The Doctrine of the Jainas, Described after the Old Sources c7.27

c7.27

§ 40. Nandi 202a, 153b; Aṇuog, 6a; Pakkhiya-S. 61b divide the substance of the teaching into *aṅga-paviṭṭha* and *anaṅga-p.* or *aṅgabāhira*. While history, as we have seen, is concerned with the Angas only, we here learn that there were more works in existence. This is no wonder since the Angas do not include any regulated prescriptions for the monks' discipline which must have been observed from early times onward. Its germ are the 6 *āvassaya* (§ 151), i.e. formulae for daily recital, the knowledge of which was, indeed, "indispensable". They were the starting point of discipline and, therefore, alone are opposed to all other *anaṅga-paviṭṭha* or *āvassaya-vairitta*. These again are divided into *kāliya* and *ukkāliya*, i.e. into those that are to be learnt within certain hours devoted to study (§ 150) and into those that are not. The *kāliya*-list is an extension of what is prescribed to the monk in Vav. 10, 20 ff. and elsewhere. In a certain way, the *ukkāliya*-list runs on parallel lines with it. In either list the titles partly are unica, since the works themselves do not exist any longer or at least did not reappear as yet, partly they belong to works incorporated into the Canon or are *à la suite* of it, and partly they are mere sections of both the last named kinds. Let us presuppose that the authors of the Vav. list (which attributes certain texts to certain years) must have been guided by paedagogic points of view, but we are unable to recognise them in the succession of the texts. Still this succession has furnished a basis for the grouping in the Canon. For among the Uvangas and Painṇas some texts appear one after the other in the same order as they do in their quality as *ukkāliya* subjects nos. 5-8 and 11-15.²