. (53-54).
TRANSLATION
The monk should avoid food meant for him, or purchased for him, or polluted by mixture of impure food or brought to him from a distance, or supplemented, or brought on credit, or mixed with unacceptable articles. (55). In such cases, he should inquire about the preparation-for whose sake or by whom the food was prepared; and on hearing that it is free from any suspicion and is quite pure, the self-restrained monk should accept it. (56). If the articleeatable or drinkable, chewable or tastable, be mixed with flowers or with green (i. e.) fresh seeds, it becomes unfit.........to accept. (57-58). If the article-eatable or drinkable, chewable or tastable-be placed in or above cold water, or on anthill etc., it becomes unfit.........to accept. (59-60). If the article...... be already placed on the hearth or fire, or be placed on the hearth at the sight of the monk and then offered, it becomes unfit.........to accept. (61-62). Similarly, if the food be offered after putting fuel in the hearth, or taking fuel out, or after kindling the fire, or making it ablaze, or after putting it out, or putting the ladle in the boiling food, or putting water in it, or putting aside the pot, or taking it down from the hearth, it becomes unfit......to accept. (63-64).
—
If there is placed a plank or a slab, or a brick, for crossing over a muddy place, and if it be found shaking, the monk who is composed in his senses should not go by that way as there occurs the loss of self-restraint; so also, he should not step on a plank which is lying in the dark

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or which is hollow. (65-66). If, for giving alms, the woman puts up a ladder, or å plank or a stool, and stands on it, or ascends & cot or rests on a hook or ascends a garret, she, while climbing, may fall and hurt her hand or leg and hurt also living earth or living organisms on the plank etc. Great self-restrained sages, who know these gross faults, do not consequently accept alms brought down from such high places also. (67–69).
The monk should avoid bulbs, roots, or palm fruits, wet and recently cut vegetables, and wet cucumber and ginger. (70). So also, he should avoid barley powder or jujube powder or sesamum-cake, treacle or any other similar article placed for sale in the market, as also, an article lying for a long time or soiled with dust; he should repudiate......to accept. (71-72). If a woman offers bim a lump of flesh with many bone-pieces, or fish with many scales (lit. thorns), or Astika fruit, or Tinduka fruit, or Bilva fruit, or piece of sugar-cane, or Simhali fruit, he should repudiate her saying such a thing is unfit for him, the reason being that in these things there is little to eat and much to abandon. (73-74). So also, he should reject drinks which are too costly, or too poor, or water of brown sugar pots washed, or water of flour or rice when the washing is only recently done. (75). If, by his own discretion cr sight, or by inquiry, or by hearing from others, he knows that a sufficiently long time has elapsed and there has been left no room for doubt, the selfrestrained monk should accept it seeing that it has been rendered free from living organisms. If, however, there is room for doubt, he should see (i. e. determine ) after tasting a sip. (76-77). He should say ;-"give a little bit in my hand to taste ; water which is very sour or impure (lit. stinking ) cannot quench my thirst.” (78). If a woman were to give such water as is very sour or stinking,

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(75
and hence not fit to quench his thirst, he should repudiate her...... to accept. (79). If, however, such water were already accepted inattentively without any desire for it, he should not himself drink it, nor give it to another. (80). Having gone to a solitary place and having found out a place free from living organisms he should pour it carefully there, after doing which, he should return and perform the Pratikramana rite. (81).
If, perchance, while wandering for alms, he desires, to eat, then he should find out a desolate residence or the side of a wall, should sweep it clean ( with his Rajoharana ) and then having secured the permission of the householder, the Intelligent self-restrained monk should dine there at that well-covered place, being quite attentive and having made his hands quite clean (82-83). While he is eating there, if there is found in the food ( through carelessness of the householder of course ) a piece of bone or a thorn, or grass, or a stick or a pebble, or any other similar thing, he should not throw it away by raising his hand, nor spit it out by his mouth, 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.(84-86). If, perchance, a monk. desires to eat after returning to bis residence, he should go to his residence with the alms obtained by him and findi out a spot to take the food and clean it. (87). Then, having entered the place with humility and performing the Iryāpathika rite, he should stand motionless near the preceptor. (88). During that condition of absolute motionlessness ( RATEHIT) he should remember all the transgres-- sions in due order in connection with his going out, coming in, and accepting alms, (89), Then, straightforward in wisdom, undejected and unperturbed in mind, he should) .. recount before the preceptor what he got and how he got.

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(90). If he is not able to recollect properly the prior or the posterior faulty actions, he should do the Pratikramana rite for it again, and standing motionless he should think as follows:-Oh! Wonder! the Prophets have indeed ordained for monks a faultless kind of living for supporting their body which is the cause of Liberation. (91-92).
Then, having abandoned the motionless condition (of the body) after salutations (with the words Namo Arihantāņam etc), and having praised the prophets (with the words 'ITET Burt'etc.) one should resume lessons (i. e. study) and take rest till all others have arrived. (93). Then, while taking rest, the monk seeking his advantage ( viz. the destruction of his Karma निर्जरारूप लाभ), should think for his benefit: "if the other monks do favour to me (by sharing my alms ), I shall be saved indeed, (94). Then, with permission from his preceptor, he should invite other monks with a cheerful mind in the prescribed order and if some of them desire so, he should eat partaking his food with them. (95). If, however, none desires to partake, he should dine alone in a pot placed in light, very carefully, without throwing a grain (of food) away by hand or mouth. (96).
Bitter or pungent, astringent or sour, sweet or salty, the self-restrained monk should eat the food obtained by him which is meant only for another (i. e.) for body alone or for Liberation), as if it were a mixture of honey and ghee. (97). Without taste or with spoiled taste, dressed or not-dressed, wet or dried. made up of jujube powder or black beans, he should eat it with the same feeling; he should not censure the food he has obtained whether it be little or much, provided it is pure or clean and faultless, the monk living without any means of livelihood, eats it which has been obtained by him without employing any means for its obtainment. (98-99). It is difficult to find persons giving without any motives, as also persons living without employing any

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(77 means of livelihood; both of them-persons giving without motive as well as persons living without employing any means of livelihood-eventually secure good future existence-(100). Thus I say.
CHAPTER V-2.
The self-restrained monk should eat everything possessed of bad or good smell etc. and throw nothing away having cleaned the pot upto its surface. (1). In his residence, or in his study room or in his movement for begging, having eaten insufficient food, if the monk is not able to sustain, and if there arises the necessity of begging, by hunger or any other cause, he should beg food in the manner given above as also in the manner described below : (2-3). The monk should move out at a proper time, he should return at a proper time ; avoiding improper time he should do every timely action at its proper time. Other-- wise, he is likely to be blamed as follows:-(4) 'You move, oh monk, at an improper time'; 'you do not see the proper time'; 'you thereby, not only unncessarily tire out yourself, but go to the length sometimes of finding fault with the village'. (5). At the proper time the monk should move and should bodily exert himself; he should never be sorry if he does not get food, he should silently bear the fast, takiog it to be a kind of penance. (6), Similarly, if there are gathered for food, creatures of different kinds, he should not walk straight to them, but he should move carefully. (7).
Moving out for alms, he should not anywhere sit, or begin to relate any religious story or so; he should only stand with full self-restraint. (8). The selfrestrained monk, moving out for alms, should not stand reclining upon the fastening bar, or against the panels of the door, or the door itself or the arch-gate, (9). If there be seen by him an ascetic, or & Brāhman, or &

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poor man, or a beggar moving about for food or drink, the self-restrained monk should not overtake him and enter the house ; he should also not stand in the direct range of sight (of the householder ) but should recede to a corner and stand there self-composed. (10-11). (If he pushes himself on), perhaps there would be incurred the displeasure of the beggar, or of the donor, or of both, or there would be the slighting of the scriptural Injunction. (12). When, however, the beggar has returned from a place after getting the alms or without getting it, then only, the self-restrained monk should approach (the place) for food or drink. (13). If the woman (offering alms) plucks up a lily, or & lotus, or a night-lotus, or Mrgadantikā (Mallikā according to some ), or any other flower, and then offers alms, then the food or drink becomes unfit for self-restrained monks to accept, they should repudiate the donor saying 'such a thing is unacceptable to me.' (14-15). If the woman tramples or crushes a lily etc...to me. (16-17). He should avoid the lotus root, or the Palāśa root, or lily-stalk, or lotus-stalk, or lotus-bulb, or mustard bunch, or sugar-cana, when it has not ripened and become fit for use. (18). So also, he should avoïd, fresh sprout of trees or grass, and green vegetable when it is raw (and hence containing living organisms). (19). He should repudiate a woman giving raw pods, or fresh pods, or pods roasted only once, saying 'such a thing is not fit for my use.' (20). So also he should avoid unboiled jujubes, or bamboo sprouts or fruits of Sriparnī, Tilaparpati and Nimba trees, when they are raw. (21). So also he should avoid rice-cake, cold water, or insufficiently boiled water, sesamum-cake or raw oil-cake. (22). He should not desire, even in mind, to have the wood-apple, or the citron fruit, or the Mülaka root and leaves when they are raw and not made fit by the use of Sastra. (23). The same should be noted with respect to jujube flour, or seed flour; he should also avoid raw Bibhitaka nut and Rāyana fruit (24).

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TRANSLATION
(7-9
The monk should move for alms among high and low families and should never go to a rich family leaving aside a poor one. (25). Undejected he should seek alms; the wise monk should never be depressed; he should not be overfond of food, he should know the measured quantity and should beg according to rules. (26). A wise monk should not be angry thinking, that he does not get anything although there is in another's house (where he is refused) a variety of eatables, drinkables, chewables and tastables; the man may give or not at his sweet will. (27). The self-restrained should not be angry if a householder does not offer bed, seat, garment, food or drink, although these things might be clearly seen to be present there. (28). The monk should not beg of a woman or of a man or of a young person or of an old person when he or she has saluted him; he should not reprimand them ( if they do not give ). (29). The monk should not be angry with one who does not salute; on being saluted, he should not be elated ; if he begs in the way given above, his monkhood remains intact. (30). Sometimes a monk, who has got ( a large quantity ) alone, may conceal ( good articles underneath bad ones) thinking lest the preceptor may for himself take the food if shown to him. (31). 'Such a greedy monk, who is very selfish, commits gross sin; ha becomes difficult to be satisfied and never gets Liberation. (32). Sometimes monk may alone get a variety of eatables and drinkables out of which he may eat good and sweet things ( on the way) and bring to the residence articles which have no colour and taste, with a desire that other monks should think of him that he is a monk who is after Liberation, and, who contented at heart, eats bad and coarse food, lives a hard life and is easily satisfied. Such a mank who is after his own worship who hankers after fame and loves honour and respect, incurs much sin and becomes possessed of deceitful mental attitude. (33-35).

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A monk, protecting his fame should not drink wine or brandy or any intoxicating liquid, the Prophet being always present there to witness his action . ( 36 ) A monk may sometimes drink, when he is alone, thinking that nobody knows him ; he is verily a thief; look at his faults and hear from me about the deception he practises. (37). Such a monk has his addiction (to intoxicating liquids ) on the increase, so also his deceitfulness and falsehood, infamy and dissatisfaction, which always keep him away from monkhood. (38). Just as a thief, who is ill. inclined, is ever perturbed by means of his own actions, simi. larly a monk ( who is ill-inclined ) is not able to practise restraint even when death has approached. (39). Such a monk does not respect his preceptors nor other monks; even householders blame him because they know him to be so (i. e. improperly behaved ). (40). Thus, such a monk, pursuing demerits and avoiding merits is not able to practise self-restraint even when death has approached. (41).
A wise monk practises penance, avoids rich oils and ghee, and desists from intoxicating liquors and does not commit errors; he is an ascetic without any pride of asceticism. (42). Look to his bliss which is respected by many monks, which is limitless, and which brings about the Desired End; I shall describe him; please listen to me. (43). Thus, such a monk pursuing merits and avoiding demerits paractises self-restraiot even when death has approached. (44). Such a monk respects his preceptors as well as other monks; even householders respect him because they know him to be so (i.e. properly behaved). (45).
A monk who affects asceticism or religious preaching or appearance or behaviour or mental attitude ( of a monk ), does thereby that action as a consequence of which he gets the existence of low gods. (46). Even on getting the condition of gods, being born among low

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TRANSLATION
( 81
gods, he does not know there of what deed bís existence 88 a low god has been the result. (47). After falling down from that condition he will be as mute as a goat even though he be born as a human being, or he will obtain existence in hell, or he will be a lower animal where enlightenment is extremely difficult to obtain. (48). Having noticed these faults expounded by Mahavira, the son of Jñata, the wise monk should avoid even the slightest deceit or falsehood. (49). Having learnt ( rules about) purity of seeking alms at the hands of self-restrained and enlightened sages, he should observe them with his senses well directed towards the goal and possessed of the merit in the form of his feeling ashamed to practise an improper act. (50). Thus I say.
CHAPTER VI
Kings, royal ministers, Brāhmaṇas and Kshatriyas with mind quite calm and steady asked the head of the monks, who was possessed of unlimited knowledge and faith, who was devoted to self-restraint and penance and who was proficient in scriptures when he came to stop in the garden :-'Learned sir, what is the range of the monk's course of action?' Then, the learned and self-restrained monk who was quite calm and composed, who conduced to the happiness of all beings and who was possessed of the proper course of actions, related to them as follows :-(1-3).
· Well, hear from me in its entirety the terrible and difficult course of actions of the monks who are free from worldly ties and who are desirous of securing the goal of the observ ance of the monk's course of actions. (4). In no other Faith there has been prescribed a course of actions which is meant for one who is following self-restraint and which is

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extremely difficult to practise, being in fact such as has not been anywhere previously prescribed or will not be prescribed in future. (5). Hear from me in their real aspect those meritorious actions which are to be observed without any breach or violation by all monks whether they be weak or strong, diseased or healthy. (6).
• Hear those eighteen topics in respect of which an ignorant monk commits errors; if error be committed in any of these topics, the monk falls down from monkhood. (7). They are :--the Six vows; the Six groups of living bodies, the faulty course of action, avoidance of the pot of the householder and avoidance of cot, of seat, of bath and of decoration. (8). The first item among them as proclaimed by Mahåvīra, is complete non-injury which is characterized by self-restraint with regard to all living organisms. (9). Whatever living organisms there are in the world, whether they be movable or immovable, the monk should never himself consciously or unconsciously injure them, nor cause injury to them through others. (10). For, all living beings without exception desire to live, never they desire to die; therefore, the monks, who are free from worldly ties, avoid injury to living beings which is terrible in its effects. (11). For one's own sake or for another's sake, out of anger or out of fear, never should a monk speak a lie which is (always ) injurious, nor make another speak it. (12). Giving a lie is always condemned in this world by all monks ; it is a thing which causes distrust in the heart of beings; one should therefore completely avoid lies. (13). Self-restrained monks do not accept anything-not even a tooth-brush without begging it of a householder, whether the thing be animate or inanimate, small or big; they never make another accept it, nor they approve of another accepting it. (15) Monks carefully avoiding any cause leading to

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[ 83
breach of Samyama, never indulge in sexual intercourse, which is terrible in consequences, which is a grave fault, and which is disastrous to resort to. (16). It is the root of irreligion attended with gross faults; hence it is, that monks, who are free from worldly ties, always avoid any thing connected with sexual intercourse. (17). The monks, devoted to the preaching of the Son of the Jñāta clan (Mahāvīra), do not keep overnight in their possession heated purfied ‘salt, ordinary salt, oil, ghee or brown sugar; the thought of possession is a result of avarice; methinks, one desirous of possessing these or any other thing is a householder and not a monk. (19). Whatever thing they possess such as a garment or a pot or a blanket or a duster they possess it for the preservation of self-restraint or out of a sense of shame; they keep it without any attachment. (20). “Simple possess ion is not called possession by the saviour Mahāvira; it is attachment that is called possession " so says the great gage (21). Although at places and on occasions the wise monks possess a thing, it is kept by them for the preservation of self-restraint; they do not have any attachment to it; they do not have attachment even to their own body. (22). Oh wonder! Leading a life consistent with self-restraint, and dining only once,—these two-have been described as an obligatory penance by the enlightened prophet. (23).
There are so many subtle living organisms movable as well as immovable ; how can a person move for alms in a faultless manner when he cannot see these subtle organisms? (24). A monk can avoid by day-time what is wet with water, or mixed with seeds, or the various insects that move on earth; but, how can he move, faultlessly at night? (25). Having observed these faults it has been said by Mahāvīra that the monks, who are free from worldly ties, do not take at night food of any of the four kinds. (26). The self-restrained and ever-satisfied monks

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never injure in any of the three ways viz. by self, by others or by consent 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 injures various visible as well as invisible movable creatures resting on the earth-body. (28). Therefore, knowing this fault which aggravates the bad future condition, a monk should avoid any undertaking regarding the earth-body upto the end of his life. (29). The self-restrained and ever-satisfied monks never injure......the water-body of living organisms etc......(as in stanzas 27-29, with the substitution of waterbody for earth-body )......(30-32). They do not wish to kindle the fire-body, which is sinful (as destroyer of many things), which is a peculiar sharp weapon (edged on all sides) difficult to be met with from any side. (33). Fire spreads burning to the east, to the west, high up, to subquarters, below, to the south, and to the north. (34). There is no doubt that this fire is a great destroyer of living beings; therefore, the self-restrained monks should not do any thing to ignite it. (35) Therefore, knowing this fault...... (as in stanza 29 with the substitution of fire-body for earth body) (36). The enlightened monks look upon undertaking regarding wind-bodies as exactly similar to that regarding fire-bodies; it is very blameable, the saviours had never any recourse to it. (37). They never fan or ask others to fan (nor allow others doing it ) by a palm-leaf fan or by a leaf, or, by the shaking of a branch. (38). By means of what they possess the garment or the pot or the blanket or the duster-they never set the air in motion; in fact, they carefully avoid it. (39). Therefore......(as in stanza 29 with wind-body' substituted for earth-body'). (40). They do not injure the vegetable body in any of the three ways......(as in stanzas 27-29 with vegetable body' substituted for earth-body'). (41-43). They do not injure...... (as in stanzas 27-29) with 'moving bodies' substituted for
DASAVEALIYA SUTTA

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(35
earth-body? (44-46). The monk should observe selfrestraint avoiding the four things food and others which the sage has declared to be unfit for use. (These four things are :-) food, residence, garment and the pot as the fourth; one should not accept these four when they are unfit, he should accept them when they are fit. (47-48). Those, who like to accept food specifically meant for mendicants or food wbich is purchased for the monk or meant for him or brought from a distance for him, give in a way a sanction to injury; so the great sage has said. (49). Hence, monks, living a religious life and free from worldly ties, with their minds fixed in self-restraint avoid food and drink (meant for them ), as also things purchased, meant or brought from a distance for them. (50).
A monk taking food and drink in bronze cups or bronze pots, or earthen jugs (belonging to householders ), falls from monkhood. (51). The loss of self-restraint is Been therein inasmuch as living organisms are injured when the pots are cleaned with cold water or when they are washed and water thrown away after the food is taken. (52). When a monk eats in such pots there occur the posterior and the previous activities which are not sanctioned; it is for this reason that monks free from worldly ties do not eat in householder's pots.(53).For noble monks it is disallowed to sleep or sit on chairs, cots, stools, and armchairs. (54). Following the instructions of the enlightened prophets, the monks never sit on chairs, cots, raised seats and foot-stools unless they have been inspected by them. (55). These things have dark recesses and corners where living beings are difficult to be seen; chairs and cots are to be avoided for this reason. (56). If a monk moving for alms prefers to sit (in the householder's place ), he thereby is susceptible to an improper behaviour as shown below, resulting in a bad fruit. (57). He thereby incurs the faults

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of (i) the loss of celibacy, (ii) destruction of life consequent on injury done to living organisms, (iii) obstruction in the way of other mendicants, and, lastly (iv) the anger of the householders. (58). ( As the monk has to avoid from & distance any ground for loss of chastity or any other suspicion 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 from women. (59).
In any of the following three cases, there is allowed sitting in the householder's house-in the case of a monk overpowered with old age, or in the case of a monk who is ill, or in the case of a monk practising penance. (60). If a monk were to take bath, whether he be ill or healthy, he falls down from the proper behaviour and his monkhood becomes abandoned. (61). There are many subtle living organisms in salt soil or cracks or clefts which a monk is likely to flood with water when he is taking bath even though it be with pure (i. e. heated) water. (62). The monks, therefore, never 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 ointment, or Lodhra flowers, or lotuses for the sake of anointing their limbs. (64). What is the use of decoration to a monk who is naked, shavenheaded, having long hair and nails, and free from sexual intercourse ? (65). A monk contracts very sticky ( or obstinate ) Karma resulting from bodily decoration by virtue of which he falls in this dreadful ocean of worldly life so difficult to be crossed. (66). The enlightened monks consider the mind also in the same way (i. e. full of fault ) when it is inclined to decoration; the saviours of the world had never such a mind as is full of fault in these ways. (67). With a vision free from delusion, devoted to penance, full

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of self-restraint and straight-forwardness, the monks purify their own soul; they shake off sins committed préviously and do not contract fresh ones. (68). The saviours of the world, who are always calm, without affection, without possession, attended with wisdom leading to the higher world, attended with fame, and clean like the moon in the autumnal season, go straight to Liberation (if all Karma is destroyed) or to the different Heavens if there is a remnant of Karma. (69). Thus I say.
TRANSLATION
CHAPTER VII.
The wise monk should carefully know the four kinds of speech out of which he should use two ( the first and the. fourth) in a correct and uninjurious manner, while the other two (i. e. the second and the third) he should never use. (1). He should not speak-(a) what is true but should not be spoken, (b) what is partly true and partly false, (c) what is false and (d) what is not practised by the enlightened monks (although it is found in everyday life). (2), He should utter a speech, which is the common one being neither true nor false, or, which is true, provided that it is faultless, soft, considerate and definite. (3). The wise monk should also avoid this speech (viz. the true or the ordinary) not only when it is harsh or harmful, but when it comes in the way of Liberation. (4). A man does commit sin if he gives out a false speech although it is apparently quite true; much more so then the one, who gives an actual lie. (5). One should therefore avoid utterances like 'we do go', 'we will speak', 'we will have such and such a thing', 'I will do this thing' or 'he shall do this thing'. (6). This or any other speech which is doubtful in the future time or in the present or in the past, the wise man should avoid. (7).

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Regarding the past, the present or the future time, & monk should not speak with definiteness & thing which he does not know. (8). Regarding the past...... not speak with definiteness that, about which there may be a doubt. (9) Regarding ......a monk should speak with definiteness ( viz. this is so and so ) that, about which there is no room for doubt. (10). So also, he should not utter & speech which is harsh or harmful to many beings although it were quite true, as there is the origin of sin from it .(11). So also, he should not call a squint '& squint', & eunuch '& eunuch', a diseased person as 'diseased', or a thief' a thief'. (12). A wise monk, who knows the merits and faults of behaviour should not speak this or any other thing by which another is harmed. (13). So also, & monk should not address a woman as fool, wench, bitch, whore, wretched, or un. lucky, or by the terms grandma, great grandma, or mama, or maternal aunt or paternal aunt or niece or daughter or grand daughter ; so also he should not call her by expres. sions like oh, oh you, oh thou girl, or servant, or mistress, or maid, or wench, or whore. He should address her by her name or family name; he should speak little or much to her, as occasion requires, in the proper way. (14-17). So also, he should not address & man as grandpa, or great grandpa, or papa, or uncle, or maternal uncle, or nephew, or son, or grandson; he should not call them out by expressions like oh, oh you, thou man, thou master, thou whoreson, thou wretch etc. He should address him by bis name or family name; he should speak much or little to him as occasion requires in the proper way. (18-20).
In connection with animals possessed of five senses he should talk in general terms only, as long as he has not distinctly seen whether there is a female or male. (21). So also, regarding a man, beast, bird or reptile, he should not speak that he or she is stout, fat, slaughterable or

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[ 89
fit to be cooked. (22). He should verily say that he or she is strong, or well-formed, or developed, or healthy or possessed of a big body. (23). So also, the wise monk should not talk about cows as fit to be milked, about bullocks as fit to be tamed or about horses as fit to be yoked to a chariot. (24). He should only say-the bullock is young, or the cow gives milk, or the bullock is small, or big, or the horse is breakable to the reins (25).
So also, when he visits a garden, or mountains or forests and sees big trees, he should not say that the trees are fit for palaces, pillars, arches, houses, planks, fastening bars, boats or water-tubs; he should not say that from the wood there can be made a foot-stool, or a vessel, or a plough-share or a cover or a spoke, or a nave, or a rest for the goldsmith's anvil. (26-28). Or, he should not utter the injurious speech that out of the wood there can be made a seat, or a cot, or a cart for the monk's residence. (29). So also, when he visits a garden......that the trees are of a good family, lofty, round or big; or they have many branches and twigs, or they are beautiful to look at. (30-31). So also, 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 rather say
the mango trees are unable to bear the burden of fruits, or, there are many fruits with the seeds formed inside, or there are many ripe fruits or many fruits 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 is changed into blue, or they are fit to be cut, heated or Toasted. (34). He should rather say-the stalks are full-grown, they are rich with grain, they have the grains well-formed or burst out or lying inside, or they have the ears come out or possessed of substantial

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seeds. (35). So also, having seen & funeral feast, or a nuptial feast, he should not say that it was a fit thing, or deserving to be done ; so also he should not speak of a thief that he deserves to be killed, or of rivers that they are easily fordable. (36). When he has to describe them, he should rather speak of a feast as a dinner, of a thief as one risking one's life for a selfish object, of rivers that the ford is very nearly level. (37). So also, he should not speak of rivers as flooded or possible to swim over, or possible to cross by boats, or having water drinkable from banks. (38). When he has to describe them, the wise monk should rather say that they have much water, or very deep water, or have waters stopping the currents of tributary streams or have 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. (40). The monk should avoid sinful utterances such as well-done, well-cooked, well-cut, well-taken, dead, well-perished, well-formed, etc. (41). In connection with a cooked article he should say 'cooked with effort; regarding what is cut, he should say 'cut with effort'; regarding & beautiful girl, he should say that she has to be specially taken care of if she becomes & nun; in connection with a thing well-done, he should say that the thing has caused a lot of Karma ; .so also in connection with a person that has been wounded he should say he is deeply wounded. (42). He should never speak unpleasant expressions like-best of all, highly precious, unparalleled, there is no similar, unpurified, or indescribable. (43). So also, he should not say' I shall tell all this ', or you tell all this '; after full consideration only, one should use expressions like 'all', 'everywhere'. (44).
So also, he should not say with respect to marketable articles, this is well-purchased' or 'this is well-sold'

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“this should not be purchased' or this should be purchas.. ed', 'purchase this' or ' leave up this.' (45). In connection with a thing placed in the market of a low or a high price, . to be sold or to be purchased, the monk should always speak what is faultless. (46). Similarly, a courageous and wise monk should not address & householder in any of the following ways-sit down, come, do, sleep, stand, go, etc. (47). Many ascetics, who are not monks, are called monks in this world ; a monk should not call as 'monk" one who is not a monk; he should call as 'monk' one who is really & monk. (48). One should call that person a monk who is endowed with right knowledge and conduct, who is devoted to self-restraint and penance, and who is possessed of the merits 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 side should lose. (50). The monk should not express regarding wind, rain, cold, heat, welfare, progperity or security 'when would these occur?'; so also he. should not express 'let these not occur.' (51). Similarly, he should not refer to a cloud, or sky, or a man by the word 'deva'; he should rather say-the cloud has got up or risen up; or he should say the cloud has showered. (52). He should speak of sky by using the word 'anta.rikşa' or ' guhyānucarita” (region of the Guhyakas ); he should call a man prosperous on ascertaining that he is: prosperous. (53). So also, out of anger, or greed, or fear, or in joke, & monk should have no utterance which allows a sinful act, or which is of a definite nature, or which leads to any harm to others. (54). A monk should have the purity and goodness of speech; he sbould always avoid bad speech ; he speaks after seeing that what he means to speak is moderate and harmless; thus, he gets fame among the good. (55). Knowing the merits and faults

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DASAVEĀLIYA SUTTA (Ch. VIII 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 what is conducive to benefit. (56). Speaking after discrimination, keeping the senses under full control, free from the four passions or bad emotions, and unsticking to anything, a monk shakes off the dirt of actions committed before, and secures this world as well as the next. (57). Thus I say.
CHAPTER VIII
I shall now explain in due order, oh monks, how a monk should behave after having mastered all the details of the 'monk's behaviour'; please, listen to me. (1). The Great Sage has stated that earth, water, fire, wind, plants and vegetables possessed of seeds, and lastly moving animals these six-constitute life. (2). One should always see that no action is done injurious to them by mind, by body or by word; by behaving thus, one becomes & self-restrained monk. (3). The self-restrained and fully contented monk should not therefore break or scratch earth, wall, stone or clod of earth in the three ways i. e. by himself, by others or by giving permission to others. (4). He should not sit on living earth or on & seat full of dust; hut, when necessary, he should sit on it after cleaning it, having previously obtained the permission of the owner. (5). He should not take cold water, hail stones, or ice ; the self-restrained monk should take heated water which is made life-less by fully boiling it (i. e. until the bubbles have been seen thrice ). (6). He should not rub or touch his body when it is wet with water ; having seen his body wet, he should not touch it even slightly. (7). The monk should neither kindle, nor stir, nor extinguish burning ember, fire, or burning fire-brand. (8). He should not fan his

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Ch. VIII )
TRANSLATION
(93.
own body or any other (hot) substance by a fan or a leaf, or a small twig. (9). Ho should not cut grass or plant or fruit or root; he should entertain in his mind not even a thought about any of the various raw seeds. (10). He should not stand in thiokets of trees ; so also, he should never place his foot on seeds, green herbs, water, fungus or moss. (11). He should not injure by word or deed the moving animals; desisting from harm to any living being, he should see the variety of life in the Universe. (12).
He should note down the eight subtle things ; having known these, the self-restrained monk is in a position to be merciful to them whether he be sitting, or standing or lying down. (13). "Which are those eight subtle things ?"* the self-restrained monk may ask; the wise and learned monk should state them as follows;- subtle water-life, subtle flower-life, subtle germs, subtle insects, subtle mosslife, subtle seed-life, subtle plant-life, and subtle egg-life. (14-15). Knowing all these things as given above, the selfrestrained monk, vigilant and well-composed in all bis senses should exert himself with all his mental power (to protect the eight-fold subtle life). (16). He should always clean, as much as he can, the begging-bowl, the blanket, the place of residence, the spot for attending natural calls, his bed-sheet and his seat. (17). Having found & spot free from life, he should attend there his calls of nature or should cast there cough or pblegm, or bodily dirt. (18).
On entering the house of a householder for begging drink or food, the monk should stand carefully, talk measured things and should not feel the slightest attachment for beautiful objects. (19). A monk may hear much by his ears, or see various things by his eyes; but he is not to relate what he has seen or heard. (20). Heard or seen,

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DASAVEĀLIYA SUTTA. : [ Ch. VII he should not speak what is injurious ; in no way should he practise the behaviour of a householder. (21). Questioned or otherwise, he should never speak anything about food that it is tasteful or tasteless, that it is rich or poor, or that the village is inclined to give or otherwise. (22). Without speaking, he should move in high and low families, never being in any way covetous of food ; he should not eat what is impure or purchased or meant or brought for him. (23). The self-restrained monk should not keep any stock, not even the slightest (of any article ); living without following any profession, not attached to anything, he should be devoted to look to the protection of living organisms. (24). Following a rigid life, easily satisfied, and with little desire he should live on a small quantity ; following the precept of the Prophet he should never get enraged. (25). He should not form å liking for words sweet to hear; he should bear by his body any harsh and unbearable contact. (26). Unafflicted, he should (calmly) bear hunger, thirst, bad bedding, cold, heat, displeasure, or fear, always thinking that pain to body (silently borne) results in Great Fruit viz. Liberation. (27). After the Sun has set (in the west, and before he has risen in the east, the monk should not desire for food etc. even in his mind. (28). Ungrumbling, unfickle, talking little, and eating measured food, he should be controlled in eating and should not find fault ( with the householder ) if he gets little. (29). He should not despise others; he -should not be puffed up; he should not feel proud of his learning, caste or asceticism. (30). . Having taken an irreligious step consciously or un. consciously, he should revoke himself at once, and should not repeat it a second time. (31). Having done an improper deed he should not keep it back, nor conceal it ; he should always be pure, open-minded, unattached and have

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Ch. VIII)
TRANSLATION
[95
his senses fully controlled. (32). He should obey the words of his high-souled preceptor; having said' yes' to his order, he should execute it. (33). Having known life to be impermanent and having seen the way to Liberation, he should desist from enjoyments; life after all is limited. (34). Having seen one's own strength and endurance, faith and health, place and time, one should employ oneself (for. doing good to one's soul ). (35). While old age has not begun to ail, or disease has not grown, or senses have not failed, one should practise religion. (36). Desiring one's own benefit, one should throw away the four Big Faults anger, conceit, deceit and avarice, which all aggravate sin. (37). Anger puts an end to love ; conceit destroys humility; deceit removes friends, while avarice destroys everything. (38). One should destroy anger by calmness, should conquer conceit by softness, deceit by straightforwardness and avarice by contentment. (39). Unchecked anger and conceit, so also, increased deceit and avarice, these four are the dark emotions which sprinkle ( as if with water ) the roots of the Tree of Transmigration. (40). A monk should behave modestly before other monks of superior religious merit; never should he give up his sterling character; having well guarded his limbs by contracting and withdrawing them ( from activities ) like a tortoise, the monk should exert himself in penance and self-restraint. (41). He should not show fondness for sleep; should avoid mirthful talks; should not take delight in secret talks; but he should always be devoted to his studies. (42). Without indolence, be should always devote his activities to the observance and practice of monkhood; devoted to monkhood, he obtains. the unparalleled object viz. Omniscience. (43).
He should serve his learned preceptor who is beneficial to him in his career, here and beyond ; by following him he secures a good future condition ; he should ask him the

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[Ch. VIII
true meaning in places of doubt. (44). He should sit near his preceptor by keeping well in a proper position his hands, feet and body, with senses fully under control and with limbs well guarded and withdrawn from activities. (45). Neither by the side, nor quite in front, nor quite at the back of his preceptor should the monk sit ; he should not sit placing his leg upon his thigh. (46). He should not speak unasked, nor he should interrupt (the teacher) when he is speaking ; he should not have any backbiting and he should safely avoid deception and false-hood. (47). He should in no way use that unbeneficial language by which distrust will be created or another person would easily get provoked. (48). A self-controlled monk should speak what is seen, in a language which is moderate, unambiguous, perfect, distinct, and familiar without garrulousness or excitement. (49). A monk should not laugh at a sage who is possessed of the practice and knowledge of monkhood and who is conversant with heretic doctrines on noticing any faltering or slip in his tongue. (50). A monk should not talk to a householder about astrology, dream-significance, or hypnotism, or science of omens, 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) is possessed of proper spots for attending calls of nature and which is devoid of women and beasts. (52). If the place of residence is solitary, a monk should not narrate any story to women there; he should not form any intimacy with the householder; he should have intimacy only with the monks. (53). Just as a chicken has always a danger from a cat, so a celibate monk has always a danger from the figure of a woman. (54).
He should not gaze at a wall with paintings (of women etc.) nor should he gaze at a woman who is well-decorated.

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Ch. VIII]
TRANSLATION
[.97
If he by accident happens to see ( them ), he should withdraw his gaze from them as from the Sun. (55). A celibate monk should avoid a woman although ( disfigured having her hands and feet amputated or ears and nose slit, and (even though she be) full one hundred years old. (56). To a monk, seeking the benefit of his soul, decoration, contact with women and meal with dripping ghee or oil, are all like a deadly poison. (57). He should never ponder over the bodily stature, or the sweet talk or the glance of women, which only increase passion and desire. (58). He should not feel attachment for lovely things knowing well the transitory transformation of those various objects. (59). Having properly realised the transitory transformation of the various objeots, he should remain without desires with a calm disposition. (60).
He should keep or preserve regarding religious merit: expounded by preceptors, that mental attitude with which he quitted his home and accepted the excellent position of: monkhood. (61). Following always the life of penance, selfrestraint and religious study, the monk becomes powerful enough for self-protection and defeat of others, just like a warrior at the head of the army furnished with all missiles. (62). In the case of a monk who is devoted to religious study and good meditation, who is a protector of self and others, who is not sinful, and who is engaged in penance, there disappears all the dirt (sin) that has been committed in the previous births, just as dirt on silver is blown off by the application of the heat. (63). In short, such a sage, as is described above, who silently bears pain, who has conquered senses, who is possessed of learning, who is without any affection, and who has no possession, shines, after the cloud of Karma is removed, like the moon on the disappearance of the cover of the dark clouds. (64). Thus I say.

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98.1
DASAVEALIYA SUTTA
CHAPTER IX-1
1
When a monk does not show respectful attitude towards his preceptor out of family pride, or anger, or intoxication (deception acc. to Haribhadrasuri), or mistake, that (feeling which prevents him from being respectful) is verily an indication of his spiritual poverty which leads. him to his own ruin like the fruit of the Bamboo tree. (1). Those, who think that their preceptor is 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 dull (although grown up in age); there are others, who, although raw in age, are endowed with learning and enlightenment; they are conversant with the monk's rules of behaviour and have got their mind wellfixed in the monk's merits; if despised, they would burn to ashes (the despiser) just like the flame of fire. (3). Just as a cobra is for the harm of a man who injures 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 infuriated do anything beyond taking life of the man who injures him? 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). A man despising his preceptor can be compared with one who would pass through the blazing fire, or, with one, who would infuriate 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, although infuriated, would not bite, or deadly poison would not kill (by virtue of the mysterious power of some gems and incantations ); release, however, would never be obtained when the preceptor is despised. (7). Again, a man despising his
[ Ch. IX-1

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[ 99
Ch. IX-1 ]
preceptor can be compared with one who would like to break the mountain by his head, or, with one who would rouse the lion from his slumbers, or, with one who would give a stroke against a missile. (8). Who knows, perhaps a man (like Vasudeva) would even break a mountain by his head, or the infuriated lion would not devour, or the edge of the missile may not cut; never, of course, is there release obtainable after despising the preceptor. (9). When, however, the revered preceptor is displeased, by virtue of mental delusion resulting from insult, there is no hope of Release. Hence, a monk, who desires for unobstructed happiness, should find pleasure in being anxious to propitiate his preceptor. (10). Just as a Fire-worshipper would bow down to Fire served with various oblations and Vedic hymns, similarly, a monk, although possessed of infinite knowledge, should, nevertheless, wait upon his preceptor. (11). A monk should be respectful before one from whom he has learnt religious precepts; he should always honour him with folded hands by his head, body, speech, as well as mind. (12).
TRANSLATION
Sense of shame, compassion, self-restraint and celibacy-these are the causes leading to the purification of the soul (from Karma-dirt). A good pupil, bearing this in mind, consequently thinks" I shall ever worship those preceptors of mine who always instruct me for my good." (13). Just as the hot-rayed god viz. the Sun, in the morning illuminates the whole of the Bharata continent, similarly, the preceptor, by his intellect characterized by learning and character, shines like Indra among the gods. (14). Just as the moon, attended with moonlight and surrounded by constellations and stars, shines in the clear cloudless sky, similarly the head of the church shines among the monks. (15). The preceptors are the great reservoirs (of learning), pursuing Liberation, possessed of equanimity

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[Ch. 1X-2
of mind, learning, character and intellect. A religiously minded monk, wishing to achieve extraordinary good, should serve and propitiate them. (16). Having heard the beneficial religious precepts, a wise monk should serve attentively his preceptors ; having therby obtained excellent merit, the monk goes to the Highest condition. (17). Thus, I say.
CHAPTER IX-2 From the root, grows up the trunk of the tree, from the trunk shoot up the branches; out of them grow thetwigs 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 Liberation is the highest resultant (viz the juice); it is by the obedience that one gets, quickly and completely, renown and learning. (2). The ignorant fellow (lit. beast), who is furious, proud, foul-- tongueed, deceitful, roguish, and destitute of self-control, is driven down the current of worldly life like a log of wood in a stream. (3). A monk, who becomes cross even when instructed in obedience with smooth words, repudiates with stick the Celestial Prosperity that is approaching him. (4). For example, there are seen horses and elephants in the royal stables, coming to grief, if disobedient, being made the carriers of burden. (5). There are also seen for example, horses and elephants in the royal stable rolling in pleasures, if responsive, being decorated and well-reputed. (6). So also, there are seen men and women in the world coming to grief if disobedient, being attended with wounds, scars. and deformed limbs, or maimed with punishments and weapons and rebuked with abuses, or reduced to pitiable and helpless condition and suffering from hunger; thirst and the like. (8). So also, there are seen men and women

Page #176

Ch. IX-2]
TRANSLATION
( 101
- rolling in pleasures if obedient, being attended with prosperity and fame. (9). So also, there are seen gods and semi-divine beings like Yakshas and Guhyakas coming to grief if disobedient, being made servants and slaves. (10). So also, there are seen gods and semi-divine beings like Yakshas and Guhyakas rolling in pleasures, if obedient, being attended with prosperity and renown. (11).
Those, that serve their preceptors and teachers and obey their words, have their instruction growing (and bearing fruit ) just like plants sprinkled with water. (12). There are householders, who, for their sake or for the sake of others, or for the sake of their own enjoyment, or for some worldly motive, learn some useful or fine art, and, in doing so they do receive even terrible punishment like whips or fetters although they be attentive and possessed of delicate bodies. Still, they, for the sake of that art, respect their preceptors and bow down to them remaining always contented and obedient. Much more then, one, who learns precepts and desires for eternal good, should respect or adore his own preceptors; hence, & monk should not disdain what the learned preceptors would say. (13–16). He should have lower beds, slower gait, lower place, and lowlier seats; he should adore the feet of the preceptor with humility, and bow down with folded hands in & lowly position of the body. (17). Touching the preceptor's body or garment etc. he should say—' forgive me for my fault, I would not commit it again'. (18). Just as a bad bull drags the car when pricked with a pointed naif. similarly, a bad pupil obeys the orders of the preceptor when repeatedly told. (19). A wise monk should not be sitting when he hears his preceptor speaking or conversing; he should hear him, getting up from his seat. (20). Having paid proper regard to the season, the preceptor's desire and the forms of courtesy, the pupil should bring about those various things by those various means having known the

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[Ch. IX-2
necessary things by means of the various causes. (21). That pupil gets the proper training who knows both these things--that an uncontrolled man suffers, and secondly, that an obedient man prospers. (22). A monk, who is furious, keen on prosperity and fame, backbiting, adventurous, obedient to mean fellows, irreligious, undisciplined and ignorant, is only a monk in name; never indeed can he get Release. (23). On the other hand, those monks, who obeyed the orders of their preceptors, and who were conversant with the meaning of scripture and religious practices, were able to cross this current of worldly life difficult to be crossed and went to the Highest condition, having annihilated all their Karma. (24). So I say.
CHAPTER IX-3 Just as a Fire-worshipper would do in the case of fire, so, a monk, waiting upon his preceptor, should be wakeful to everything the preceptor requires ; having marked his look and gesture, the pupil who does as the preceptor wills, is a worthy one. (1). A monk should bebave with humility for learning proper practices; when waiting upon his preceptor, he should listen to his word and should show perfect obedience while executing the word; a pupil who never despises his preceptor is a worthy one. (2). One should be full of humility before monks superior in religious merit although they be young or old in age ; & pupil who remains in a lowly position, speaks the truth, bows down and obeys the order, is really & worthy one. (3). A monk, who always moves in high and low families and collects pure and proper food merely, for the sake of bare maintenance of the body, who does not lament if he does not get, nor is elated if he does get, is really a worthy one. (4). Although a monk be in a position to get much of bedding, residence, seats, food and.

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Ch. IX-3]
: TRANSLATION
[ 103
drink, if he desires little and keeps himself contented; looking upon contentment as the principal thing, he is, really a worthy one. (5). It is possible for a man of ambition to bear iron darts with hopes about the future but the monk, who, without any hope bears thorns of words piercing the ears, is really a worthy one. (6). Iron darts pain only for a while, and they can be easily extracted; but, injurious words are hard to be extracted ; they result in enmities and are very terrible in consequences. (7). Strokes of bad words confronting us, produce & feeling of enmity in the mind when they enter the ears ; but a monk, who, with controlled senses being really brave, tolerates them thinking it to be his religious duty (to tolerate ), is really a worthy one. (8).
A monk should not use words of censure behind the back of another; he should not use painful language in the presence of another; so also, he should not use determinative expression as well as unpalatable expression & monk who behaves thus, is really a worthy one. (9). A monk, who is neither covetous, nor tricky, nor deceitful nor back-biting, nor miserable, nor eulogizing others, nor eulogizing himself, and is destitute of any curiosity ( to witness dramas etc.,), is really a worthy one. (10). He is a monk who possesses the above mentioned virtues ; he is not a monk who is destitute of those virtues ; therefore, accept virtues, and abandon vice ; having known his own self by his own self, à monk, who remains undisturbed by passion or hatred, is really a worthy one. (11). Similarly a monk, who neither blames nor disdains a young or an old person, woman or man, monk or householder, and abandons selfconceit and anger is really a worthy one. (12). A monk should always respect' his worthy preceptors who, when respected, respect the pupil in return, and place him with great effort in a position of honour just as the father does his daughter; the monk, who does so, being controlled in

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[Ch. IX-3
senses and devoted to truth, is really a worthy oné. (13). A wise-monk, , on hearing the excellent precepts of the worthy preceptors, who are indeed reservoirs of virtues should move devoted to the Five ( vows), guarded in the Three (protections) and free from the Four passions (anger, pride deceit and avarice); the monk, who does so, is really & worthy one. (14). After serving constantly his preceptor, a monk becomes clever in the doctrines of the Jina, and expert in treating monks who come as guests ; having shaken off the dirt of Karma contracted in the past, such a monk eventually secures the lustrous and unparalleled goal. (15). Thus I say,
CHAPTER IX-4 I have heard, oh long-lived one, the Divine Sage has said the following :-By the old divine monks there have been stated four items of spiritual ecstasy (Happy Condition of Soul) resulting from modesty. (1).
Well, Sir,' which are those four items of etc.......... modesty, stated by the old divine monk ? (2).
The following are the four items of etc.......modesty, stated by the old divine monk-spiritual ecstasy from modesty, spiritual ecstasy from scripture-study, spiritual ecstasy froni penance, and spiritual ecstasy from conduct. (3).
Those who are self-controlled and who perfectly know modesty, scriptures, penance and conduct, are able to find delight for their soul. (4).
Four are the items of the spiritual ecstasy from modesty, explained as follows :-listening to instructions attentively; understanding the instructions thoroughly ; conforming to scriptural learning, and not being selfconceited in any way which is the fourth item. There is the following verse containing this idea :-(5). .

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Ch. IX-4 ]
TRANSLATION . ( 105 A monk, desirous to secure Liberation by spiritual ecstasy of modesty, seeks beneficial instructions, understands them and then follows them, and does not become elated in any way by conceit or pride. (6).
Four are the items of spiritual ecstasy from scriptures explained as follows:undertaking the study with a view to become proficient in scriptures ; undertaking the study with a view to become fully concentrated, undertaking the study with a view to fix oneself in religion, and lastly, undertaking the study with a view to fix others in religion after one is oneself fixed, which is the fourth item. There is the following verse containing this idea :-(7). The monk, who studies scriptures, becomes concentrated, becomes fixed and fixes others ; studying scriptures in this way, one becomes possessed of spiritual ecstasy resulting from scriptures. (8).
Four are the items of spiritual ecstasy from penance explained as follows :-one should not practise penance for securing any interest in this world; one should not practise penance for securing any interest in the world beyond, one should not practise penance for fame, renown, reputation or glory; one should practise penance only for the annihilation of Karma, which is the fourth item. To explain this, there is the following verse. (9). The monk who is devoted to spiritual ecstasy from penance performs austerities of various kinds and merits, has no desire, seeks only the annihilation of Karma and shakes off old sins by penance. (10).
Four are the items of ecstasy from conduct explained as follows:--A monk should not observe the monk's conduct rules for any worldly interest ; he should not do so for any interest in the world beyond ; he should not do it for fame, renown, reputation or glory; he should observe the monk's conduct rules for puposes mentioned

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[Ch. IX-4
by prophets such as stopping the influx of Karma etc. which is the fourth item. To explain this there is the following verse. (11). The monk who experiences spiritual ecstasy from right conduct, becomes devoted to the words of Jina, free from complaint, replete with learning, directed towards Liberation, self-restrained and proximate to perfected mental condition. (12). Having obtained the four spiritual ecstasies, being clean and contented in the mind, the monk secures for himself the auspicious place which is extremely beneficial and full of happiness. (13). He becomes free from birth and death and abandons everything mundane; he becomes eternally liberated or a god of little impurity and much prosperity. (14).
CHAPTER X
Having left the house in accordance with the order (of the Prophet) that monk, who always fixes his mind in the precepts of the enlightened, who does not go into the clutches of women and who does not retake what is abandoned, is the real monk. (1). One, who does not himself dig, nor make others dig the earth, who does not himself drink nor make others drink cold water, and who does not himself kindle nor make others kindle the sharp weapon viz. fire, is the real monk. (2). One who does not himself fan nor make others fan to get cool air, who does not himself cut nor make others cut green vegetation, who always avoids seeds and does not eat anything containing living organism, is the real monk. (3). One, who does not himself cook nor make others cook nor eat anything meant for him, as thereby there occurs the destruction of movable and immovable lives residing in grass and fuel, is the real monk. (4). Having liked the words of Mahavira, he should look upon all the six groups of living beings as upon himself; he should observe

Page #182

Ch. x]
TRANSLATION
[ 107
all the Five Vows; one, who stops influx of all the five kinds (of Karma), is the real monk. (5).
One, who would always abandon the four passions, and would be always devoted to the words of the En-- lightened, who would remain without property, gold and silver, and would avoid every activity of the householder, is the real monk. (6). One, who has the Right Faith, who is never oblivious to the fact that there is the right knowledge, penance and control, who shakes off old sin by penance and remains well-guarded in mind, word and body, is the real monk, (7). So also, having obtained various eatables, drinkables, chewables and tastables, one,. who does not keep them nor make others keep them overnight thinking that they would be of use next day or still next, is the real monk. (8). So also, having obtained various eatables, drinkables, chewables and tastables, one who calls one's co-religionist 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. angry, always keeps the senses controlled, is calm and is ever devoted to self-control, and remains undisturbed and. respectful, is the real monk. (10). One, who bears the thorns ( i. e. villains ) of the village, blows, threats and: terrific sounds attended with fantastic laughter, remaining alike to both the sensations-pleasurable as well 35 - painful-is the real monk. (11). Having taken a motionless position in the cremation ground, one, who is not afraid of the sight of the dreadful and the terrific, remaining devoted to the various merits and penance, and who is absolutely regardless of the body, is the real monk. (12). That sage, who has become ever regardless of his body, who remains unaffected like the earth whether he be abused, or beaten or injured, and who is free from any (future) desire, or curiosity, is the real: monk. (13). Having borne the (twenty two ) troubles by

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[ Ch. x
his body, the monk, who withdraws himself from the path of transmigration and who, knowing birth and death to be great dangers, becomes fixed in penance and monkhood, is the real monk. (14). Exercising control over hands, feet, tongue and senses, one, who becomes fixed in introspection, keeps himself contented and knows the sense of Scriptural Texts, is the real monk. (15). Not loving the appendages (like garments and the like), uncovetous, one, who begs in several places all unknown to him and, remains free from faults, who is free from sale, purchase and storing and is devoid of all attachments, is the real monk. (16). The monk, who begs in unknown families, remains without greed and has no fondness for tastes, who does not care for life, who brushes aside prosperity, respect or worship, and who remains steady and undeceitful, is the real monk. (17). Do not say with respect to another monk that he has no character; do not say any. thing by which another would be angry; one, who observes this and, knowing that merit and demerit pertain separately to individuals, does not become proud of himself is the real monk. (18). Not proud of caste nor of form, not proud of gain nor of learning, one, who avoids every kind of pride and becomes devoted to religious meditation, is the real monk. (19). The great sage should know the precepts of the true religion; stationed in religion, he places others also there; having quitted the house he should avoid any practice of bad monks; he should not laugh or joke; one who does this is a real monk. (20). The monk, who has made himself firm in his eternal benefit, abandons forever any desire for embodied life which is impure and temporary. Having snapped asunder the cause of life and death, the monk goes to a place from which there is no return. (21).

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Ap. 1 ]
TRANSLATION
[ 109.
APPENDIX 1
Well, learned monks, the following eighteen things, which are like the reins for the horse or the goad for the elephant or the sails for the ship, deserve to be carefully borne in mind by a monk who has got much suffering after he has been initiated, who hence bas become apathetic to monkhood, and who is thinking of réaccepting the worldly life of a householder but has not actually reverted to it ( so far ):-(1) Well, Sir, miserable is life in this Descending Era ( Avasarpiņi ). ( 2 ) Enjoy. ments of desires of the householders are unsubstantial and temporary. ( 3 ) Again, men are full of fraud. ( + ) This misery of mine will not be lasting for a long time. ( s ) A layman has to show respect to inferior persons even. ( 6 ) Reversion to householder's life is drinking back the vomited contents. (?) Reversion to householder's life is a preparation for residence in hell. ( * ) Difficult to obtain is the true religious life for such householders as stay in the house. (. ) A fatal disease 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 monk is destitute of any worries. ( 12 ) Householder's life is bondage; monk's condition is Liberation. ( 13 ) Householder's life is attended with sins; monk's life is sinless. ( 14 ) The desires and enjoyments of householders are quite common (i. e. liable to be removed by tbieves and others ). ( 15 ) Merit and sin are individually separate. (16) Man's life is but temporary, as transitory as even the drop on the tip of the grass. ( 17 ) I have already committed many a sin; (why should I then commit more?) ( 18 ) Liberation results from experiencing fruits of bad actions done in the past, never without experiencing them; or, it results by annihilating the Karma by penance;

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110 ) DASAVEĀLIYA SUTTA
[ Ap. 1 this is the eighteenth thing:-There is a group of stanzas referring to these eighteen things:
When an ignoble man abandons religion for the sake of enjoyments, that ignorant fool becomes attached to them and does not know his future benefit. (1). When he has fallen back (to the householder's life), he becomes deprived of all religious practices and comes afterwards to repentance like Indra fallen down upon the earth. (2). When the monk, who is first adorable, becomes afterwards unadorable ( when he has reverted), he then repents like .& deity fallen from her seat. (3). When the monk, who is first fit to be worshipped, becomes afterwards unfit for it, he then repents like a king who is dethroned. (4). When the monk, who is first respectful becomes afterwards unfit . for respect, he then repents like a merchant interned in a
hamlet. (5). When such a monk, fallen from monkhood, passes his youth and becomes an old man, he then comes to repentance like a fish that has swallowed the bait. (6). When such a fallen monk is smitten down by the various anxieties of his bad family, he then repents like an elephant tied down to a post. (7). When he is surrounded by wife and children and is full of a series of Mohaniya Karma, he then repents like an elephant sunk in mud. (8). (He may well think:-) Had I kept myself in monkhood prescribed by the Jina, I would have, to-day, become the Head of the group with spiritually developed mind and full of religious learning. (9). The condition of Great sages is indeed like that of denizens of heaven provided they find pleasure in that condition; if, however, they do not, the condition is similar to that in Great Hell. (10). Having known that monks delighted in monk hood have excellent happiness, parallel to that of gods, so also having known that monks not delighted in monkhood have worst misery like that in hell; a wise monk should find delight in monkhood. (11). People certainly despise the monk

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fallen from religion, and destitute of religious glory like
sacrificial fire devoid of lustre at the end of the rite; they despise him as they would do a cobra of fierce venom whose fangs have been uprooted. (12). For a man fallen from monkhood, following irreligious practices and possessed of breach of character, there is in store here in this world irreligion, infamy, ill-repute and bad name among common persons and eventually a fall into hells. (13). Having enjoyed the various enjoyments with & licentious mind and having led a life of want of self-control, the monk goes after death to a condition which cannot be contemplated; enlightenment is not at all easy for him even after he has revolved in many existences. (14). In the case of this hell-insect, full of pain and living in misery, there is to roll a very long period like Palyopama or Sāgaropama ( before he will become free from pain ); why should I then think of my pain here (which is practically little ) when compared with that of the insect? (15). This my misery will not remain long; temporary is the desire of enjoyment of a being; if it does not vanish with this body, ( during lifetime), it will vanish when the life would terminate, (16). When & monk has got a determined thought that he would rather abandon his body rather than Religious Law, senses cannot move him as he is settled in self-restraint just as tempestuous winds do not move the Mountain Meru. (17). Having seen this, & wise monk should know his ( spiritual) gain and the various means: guarded in three, & monk should follow the precepts of Jina in body, word and mind. (18). Thus I say.
APPENDIX 2. I would like now to state the conclusion which is a part of the Sacred Learning stated by the Omniscient; having heard this, virtuous persons have their mind,

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DASAVEALIYA SUTTA
[ Ap. 2
turned to religion. (1). When the large majority of people are going along the current, a man, who wants to become free and has his goal to the opposite side, has to turn himself against the current. (2). People feel ease in going along the current; to observe the practices of the well-behaved, viz. the monks, is going against the current. In short, following worldly life is going along the current; while crossing the worldly life is going against the current. (3). Hence, by one who has got strength of mind in observing the practices of the monk and who possesses self-restraint and contentment, there have to be observed rules and regulations about movement, mental virtues, and vows. (4). No fixed residence at a place, begging at several places, receiving alms in very small quantities from people who do not know him, staying at a solitary place, having as few as possible of the necessary articles, avoidance of quarrels-these constitute the best regulations regarding movement for the monk. (5). A monk should try to avoid crowded places and places where he is likely to be insulted; he should try to have food and drink that is brought from a near place which is generally visible; so also he should try to have food offered by hand or spoon which may have a small quantity sticking to it, provided always that the article sticking to the hand is the same as the article served. (6). Not taking wine and flesh, without any jealousy, and desisting even from pure food from time to time, frequently keeping the body in a motionless condition, the monk should be always exerting for study. (7). He should not get promises (in advance) about beddings, seats, dwellings, or study rooms, or food, or drink; he should not show fondness for any object either in the town or in the family, in the city or in the country. (8).
He should not do service to householders, nor greeting, saluting or worshipping them; the sage should stay with

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monks who are not troubled for serving householders ; thus, his monkhood would not suffer. (9). . If, perchance, he fails to get & monk-companion who is clever ( in the monk's observances ) and who is superior to him in merits or equal, he should move alone avoiding sins, and not sticking to objects of enjoyment. (10). The maximum time limit for stay at one place is one Samvatsara i. e. the four months of the monsoon (lit. year); he should not stay there again next year ( for one year or four months) where he has once stayed. The monk should walk by the path of the Sacred Texts, that is, he should behave in accordance with what scriptures have laid down. (11). A monk should, in the first and the last watch of the night, think by himself about himself, regarding-what he has done, what has remained to be done, what he is not doing although possible to be done, whether somebody sees him (committing fault) or he himself sees him doing it, so also, what fault he is not able to avoid ; & monk looking to these things carefully would not commit in future the breach of Samayama. (12-13). Wherever, a brave monk sees some fault of his indeed, word or mind, he should check himself (from going by wrong path ) and go by the right one like a horse of noble breed who follows the direction of the bridle. (14). The good monk, who practises the things laid down above, who has conquered his senses and who is courageous, is in fact the monk whom people call possessed of enlightened life; it is he who lives a life of self-restraint. (15). Self is always to be protected with all the senses kept well-within bounds; if unprotected, the soul goes to the circle of transmigration ; if well-protected, the soul becomes free from all misery. (16). Thus I say.

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