The Doctrine of the Jainas, Described after the Old Sources c11.47

c11.47

In Utt. 24 the gutti are treated along with the 5 samii (accordingly Samav. 13 b).¹ We might call them their sisters if the comments were right which by these 8 pavayaṇa-māyāo (so called in 24, 1) understand the "mothers of the sacred teaching."² This ought to read p.-māo, -māūo or -māyaro. But actually it means "vessels (mātrā) of the teaching", since he only who is solicitous of discipline and circumspection (samii) will take in its spiritual content. Pre-stages of the 5 samii—along with such, if not expressly mentioned, of the two first gutti—will be found in the interpretation of the 1st principal vow (Āyār. II 15 I), i.e. the circumspection (1) observed in walking (iriyā) and (4) the way of taking utensils in one's hand and of either setting or laying them down (āya-bhaṇḍa-nikkhevaṇa). Along with these two, the latter now going by the name extended to āy.-bh.-matta-ṇ.¹ we have (Thāṇ. 323a; Samav. 10a) the circumspection (2) observed in speaking (bhāsā), (3) in looking for alms (esaṇā), and (5) in relieving nature (uccāra-pāsavaṇa-khela-siṅghāṇa-jalla-pāriṭṭhāvaṇiyā). We are also referred to 8 samii to which the maṇa-, vai- and- kāya-s., not -gutti, are added (Thāṇ. 422b). In all cases we are concerned with the preservation of life. When walking in a street a monk must not look farther than one juga in order not to overlook something near him; his speech must be free from passions, from laughter, fear, loquacity, and slander; the alms must be given and received in the way allowed, and they must be in the condition they have to be (§ 154); all objects handled must be carefully inspected and wiped off; when relieving nature and throwing away something the monk is expected first to scrutinize the place chosen for that purpose for its remoteness (§ 148). All items concerning locomotion on land and on water are treated in detail, though not with regard to the samii, by Āyār. II 3, while Dasav. 7 refers to the mode of speech.