DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0042
38
Charpentier, Uttaradhyayanasutra
XXIX.
XXX.
XXXI.
XXXIII.
XXXIV.
XXXVI.
Samattaparakkame (the exertion in righteousness),
also called appamado (wakefulness)
Tavamaggo (the road of penance)
Carancwihi (mode of life)
Kammapagadl (the nature of karman)
Lesajjhayanam (the lecture on the lesya’s)
JivdjwavibhatM (the classification of living and non-
living beings).
Moreover, the prose introductions to the second and sixteenth
chapters are of a more dogmatic appearance than the following
verses and are probably later additions1. All these nine chapters
— or rather ten, if we count in the prose part of chapter XVI
-—• only treat pure matters of doctrine, and make use of such dog-
matical terms as are also found in the later canonical works, and
in treatises of theological and philosophical authors not belonging to
the canon, such as for instance Umasvati’s Tattvarthasutra. Never-
theless, they do not in all points quite coincide with the later
dogmatic works; I have pointed out in my commentary some
passages where Umasvati certainly takes up a different position
from that of our text. Nor is the exposition of doctrinal items
always as strictly logical as in the later treatises — a state of
things certainly to be expected in these old versified lectures.
It must certainly be quite obvious to any reader of our text
that all the chapters dealing with purely theoretical matters —
except the first part of chapter XVI — are to be found collected in
the final part of the work, although they do not form a continuous
series but are interrupted here and there by lectures of different
content. But of these chapters really only one, viz. XXV ’The
story of the sacrifice’, is certainly a piece of ancient poetry, as
it contains a few, but very remarkable parallels to that old Buddhist
1 Concerning the second chapter this suggestion may certainly be
quite correct, as the first verse apparently is meant to be the introduc-
tion of the chapter and has nothing to do with the foregoing prose
passage. This may have been added at a later time only to give
same sort of indication of the contents of the following verses. As
for the sixteenth chapter, I am not quite sure of the correctness of
my suggestion ; it rather looks as if two independent pieces — one in
prose and one in verse — dealing with the same subject, had been
here put together.
Charpentier, Uttaradhyayanasutra
XXIX.
XXX.
XXXI.
XXXIII.
XXXIV.
XXXVI.
Samattaparakkame (the exertion in righteousness),
also called appamado (wakefulness)
Tavamaggo (the road of penance)
Carancwihi (mode of life)
Kammapagadl (the nature of karman)
Lesajjhayanam (the lecture on the lesya’s)
JivdjwavibhatM (the classification of living and non-
living beings).
Moreover, the prose introductions to the second and sixteenth
chapters are of a more dogmatic appearance than the following
verses and are probably later additions1. All these nine chapters
— or rather ten, if we count in the prose part of chapter XVI
-—• only treat pure matters of doctrine, and make use of such dog-
matical terms as are also found in the later canonical works, and
in treatises of theological and philosophical authors not belonging to
the canon, such as for instance Umasvati’s Tattvarthasutra. Never-
theless, they do not in all points quite coincide with the later
dogmatic works; I have pointed out in my commentary some
passages where Umasvati certainly takes up a different position
from that of our text. Nor is the exposition of doctrinal items
always as strictly logical as in the later treatises — a state of
things certainly to be expected in these old versified lectures.
It must certainly be quite obvious to any reader of our text
that all the chapters dealing with purely theoretical matters —
except the first part of chapter XVI — are to be found collected in
the final part of the work, although they do not form a continuous
series but are interrupted here and there by lectures of different
content. But of these chapters really only one, viz. XXV ’The
story of the sacrifice’, is certainly a piece of ancient poetry, as
it contains a few, but very remarkable parallels to that old Buddhist
1 Concerning the second chapter this suggestion may certainly be
quite correct, as the first verse apparently is meant to be the introduc-
tion of the chapter and has nothing to do with the foregoing prose
passage. This may have been added at a later time only to give
same sort of indication of the contents of the following verses. As
for the sixteenth chapter, I am not quite sure of the correctness of
my suggestion ; it rather looks as if two independent pieces — one in
prose and one in verse — dealing with the same subject, had been
here put together.