Drei Chedasūtras des Jaina-Kanons. Āyāradasāo, Vavahāra, Nisīha by W. Schubring; C. CaillatReview by: Ludo RocherJournal of the American Oriental Society, Vol. 89, No. 1 (Jan. - Mar., 1969), pp. 189-190Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/598302 .

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Reviews of Books 189

It should also be mentioned that Gonda has taken the trouble, for all references to passages from the Atharvaveda, to translate them in extenso. The commentary in its turn contains nu- merous important remarks on these texts, even though they do not actually appear in the Kausi-

kasuatra. As such, the present volume is also to be consulted by those interested in the Atharvaveda; a list of all passages concerned is given in the index (p. 452-454).

LUDO ROCHER UNIVERSITY OF PENNSYLVANIA

Drei Chedasfitras des Jaina-Kanons. Ayaradasao, Vavahdra, NisTha. Bearbeitet von W. SCHU- BRING. M\1it einem Beitrag von C. CAILLAT.

(Alt- und Neu-Indische Studien, 11.) Pp. 106. Hamburg: CRAM, DE GRUYTER & Co., 1966.

This is a complex volume, the contents of which require some clarification. First there is a short introduction (p. 1-4) about the Cheyasuttas generally. Then follows (p. 5-28) an annotated edition of the Ayaradasao, based on three manu- scripts from Berlin and four from Poona. This cheyasutta has been published thrice in India. In Europe only the eighth dasa had been edited by H. Jacobi (AKM 7.1: The Kalpasztra of Bhadra- bahu, 1879); it appears here in an abbreviated form. Schubring also abbreviates the tenth dasa in so far as it "nichts Neues bietet," and because it closely resembles the Samosarana of the Uvavdiya (ed. E. Leumann, AKM 8. 7: Das Aupapatika Stitra, 1883).

The section on Vavahdra (p. 29-91) contains a short introduction, followed by an edition, which closely follows Schubring's earlier edition (AKM 15. 1: Vavahdra und Nisiha-Sutta, 1918), with a number of corrections but without the variant readings and the footnotes. The first three uddesas are translated into French by Mrs. C. Caillat, with extensive notes and references to her book: Les expiations dans le rituel ancien des religieux jaina (Paris, 1965). Schubring in his turn adds a few re- marks to uddesas 1-3, and continues the annotated translation for uddesas 4-10. The section closes with a list of variant readings from the Hyderabad edition (1920).

The section on Nissha provides neither an edi- tion nor a translation. After a short introduction (p. 92-96) Schubring makes an effort "den bunten Inhalt des Nis. unter Hauptstichw6rtern einzu-

fangen." The result is an index (p. 96-103) with references to Schubring's own edition of 1918 (AKM 15. 1). The main entries are: "Anders- glaubige," "Betragen, Verhalten," "Essen, Speise," "Ffirst, Hof, "Gegenstqnde des Handge- brauchs" "Kleidung und Schmuck," "Kdrper- pflege, Heilung," "Privata," "Sexus," "Zucht und Strafe." A few corrections to the 1918 edition (p. 103) conclude the section.

Finally, the volume contains an "Auswahl aus dem Wortschatz" (p. 104-106).

It hardly needs to be said that this book is another item to be added to the long series of studies on Jainism and on the Jain canonical texts in particular which have been produced by Pro- fessor Schubring in the course of more than half a century. Every page of the book demonstrates his unparalleled mastery of this type of literature: his general comments and technical notes are brief but to the point; his edition and translation are scholarly and accurate.

The volume is a mine of information, for the history of Jainism in general and Jain monachism in particular, for many aspects of Indian life inside and outside the Jain community-we think of the indexed contents of the Nisiha which deserve to be studied by non-Jain scholars as well-, for Indian linguistics-the texts published in this volume provide us with some extremely interesting forms-, etc.

Further study and perusal of the materials con- tained in this book will undoubtedly give rise to many more questions and suggestions. At this moment we shall restrict ourselves to mentioning some of the remarks which we made in the margin while reading the volume for the first time.

P. 48. The explanation-by Mrs. Caillat-of the terms paliunciya and apaliunciya seems con-

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190 Journal of the American Oriental Society, 89.1 (1969)

vincing. We should have liked to be able to sup- port her derivation from the root kuc by means of evidence drawn from legal literature where one might expect to meet with similar terms. Unfor- tunately, the statements made in the courts "sans biaiser" or "en biaisant" either by the plaintiff or by the defendant or by witnesses are never indicated in this way. The only series of terms connected with the root kuc is utkoca "bribery," and the derivative forms utkocaka, utkocana, utkocagrahaiaa, utkocagrahin, utkocajivin, utkocopajivin, utkocadayin, etc.

P. 49. Should the commentator's explanation of bahuso vi as "trois fois et plus" really make us wonder about "la r6p6tition simple, qui y serait passde sous silence?" We understand the com- mentator's reaction, and the resulting interpreta- tion of api. However, the commentator reacts from the point of view of a language having an ekavacana, a dvivacana, and a bahuvacana; in that case bahu can only refer to three and more. The author of Vavahara 1. 7, etc., on the contrary, thinks in terms of a language from which the

dvivacana had disappeared. In our opinion, when he uses bahu, he does mean to say: "two and more." The technical legal term for repetition is again completely different: abhyasa or, with a slightly different meaning, anubandha.

P. 69. We agree that with the Jains, differently from AMoka, pasaada refers to "the heretics." However, is this a sufficient reason to consider para' in parapasan.dya (V 1. 33, p. 32) to be pleo- nastic? Should we not rather say that with the Jains, too, pasaaqwa occasionally refers to "sects" generally?

As usual, the "Auswahl aus dem Wortschatz" contains a good number of words which are of the utmost importance for Prakrit lexicography. Terms such as samtuyac4(a (in the text: samtu- yattana, p. 39) are intriguing, and we wonder whether Schubring's proposal: tuyatta < ativrtta "ganz rund" (p. 75) will prove to be the final solution.

LUDO ROCHER

UNIVERSITY OF PZNNSYLVANIA

L'Abhisamaydlamkdravrtti di Arya-Vimuktisena. By CORRADO PENSA. Pp. XV, 135. Serie Orientale Roma XXXVII. Roma: ISTITUTO ITALIANO PER IL MEDIO ED ESTREMO ORI- ENTE. 1967.

Dr. Pensa's edition covers the first chapter (the Sarvdkarajn-atadhikara) of Arya-Vimuktisena's commentary (the vrtti) on the Abhisamaydlam- kara, a metrical summary of the Buddhist PrajfipAramit& literature, especially the Pafca- vimgatisdhasrika Prajnidparamita. The Abhisama- ydaMkara is the basis of a vast exegetical litera- ture, principally in the Tibetan language, and mainly founded on Haribhadra's voluminous commentaries. Xrya-Vimuktisena's commentary on the Abhisamayalamkara is apparently the earliest extant one, and as such is of great impor- tance for the development of PrajfidparamitA exegesis. Subsequent works did not supplant it, and toward the end of the Buddhist period in

India Abhaydkaragupta frequently cites this com- mentary in his Munimatlaimkara preserved in the Tibetan Tanjur and often by the abbreviated reference, "The Arya states . . ." Students of this particular literature, and Buddhist specialists gen- erally should welcome the reemergence of part of this commentary. I have full confidence in Dr. Pensa's editing ability and hope he will eventually publish the remainder of this celebrated work.

It is another matter with Dr. Pensa's scanty re- marks on literary tradition. He could have used a reference to Acdrya Asafiga on his p. 115 to arrive at an outstanding conclusion. There Asafiga is credited with explaining the sixty elegancies of the Buddha's speech. Pensa points out, p. 115 note, that the equivalent passage is found in Vasu- bandhu's S?!tralamkarabhaaya in the Tibetan ver- sion. It is most surprising that he seems not to have used Sylvain LMvi's Sanskrit edition of the

Mahdydna-Surdatnkdra, where the passage is the

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