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The Doctrine of the Jainas, Described after the Old Sources c10: VI Renunciation

The Doctrine of the Jainas, Described after the Old Sources c10

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VI Renunciation

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§136. The mode of life practised in the monastic community¹ is called *kappa*. While the late Pancakappa knows of up to 42 different *kappa* divided among five different methods (§ 52), we have but six according to the old tradition (Thāṇ. 167b, 371b; K. 6, 14). Thus the monastic order, the *kappa-ṭṭhii*, is sixfold. Before his consecration the monk lives in the state of the *sāmāiya-* (or *s.-samjaya-*)*-ṭṭhii* (§ 138). It also includes the followers of Pāsa (§ 16) who do not take the vows. The monks of the *chevaṭṭhāvaṇiya-k.-ṭṭh.* are exclusively followers of Mahāvīra. They have gone through with the process of taking the vows (*uvaṭṭhāvaṇa*) thus ending either their state as pupils or their membership of the *Pāsavacijja*, unless it be that, as a punishment of the *cheya* (§ 16 ), they were forced to repeat it. Another pair are the *nivvisamāṇa-* and the *nivviṭṭhakāīya-k.-ṭṭh.* of those monks that were sentenced to disciplinary punishment (§ 161). The teaching of right conduct (§ 177) which starts with the two mentioned first comprises the last two by a special name. A third pair is, in a certain way formed by the *jiṇa-* and the *thera-k.-ṭṭh.* for qualifying such monks that, for the purpose of some extra self-castigation, have withdrawn from the community (§ 142), and such following the general rules. (§ 140).

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¹ For many details taken esp. form the Nijjuttis and Bhāsas the reader is referred to Sh. B. DEO, History of Jaina Monachism from inscr. and lit., Poona 1956. Rev. by ALSDORF JAOS 1959, p. 319 ff., the AUTHOR ZDMG 109, p. 225 f.

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All that a good monk practises or from what he abstains (*samācāra*) adds up to the *sāmāyārī*. In its special sense, however, the word applies to 10 deportments² of a monk referred to by Thāṇ. 499a; Viy. 920b; 102 b; Utt. 26, 1-7; Āv. 7; they comprise the compliance with a wish, the admission of one's being guilty (§ 159), assent (*icchā-kāra, micchā-k., taha-kk.*), formulae for either leaving or entering (*āvassiyā*, *nisihiyā*, § 151), a request for instructions as well as for confirmation—either a question concerning oneself and someone else (*āpucchaṇā*, *paḍipucchaṇā*), placing something at somebody's disposal and giving a promise (*chandaṇā* and *nimantaṇā*), and, finally, entering upon a new novitiate (*uvasampayā*). For *nimantaṇā* we also have *abbhuṭṭhāṇa*=service.

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² Thus LEUMANN, Übersicht. p. 9b.

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The canonical sources for what concerns monastic life are, in the first place, the Cheya- and Mūlasuttas along with Āyār. II and a number of scattered notes in Ṭhāṇ. and Viy., whereas for all question concerning laymanship the Uvās. are the main text. The late Mahānisīha holds a special position, and as to its deviations we can refer to them in a few cases only. It may suffice to refer to the AUTHOR's treatise on this work (§ 52). Rather young Dig. texts which for us take the place of the Cheyasutta or, more precisely, that of the Jiyakappa, are the Chedapiṇḍa (Cheyapiṇḍa, Chp.) of Indranandin, allegedly the 4th section of the Indranandisaṃhitā, and the anonymous Chedāṇaudi (Chṇ.), called Chedaśāstra in print In the following some few details will be pointed out to.

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§137. The adherents of Mahāvīra's teaching constitute the community (*saṃgha*). It comprises both monks and nuns as well as both male and female representatives of laymanship, and hence at is called fourfold (Viy. 792 b; Ṭhāṇ. 281b).¹ The name for the monk is, partly, rather epithetic in speaking, for instance, of *cāi*, *jai*, *niyaṇtha*,² *māhaṇa*, *samaṇa*.³ The Viy. mostly speaks of *aṇagāra* and *samaṇa niggantha*. In the texts purely concerned with disciplinary questions the monk is called *niggantha*, *bhikkhu*, *samaṇa niggantha*, later *sāhu*. He is addressed by the words of *āusanto samaṇa* and *samaṇ’āuso*. Fellow-believers go by the names of *sāhammiya* and *sāhammiṇī*. The nun is called *nigganthī*, *bhikkhuṇī-*, and *sāhuṇī*.¹ There are various reasons for devoting oneself to monkdom, i.e. the *pavvajjā*, which actually mean the departure from homely life into the state of homelessness (*agārāo aṇagāriyaṃ*). The motives for doing so differ widely. They may be found either in extrinsic reasons or in some inner urge just as they may be either of a more noble or a more vulgar character, comp. *Ṭhāṇ.* 128b, 276a, 473a—passages which, partly, give the impression of holding up a mirror to the monks. It is certainly true that in many cases the former life of a person made itself felt also later, since we are told of nuns who are *aṭṭha-jāyā*, i.e. who are the object of some claim or other. Against inopportune elements, however, the community guards itself by means of strict rules. There is no entry (K. 4, 4) for sickly persons (*vāiya*) or such with sexual defects (*paṇḍaga*, *kīva*). The prohibition is extended (a. o: *Sthān.* 165a) to persons being either too young or too old, being either of a vicious nature or unqualified, being previously convicted, suffering from bodily infirmity or else not being master of themselves, e.g. on account of being involved in debts (*aṇ’-aṭṭa*). Furthermore there are the *guvviṇī* and the *bālāvacchā*. In other respects any person is free to enter and may do so even as early as a child of seven years and a half,² though, to be sure, at this age there can hardly be the question of voluntariness. *pavvāvettae* consists in the act of handing over the outfit, and it may be performed both by a nun and a monk.³ It deserves mentioning that acc. to *Ṭhāṇ.* 56b this act as well as those immediately succeeding and, later, the studies, the confession, and the fasting-death, must be "orientated" towards the east and the north. The novice's head is shaved clean of hair (muṇḍāvettae). He is now muṇḍa, i.e. "bare", a word equally applied to the state following the suspension of the five senses and the four passions (Ṭhāṇ. 334b; 496a). From now on the hair may not grow to a length longer than cow-hair, and this, too, only during the rainy season. Every half month it is alternately cut by scissors (khura) or altogether removed by shaving; every six months or every year what of hair has grown is torn out (Pajj. 57; Nis. 10, 44). This is the act of the loya, comp. the lūya-siraga Dasā 6 XI. In the legend we read of the pañca-muṭṭhiya loya, the act of tearing out 5 handful of hair, being performed right at the beginning of one's becoming a monk, e.g. for Mahāvīra Āyāra II 15 § 22 (a),¹ for Subhaddā Pupph. 32a, and thus it is done up to this day. This process certainly goes back to an ecstatic eruption.

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¹ When Chapp., a Dig. work, in 1, 18 states that *liṅga-darisaṇa* is confined to monks and both laymen and law women (called *ukkiṭṭha* and *avara-ṭṭhiya sāvaya*) and that there is no fourth group, this cannot mean that there were no Dig. nuns. For Chp. 278, 289, 258 and Chṇ. 71, 93 call the community by the name of *cauvaṇṇa* and they provide regulations for the *samaṇi*. This is also done in the Mūlācāra and by Indranandin in the Nitisāra.

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² Viy. 112b calls the layman Pingalaga (§ 17) by this name.

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³ *samaṇa* and *māhaṇa* in connexion with individuals in want of help to whom the monk gives precedence—comp. gloss. on Āyār. I and the *vaṇimaga* of 5 kinds Ṭhāṇ. 341b—probably apply to non-Jain beggars. But a *tahā-rūva*, i.e. obviously distinguishable as such, *samaṇe vā māhaṇe vā* is, in this connexion (Viy. 140b, 289a, 373a), a *niggantha*.

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¹ For shiftings in the usage of these words comp. the AUTHOR, Vav. p. 8.

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² The little monk Aimutta who makes a boat swim in the rain (Viy. 219a. comp. the AUTHOR, Worte p. 19) is scarcely much older.

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³ Comp. the *nigganthi-pavvāviyaya* *Ṭhāṇ.* 314b. Haribhadra as Yākiṇī-dharmaputra was such a one.

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¹ Mahāvīra naturally follows the example of his predecessors 2-22, Usabha (1) on Indra's request abstaining from the fifth muṭṭhi (Hemac. Triṣ. 1, 3, 69-71).—In the Muṇḍaka-Upaniṣad which, acc. to its title, postulated the removal of the hair, HERTEL (comp. his ed. 1926, p. 65ff.) saw "distinct allusions to the teaching of the Jains."

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§138. The beginner is given into a teacher's tutelage (sikkhāvei, sehāvei) and remains in the state of a novice or pupil (seha, sehatarāga) for at least one week, for six months at the longest, but on the average, as seems to be the case, for the time of 4 months (Vav. 10, 15=Ṭhāṇ. 129b). The novice is not yet subject to the whole austerity of the regulations; thus he is allowed to partake of alms, as a monk is not, when offered to him by the latter, provided that it does not contain anything living (K. 4, 13). The novitiate comes to an end by the novice's taking the vows for becoming a monk (uvaṭṭhavaṇā, later: dikkhā, dikṣā). This may not be done (Vav. 10, 16f.) before his having reached the end of the 8th year of his life.² A postponement beyond the date up to 10 days is admissable (Vav. 4, 15-17). A candidate who turns out to show the above mentioned deficiencies is granted neither admission (uvaṭṭhavettae, -ṭṭhā-, Mahānis. : dikkhettae) nor the subsequent tutelage nor is he made a novice (K. 4, 4). The admission implies the taking of the five vows. From here there dates the spiritual rank (*pariyāya*) commanding the relation towards the equals and, for this reason, shortened in case of offence (§ 161). He who ranges in this sequence of age is called *rāṇiya*¹ (Vav. 4, 24f.); that it is being observed, a.o. by the younger monk (*oma-rāṇiya* Thāṇ. 240a) giving precedence to the older and by obliging him, is expressed by the word of *āhārāṇiyāe* or *ahā-r.* (K. 3, 19-21; Vav. 4, 24-32). A monk's age of 20 years represents the *pariyāya-thera* (Vav. 10, 14).

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² This date minus the longest possible novitiate of half a year, even when no direct statement is made, results in the above mentioned seven years and a half.

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¹ The comm. is as wrong in deriving this word from *ratna* as is PISCHEL Gr. § 132 in tracing it from *aratni* (= "ell" as a measure for fixing the time of the day by the length of a shadow). It goes back to *rayaṇi* "night" (= "day" in the sense of "date". That is why the Mūlācāra of the Dig. in 1, 25 calls *rādi* (*rātry-adhika*) him who precedes in the spiritual rank.

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§139. The companionship of monks and nuns in the *samgha* is characterized by either side observing strict retinence. It is in cases of emergency only that they are allowed to share the same quarters (Thāṇ. 314a), i.e. in the very centre of the forests, at the cult place of a Nāga- or Suvaṇṇakumāra,² when endangered by robbers or persecutors, and, finally, in case of them should not have succeeded in finding shelter. They may speak to each other (Thāṇ. 216 b) only for the purpose of asking their way and of showing it, for exchanging food and for asking it to be taken along for an equal, and as to touching a nun for the sake of assisting her (Thāṇ. 327b; K. 6, 7-12) a monk may do so only in order to protect her against harm of different kind. In spite of these restrictions monks and nuns go together in forming groups called *sambhoga* (Uvav. 30 II, Utt. 29, No. 33; Nis. 5, 63; comp. also § 25). Sthān. 139 a defines it as a community practising in joint action the acquisition and consumption of the monk's outfit (and, probably, of the alms as well).³ In exacting the duties of confession and service it remains within its frame (Vav. 5, 19f.). The cancellation of membership (sambhoiyam—for this comp. a.o. also Vav. 6, 19f.; Āyār. II 66, 12; 106, 20. 24—visambhoiyam karettae, Vav. 7, 2-5; Ṭhān. 139a; 300a; 444a) follows from reasons of discipline as is treated in detail by the Vṛtti 22bf. in the light of the twelve-fold sambhoga Samav. 21a. As follows from Vav. 7, 1, a person becomes a member of the sambhoga by being admitted to it; this admittance is repeated when changing over to a new s. in case one should come from a different gaṇa. For the gaṇa, as we know, is the superior unit embracing several sambhoga (comp. K. 4, 18-20). This name was already known in the early communities, since Mahāvīra's eleven disciples were called "group leaders" (gaṇahara) (Ther. 1). Their successors have propagated the teaching by branches and schools (sāhā and kula, Ther. 5 ff.). Hence the gaṇa denotes both a conception regarding the history of the teaching (§ 22) and a technical term. The same applies to the gaccha by which the former was replaced in the later parts of the Canon, e.g. in the Paiṇṇa (incl. the Gacchāyāra¹) and the Mahānisīha. The branches of the Śvet. are known to call themselves gaccha (§ 34). Uvav. § 31 speaks of the gaccha, if only in the phrase of gacchāgacchim gummāgummim phaḍḍā-phaḍḍim. but it is not likely that they are allusions to actual groups, even though the comm. subordinates the gaccha to an āyariya, the gumma to an uvajjhāya, and the phaḍḍa to a gaṇāvaccheiya (§ 140). There may be different personal reasons (Ṭhān. 381 a) for changing the gaṇa though this may be done once only in the course of six months (Dasā 2, 8) unless one risks to be called as gāṇamgaṇiya (Utt. 17, 17 along with comm). For leaving it needs the permission of the superior, and even a teacher who wants to do so because as a teacher he does not fill the requirements, or because he is in love, or else because he should not like to part from others leaving (Ṭhān. 331b; 385b), is bound to give up his office (K. 4, 15-20). To remove obstinate from a gaṇa (K. 4, 25) or to refuse his admittance (Vav. 2, 6-17) is called nijjuhettae.

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² This reference made to the Jain pantheon (comp. § 109) by the word of *kumāra* is, of course, secondary. We are concerned with pre- or non-Jain Nāga-stones and resp. places of the Suparṇa cult.

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³ Hence the word has a wider meaning than was supposed by the AUTHOR, K. 4, 18-20. It appears that also *sambhunjutta* K. 4. 4; Thāṇ. 56b; 164b alludes to the *sambhoga*, whereas by *samvasittas* (or *samvās.*) a different and closer living community is being meant.—BUHLER WZKM 9, 237; 4, 316 along with LEUMANN understood by *sambhoga* a "district-community" in the kind of the *maṇḍala* known among the Dig.

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¹ In the Gacch. we have gaccha alternating between masc. and ntr.

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Among the different reasons for which a monk leaves his gaṇa, we also find his wish for performing an egalla-paḍimā (also Ṭhāṇ. 171a), i.e. one of the ascetic exercises to be described in § 157. With Vav. 1, 25-27 where his return to the old gaṇa is settled, there are connected (1, 28-32) similar regulations regarding his temporary withdrawal owing to his wish for seclusion, though acc. to Dasav. 12, 10, this wish must not be granted for a time longer than one year. Here as well as elsewhere (a.o. Viy. 501a, in the Nis. not before 4, 28-37) the monks are called pāsattha, ahacchanda, osanna, kusīla, nitiya, and saṃsatta.¹ These names express different kinds of displeasure and spiritual weakness. We also find the cases of an undisciplined "escape" (ohāvai, ohāṇa, Vav. 1, 33; 2, 25; 3, 18-22; 4, 14; Dasav. 11 beg.), i.e. of a monk's return to civil life.

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¹ Examples are the nuns named Kālī (Nāyādh. II 1), Subhaddā (Pupph.), Bhūyā (Pupphacūl.) The kusīla of allegedly 200 different kinds is treated by Mahānis. 9.

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§140. Both monks and nuns are under the command of superiors, in the first line under that of the āyariya and the uvajjhāya, to whom we have to add the pavattiṇī for the nun (Vav. 3, 11 f.). General expressions for subordination are ṭurao kaṭṭu (kāum) viharai (K. 3, 14; Vav. 4, 11; Pajj. 46. 48) and disam (aṇudisam) viharai (Vav. first 1, 22-24; Nis. 10, 11 f.). The superiors are enumerated in the order of āyariya, uvajjhāya, pavaṭṭī, thera, gaṇi, gaṇahara, gaṇāvaccheiya (K. 3, 14; 4, 15-23; Ā yār. II 66, 33; 67, 7; 80, 31 etc.; Nandi 252b etc.), In this order of succession the thera is followed by the leaders for the exterior formation. The gaṇī by way of his name is the head of the gaṇa. The qualities by which he has to distinguish himself are, most naturally, eminent qualities of the mind manifesting themselves by knowledge, exemplariness, and a high proficiency in teaching, as well as such of the body represented by physical efficiency and an engaging appearance. They all go together as the 8 gaṇi-sampayā Dasā 4, 1-8=Ṭhāṇ. 422b. The duties of the gaṇī are dealt with by the Gaṇivijjā based on considerations concerning both the calendar and the horoscope. Here we see the gaṇa being summoned by him for certain ceremonies (gaṇa-saṃgahaṇaṃ kujjā first 27) apart from the gaṇi's performing the seha-nippheḍaṇa, s.-nikkhamana, vavatthāvaṇa and other duties which, as will presently be shown, is the task of the āyariya. The gaṇin, however, is—to speak with Sthān. 140—gaṇ'ācārya. Acc. to Gaṇiv. 37 the (common) āy. is explicitly meant to be the object of an act performed by the gaṇi, and he, too (Gaṇiv. 40. 76), commands the gaṇahara and the gaṇavaccheiya. The latter, being of a lower rank (see later) as is indicated by his designation presides over a part of the gaṇa nominally.¹ A nun occupying this office is called gaṇāvaccheiṇī (Vav. 5, 3f. 7-10. 16).² He who is pious, honest, intelligent, learned, efficient and sociable is qualified for gaṇaṃ dhāretta, i.e. the profession of the gaṇahara (Thāṇ. 352b). The monk himself volunteers to take over this office, and his thera, provided that they can do without him, are bound to give their permission (Vav. 3, 1f.): At any rate the word of gaṇahara has lost much of the meaning it had in the times of the early communities.

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¹ Contrary to this, however, Ācār. 322b describes the gaṇadhara as being the head of a group living separate from the gaṇa and acting for the gaṇin, and the gaṇavacchedaka as gaccha-kārya-cintaka.

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² 5, 16 read gaṇāvaccheiṇittam with the Sthānakvāsī print Haidarabad instead of gaṇāvaccheiyattam.

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§141. Parallel to those mentioned above the spiritual leaders in this sequence range on a descending line according to their rank.³ At the top we have the āyariya who by his person embodies both the teacher and the master (dhamm'-āyariya), though he, too, directs the act of admitting and instructing the disciple or pupil (antevāsī) (Vav. 10, 11f.—Thāṇ. 239b). Moreover he is bound to inspect the objects of the outfit obtained as a present and the alms that have been accepted (K. 1, 39; Dasav. 5, 1, 90; but Nis. 14, 55; 18, 25 says something the like of the gaṇi). The office held by the uvajjhāya consists in his task of instructing in the reading of the teaching's text. Where there is a discrimination being made between the text (sutta) and its deeper meaning (attha), it is the task of the āyariya to instruct in the latter and that of the uvajjhāya to do so in the former, comp. Sthān. 140a. Standing between either we have the āyariya-uvajjhāya (also āyariovajjhāya) by whom the comm.—they might refer to Vav. 4, 11f.—mostly understand (comp. Sthān. 329b; Vy. 232a) two persons, and this may apply to the few cases where the word is in the plur., e.g. Vav. 1, 34. But thanks to what we are told (Vk. 7, 15f; 3, 3-8) there can be no doubt that, apart from being otherwise qualified, the uvajjhāya in order to meet the demands of his position must have been a monk for three years running and hence, on the ground of the syllabus (Vav. 10, 20ff. § 39), must at least command the knowledge of the Āyārapakappa, while the office of an āy.-uv. asks for five years and the suyakhandha Dasā-Kappa-Vavahāra, and that of an āyariya for eight years and the Thāṇa-Samavāya.¹ The K. and Vav. frequently refer to the āy.-uv. (Thāṇ. 444a to both the āy. and the uv.) in connexion with the gaṇavaccheiya whom he precedes in rank since he is allowed either five or seven privileges (aisesā), while the latter may enjoy but two (Vav. 6, 2f.; Thāṇ. 329a; 403b). He himself suggests his successor in office to be promoted (samukkasaṇā) (Vav. 4, 13f.), the appointment is called aṇunnā (Thāṇ. 139a), whereas the monk on his part² may change the āy.-uv. only with the consent of his superiors and by giving the reasons for doing so (K. 4, 21-23). It is a matter of course that by any culpability the qualification for teachership (āyariyattā) is postponed, interrupted or either altogether cancelled (Vav. 3, 9. 13—29; 4, 17; 5, 15f.),³ unless the kula to which the person concerned belongs enjoys an exceptionally good reputation. kula, however, means a school having formed around an outstanding teacher and his followers, and two schools of such kind, when being related with each other, constitute a gaṇa (comm. on Ther. 5). As to the duties of a pavatti the texts fail to provide us with detailed references, though acc. to Ācār. 322 p. this “promotor” is known to deal with matters of practical concern and not with instruction. His female counterpart, the *pavattinī*, acc. to K. 1, 41f. (and 3, 13f.) holds the position of the *āyariya*, acc. to Vav. 5, 1f., 5. f., 13f. (as compared with 4, 1f., 5f., 13f.) that of the *āy.-uvajjhāya*. To rise to the rank of an *uvajjhāya* it takes a nun 30 years and even 60 years before she is able to become an *āy.-uv*. (Vav. 7, 15f.). Acc. to Viy. 375a the *pavattinī* stands parallel to the *thera*. As mentioned before, *thera* (Thāṇ. 516a) or *therī* does not only mean a monk or a nun with a 20 years’ seniority but equally (Vav. 10, 14) any sixty years old believer (*jai-th.*) and anyone knowing both the Thāṇa and the Samavāya (*suya-th.*). The facilitations referred to by Vav. 5, 17f.; 8, 5 doubtlessly apply to older people. With regard to the expression of *thera thera-bhūmi-patta* Vav. 5, 17f.; 8. 5) it appears that the quality as *thera* must be explicitly acknowledged.

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³ The transl. in K. is to be corrected correspondingly.

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¹ Acc. to Vav. 3, 7 the 8 years entitle to the āyariyatta jāva (in the Sthānakvāsī print rendered by pavattitta theratta gaṇitta) gaṇavaccheiyatta. This does not correspond with the order of precedence, and possibly the words of jāva gaṇ. (and their resp. renderings) have but crept into the text after the model of other passages. Equally so in the comm. on Uvav. 31 (above § 140).

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² This does not fully harmonize with the gaṇāv. and least of all with the āy.-uv. (4, 22f.).

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³ For merely pretending the virtue of an āyariya see Nis. 17, 192.

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§142. By force of the fifth vow (§171) the monk is unpropertied. The objects he needs do not pass for *pariggaha*; he uses them and has them for himself for reasons of piety and decency (Dasav. 6, 20f.). He receives them as alms, but he may not ask for them except within an orbit not exceeding 1-2 *joy*. (Āyār. II 96, 10; 102. 5), nor may he accept them other than in bright daylight (K. 1, 45f.). It goes without saying that he is forbidden to buy, to borrow, to barter or, least of all, to steal them (comp. Nis. 14, 1-4; 18, 21-24; 16, 25-29). The outfit (*bhaṇḍaga* Āyār. II 54, 18. 21) comprises with novices¹ in the beginning three (with females four) unintended garments, a hand-broom, an alms-bowl and a brush (*rayaharaṇa-paḍiggaha-gocchaga* K. 3, 15f.). After his being admitted the novice has as few and as bad clothes (*ahā-pariggahiya*) as may be the case. The common formula *vattha, pāya, kambala, pāya-pumchaṇa* (e.g. K. 1, 39-41; Āyār. I 32, 26f.; Dasav. 6, 20) has a cloth instead of the brush. Neither sequence means to be exhaustive since also other objects (*s.b.*) are being quoted. In making allowance for the accessories of the alms-bowl Ohaṇijj. 668 ff. (comp. also a.o. Ācār. 251a) quotes 12 or 14 different parts for the monk and 25 for the nun. The former difference explains itself by the discrimination made between *jiṇakappiya* and *therakappiya*. They are two of the six stages (*kappa-ṭṭhii*, K. 6, 14—Ṭhāṇ. 167b; 371b; § 136) pertaining to the career of a monk. While the *therakappa* stands for the traditional membership of a gaccha, the monk of the *jiṇa-k.* of his own free will stands outside it living for himself and observing certain rules (comp. Sthān. 169a). This certainly goes back to the idea of imitating the *jiṇa* which, however, is no longer intact at the time of our sources, since acc. to them the *jiṇakappiya* wears clothes (s.b.).

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¹ This is the *tap-paḍhamayāe sampavvayamāṇa* K. 3. 15.

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§143. The clothing (*vattha, cela, cīvara*, Ohaṇijj. 669 etc.: *pacchāga*) may be either of wool, hemp, linen, cotton or *tiriṭa* (*Symplocos racemosa*)-bark (K. 2, 29; Ṭhāṇ. 138a); Āyār. II 96, 2; 97, 15 does not refer to the fifth kind and divides the fourth into *khomiya* (allegedly *kārpāsika*) and *tūla-kaḍa* (*arkatūl’ādi-niṣpanna*).¹ Nothing is being said as to the colour of the material which later comes to play an important part in the history of the Order (§ 26. 36). Under certain conditions even furs (*camma*) are admissible (K. 3, 3-6; Nis. 2, 22; 12, 5 (at variance with K. 3, 4); Vav. 8, 5; Āyār. II 106, 8 (comp. 77, 32). In this connexion we hear of *camma*-(pali)*ccheyaṇaga* and *c.-kosaga* which, acc. to the comm., stand for strap or needle and respectively, shoes or pouches. Traces owing to wear and tear, rents, patches (*paḍiyāṇiya*? Nis. 1, 47f.) of stains, of furs with the hair worn off in places, may not be repaired (K. 3, 7-10:Nis. 2, 23f.; Āyār. I 29, 19; 35, 26, etc.; II 96. 16). For further details concerning careful treatment see Āyār.II 5; Nis. 18. The *cela-cilimiṇiyā* or *-liyā* (K. 1, 18) serves for protection, whereas the *cilimili* means a curtain for the nuns' quarters (K. 1, 14).

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¹ On the other hand *khomiya* (96, 25) ranges among the material forbidden for usage since it is too fine.

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The monk, including the *jiṇakappiya* (Ohaṇijj. 669), is allowed to have three garments (K. 3, 15, the so-called *kalpa-traya*; Āyār. I 35, 26), two of linen and one of wool (Sthān. 393b;

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Ācār. 251a). A young monk of a strong physical constitution will content himself with one only (Āyār. II 96, 4) and an older one may confine himself to two, but in any case he will have to stick to the number chosen (ibd. I, 36, 15; 37, 4). In the warm season he puts off his worn out clothes and goes, as the case may be, either as *santar’uttara*, as *oma-celiya* or simply with the *sāḍa*, a cloth worn about the loins (ibd. I 36, 1, etc.). The *therakappiya* monk, finally, is bound to wear also the *cola-paṭṭa* (Viy. 374b; Ohaṇijj. 721f.) which conceals his genitals.—The nun wears the *samghāḍi* of which she has four in all (K. 3, 16) to be worn on various occasions (Ācār. II 176, 5, comp. SBE 22, 157²), and all of different width (Āyār. II 96, 6; Ṭhāṇ. 186b). She is well secured by means of 11 pieces of clothing listed by Ohaṇijj. 676f. (comp. Sādh. 23-36), while in older texts only some of them are referred to. They comprise 1. the boat-shaped bandage *oggaha-ṇantaga* and 2. the *oggahaṇa-paṭṭaga* covering it (see also K. 3, 11 f.), 3. the two *addho’ruga*, loin cloths, 4. the *calaṇiyā* a length of cloth reaching down to her knees, 5. the *abhintarā* and 6. the *bāhirā niyaṃsaṇiyā*, the former reaching down to the middle of her thighs and the latter going about her loins to be tied up, 7. the unsewn *kancuya* for covering her breasts, 8. the *okacchiyā* covering her breasts and her back on her right side and fastened by a button on her left, 9. the *vekacchiyā* which covers the two preceding pieces, 10. the above mentioned four *samghāḍi* measuring from 2 to 4 *hasta* in length, and 11. the *khandhakaraṇi* to cover the shoulders held by means of the *khujjakaraṇi*.—A wollen cloth which may be worn by either sex, is the *kambala* (Dasav. 6, 20: 8, 17).

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² Skt. frequently *patad-graha*, but Pkt. never *paḍaggaha*.

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§144. The alms-bowl is called *paḍiggahā(ga)*¹ or *pāya*, two names which are mutually exclusives.³ In the *jiṇa-kappa* there is but one (Ohaṇijj. 679) as is for a young strong monk (Āyār. II 102, 3). Where (as in the *thera-k.*) we have two, the other one is called *mattaga*, and Ācār. 368a shows that both are carried one on top of the other (in the *saṃghātaka*) as is still the case to-day, the one intended for solid and the other for liquid alms. Anyone destitute for one reason or the other may have a third bowl (Nis. 14, 6). These bowls either consist of a gourd (K. 5, 41f.) or else they are made of wood or clay (Āyār. II 102, 2; Thāṇ. 138a; Nis. first 1, 39). Accessories are (Ohaṇijj. 668; 676; 693 ff.): *bandha*, the cord by which to carry the bowl, *thavaṇa*, its foot (or its saucer ?), *kesariyā*, the dish-cloth,¹ in certain cases (K. 5, 53f.) with a handle, *padalāim*, according to the season, 3, 5 or 7 linen cloths to cover both the bowl and the shoulders, *raya-ṭṭāṇa*, the lid, *gocchaga*, the above mentioned brush (which acc. to Utt. 26, 23 also serves for cleaning the clothes). Nis. 1, 41f. refers to the *tuṇḍiyā* of the alms-bowl. It would, however, lead too far to give the measurements of the objects mentioned and of those to be mentioned presently.

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¹ Simplified form of *oggahaṇa. ṇantaga* also in *sikkaga-ṇ*. Nis. I, 13.

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³ Comp. Āyār. II, 102, 1-103, 22 and 103, 23 ff. (26 -hagam Mss.) along with Nis. 14 and variants.

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¹ Explained by *pātraka-mukhavastrikā*.

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A *mattaga* different from the one mentioned and existing in three types serves both monks and nuns for their excrements and as a spittoon during the rainy season preventing them from going out (K. 1, 16f.) It probably equals the *kamaḍhaga* attributed to them by Ohaṇijj. 675. Finally Ohaṇijj. 713 f. refers to a *mattaya* as a means of fetching and carrying away things of sorts, though a *jiṇa-kappiya* will not use it.

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§145. The hand-broom, invariably referred to as *raya-hara*, a or *pāya-puṃchaṇa*,² serves for clearing from living beings those places where something is to be laid down or where one wants to step on. Acc. to Ohaṇijj. 710 it represents a specifically characteristic part of the outfit. It has (K. 2, 30= Thāṇ. 338b) fringes of either sheep or camel wool, hemp, *balbaja* grass (*Eleusine indica*) or read, while its handle is made of wood to be covered with a different material (Nis. 2, 1-8 generalized as compared with K. 5, 45f.). This cover consists of two strips of fabric called *niṣadyā* (Sthāṇ. 339b). Acc. to Ohaṇijj. 26 the *pāya-* lehaṇiyā made of different kinds of wood is used instead of the rayaharaṇa during the rainy season (Sthān. 356a).

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² This word appears to have been formed with *madhyama-lopa*, i. e. *pāda-nyāsa-pṛṃchana*. In considering the character of the text nothing is proved by Paṇhāv. 123 the words applyinga side by si de in the same comm.—For *rajoharaṇa* comp. ZACHARIAE WZKM 16, 35ff.

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Significant as is the hand-broom so is the napkin called muha-poṭṭiyā (-paṭṭi, -paṭṭiyā), m.-ṇanta-ga; mukha-vastrikā. Acc. to Ohaṇijj. 712 its purpose is first (and in accordance with its root pū) to wipe insects and dust which we know to be animate, off the face—this the old teaching after Droṇa's comm.—and, second, when occupied with cleaning within the house to prevent such beings from entering into both the mouth and the nose. It is characteristic of the Jains' dependence on Brahman models that the face-cloth unknown to the latter is not referred to in the sequences mentioned § 142, nor that it appears frequently at other places (Viy. 139a=Uvās. 77; Vivāgas. 38a; Paṇhāv. 123a; Utt. 26, 23; Nis. 4, 24). At any rate we are not told that it should be used when talking with a superior, as is done by the Sthānakvāsī to-day, nor, since cultic customs are not being dealt with, that it should be applied towards the sacred figure.

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As to such objects not necessarily pertaining to the outfit, the uvaggaha as against the oha (Ohaṇijj. 671, 23 ff.), the camma, c.-kosaga, c.-cchevaṇa, and the cilmili have been mentioned above already. Of the four uttara-paṭṭa admitted two are the above mentioned nisejjā on the hand-broom, while the remaining two serve as blankets on the bed (samthāra, § 147). A further paṭṭa is defined as yogapaṭṭaka indicating that it was used for meditation or for ascetic positions. The passage referred to deals more widely with the daṇḍaga and the vidaṇḍaga, the travelling-staffs for either the dry or the rainy seasons, and with the laṭṭhi (Āyār. 1 43, 4), laṭṭhiyā (Āyār. II 77, 31; Viv. 8, 5) and vilaṭṭhi, which are applied differently and serve for protection, etc.

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§146. Equipped with these objects monks and nuns are fit for participating in the life of the community. The rhythm of this life is controlled by the seasons. The rainless season (uḍubadda-kāla) comprising winter and summer each lasting for 4 months (hemanta-gimhāo) is opposed to the rainy season (vāsāvāsā or -sa) (comp. Uvav. 29). It obliges both monks and nuns to abstain from travelling from place to place (gāmā- nugāmam dūijjittae) and to remain at a permanent residence (K. 1, 36f; Nis. 10, 40-43). The Pajjosavaṇākappa which name is more precise than Sāmāyārī give the regulations concerning this 4 months’ stationary life, the *pajjosavaṇā*. According to an alleged custom of Mahāvīra’s and the early community they come into power within the time of one month and a half after the rains (Pajj. 1-8) since then the prepared houses are already damaged by occupation. This licence sanctioning a belated observation of the rainy season is not in harmony with the regulation referred to by Ṭhāṇ. 308b; Nis. 10, 40f. saying that travelling *paḍhama-pāusamsi* is forbidden unless exceptional cases—danger, famine and other afflictions of an outward nature—enforce it. By this word we are to understand the first month of the *prāvṛṣ* consisting of Āsāḍha and Śrāvaṇa which, again, means the first half of the rainy season altogether. Travelling in this time (see again Ṭhāṇ. 308b) is allowed but for reasons of some inner spiritual need, e.g. instruction failing to take place, etc. Walks may not exceed a certain distance (Pajj. 62). These restrictions expire 5 or 10 days after it has stopped raining (Āyār. II 82, 20, 25; Nis. 2, 50).¹ This secluded way of living is necessary owing to the abundance of life which springs up in nature and which must not be damaged (Āyār. II 82, 1). For the same reason at all times greatest care must be taken when walking, and it is this care which, as a duty, takes the foremost place among the five circumspections (*samii*, § 173). In poetry the circumspect traveller appears in various characterizations (Āyār. I 24, 9 ff.); he must not run (Dasā 1, 1) nor is he allowed to be out at night or at dusk (K. 1, 47). In this respect Āyār. II 3 provides most accurate prescriptions. We here but mention the way of how to behave when on water (see also Nis. 18) along with the manner of resting on river banks (K. 1, 19) and of crossing great streams (K. 4, 27; Nis. 12, 42; Ṭhāṇ. 308b). Unsafe and politically disturbed districts should be avoided, and this warning may well be connected apart from others with the regulation that one should avoid visiting too often ten individually mentioned capital towns (Nis. 9, 19). Hence we see both monks and nuns leading a life of constant travelling, and we know of no permanent settlements. Nuns may not stay in close living communities (villages, etc.) for longer than four, monks not for longer than two months (K. 1, 6-9). We may assume that in most cases the time of their stay was much shorter, comp. the words gāme ega-rāiyā, nagare panca-rāiyā viharanti in Uvav. 29. Busy places like a main street, a square or a bazar and public localities as, for instance, a guest-house, the roots of bamboo and trees (comp. Ṭhāṇ. 157a), may be chosen for quarters by monks only (K. 1, 12f. 2, 11), and it goes without saying that the two sexes are not allowed to stay together in one house (K. 1, 27-30; exceptions Ṭhāṇ. 314a). For further regulations see Āyār. II 2; K. 1, 14 f. 31-34).

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¹ The end of the rainy season was celebrated acc. to later sources Bhādrapada sudi 5, and tradition referring to the Jiṇacariya (JACOBI, Kalpasūtra p. 114 ff.) calls it an exceptional event that Kālaka (§ 24) antedated this celebration by one day. Comp. also § 213.

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§147. By a certain formula, so it seems (Āyār. II 78, 8;¹ 106, 15; 108, 6), the monk introduces himself as a guest and asks the proprietor sāgāriya, occasionally sāriya) for a accommodation. This request concerns the oggaha of the host, i.e. the room of which he is the master.² So this word gave the name to the user granted by him for a limited time, the expression ahālandam denoting the shortest space in question. Several special cases are referred to by K. 1, 39-42; 3, 28-33; 35; Vav. 4, 20ff.; 7, 20. 23; 9, 43; the basic rule and a detailed casuistry in Āyār. II 7. Here we learn that the monk is bound to ask for the oggaha even for objects to be used temporarily only. The accommodation (uvassaya, Āyār. 1 34, II: āvāsaha) does not merely serve for resting (sejja) but equally for ascetic exercises (ṭhāṇa) and either for meditation or studying (nisihiyā). The resp. passages in Āyār. II 2, therefore, refer to all three cases; for the first and the third comp. also Āyār. II 8 and 9. For many reasons the quarters may not be shared by the host (sāgāriya, sejjāyara), his family and his servants, nor may they be visited by his animals, while, at least as far as nuns are concerned, they must not lie beyond the reach of his command (K. 1, 22ff.; Āyār. II 72 ff). They may not contain any paintings (K. 1, 20 ff.), and their hight must allow for standing in them either erect or at least somewhat bent (K. 4, 28-31). Supplies of grain, meat etc. which are kept there, must be locked up; quarters in which there are pitchers containing certain beverages or where either fire or light is burning at night may be taken up in cases of emergency only (K. 2, 1-10). It is doubtful whether during the rainy season the monk was allowed two supplementary quarters as a makeshift apart from his permanent one (comp. Pajj. 60).

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¹ Read kāmam.

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² Comp. the ogg. of celestial and terrestrial princes and proprietors Viy. 700a.

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The resting place (sejjā) consists in a shake-down (samthāra, -raga) of either dry grass or hay (Āyār. II 53, 1; dabbha-s. Viy. 126b),¹ the above mentioned uttara-paṭṭa serving as a cover.² As is the case with some other objects (Nis. 1, 31-34; 5, 15-24), this sejjā-samthāraga is either lent to the monk for taking it away with him (pāḍihāriya, also paḍi-) or else it remains with the host (sāgāriya-santiya), K. 3, 25-28; Nis. 2, 53-58; Vav. 8, 7-10, and it probably applies to the first case when the s. is counted among the additional outfit (§ 145). Before being placed back it has to be shaken up afresh (avigaraṇam kaṭṭu K. 3, 26). Though we are not informed as to how the s. was transported, it follows from Vav. 8, 2-4 that it may be light enough to be carried by one hand for five days and for one day at least during the rainy season. This difference in weight is probably due to the monk’s then using a bench (piḍha) or a plank (phalaga) instead of the sejjā-s., and, accordingly, Pajj. 53 does not speak of a sejjā-s. but of a sejjāsaniya.³ Ṭhāṇ. 157a the “resting litter” is a stone or wooden plate used for self-castigation.

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¹ Here as well as in the Paiṇṇas the word has also the meaning of “death-bed”.

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² This may account for the comm. giving kambal’ādi (a. o. in Utt. 17, 7) as an explanation.

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³ Read sejjāsaniyāṇam in 53 with AB.

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§148. Utt. 26 supplies the description of a monk’s routine duties, and by it of all others we shall let ourselves be guided in the course of the following. Day and night are divided into four equal parts (porisī, porusī),¹ their length changing according to the length of the day which, hence, has either 2, 3 or 4 paya. On days of rest and in the night the first and fourth porisī are for studying the sacred texts, the second is for meditating, whereas in the daytime the third is reserved to the monk's making his round for collecting alms and in the night to sleeping. Travelling is done in the first and second por. of the day. Such is the ground-plan into which different duties of different kind are incorporated. As to the confession of offences, if any, committed during the night, we shall deal with them in § 159. Apart from it the beginning of the day and the morning hours, comp. Utt. 26, 22 ff., are devoted to examining both the utensils and one's own body, i.e. the monk most carefully examines (paḍilehai) if anything animate (in the broadest sense and, hence, including dust particles) adheres to them, and what is found he removes (pamajjai). This examination extends even to places where something was put off (comp. K. 4, 11-13; 5, 11f., and as far as objects are concerned it is certainly not confined to those hours but is done at all times, especially so before using them (comp. Uvās. 77; Viy. 139a). While the monk is very punctilious in carrying out all this, he takes no heed of physical culture. The regulations concerning the act of dejection referred to by Āyār. II 10 cannot be counted among this point of the matter since they do not relate to the cleanliness of the performer, but to that of the locality. Acc. to Nis. 3. 4. 6. 11. 15. 17 the monk is forbidden both to oil and to wash his limbs,² he must abstain from treating wounds or eczemae, nor is he allowed to rid himself of vermin, to cut either his nails or little hair, and to brush his teeth. He may not even have these benefactions carried out on him by a fellow monk, let alone by a dissenter or any profane person, as little as he may carry them out on him. So then, as indicated by Āyār. II 74, 13., the presence of a monk may be scarcely bearable.¹ Curiously enough Āyār. II 13. 14 is more indulgent in this point in allowing such favours being done by someone else (*para*) or, mutually, by two monks, provided that the receiver of such favour neither asks for nor refuses it—though a mutual service of this kind is difficult to imagine. K. 5, 50f. accordingly fails to refer to such cases, and the restrictions given lie in a different field.

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¹ Comp. JACOBI ZDMG 74, 256 etc.

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² Comp. the nun Bhūyā Pupphacūl 77a and Utt. 2, 3 f.

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¹ The filth (*mala*) on the body of the *ācārya* Hemacandra brought nim and his sect the honorary name of Maladhārin. PETERSON, Third Report p. 274 (See HERTEL, Pāla und Gopāla p. 150).

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Among the duties starting the daily routine we have, furthermore, the monk's reporting to his superior who, in cases, gives his orders. For the monk is bound to serve him as well as anyone superior to himself (*thera*), comp. K. 3, 21, if it be only by assisting him in rising from a seat or sitting down, in cleaning his things or in removing garbage (comp. K. 4, 26). This equally applies to the countenance he lends to the sick (*gilāṇa*) (comp. Nis. 10. 38f.) or to those weakened by castigation (*tavassi*). On the other hand the master and teacher is equally bound by obligations towards his pupil (*seha*). Thus the members of the community are interconnected by services (*veyāvacca, veyāvaḍiyā, kiikamma*). This is expressed not only by the personal kinds of the *vey.* mentioned above but also by the impersonal ones of the *kula-, gaṇa-* and *samgha-vey.* All 10 are referred to by Uvav. 30 III; Vav. 10, 34; Ṭhāṇ. 473b.

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§149. The modes of deportment which may be added here, are attuned to the note of decency, sociability and consideration. Even a slight indication of harshness is punishable (Nis. 2, 18; 13, 13-16; 15, 1-4). Ebullitions are called *asamāhi*, disrespectfulness is known as *asāyaṇā*; of the former we have 20 kinds, of the latter 33 (Dasā 1 and 3). The monk is obliged to behave in a strictly reserved and unobtrusive manner; when found singing, dancing, making music, imitating animal voices, laughing and disguising himself he is liable to prosecution (Nis. 4, 27; 11, 64-70; 17, 134-138). The reserve he exercises towards dissenters and profane persons (*annauthiya* and *gāra-tthiya*) quite naturally goes back to different causes. No more than he may call in their help is he allowed to render them a service or any other kind assistance, comp. Nis. at various places. This also applies to laymen (§ 163).

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His behaviour towards the teacher is determined by the vinaya. According to Uvav. 30 II; Ṭhāṇ. 407b the vinaya concerns both something abstract and concrete to a wide extent; as deference, reverence and respect it is of a positive quality, whereas as restraint from and rejection of bad profane things (apasattha) it is negative. The way how to deport himself, and especially so in front of his teacher and master, is plastically demonstrated by Dasav. 9. The tribute externally paid to him is the vandana which has been given its place also among the resp. formulae necessary (āvassaya, § 151)¹ It comprises two bows accompanied by a certain phrase as well as by certain movements and it has to be performed in the monk's normal outfit. This is obligatory for some acts, especially so for the act of confession and during instruction, and, what is more, four or, resp., three times, though it may equally be exercised on other occasions. LEUMANN Übersicht p. 11 ff. refers to it in detail by the name of the kiikamma which acc. to Āv. 12, comp. also Samav. 21 b, means the same.

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¹ In the Mahānis. (the AUTHOR p. 82f.) we are told of monks who owing to offences were unworthy for some time of accepting a salute (avanda, avandajja). This obviously applies to the salutation of monks among themselves.

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§150. As mentioned above and acc. to Utt. 26, 12 the the first and fourth porisi at day and at night are assigned to instruction (sajjhāya). The statements made by Nis. 19, 8; Ṭhāṇ. 213 b. are more detailed and yet less accurate. They forbid lessons at dawn and at dusk, at noon² and at midnight, and Ṭhāṇ. allows them in the morning and in the afternoon (puvvaṇhe and avaraṇhe), at or probably until—nightfall (paose) and at—or probably from—daybreak (paccūse). Holidays are constituted by the festivals (maha) in honour of Indra and Skanda, of a Yakṣa or a Bhūta (Nis. 19, 11). Acc. to Ṭhāṇ.

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² majjhaṇhe with Ṭhāṇ. Nis. has avaraṇhe which is obviously incorrect since in Ṭhāṇ. this means an allowed time. puvvaṇha and avaraṇha are supposed to be the first or, resp. the last prahara (=paya, § 148) of the day.

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213b the *pāḍivaya* of the Inda-maha is the full moon-day in Āśvina; further *pāḍ.* are those of the Āṣāḍha, Kārttika and Sugriṣma (Caitra); Nis. 19, 12 has the *pāḍ.* of the Bhādrapada instead of the Inda-maha referred to in 11. The hours assigned to the *sajjh.* must be punctually observed and hours not assigned to that purpose (*asajjhāiya*) may not be used for it (Vav. 7, 10-14; Nis. 19, 8. 13-16). Acc. to Ṭhāṇ. 475b an *asajjhāiya* may also be caused by certain phenomena, e.g. thunder and lightning, northern lights=aurora borealis (*disi-dāha*), dustfall (*raya-ugghāya*), lunar and solar eclipses and the miraculous appearance called *jakkh’ālitta*, but just as well by the death of a person of high standing (*paḍaṇa*), war (*rāya-vuggaha*), a dead person within the house or else by lumps of meat, blood, bones, and excrements lying close by thus adding the spacial to the temporal point of view.¹ The place of instruction is called *nisihiyā*, and its requisites referred to by Āyār. II 2 (§ 147) are in conformity with those pertaining to the quarters as such. As demonstrated by Āyār. II 112, 11 the pupils go there in groups but careful of not coming too close to one another. From the way the instruction is performed (*sajjhāyam uddisittae, samuddisittae*) we learn that the pupil—occasionally called *sissa*, *sissiṇī*—recites the text (*vāyaṇā*), puts questions about it (*paḍipucchaṇā*) and repeats it (*pariyaṭṭaṇā*), whereupon it is examined for its deeper meaning (*anuppeha*, comp. Utt. 29, 22), and finally we have some exemplary or theoretical considerations regarding the Dharma, the *dhamma-kahā*, see Uvav. 30 IV; Ṭhāṇ. 349a (not in Nis. 5. 5-11). Āyār. II 55, 9 etc. has *dhammāṇuoga-cintā* instead, a reflection on the Dharma, whereas *dhamma-kahā* stands for the sermon delivered by the teacher. From Ṭhāṇ. 210a we know that as *akkhevaṇī* it develops the teaching from within itself,² that as *vikkhevaṇī* it contrasts it with non-Jain teachings, that as *samvegaṇī* it promotes piety, and that as *nivveyaṇi* it effects melancholy. Rhetorical means of the sermon are the narrations of similes or *naya*. Their theory represented by *Ṭhāṇ.* 253b; *Dasav. nijj.* 53-88 was treated by LEUMANN ZDMG 49, 602 ff.¹ The *vāyaṇā* (as is equally said of the whole) is directed by the *uvajjhāya*, though *Vav.* 10, 12 speaks of the *uddesaṇ’āyariya* and the *vāyaṇāyariya*. The words *heṭṭhilla* and *uparima* used in connexion with portions of the texts (*Nis.* 19, 17f.) may, perhaps, show that a manuscript served as a base for instruction referring to its passages by "see above" and "see below". Reciting must be done with understanding, with accuracy, and by strictly observing the right sequence; want of self-possession and reliability is detrimental to the qualification for teaching; the teacher must be just in calling up pupils who may not speak without being asked to do so, and they are allowed but a limited number of questions (*Vav.* 5, 15-18; *Nis.* 19, 19-24). Outsiders an such having isolated themselves are not admitted to instruction (§ 142; *Nis.* 19, 25-28), nor are unsociable and inattentive monks (*K.* 4, 5= *Ṭhāṇ.* 165b—comp. § 156—, extended 246b). He who commands a portion of the text is given the permission by the teacher (*anuṇṇā, anujāṇei*) to pass it on to others.

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¹ In Āv. 18 the *asajjhāiya* is given a special treatment.

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² Āyāra, Vavahāra, Paṇṇatti (i.e. Viy.) and Diṭṭhivāya represent the Canon. Acc. to another conception the first three words do not mean texts but notions. But comp. Dasav. 8, 49.

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¹ The subject was taken up by the AUTHOR in Studia Indologica (Festschrift KURFEL 1955) p. 297-319.

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§151. In later texts we find the *porisī* assigned to studying being distinguished into *sutta-porisī* and *attha-p.* according as a text is treated by the *uvajjhāya* relative to its wording and by the *āyariya* with respect to its deeper meaning. Hence in the *Mahānis.* and outside the Canon we frequently read about the *giyattha* in the sense of a thoroughly instructed monk. As now concerns the subject of instruction we have already mentioned (§ 40) the regular (*kāliya*) and irregular (*ukkāliya*) line of texts. This is the discrimination made with works not pertaining to the Anga (*aṅgapaviṭṭha* or *aṅga-bāhira*), provided they are no *Āvassaya*. By it, however, we understand, as indicated by the name, certain formulae which "necessarily" have to be known, and, what is more, from the very moment a monks start on his monastic career, since the novitiate is characterized by the name of the first Āvassaya (§ 136). This 1st Āv. is called Sāmaiya, a short vow to be brought to one's mind repeatedly during the day (§ 170) for promising to shun for life all that is blamable in thoughts, words and deeds as well as in all one has presonally caused and approved of. The 2nd Āv., called Cauvisatthava, is a hymnical prayer of seven stanzas to the 24 Titthagaras. The 3rd place is taken by the Vandanaga, the formula of respectfully addressing a superior by touching his feet with one's hands followed by a humble request for indulgence (khamemi) towards offences committed during the day or the night. This formula contains the words of āvassiya and nisihiyā (mentioned § 136) by which a monk unobtrusively announces his due leaving and entering to the place and those being present.¹ The 4th, called the Paḍikka-maṇa, is the formula used at confession. The 5th, the Kāussagga, introduces the low devotion (§ 161) and demands an attitude of complete immobility for the duration of one Namaskāra except for unvoluntary and insignificant movements like breathing, coughing and physical secreting. Finally and 6th we have the Paccakkhāṇa, expressing different modes of refusing food and drink.² Owing to individual versions of the 1st and the 4th laymen equally share in the Āvassaya (§ 164), and this is likely to account for the agāra- and aṇagāra-sāmaiya (Thāṇ. 64b). As profusely the Āv. was treated in later literature (for which LEUMANN, comp. § 4, rendered an eloquent testimony,³ as scantily it is referred to in the Canon. We have its wording not otherwise than embedded in the explaining works; Utt. 29 No. 8-13 gives but the names and Viy. 466b.; 758b but the Āvassaya group as a whole.

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