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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to Silanka and the other commentators, it was the eighth lecture. It contained seven lessons, and treated of some details of ascetic life?. The fact that the same subjects were treated in the second book probably occasioned the loss of the Mahaparinné, ‘because it was superfluous ®’ The second book consists of four parts (K 014) or appendices. There were originally five Adlds, but the fifth, the Nisihiyaggana, is now reckoned as a separate work. The first and second parts lay down rules for conduct. Their style is very different from that of the first book, being rather cumbrous, and not at all aphoristical. The greatest difficulty in translating these parts is caused by the numerous technical terms, some of which remain obscure, notwithstanding the explanation of the commentary; others again are simply transcribed into Sanskrit by the scholiast, and seem to require no definition to be understood by the modern Gainas. But it is* different with us, who are frequently reduced to guessing at the meaning of technicalities which a Yati could explain at once. It is therefore to be hoped that some scholars in India, who can avail themselves of the instruction of a Yati, will turn their attention to this subject, and get an authentic explanation of the many technical terms the meaning of which cannot be ascertained by a European scholar by the means of Gaina works only. The third and fourth Aidl4s have, according to the Parisishéa Parvan IX, been revealed to the eldest sister of Sthalabhadra by Simandhara, a Gina living in Parvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the A#draiga Stra to the same time when the Kalpa Sitra, which treats of a similar subject, was composed. The third part is of great interest, as it contains the materials from which the Life of Mah4vira in the Kalpa Stra has been worked out. In fact most of the prose paragraphs occur with but small alterations in the Kalpa 1 See Calcutta edition, I, p. 435 seq., vv. 251-268. 2 Siisayattanena, Weber, l.c. INTRODUCTION. li Sftra. The latter work adds little that is material from an historical point of view, but a great deal of descriptions which have become typical and are to be found in other Gaina works adapted to similar circumstances. The Afaranga Sfitra contains, besides the above-mentioned paragraphs, some verses which are wanting in the Kalpa Sftra. On comparing these verses with those in the eighth lecture of the first book, we become aware of the great difference which subsists between both portions of the A#drdaga Sdtra, for in both, kindred subjects are treated in Arya verses, yet the difference in style and in the treatment of | the metre is such as can only be explained by the assumption of a considerable distance of time.
2The latter part of the third Ala, which treats of the five great vows, with their twenty-five clauses, calls for no further remark; nor is anything more to be said about the twelve verses which make up the fourth 414, but that they are probably old, and have been added here for want of a better place. ; The translation of the A#4ranga Satra is based on my edition of the text in the Pali Text Society’, and the commentaries printed in the Calcutta edition of the Az4- _ ranga Sdtra. They are: 1. 7ika of Silanka, also called Tattvaditya, said to have been finished in the Saka year 798 or 876 A.D., with the help of Vahari Sadhu. 2. Dipika of Ginahamsa Sdri, a teacher of the Brzhat Kharatara Gakkha. The Dipika is almost verbally copied from the 7ika, which it pretends to reduce to a smaller compass. But the reduction consists almost entirely in the omission of Silanka’s comments on the Niryukti verses, which form his introduction to every lecture and lesson. 3. Parsvakandra’s Balavabodha or Gugerati Gloss. In some parts of the second book, which are not explained in the older commentaries, this gloss was the only help Ihad. It generally closely follows the explanation of the older commentaries, more especially that of the Dipika. About the Kalpa Sitra I have spoken at some length in 1 The Ay4ramga Sutta of the Cvetimbara Jains, London, 1882. d2 “hi GAINA SOTRAS.
3It generally closely follows the explanation of the older commentaries, more especially that of the Dipika. About the Kalpa Sitra I have spoken at some length in 1 The Ay4ramga Sutta of the Cvetimbara Jains, London, 1882. d2 “hi GAINA SOTRAS. the introduction to my edition of that work, to which I refer the reader for further particulars. Since that time Professor Weber has taken up the subject in his treatise on the Sacred Books of the Gainas and corrected some mistakes of mine. He ascertained that the whole Kalpa Sftra is incorporated as the eighth lecture in the Dasdsrutaskandha, the fourth KAeda Sfitra. Professor Weber concurs in my opinion that the ‘Rules for Yatis’ may be the work of Bhadrabdhu?, and that the ‘ List of Sthaviras’ probably has been added by Devarddhi, the editor of the Siddhanta. I do not think, however, that Devarddhi was the author of the Life of Mahavira also, as Professor Weber suggests. For if it were the work of so well known a man, tradition would certainly not have allowed such a fact to become forgotten. It was a different thing with the List of Sthaviras, which consists of four or five distinct treatises only put together and added to the Lives of the Ginas by the editor of the work. We cannot argue from the style of the Lives of the Ginas that that part must be younger than the Rules for Yatis; for the same difference of style occasioned by the diversity of the matter exists between the third Kala of the A#aranga Sdtra and the two preceding ones. Nor can the meagreness of the contents be adduced as an argument against the antiquity of the Lives of the Ginas, since they were probably not intended for biographical treatises, but served a liturgical purpose; for when the images of the Tirthakaras are worshipped in the temples they are addressed with hymns, one of which sums up the Kalydwzakas or auspicious moments®, It is 1 The Kalpa Sftra of Bhadrabahu, Leipzig, 1879. Abhandlungen fir die Kunde des Morgenlandes, VII, 1. 2 That the ‘ Rules for Yatis’ must have been composed at least six generations after Mahavira is evident from §§ 3-8, but probably the work is still younger. For in § 6 the Sthaviras, who come immediately after the disciples of the Ganadharas, are spoken of in some contrast to the ‘Sramanas Nirgranthas of the present time.’ Yet the work cannot be comparatively young, because it appears from §§ 28-30 that the Ginakalpa had not yet fallen into disuse, as it had done in later times. 3 The rites are described and the hymns given in a modern work called Katurvimsatitirthahkarén4m pga, a MS. of which belongs to the Deccan College. INTRODUCTION, hit
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to Silanka and the other commentators, it was the eighth lecture. It contained seven lessons, and treated of some details of ascetic life?. The fact that the same subjects were treated in the second book probably occasioned the loss of the Mahaparinné, ‘because it was superfluous ®’ The second book consists of four parts (K 014) or appendices. There were originally five Adlds, but the fifth, the Nisihiyaggana, is now reckoned as a separate work. The first and second parts lay down rules for conduct. Their style is very different from that of the first book, being rather cumbrous, and not at all aphoristical. The greatest difficulty in translating these parts is caused by the numerous technical terms, some of which remain obscure, notwithstanding the explanation of the commentary; others again are simply transcribed into Sanskrit by the scholiast, and seem to require no definition to be understood by the modern Gainas. But it is* different with us, who are frequently reduced to guessing at the meaning of technicalities which a Yati could explain at once. It is therefore to be hoped that some scholars in India, who can avail themselves of the instruction of a Yati, will turn their attention to this subject, and get an authentic explanation of the many technical terms the meaning of which cannot be ascertained by a European scholar by the means of Gaina works only. The third and fourth Aidl4s have, according to the Parisishéa Parvan IX, been revealed to the eldest sister of Sthalabhadra by Simandhara, a Gina living in Parvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the A#draiga Stra to the same time when the Kalpa Sitra, which treats of a similar subject, was composed. The third part is of great interest, as it contains the materials from which the Life of Mah4vira in the Kalpa Stra has been worked out. In fact most of the prose paragraphs occur with but small alterations in the Kalpa 1 See Calcutta edition, I, p. 435 seq., vv. 251-268. 2 Siisayattanena, Weber, l.c. INTRODUCTION. li Sftra. The latter work adds little that is material from an historical point of view, but a great deal of descriptions which have become typical and are to be found in other Gaina works adapted to similar circumstances. The Afaranga Sfitra contains, besides the above-mentioned paragraphs, some verses which are wanting in the Kalpa Sftra. On comparing these verses with those in the eighth lecture of the first book, we become aware of the great difference which subsists between both portions of the A#drdaga Sdtra, for in both, kindred subjects are treated in Arya verses, yet the difference in style and in the treatment of | the metre is such as can only be explained by the assumption of a considerable distance of time.
2The latter part of the third Ala, which treats of the five great vows, with their twenty-five clauses, calls for no further remark; nor is anything more to be said about the twelve verses which make up the fourth 414, but that they are probably old, and have been added here for want of a better place. ; The translation of the A#4ranga Satra is based on my edition of the text in the Pali Text Society’, and the commentaries printed in the Calcutta edition of the Az4- _ ranga Sdtra. They are: 1. 7ika of Silanka, also called Tattvaditya, said to have been finished in the Saka year 798 or 876 A.D., with the help of Vahari Sadhu. 2. Dipika of Ginahamsa Sdri, a teacher of the Brzhat Kharatara Gakkha. The Dipika is almost verbally copied from the 7ika, which it pretends to reduce to a smaller compass. But the reduction consists almost entirely in the omission of Silanka’s comments on the Niryukti verses, which form his introduction to every lecture and lesson. 3. Parsvakandra’s Balavabodha or Gugerati Gloss. In some parts of the second book, which are not explained in the older commentaries, this gloss was the only help Ihad. It generally closely follows the explanation of the older commentaries, more especially that of the Dipika. About the Kalpa Sitra I have spoken at some length in 1 The Ay4ramga Sutta of the Cvetimbara Jains, London, 1882. d2 “hi GAINA SOTRAS.
3It generally closely follows the explanation of the older commentaries, more especially that of the Dipika. About the Kalpa Sitra I have spoken at some length in 1 The Ay4ramga Sutta of the Cvetimbara Jains, London, 1882. d2 “hi GAINA SOTRAS. the introduction to my edition of that work, to which I refer the reader for further particulars. Since that time Professor Weber has taken up the subject in his treatise on the Sacred Books of the Gainas and corrected some mistakes of mine. He ascertained that the whole Kalpa Sftra is incorporated as the eighth lecture in the Dasdsrutaskandha, the fourth KAeda Sfitra. Professor Weber concurs in my opinion that the ‘Rules for Yatis’ may be the work of Bhadrabdhu?, and that the ‘ List of Sthaviras’ probably has been added by Devarddhi, the editor of the Siddhanta. I do not think, however, that Devarddhi was the author of the Life of Mahavira also, as Professor Weber suggests. For if it were the work of so well known a man, tradition would certainly not have allowed such a fact to become forgotten. It was a different thing with the List of Sthaviras, which consists of four or five distinct treatises only put together and added to the Lives of the Ginas by the editor of the work. We cannot argue from the style of the Lives of the Ginas that that part must be younger than the Rules for Yatis; for the same difference of style occasioned by the diversity of the matter exists between the third Kala of the A#aranga Sdtra and the two preceding ones. Nor can the meagreness of the contents be adduced as an argument against the antiquity of the Lives of the Ginas, since they were probably not intended for biographical treatises, but served a liturgical purpose; for when the images of the Tirthakaras are worshipped in the temples they are addressed with hymns, one of which sums up the Kalydwzakas or auspicious moments®, It is 1 The Kalpa Sftra of Bhadrabahu, Leipzig, 1879. Abhandlungen fir die Kunde des Morgenlandes, VII, 1. 2 That the ‘ Rules for Yatis’ must have been composed at least six generations after Mahavira is evident from §§ 3-8, but probably the work is still younger. For in § 6 the Sthaviras, who come immediately after the disciples of the Ganadharas, are spoken of in some contrast to the ‘Sramanas Nirgranthas of the present time.’ Yet the work cannot be comparatively young, because it appears from §§ 28-30 that the Ginakalpa had not yet fallen into disuse, as it had done in later times. 3 The rites are described and the hymns given in a modern work called Katurvimsatitirthahkarén4m pga, a MS. of which belongs to the Deccan College. INTRODUCTION, hit
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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