The Doctrine of the Jainas, Described after the Old Sources c10.130

c10.130

The morality of the layman is involved in his vows to be treated in § 170. Horizontally expanded as it were, these obligations are projected into the vertical by the ladder of the the 11 *uvāsaga-paḍimā* (Dasā 6; Samav. 19a).² 1. *damsana-* sāvaga is one who approves of the regulations for laymen in theory without having realized them in praxis yet.¹ This having been done on the 2nd step, the layman is a kaya-uvaya-kamma,² though he does not yet practise the sāmāiya (acc. to Dasā 6 II also the desavagāsiya) to its full extent. On the 3rd step he is sāmāiya-kaḍa, but he still lacks the posahovavāsa. The (4th) pos.-niraya, on the other hand, neglects the ega-rāiyā uvāsaga-paḍimā. Apart from various externals the latter is chiefly characterized by the observance of sexual moderation according to which the layman is called (5th) diyā bambhāyāri rattim parimāṇakaḍa. In this state of life he remains from 1-3 days upto 5 months.³ On the 6th step he is continent even at night up to 6 months. Also with the further paḍimā their longest duration in months corresponds with their numbering. On the 7th step he starts with renouncing any food containing life (sacitt’āhāra), on the 8th and 9th he altogether ceases doing harm to living beings by either his own or foreign actions (ārambha and pess’ārambha), and on the 10th he gives up any diet ready for him (uddiṭṭha-bhatta, § 154). Here, moreover, the layman’s head is clean-shaven except for a lock of hair (khura-muṇḍaga chihāli-dhāraga). When being asked questions⁴ he must speak the truth by saying frankly whether he is able to answer or not (kappanti duve bhāsāo bhāsittae, jahā jāṇaṃ “jāṇaṃ”⁵ ajāṇaṃ vā “no jāṇaṃ”.⁶ By this we find ourselves in the very centre of the monastic ethics to which the preceding paḍimā came conspicuously close already, and it is small wonder that on the 11th step equals the monk for as many months (samaṇa-bhūya). The only difference is that he still acknowledges relatives and close relations, and that on his round for alms he is allowed to call on them (*nāya-vihim ei*) though he has to observe the regulation forbidding him to accept food prepared in advance—we hear of *cāulōdaṇa* and *bhilanga-sūva*. In any case, however, when asking for something he is bound to introduce himself as a layman.