The second book consists of four parts (Kula) or appendices. There were originally five Kulas, but the fifth, the Nisihiyagghana, 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 Kulas have, according to the Parisishta Parvan IX, been revealed to the eldest sister of Sthulabhadra by Simandhara, a Gina living in Purvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the Akaranga Sutra to the same time when the Kalpa Sutra, 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 Mahavira in the Kalpa Sutra has been worked out. In fact most of the prose paragraphs occur with but small alterations in the Kalpa

[paragraph continues] Sutra. 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 Akaranga Sutra contains, besides the above-mentioned paragraphs, some verses which are wanting in the Kalpa Sutra, 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 Akaranga Sutra, 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.

The latter part of the third Kula, 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 Kula, but that they are probably old, and have been added here for want of a better place.