The Doctrine of the Jainas, Described after the Old Sources c10.71

c10.71

§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.