Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra

Author(s): Jozef Deleu
Publisher: DE Tempel Brugge
Catalog link: https://jainqq.org/explore/001628/1

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Jozef DELEU
VIYĀHAPANNATTI
(BHAGAVAI)
THE FIFTH ANGA OF THE JAINA CANON Introduction, Critical Analysis, Commentary & Indexes

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The Viyāhapannatti (Vyākhyāprajñapti) or Bhagavai (Bhagavati) is the fifth Anga of the Jaina Svetāmbara Canon. It is, as the title says, a ‘Proclamation of Explanations' viz of explanations given as a rule by Mahāvīra, the founder of Jainism, in answer to questions raised by his disciples, in most cases Goyama Indabhui. Experts have described this monumental work as an omnium gatherum, a tohu bohu etc.: its questions and answers, as a matter of fact, deal with a bewildering variety of topics, embracing all the important domains of the Jaina doctrine; moreover, its teachings are presented in many different forms (conversion stories and other narrative episodes, discussions, systematic expositions, short statements, refutations of heterodox views, calculations, references to other canonical works, quotations) and seem to succeed each other in complete confusion. A critical investigation of both the contents and the composition of the Viyāhapannatti is, therefore, long overdue. The present volume intends to give: (1) an introduction to the text, in which the problem of its composition is discussed; (2) a fairly complete analysis of its contents, and (3) detailed indexes of the proper names and technical terms occurring in it.

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VIYĀHAPANNATTI
(BHAGAVAT)

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UITTREKSEL UIT HET REGLEMENT
De werken van de professoren en docenten, oud-professoren en ouddocenten worden uitgegeven onder de persoonlijke verantwoordelijkheid van de schrijvers. De andere krachtens een beslissing van de Faculteit.

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RIJKSUNIVERSITEIT TE GENT WERKEN UITGEGEVEN DOOR DE FACULTEIT VAN DE
LETTEREN EN WIJSBEGEERTE
151€ AFLEVERING
JOZEF DELEU
VIYĀHAPANNATTI
(BHAGAVAI)
THE FIFTH ANGA OF THE JAINA CANON
Introduction, Critical Analysis, Commentary & Indexes.
1970 „DE TEMPEL”, TEMPELHOF 37, BRUGGE (BELGIË)

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VAN DIT WERK WERDEN GEDRUKT OP DE PERSEN VAN DE SINTE-CATHARINA DRUKKERIJ TE BRUGGE, OP HOUTVRIJ VELIJN, 600 EXEMPLAREN WAARVAN 50 VOORBEHOUDEN AAN DE SCHRIJVER,
GENUMMERD I TOT L EN 550 EXEMPLAREN VOOR DE HANDEL
GENUMMERD I TOT 550. DIT IS NUMMER 408
D 1970/0036/6

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In memory of Prof. em. Dr. Dr. h. c. WALTHER SCHUBRING

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PREFACE
If it is true that the first aim of studies in the Jaina Canon should be the critical edition of its texts, yet the edition of some of these proves to be altogether impossible without a thorough preliminary stock-taking of their contents. This is particularly the case with the fifth Anga of the Canon, Viyāhapannatti, which tradition uses to call 'the Venerable' (Bhagavai). To the prospective reader this monumental text in fact presents itself as a kind of bewildering omnium gatherum of episodes, discussions, expositions, detached statements, calculations, references and quotations, all apparently quite different from each other both in tenor and in style, and even in origin and antiquity. Scientific investigation must, therefore, start with a detailed analysis of its composition. This was, I think, the late Professor SCHUBRING's idea when, about six years ago, he suggested that I should write ‘einen kritischen Index zur Viyāhapannatti' as he considered that work to be 'der längst fälligen kritischen Untersuchung wert'. Since WEBER'S 'Uber ein Fragment der Bhagavati' (1865), which was the very first Western approach to the Jaina Canon, as a matter of fact more than a century has passed away without this remarkable text getting the further attention it so eminently deserves. Fortunately, though, in his Worte Mahāvīras' (1927) SCHUBRING devoted a few excellent pages to it and again, in the same author's masterly Grundriss-work 'Die Lehre der Jainas nach den alten Quellen dargestellt' (1935) the Viyāhapannatti is the most frequently quoted canonical text.
The present work intends to give a fairly complete analysis of the Viyāhapannatti; moreover, in the introduction I have tried to answer at least some of the rather complicated questions regarding its composition. My efforts will be amply rewarded if this volume will incite others to tackle the many interesting

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unsolved problems we are faced with in this truly major Jaina doctrinal text.
Finally, since English is not my mother tongue, I do hope that the kind reader will not blame my work too much for any shortcomings in respect of language and style.
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BIBLIOGRAPHY AND ABBREVIATIONS
A. VIYAHAPANNATTI (= Viy.)
The present analysis is based on the Āgamodaya-Samiti (= Āg.S.) edition of the Viy, and Abhayadeva's Vịtti (3 vols, Bombay 1918-1921). The incomplete edition (comprising the text and the same Vștti of sayas I-XXIII only) published by the Sri Jainānand Pustakālay (= J.P., 3 vols, Gopīpurā 1937-1947) has also been constantly consulted. The old edition, however, Agama-Samgraha vol. 5 (Benares, samvat 1938), was only seldom taken into account.
I completely dropped the sūtra counting of these editions, preferring to count the different texts within each uddesa. References therefore as a rule consist of three figures: XVI 13 for example indicates text 3 in uddesa i of saya XVI. Consequently uddesas (for instance in the case that they consist of only one text) are indicated by two figures, e.g. VIII 4. In the body of the Analysis the exact place of the texts in the Ag. S. edition has been indicated by adding their page numbers between brackets, thus XVI 13 starts on (697a). If further subdivisions had to be made, letters were added, thus XVI 14a and XVI 14b. To saya XV, which is ekkasara (scil. has no uddesas), I had to give a subdivision of my own. Lowercase Roman numerals were used to indicate the vaggas resp. avantarasayas of sayas XXI-XXIII and XXXIII-XL, thus for instance XXXIV xii. Finally, in references to uddesas 6 and 7 of saya XXV the bracketed serial numbers of the qualities and faculties there discussed are also quoted.
B. BIBLIOGRAPHICAL ABBREVIATIONS
Āg.S.
AKM
the Agamodaya-Samiti edition of the Canon. Abhandlungen für die Kunde des Morgenlandes herausgegeben von der Deutschen Morgenländischen Gesellschaft (30 vols), Leipzig 1857-1948.

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ANIS
Antag.
Anuog.
Ayāra
Dasă
Div.
Doctrine
Expiations
GIP
HGTB
Ind. Stud.
Jambudd.
Geographical Dict. H. L. DEY, The Geographical Dictionary of Ancient and Mediaeval India, 2nd ed., London 1927.
Jinac.
12
Alt- und Neu-Indische Studien herausgegeben vom Seminar für Kultur und Geschichte Indiens an der Universität Hamburg, 1928 seqq.

Antagadadasão, Ag.S., Bombay 1920. (Translation: The Antagada-dasão and the Anuttarovavāiya-dasão transl.... by L. D. BARNETT. [Oriental Translation Fund, New Series, vol. 17] London 1907.)
Anuogadārā(im), Ag.S., Bombay 1924.
Acarânga-sutra. Erster Śrutaskandha. Text, Analyse und Glossar von W. SCHUBRING. (AKM XII, 4) Leipzig 1910, reprint Nendeln 1966.
Ayāradasão in W. SCHUBRING (and C. CAILLAT), Drei Chedasutras-Ayāradasão, Vavahāra, Nisiha. (ANIS 11) Hamburg 1966.
Divasagarapannatti, part of Jiv. (see Lehre par. 47,3).
W. SCHUBRING, The Doctrine of the Jainas described after the old sources, Delhi 1962.-This is the English translation of Lehre. As a rule ref. are to the paras of Lehre so that Doctrine can also be used.
C. CAILLAT, Les Expiations dans le rituel ancien des religieux jaina. (Publications de l'Institut de Civilisation indienne, Fasc. 25) Paris 1965.
Survey of India, Gazetteer of India and Pakistan (Quarter Inch Maps), Dehli 1951-1953.
M. S. PANDEY, The Historical Geography and Topography of Bihar, Delhi-Patna-Varanasi 1963.
Indische Studien-Zeitschrift (Beiträge) für die Kunde des indischen Altertums herausgegeben von A. WEBER (17 vols), Berlin-Leipzig 1850-1885.
Jambuddivapannatti, ed. Devcand Lalbhai-JainaPustakoddhāra, vols 52 and 54, Bombay 1920. Finacaritra in H. JACOBI, The Kalpasútra of Bhadra

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bâhu. (AKM VII, 1) Leipzig 1881, reprint Nendeln 1966. (Translation: H. JACOBI, in SBE XXII, Oxford 1884.)
Jiv.
Jivābhigama, Ag.S., Bombay 1919.
Kappav.
Kappavadimsiyāo in Nir. below.
Kosmographie
Lehre
W. KIRFEL, Die Kosmographie der Inder, BonnLeipzig 1920. W. SCHUBRING, Die Lehre der Jainas nach den alten Quellen dargestellt. (Grundriss III, 7) Berlin 1934. --See Doctrine above. J. Ch. JAIN, Life in Ancient India as depicted in the Jain Canons, Bombay 1947.
Life
Mahānis.
Mahānisīha; [chapters I-V] J. DELEU and W. SCHUBRING, Studien zum Mahānisiha. (ANIS 10) Hamburg 1963.-[chapters VI-VIII] F.-R. HAMM und W. SCHUBRING, Studien zum Mahānisiha. (ANIS 6) Hamburg 1951. Nandi, Āg.S., Bombay 1924. Nāyādhammakahão, Ag.S., Bombay 1919. For Nāy. I, 1, 1-146 see P. STEINTHAL, Specimen der Nâyâdhammakaha, Leipzig 1881.
Nandi
Nāy.
Nir.
J. DELEU, Nirayāvaliyāsuyakkhandha--Uvanga's 812 van de jaina Canon (Orientalia Gandensia IV, 1967, pp. 77-150), Leiden 1969.--Contains Nirayāvaliyao, Kappav., Pupph., Pupphac. and Vanhid. Pannavaņā, Ag.S., Bombay 1918-1919. R. PISCHEL, Grammatik der Prākritsprachen. (Grundriss I, 8) Strassburg 1900.-Ref. are to paras.
Pannav.
Pischel
PSM
H. D. T. SHETH, Pāia-sadda-mahannavo, Calcutta 1928; 2nd edition Benares 1963.
Pupph.
Pupphac. Rāyap
Pupphiyāo in Nir. above. Pupphacūlāo in Nir. above. Rāyapasenaijja, Ag. S., Bombay 1925.

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Samav.
SBE
Samavāya, Āg.S., Bombay 1918. Sacred Books of the East ... edited by F. M. MÜLLER (50 vols), Oxford 1879-1900; reprint Benares 1965 seqq. K. von KAMPTZ, Über die vom Sterbefasten handelnden älteren Painna des faina-Kanons, Hamburg 1929.
Sterbefasten
Súy.
Sūyagada, Ag.S., Bombay 1917. (Translation: H. JACOBI, in SBE XLV, Oxford 1895.)
Tand.
Tandulaveyāliya, Devcand Lālbhāi- Jaina-Pustakoddhāra 59, Bombay 1922.
Tattv.
H. JACOBI, Eine faina-Dogmatik.Umāsvāti's Tattvārthādhigama-Sūtra. (Zeitschrift der Deutschen Morgenländischen Gesellschaft, 60) Leipzig 1906.
Thāņa
Thāna, Ag.S., Bombay 1918-1920.
T.I.
A. SCHARPÉ, Topographica Indica (Orientalia Gandensia II, pp. 189-257), Leiden 1965.--A list of place-names spelt according to and located on the One Mile to the Inch Maps (OMI) or the Quarter Inch Maps (QIM) of the Survey of India; see also GIP
Übersicht
E. LEUMANN, Übersicht über die Avašyaka-Literatur. Aus dem Nachlass herausgegeben von W. SCHUBRING. (ANIS 4) Hamburg 1934.
Utt.
J. CHARPENTIER, The Uttaradhyāyasūtra ... edited with an introduction, critical notes and a commentary. Uppsala 1922. (Translation: H. JACOBI, in SBE XLV, Oxford 1895.) A. F. R. HOERNLE, The Uvāsagadasão or the Religious Profession of an uvāsaga. (Bibliotheca Indica) Calcutta 1888-1890.–Vol. 1 Text and Commentary; vol. 2 Translation.
Uvās.
Uvay.
Uvavõiya = E. LEUMANN, Das Aupapâtika Sútra, erstes Upânga der Jaina. 1. (only) Teil: Einleitung, Text und Glossar. (AKM 8, 7) Leipzig 1883; reprint Nendeln 1966.
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Vanhid.
Vanhidasão in Nir. above.
Vavahāra, see Dasă above.
Vav. Vivāg.
Worte Mv.
Vivāgasuya, Ag.S., Bombay 1920. W. SCHUBRING, Worte Mahāvīras, kritische Übersetzungen aus dem Kanon der Jaina. (Quellen der Religionsgeschichte, Band 14) Göttingen 1926.
C. OTHER ABBREVIATIONS AND SYMBOLS
elementary beings and animals A1, A2 etc. A endowed with 1, 2 etc. senses Abhay. Abhayadeva's Vịtti on Viy. comm. commentary
god(s) and goddess(es) Goy.
Goyama Indabhūi
hell-being(s) M
human being(s) Mv. Mahāvira Rāy.
Rāyagiha ref. reference(s) udd. uddesa(s)
uddeśakasamgrahagāthā
the common introduction of Goy. questioning Mv. at Räy., the abbreviated form of the solemn introduction of Viy. I l.
the common conclusion of an udd. or of a separate conversation (s'evam bhante ...), see Introduction $ 17.
samkhejja asamkhejja see Lehre p. 86, n. 4 = Doctrine p. 128, n. 6. ananta
N.B. - Other abbreviations are explained in $22 of the Introduction, in XXV 34-4 and 6-7 of the Analysis, and in the Indexes.

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§ 1. Names of the Text. Viyahapannatti is the old genuine name of the fifth Anga of the Svetambara Canon. Vivahapannatti is a corruption, while Bhagavai is only an epithet which was originally added to the title, 'the Venerable Viy.', and which has later on superseded it.' Consequently the Viyaha-pannatti (Vyakhyā-prajñapti) is a 'Proclamation of Explanations' viz of explanations given as a rule by Mahāvīra in answer to questions asked by his disciples, in most cases by Goyama Indabhūi. Sometimes (Antag. 6, Uvās. 79, Pupph. 3, 2) the text is shortly styled Pannatti, i.e. the pannatti par ex
cellence.
INTRODUCTION
§ 2. Subdivision of the Text. In its present shape the text is divided into forty-one sayas. Each saya, except XV which is ekkasara i.e. has no sections, is subdivided into uddesas (uddeśa, °śaka). Exceptionally XXI-XXIII are first subdivided into vaggas (varga) and XXXIII-XL are first subdivided into [sub-]sayas (avântarasata, Abhay.), vaggas and sub-sayas then being further subdivided into uddesas. The colophon at the end of the work states that the total number of sayas, including the sub-sayas, is 138 and that the total number of uddesas is 1925.2
The distribution of the uddesas, vaggas and sub-sayas is as follows:
The same epithet was added to several other titles of canonical texts; WEBER, Ind. Stud. 16, pp. 392 and 401; SCHUBRING, Doctrine par. 45,5 note and par. 48,4.
2 1925 if in XX we count 12 udd., taking XX 6b and e as separate udd. (Viy. 979a note).
2

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I-VIII
IX-X
XI
XII-XIV
XV
XVI
XVII
XVIII-XX2
XXI
XXII
XXIII
XXIV
XXV
saya
XXXV-XXXIX
XL
XLI
XXVI-XXX
of II udd. each
XXXI-XXXII
of 28 udd. each
XXXIII-XXXIV 12 sub-sayas each, i-viii of
II, ix-xii of 9 udd. each 12 sub-sayas each of II udd. each
41
subdivision
of 10 udd. each
of 34 udd. each
of 10 udd. each
ekkasara

of 10 udd. each
8 vaggas of 10 udd, each
6 vaggas of 10 udd. each
5 vaggas of 10 udd. each
21 sub-sayas of II udd.. each
total number
number of uddesas
80
68
12
30
O
14
17
30
80
60
50
24
12
55
56
248
660
231
196
19232
number of sayas (and sub-sayas)
8
2
I
3
I
I
I
3
I
I
I
I
I
5
2

(24)
(60)
(21)
I
saya (śata, śataka) can only mean 'a cento, a century'. Abhay. (on the first uddeśakasamgrahagatha) states that it stands for adhyayana 'chapter'. 'Hundred' in fact, if we consider the Viy. in its present form, can only indicate the 'great number' of different teachings gathered in each chapter (SCHUBRING, Worte Mv. p. 10; Lehre par. 45, 5). Since most sayas of the nucleus (see § 8 below) have ten udd., it is highly probable, though, that the choice of the term is connected with the redactors' preference for decimal subdivisions. It is generally known that many dasās for instance are not actual decades scil. that in canonical nomenclature exact counting was often sacrificed to this manifest preference for decimal subdivisions.
138
§ 3. Nucleus and Accretions. WEBER (Ind. Stud. 16, pp. 289 and 295-298) already suggested that the fifth Anga
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has not always had its present bulk and that I-XX may be regarded as its nucleus ('Grundbestandteil'). He was also the first author (ibid. 16, p. 301, n. 2) to point out that originally XV had been a complete and separate text by itself, named Teyanisagga 3 (ibid. 16, p. 224; 17, p. 89, 34), before it became part of the Viy. under the name Gosalayasaya. SCHUBRING (Worte Mv. p. 10) stated that XXV is connected with I-XX, whereas the groups XXI-XXIII, XXVI-XXIX, XXXI-XXXII and XXXV-XL and, secondly, the separate sayas XXIV, XXX, XXXIII, XXXIV and XLI are characterized by uniform subjectmatters. In the following paragraphs we shall first examine XXI-XXIV and XXVI-XLI which are obvious accretions indeed. The main features characterizing them as totally different and younger than the other sayas are: (1) their uniform contents, which in the case of XXVI-XLI already appears from the fact that these sayas have a title of their own", and (2) the uniform structure of their dialogue, Goy. invariably questioning Mv. in the Gunasilaya sanctuary near Rāyagiha.'
§4. Accretions. On the face of it XXI-XXIII are the first secondary pannatti added to the nucleus of the Viy. As such they are a supplement of XI 1-8: not only XXI i I refers to XI 1 but in the fairly complete survey of the vegetal beings described in XX-XXIII we actually miss such plants as lotuses
3 The insertion of the Teyanisagga into the Viy. is due to the fact that it relates an important episode of Mv.'s career; it became saya XV because of the term teya-lessa mentioned in XIV 95 (SCHUBRING, Worte Mv. p. 15, n. 1), although according to Abhay. teya-lessa here has another meaning than the same term in XV B4, C1.7 and D2. Cf. also note 59 below.
4 Thus read also in Lehre par. 45,5.
5 The same features are found in all secondary pannattis, viz Jiv., Pannav., Jambudd., Uvav. 62 seqq., Tand., the second appendix of Nandi and the Viyahaculiyā; cf. the AUTHOR, Orientalia Gandensia II (1965) p. 147.
❝ Moreover the same sayas and XV (Teyanisagga) have no introductory gāhā, the title sufficing to summarize the uniform contents.
7 The introduction Namo Suyadevayae bhagavate sometimes indicates an accretion (XV, XXVI). However, such formulae may easily be dropped or added by the scribe. There is for instance no reason why XXIII should have got this introductory namaskāra if XXI, XXII and esp. XXIV have not got it, nor is there any apparent reason for its use in XVII or in XXIV 13 (old edition).

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etc. which had already been treated in XI 1-8. Moreover, since XX 10 3 deals with beings that enter another stage of existence simultaneously and simultaneity of rebirths in the vegetal world is also expressly insisted upon in XXI-XXIII, one might easily jump to the conclusion that here we have the reason why XXIXXIII were added to XX. However, we shall have to reconsider the meaning of these facts in $ 7.
A typical feature of these sayas is their subdivision into vaggas. Vagga-texts first extensively discuss some particular subject, then treat a number of related subjects in a very much abbreviated way scil. only note the necessary changes by means of catchwords. This vagga-style is well known from the narrative clichés in Nāy. 2nd śrutaskandha, Antag., Anutt. and Nirayāvaliyāsuyakkhandha (Uvangas 8-12).8 Viy. XXI-XXIII is the only place in the canon where it was adapted to the treatment of a doctrinal subject.
§ 5. XXIV is a further addition to XXI-XXIII and enlarges upon the topic rebirth by taking into account all of the twentyfour kinds of beings (hence 24 udd.'), among which also figure the plants already treated in XXI-XXIII.
$ 6. XXVI-XLI, considered as a whole, is an application of the Jaina method of quaternary arithmetic to the enormous doctrinal field of rebirth. Other applications of the same method are found in XVIII 42-3, XXV 33-5.6, 41-3.7. XXXI 12 links with the saya that precedes the whole group by referring to XXV 8.
In fact the discussion starts from the theory of 'small numbers' (khudda-jumma, XXXI 1?) the definition of which is identical with that of '[simple] numbers' (jumma = rāsī, XVIII 43). Rebirth then consists (cf. Pannav. 6 to which XXXI 12 refers) of uvavāya and uvvattaņā, the latter term signifying the rising
8 See, on vagga, Introduction par. 6 of the AUTHOR's ed. of Nir., p. 83 seqq.
9 One cannot but notice the curious way of giving a chapter a number of subdivisions equal to its serial number: XVII has seventeen and XXIV has twenty-four udd.; XXVI-XXX discuss eleven kinds of beings (11 udd.) from eleven points of view. Likewise Uvanga 12, though a dasā, has twelve ajjhayaņas. I do not think these are mere coincidences.
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to a spatially higher stage of existence. That is why the topic is treated in separate Uvavāya- (XXXI) and Uvvattanā-sayas (XXXII). Probably that is also why in this first application of quaternary calculation only H are concerned', i.e. those beings within the circle of samsāra that occupy the spatially lowest stage in which rebirth and from which ‘rising' is possible.
Now, in the same way as XXIV (rebirth of all kinds of beings) was added to XXI-XXIII (rebirth in the vegetal world), this topic has been enlarged upon in XXXV-XL where quaternary calculation has been applied to the rebirth in and from all stages of existence of one-sensed beings up to five-sensed beings both unconscious and conscious, among the latter consequently also the H already treated separately in XXXI-XXXII. However, in this general survey the notion khudda-jumma could not be used further since, as we know from XX 103, one-sensed beings are akai-samciya, which means that an indefinite number of them simultaneously (within one, i.e. within every single, samaya) enter another stage of existence, an 'indefinite number' in the same text being defined as consisting of at least several groups of six, twelve and eighty-four beings. Since 'small numbers' also include one, two, three etc.—all beings except Al can indeed enter another existence separately etc.-it is evident that another kind of numbers, 'great numbers' (mahājumma), had to be used. Of course after the separate treatment of the topic from the points of view 'small' and 'great number' the whole had once more to be summed up in a survey starting from the general notion ‘number', rāsī-jumma, in XLI.
Such an exhaustive, albeit at the start purely mathematical, treatment of rebirth cannot be made without taking into account not only the more technical aspects of the transition from one state of existence to another but also such essential notions as the binding of karman, orthodoxy, lessā, capability of salvation, position within the dark or light half [of samsāra)', quantity of life and degree of development. Most of these topics connect XXVI-XLI with the last uddesas of XXV; moreover, some of
10 The ref. to Pannav. cannot mean that AMG are also meant here since in udd. 2-4 of XXXI-XXXII only the three worst lessäs are taken into account.
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them provide the pattern for the sub-saya- and uddesa-subdivision of these sayas. The subdivisions show clearly that XXVI-XLI have been conceived as a whole by itself: the subsaya-subdivision of XXXIII-XL and the uddesa-subdivision of XLI follow the uddesa-subdivision of XXXI-XXXII, and the uddesa-subdivision of XXXIII-XXXIV follows that of XXVIXXX. This does not mean that this whole has been built up of one piece, which is improbable indeed since XXVI-XXX and XXXIII-XXXIV, though full of calculations in which the number four plays quite a role (four possibilities of binding etc. karman, four creeds, four hundred cases of A1 being reborn as A1), in fact seem to stand outside the jumma-calculations discussed above. XXXIII-XXXIV treating the special case of A1 (indicated already in XXV 8) has been prefixed to XXXV which starts the 'great numbers' of A1; and XXVI-XXX, dealing with the binding etc. of karman and the creeds, may have been conceived as a suitable introduction to the whole.
§ 7. Saya XXV, another accretion? Obviously, if we want to look for other possible accretions in the Viy., our first suspicion will fall on XXV, the saya that according to SCHUBRING (see 3 above) corresponds with ('entspricht') the nucleus sayas I-XX, although it stands between the two groups of manifestly accreted sayas XXI-XXIV and XXVI-XLI.
I must confess that, at the present stage of the investigation, I hesitate to pronounce on the subject. Several considerations might induce us to regard XXV as secondary, whilst a few others seem to imply that we must not preclude the possibility that at least part of it has always belonged to the nucleus. Let us consider the facts.
If XXV originally followed on XX it is rather difficult to explain why XXI-XXIV were inserted before it and not appended to it. It is true that part of the subject treated in XXI seqq. was actually inserted in XI 1-8, which are an interpolation since the preceding udd. X 7-34 obviously introduce XI 91; cf. § 22, IX 3-30 and XI 1-8. It is also true that the notion 'simultaneity of rebirth' connects XXI seqq. with XX 10. Yet the first fact, clearly, is the result of an attempt to make the
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secondary pannatti on rebirths in the vegetal world better integrated in the body of the Viy., while on the other hand XX 10 itself, with its numerous calculations, may have been added to XX exactly for the purpose of introducing the appendix XXI seqq. Probably even XX 9 originally did not belong to the Viy. (see below, note 24) and as a matter of fact no connection whatever can be traced between udd. 8 and 9 or 10, nor between 9 and 10. Considering these facts one cannot help feeling that the solemn proclamations on the Lore and the Tīrthankaras in XX 8 would appropriately serve the purpose of concluding a work like the Viy.
As to the contents of the different udd. of XXV we can make the following observations:
a) 8-12 clearly introduce XXXI seqq.;
b) 6 and 71 present all the characteristic features of a secondary pannatti while 72 is a collection of quotations from Thāṇa and Uvav. loosely connected with 71 by the common term padisevaņā 'transgression';
c) we find other more or less systematical expositions in 31-7 and 41-3.7 dealing with two topics (sedhi and jumma) that will play a leading role in XXXI seqq.; moreover, 48-9 is a repetition of V 73.5. Consequently all these udd. might be accretions.
There are, however, as I stated above, also a few facts that will have to be explained if one prefers to regard the whole of XXV as a secondary saya added to XXI-XXIV as a transition to XXVI seqq.
Udd. 1, 2 and 5, for one thing, contrast with the more homogeneously constructed udd. just mentioned. They have the composite build of most of the nucleus udd. Moreover, even if one considers the absence in XXV of the particular dialogues, annautthiya-texts, conversion stories etc. that are typical for the nucleus sayas (see $$ 17-20 below), and advances this as an argument against the originality of that saya, one must also take into account that-in contradistinction to the obvious accretions XXI-XXIV and XXVI seqq.-it does contain certain 'important' references. In $$ 10 and 11 we shall find that certain references in XXV (viz 310, 42.4, 51.3) are indispensable parts of a well

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planned incorporation into the body of the Viy, of practically the entire text of Pannav. and Jiv. Of course there is one way of interpreting this fact without giving up the theory of XXV being an accretion: the said references may have been interpolated subsequently to the addition of XXV.
Another fact may be mentioned here. As will be explained below in § 21 (end) and § 22 (XXV) the numerical series used as an ordering basis in XVIII-XX very probably goes on in XXV.
Future investigation, as I said, will have to solve these problems. At present, considering the arguments in favour of and those against the originality of XXV, I would tentatively say that the latter seem to be slightly more convincing.
8 8. Characteristics of the Nucleus. I shall now pass to the so-called nucleus of the work viz I-XX to which, as was pointed out in the preceding paragraph, XXV must be added provisionally.
In the accretions, so we found, vast yet well-delimited doctrinal domains are systematically explored in the course of wholly uniform dialogues, Mv. answering Goy.'s questions at Rāy.; they are catechisms as it were of which the would-be dialogue only serves didactic purposes.
The sayas of the nucleus, then, present from the very outset a totally different picture. Here we do not only visit many other towns, meeting there a great number of other interlocutors, but in complete contrast with what happens in the secondary pannattis, totally different subject-matters here succeed each other at every moment, without ever being linked up in a real train of thought, the selfsame topics over and again cropping up at short or long intervals. This is true even in most of the sections--by far the greatest in number also in the nucleus sayas—where, as is the case in the accretions, Goy. questions Mv. at Rāy. To quote one example out of a hundred, in X 3 Goy. starts questioning his master on the relative magic powers of gods and goddesses (a question that he will again, in a slightly different wording, raise in XIV 33), then jumps to the wind kavvada that is heard between the heart and the liver of a galloping horse and, in
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conclusion, asks what kind of utterance people make by saying 'We shall lie down.' This very loose concatenation of topics sets in at the very beginning of the Viy. without a plan or, in fact, an introduction. Unlike Angas 1-4 and 6 seqq. Anga 5, as a matter of fact, plunges the reader in medias res 11 with Goy. questioning the Master on the famous tenet of the identity of the action that is being performed and the performed action (I 11). This tenet has nothing to do with the theories of attraction of matter etc. immediately following its enunciation (I 12) but, on the other hand, will again turn up for discussion under totally different circumstances in I 61, 73, 82h, 101, VIII 63, -1, IX 332d and XVI 5b-c. Probably the antique character and the importance of this tenet are the reasons why it was chosen as an appropriate exordium of the whole work.
Of course this utter incoherence from the subject-matter point of view will be one of the main problems to be dealt with in trying to elucidate the composition of the nucleus of the Viy. Before we can tackle it, though, we shall first have to consider the more urgent question posed by the equally great diversity of what one might call the various styles or patterns in which the teachings are set forth: dialogues and detached statements of the common question-and-answer type (Mv. and Goy. being the interlocutors or not), conversion stories and episodes of various kinds, refutations of heterodox views and, finally, references to and quotations from other works, among the latter also a few non-dialogue texts. In the following paragraphs we will examine these different patterns one by one. We shall, however, soon find that no strict dividing lines can be drawn between them because they overlap in many ways: what seems to be a common dialogue for instance may prove to refer to a nondialogue text in some other work, one conversion story contains a refutation of dissident views etc.
§ 9. References. Let us then start with the group of texts that, from the very outset, strikes us as the most heterogeneous of all, viz the references.
11 If we drop the obviously younger namaskāras and the solemn clothing of Goy.'s first question.

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We do not here consider as such the jāvas that are mere abbreviations of well-known descriptions (vannao), enumerations, stereotyped phrases and the like 12; these are a very common phenomenon in most works of the Jaina Canon and pose a purely practical problem. By 'references' we here understand only the places in the Viy. explicitly (i.e. by means of jahā) or implicitly referring to the discussion of certain topics in other canonical texts. The first references of this type appear in I 12 where we read: ‘neraiyā nam bhante kevai-kālassa ānamanti vā pānamanti vā ūsasanti vā nīsasanti vā?' jahā Usāsa-pae. 'neraiyā nam bhante āhār'atthi?' jahā Pannavaņāe padhamae Ahār'uddesae tahā bhāņiyavvam. This means that the questions about the breathing and the attraction of matter with H must be answered as in Pannav. 7 and 28, i resp. Consequently the references in fact amount to the incorporation of the said sections of Pannav. into the Viy.
It is not necessary here to give the complete list of the places in the Viy, where references of this type are found; it can easily be gathered from the Conspectus in § 22 where such references have been indicated with the letter R. Here they will be considered from the point of view of the canonical texts referred to, viz Pannav., Jiv., Jambudd., Samav., Uvav., Aņuog. and Nandi. The first question they pose indeed is: which parts of these texts do the references incorporate into the Viy. ?
§ 10. Panna v a ņā, the fourth Uvanga, which is a great systematic pannatti treating the Jaina doctrine in thirty-six payas 13, is the text most frequently referred to. The following synopsis will show that practically the whole Pannav. has been incorporated into the Viy.
12 Among abbreviations of the common jāva-type in fact we may also reckon the four references to Räyap., viz III 68 (varnaka of the body-guards), VII 82 (the well-known simile of the lamp in the dark room), VIII 2' (the ramification of nāna; Rāy. itself here refers to Nandi) and X 6 (varnaka of Suriyābha's residence).
13 Cf. Lehre par. 48,4.
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Synopsis of the references to Pannav.
A. Completely incorporated payas: 4 (Thii) twice, viz in I 12.7 and XI 112 5 (Visesa) in XXV 51; see also XXV 21 6 (Vakkanti) in I 103; see also XI r1a 7 (Usāsa) in I 12.7
9 (Joni) in X 22
10 (Carama) in VIII 33
II (Bhāsā) in II 6
12 (Sarira) in XXV 44
13 (Pariņāma) in XIV 41
14 (Kasaya) in XVIII 42
15 (Indiya): udd. 1 in II 4, udd. 2 in XX 4
20 (Antakiriyā) in I 25; I 26-7 are identical with the end of
Pannav. 20
21 (Ogahaṇāsamṭhāna) in X 12
22 (Kiriya) in VIII 4
23 (Kammapagadi): udd. 1 in I 41, udd. 2 in XIII 8
24 (Kammabandha) in XVI 31; see also VI 91
25 (Kammaveya) in XVI 31
26 (Veyabandha) in XVI 31
27 (Veyaveya) in XVI 31
28 (Ahāra) in VI 2; see also I 12.7, II 12 and XIII 5
29 (Uvaoga) in XVI 7
30 (Pasaṇayā) in XVI 7
32 (Samjaya) in VII 24
33 (Ohi) in XVI 10
34 (Pariyaraṇā) in XIII 3
35 (Veyana) in X 23; see also XIX 52
36 (Samugghāya) in II 2 and XIII 10.
B. Partly incorporated payas:
I (Pannavaṇā) is almost completely incorporated in VIII 11 (description of the corporeal inanimate world and the souls within samsāra, Pannav. 9b-17a and 23a-69b), partly also in VIII 31 and XXI-XXIII (the plants); moreover, X 11 is related with Pannav. 8a (the incorporeal inanimate world), I 18 with

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Pannav. 18a, XXV 45 and 6(8-9) with Pannav. 18b-23a (the souls beyond samsāra).
2 (Thāna) is partly incorporated in XXXIV i 13 (the abodes of A1); however, many details regarding the abodes of the other beings are to be found scattered all over the text, see Index II s.v. āvāsa and vimāņa.
3 (Bahuvattavvaya): only four of the twenty-seven dāras of this text could not be traced in the Viy. as appears from the following synopsis:
1 (disi, 114a-116a) is missing
2 (gai, 119b)
3 (indiya, 120b-121a) referred to in XXV 310
4 (kāya, x22b-I32a)
5 (joya, 134a-b) implicitly referred to in VI 36 under 38-41
6 (veya, 134b) ibid. under 1-4
7 (kasaya, 135a) is missing
8 (lesā, 135a-b) implicitly referred to in XXV 11
9 (sammatta, 136b) in VI 36 under 9-11
10 (nāņa, 137b) referred to in VIII 26; see also VI 36 under 30-37
11 (damsana, 137b) in VI 36 under 18-21
12 (samjaya, 137b-138a) ibid. under 5-8 13 (uvaoga, 138a) ibid. under 42-43
14 (āhāra, 138a) ibid. under 44-45
15 (bhāsā, 138b) ibid. under 25-26 16 (paritta, 138b-139a) ibid. under 27-29
17 (pajjatta, 139a) ibid. under 22-24
18 (suhuma, 139a) ibid. under 46-48 19 (sanni, 139a) ibid. under 12-14
20 (bhava-siddhiya, 139a) ibid. under 15–17 21 (atthikaya, 140a-b) referred to in XXV 42
22 (carima, 143a) in VI 36 under 49-50
23 (jīva, 143b) referred to in XXV 310
24 (khetta, 144a-155b and 158a) is missing
25 (bandha, 155b) referred to in XXV 310
26 (poggala, 160a-b)
XXV
27 (mahadaṇḍaya, 161b-163a) is missing.
766
17 (Lessa): four of the six udd. are completely incorporated,
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viz udd. 2 in I 23, udd. 3 in IV 9, udd. 4 in IV 10 and XIX 1, udd. 6 in XIX 2; udd. 1 is nearly identical with I 2?; of udd. 5 no trace was found.
18 (Kāyatthii) is referred to in VIII 26; related matters are found in V 82 and in all references to Pannav. 4.
C. Payas not referred to in the Viy.:
8 (Sannā): related matters are discussed in VII 84 and in all the descriptions of beings taking sannā (see Index II s.v. sannā ?) into account.
16 (Paoga): XXV 148 = Pannav. 317b with joga instead of paoga; Pannav. 319b-323b could not be traced.
19 (Sammatta) and 31 (Sanni): actually the contents of these two very short payas is couched in several texts of the Viy., see e.g. I 2?, XIX za and XX 1.
§ 11. Another canonical treatise frequently referred to is Jivā bhig a ma, the third Uvanga, a classification of all animate and inanimate beings. This text is subdivided into 2 X 9 = 18 padivattis14, the most important of which is the third which comprises more than seven tenths of the text. It describes the living beings as of four kinds viz HAMG, devoting three udd. to the H (Neraiya-udd.), two to the A (Tirikkhajoniya-udd.), one to M (Maņuss'udd.) and a curiously amalgamated text ending in two Vemāņiyadeva-udd. to the G; in the middle of the discussion of the astral gods an originally independent text, the Dīvasāgarapannatti25, has been interpolated.
Nearly the whole third paờivatti has been incorporated into the Viy. by way of references: the three Neraiya-udd. in XII 3, II 3 (see also XIII 41-2) and XIV 34 resp.; the two Tirikkhajoņiyaudd. in VII 5 and 4 resp.; the greater part of the Maņuss'udd. in IX 3-30 and X 7-34; the Deva-text, with the interpolation Div., in II 7 (see also III 10). Only the beginning of the first Tirikkhajoniya-udd. and the beginning and the end of the Maņuss'udd. are missing; however, the former text is only a
14 Cf. Lehre par 47,3.
15 Commenting upon Viy. IV 1-8 Abhay. refers to the Divasāgarapannattisamgahani for which see Lehre ibid.
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general survey of the animal world of which Viy. VIII 11, as we saw, gives a more complete description by referring to Pannav. 1, while the latter refers to the same pada in Pannav. (viz 50a and 55a). Probably, one might say, Viy. II 7 and III 10 only refer to those parts of the Deva-text that discuss the regions and the assemblies of the gods. Yet the Viy. also refers to several other parts of this text: see II 9 (on Samayakhetta), III 32 (on ebb and flow), V 23 and VI 83 (on the oceans), VI 53 (on the Logantiya gods), VIII 85 and IX 2 (on astral gods), X 5b (on astral goddesses), XIX 6 (on the continents and oceans); see also III 22.
Apart from the third paḍivatti there are only two places in Jiv. that have been referred to in the Viy., viz part of the second paḍivatti in XII 92 and the last section of the fifth paḍivatti (where the nioyas are treated) in XXV 53.
What about the padivattis of Jiv. that have not been referred to in the Viy.? Without entering into detail I may say that the interested reader of these texts will soon find out that they hardly bring anything but endless repetitions of subjects treated already elsewhere, esp. in Pannav. 1, and reclassifications of these subject-matters from special points of view.
the
§ 12. I come to the Jambuddivapannatti, sixth Uvanga, which is a description of the central continent, Jambuddiva, subdivided into seven vakkhāras. 16 The Viy. only thrice refers to Jambudd. One of these references, however, viz IX 1, incorporates the whole of vakkhāras I-VI. The two other places, VI 73 and VII 64, refer to two related fragments of vakkhära II. Vakkhara VII, although it was not explicitly incorporated, contains several texts that appear also in the Viy.
a) It starts with a question on the moons and other celestial bodies illuminating Jambuddiva. This is one of the texts that were repeated in Div. and further developed there into a discussion of the celestial bodies above all the continents and oceans.17 Viy. IX 2, i.e. the text that follows on IX I into
16 Cf. Lehre par. 48,6.
17 Cf. KIRFEL, Zeitschrift für Indologie und Iranistik 3 (Leipzig 1924), p. 50 seqq.
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which Jambudd. I-VI have been incorporated, refers to this developed text.
b) Viy. VIII 85 (serving, in the Viy., as an introduction to IX 1-2 just mentioned!) is identical with Jambudd. 458b-463b. At the end the Viy. text refers to Jiv. 345b where, indeed, once more a fragment of Jambudd. has been repeated.
c) Viy. V 11-3 and 101-3 = Jambudd. 480a or, rather, Jambudd. here refers to Viy. V, adding that here, in fact, we have a 'summary' (vatthu-samāsa) of the whole Sūra- and Candapannattis as far as Jambuddiva is concerned. Viy. V 14 and 104 develop the same topic with regard to the other continents and oceans of Samayakhetta.
d) The paragraph on the wives of the astral gods, Viy. X 5" (referred to and further developed in XII 63) is identical with Jambudd. 532b-533a but again refers to Jiv. 383a where this Jambudd.-text has been repeated.
$ 13. Only seven references are left now. They are: V 53 (ref. to Samav.), XI go and XIV 83 (ref. to Uvav.), VIII 23.6 and XXV 3° (ref. to Nandī), V 48 and XVII 14 (ref. to Aņuog.). Unlike the references discussed in the preceding paragraphs they all are comparatively short interpolations with a more or less fortuitous and isolated character. It may be noted that only the two Uvav.-texts are dialogues between Mv. and Goy.; except V 48, though, all have been adapted as such in the Viy.
$ 14. Consequently, in answer to the question raised in § 9 we may say that, in substance, the 'references' amount to the incorporation of practically the integral text of the three great secondary pannattis--Pannav., Jiv. (with the interpolation Div.) and Jambudd. (with the so-called 'summaries' of Sūra- and Candapannatti)—into the body of the Viy., i.e. the pannatti par excellence. Our second question then must be: how did this incorporation come about, scil. which were the main principles underlying the distribution of these references all over the Viy.? At this moment, however, we can consider only the aspects of the question that specifically regard the references. Generally speaking, indeed, references have been used in the composition
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of the Viy. much in the same way as non-reference texts, which means that the various ordering methods and principles presiding the concatenation of the latter also affected the insertion of the references. The question therefore will have to be reconsidered in $ 21.
As a rule the references appear to be very loose additions/8 prefixed or appended to a text so as to introduce or develop a topic treated in it.19 This random character explains why most of them either constitute a separate udd. (called ref.-udd. below, 40 %) or introduce resp. conclude an udd. (40 %).20 Ref.-udd., it would seem, played an important role in the ultimate constitution and subdivision of the different sayas. Thus for instance the discussion of the intermediate continents (Jiv. 2952-326b) has been split in two halves: the first half, which treats the southern continents21 (to which two introducing ref.-udd. were prefixed) has been put before the non-reference uddesas of IX while the second half, which treats the northern ones, has been appended to the non-reference uddesas of X. In this way IX and X have got thirty-four udd. each, thus satisfying the well-known Jaina predilection for parallel structures, and have at the same time been linked up in a kind of frame.22
18 Certain texts, as we saw, even have been referred to more than once, e.g. Pannav. 4 and 28.
19 This introducing or expatiating character sometimes is very indistinct, thus for instance in II 3, VI 9', X12, XVI 10. 'Introductions' sometimes announce a theme long before it actually crops up: thus e.g. II 9 anticipates the theme samayakhetta which will come up for discussion in V 1, that is after III-IV the leading theme of which (Gods) was introduced by II 7-8. Once or twice a reference serves only as a transition from one topic to another: I 103 for instance, the last sūtra of I, is loosely connected with I 10? by the word samaya but in fact has nothing to do with the preceding and following sūtras. However, as it refers to Pannav. 6 upon which follows Pannav. 7 = 'T'sāsa' it in a sense modulates to the first catchword of II 1, 'Osāsa'.
20 This does not mean that the remaining 20%, viz the references inserted within the body of an udd., are less loosely connected with the surrounding context. Such interpolations also are mere introductions (e.g. VIII 2) or digressions (V 49).
21 The south always prevails on the north and therefore precedes it, cf. III 1. Thus the text also successively treats the inda-sabhās of the southern Asuras (Camara, II 8), the southern lowest heaven (Sakka, X 6), the northern Asuras (Bali, XVI 9) and the northern lowest heaven (Isāna, XVII 5).
22 As a whole IX 3-30 and X 7-34 introduce XI 9', see § 22 under IX 3-30,
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Parallelism and enframement will indeed prove to be very important ordering methods used in the composition of the Viy. (see § 21). If in IX and X that particular number of thirty-four udd. obviously was arrived at by adding the necessary number of ref.-udd. one cannot doubt that the same procedure was used to give many sayas of the nucleus their typical decimal subdivision: most of the sayas consisting of ten udd. in fact have one (VI, VIII, XII, XX), two (III, IV, VII), three (XIX), four (XIII) or even six (II) ref.-udd. In this connection it may be noted that what is an udd. in the text to which reference is made often but not always is counted as an udd. in the Viy. IV 9 and 10 for instance are Pannav. 17 udd. 3 and 4 resp. (whereas I 23 is Pannav. 17 udd. 2) and were very loosely (see § 22) added to IV 1-8 where identically the same topic as was treated in III 7 in one udd. takes eight uddesas. This again proves that as a rule references were counted as ref.-udd. or not in a completely arbitrary way only to give a saya its wanted number of uddesas.
§ 15. Non-dialogue Texts. A second group of clearly heterogeneous texts is formed by the fifteen non-dialogue fragments V 67. 78, VII 85, VIII 22. 62, X 25, XIV 5o, XVI 61h.1 and XXV 72b-. Several of these are quotations23 from the third Anga: V 78 = Thāņa 306a; VII 85 and VIII 22 are two consecutive texts24 in Țhāņa 505a-b; XXV 72d and XVI 61h are two consecutive texts in Țhāņa 499a; XXV 726.c.e are four consecutive texts in Țhāņa 484a; XXV 724 = Uvav. 30. I could not trace the other non-dialogue texts but they are of the same purport and no doubt have a similar origin: V 67, VIII 62 and X 25 are rules concerning the monk's behaviour as are the
23 For slight differences between the Viy, and the Thāņa or Uvay. versions see the notes on these texts.
24 Part of the preceding text, VIII 2', is identical with a fragment in Thāņa 263b. According to WEBER (Ind. Stud. 16, p. 301, n. 2) LEUMANN thought that this text is (the residual of ?) the Asivisabhāvaņā, one of the unknown canonical texts mentioned in Jinaprabha's Vihimaggapavā and in Sänticandra's commentary on Uvanga 6; likewise in XVI 61 and XX 9 resp. LEUMANN saw the lost Mahäsuminabhāvana and Caranabhāvanā (or Vijjacaranavinicchava); see WEBER, ibid. p. 224 and Ind. Stud. 17, p. 12 n. 7 and p. 14 n. 7.
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fragments entered under XXV 72; XIV 52 seems to be related to VII 85; XVI 61i (fourteen dreams) has been added to XVI 61b (ten dreams).24
It may be noted that in nearly all of these texts the number '10' plays a role, the exceptions being X 25, XVI 61i and XXV 724; V 78 deals with five causes and five non-causes.
In conclusion one may say that the non-dialogue texts are short glosses inserted as the reader may check for himself in the Conspectus, § 22, where they have been indicated with the letters ND-for the purpose of introducing or commenting (scil. expatiating upon) some topic or notion. As such they are similar in character to the occasional references discussed in $13. One of the references there quoted, V 48, actually is a non-dialogue text. Likewise, as a matter of fact, XXV 72 at one place refers to Uvav. Moreover, in a number of references, so it was stated in § 13, the original non-dialogue text has been adapted to the dialogue style of the Viy. The same happened (1) in the case of VII 84 and XXV 72a which, but for their dialogue style, are identical with the Thāņa-fragments preceding the ones quoted by VII 85 and XXV 725 resp., (2) in the case of VIII 81 and 2 which are Thāņa 170 a and Thāņa 317b = Vav. 10, 2 resp. dialogized.
$ 16. The Nucleus as a Primary Pannatti. On the whole the texts and fragments embodied in the Viy. by way of references and quotations derive from the systematic enunciation of the doctrine. If they are eliminated from the nucleus sayas, what is left proves to be a rather bewildering amalgam of detached teachings. The diversity of the topics discussed and in many cases that of the persons and the circumstances attending these discussions all but defy methodical description. That is because here we have a record, as a matter of fact the only really important canonical record, of what Mv.'s teaching actually was like, not of what later systematization has made of it. Of course tradition has, in many ways, formalized this record by stereotyping the description of Mv.'s peregrination, of the towns and sanctuaries he visited, of the people he met and of his method of teaching. The important point, how
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ever, is that here My. is actually said to have stayed at places, to have met persons, to have pronounced views in certain questions, to have approved or disapproved of other people's opinions, to have commented upon persons, things and events of his time, that, in fine, Mv. here appears more as an active personality set against the background of its environmental conditions and circumstances. In other words: the nucleus sayas of the Viy. are, or rather contain, the only genuine dialogue text (pannatti) to be found in the canon, the example25 imitated by would-be dialogue texts (secondary pannattis) such as Pannav. etc. and the accretions of the Viy. itself discussed in § 4 seqq.
Probably here too the original picture has been very much dimmed by the secular deterioration of tradition. That, for one thing, would explain why also in the vast majority of the nucleus texts Mv. invariably answers Goy.'s questions in the Guñasilaya sanctuary near Rayagiha: evidently the names Goy. and Rāy. entered wherever tradition had lost precise details about the circumstances of the Master's teachings.
Besides Goy., though, we meet quite a number of other people approaching, with their doubts and difficulties, Mv. and other teachers: other disciples of the Lord, Elders, monks, nuns and laymen, followers of Pārsva's creed, Ajīvikas and other dissidents, brahmans, noblemen, merchants and gods, many of whom are mentioned by name and even introduced to us as more or less real individuals by an episodical presentation of the circumstances surrounding their meeting with the teacher.
§ 17. Some Characteristic Dialogues. I may conveniently pursue my investigation by dwelling upon certain dialogues which depart from the usual pattern, scil. put interlocutors other than Mv. or Goy. on the scene.
Thus the disciples Roha (1 64), Mandiyaputta (III 34), Māgandiyaputta (XVIII 3) and several unnamed Elders (X 5) approach Mv. at Rāy. propounding him various problems. In the case of Māgandiyaputta we hear of the astonishment and the disbelief of the other monks when he imparts them Mv.'s
25 Cf. SCHUBRING, Worte Mu. p. 10; Lehre par. 42.
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words; Mv. himself has to confirm the truth of his statements.
The same thing also happened in the Nandana sanctuary near Moyā26 (III 14). There Aggibhūi, the second Goyama, one day questions the Lord on Camara's iddhi; afterwards he informs his condisciple Vāubhūi, the third Goyama, of Mv.'s views of that matter. Vāubhūi, however, does not believe him until he has asked and received My.'s explicit corroboration. The discussion then goes on in a rather formalized way, Aggibhūi and Vāubhūi dialogizing with My, on the southern resp. northern gods.
It will be noticed that at the end of such dialogues, in the case of III 11 even at the end of each seperate question, the disciple takes his leave with the words 'sevam bhante, s'evam bhante!' thus expressing his belief in the Master's words. The same phrase is also heard whenever the scene changes (e.g. at the end of II 15 and XVI 31) and as a rule it also concludes the common uddesa. In the latter case it probably implies that Mv. and Goy. treated the different questions recorded in the udd, during one session. Of course this can only be regarded as an attempt to give such mixta composita the appearance of continuous dialogues.
In this connection it may be noted again that whenever we speak of 'discussions', 'dialogues' etc. these terms do not mean that the texts actually record real conversations. In fact the extreme formalization of the questions and answers hardly once allows of a rudimentary form of conversation, viz in V 81 where Mv.'s disciple Niyanthīputta questions his condisciple Nārayaputta, then shows that Narayaputta's theories are untenable, corrects them and answers further questions arising from this discussion. This is the only dialogue in which Mv. plays no role whatever.
Questions indeed occasionally are posed to persons other than Mv. but in such cases Mv. will afterwards confirm the answers. Thus in II 55, the scene being the Pupphavaiya shrine near Tungiyā27, certain Elders of Pārsva's creed, of whom four are
26 Moya: not identified.
27 Tunigiyā: probably mod. Tungi situated two miles from Bihār (JAIN, Life p. 344 seq.); see Toongee, Indian Atlas (ed. 1901) 103 S.E.: 25°10'-85°35'.
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mentioned by name, instruct a group of Jaina laymen. The rumour of this event reaches Rāy. where people ask Goy.'s opinion on these teachings. Goy. transmits the question to My. who approves of the tenets held by the Pāsávaccijjā therā bhagavanto. Likewise in XI 121 (where reference is made to the Tungiy’uddesa just mentioned) Mv. assures certain sceptical laymen that their fellow Isibhaddaputta has excellently answered the question regarding divine rebirths they had asked him at Ala(m)bhiyā.28 He even prophesies that Isibhaddaputta will enter a divine existence and will soon attain salvation,
Once in a while the Master will supplement some answer given by one of his disciples. Thus in X 4, in a discussion passing in the Dūipalāsaya sanctuary near Vāņiyaggāmaa), Goy. cannot completely gratify his condisciple Sämahatthi's desire of knowledge and has to be supported by Mahāvīra. The Lord will praise Goy. for his quickness at repartee (XVIII 82) as well as the layman Madduya for not letting the dissidents entice him to pronounce upon things he does not well understand (XVIII 74). Eventually he will also defend Sankha's way of acting against the accusations of his fellow-laymen (XII 1).
It must be regretted that apart from these rare words of praise from the Master's lips the Viy. hardly records two or three events showing, perhaps, something like a personal feeling on Mv.'s side. A rather curious short text we have in V 43. Mv. forbids the Elders to blame his very young disciple Aimutta who is playing with his alms-bowl in a brook: Aimutta will indeed achieve salvation in his present life. Interpreting this, however, one probably should bear in mind that Aimutta, according to Antag. 6, had been a prince before he became a monk.30 Other places where Mv. does not actually teach but
28 Alabhiyā or Alambhiyā probably is Pāli Alavi identified by CUNNINGHAM with Newal 'nineteen miles south-east of Kanauj on the eastern side of the Ganges' (HOERNLE, Uvās. App. pp. 51-53); see Newal OMI 63 B/1/8 (T.I. p. 231).
29 Vāņiyaggama: mod. Bania (deest GIP) near Basārh in Muzaffarpur district (cf. DEY, Geographical Dict. p. 107 s.v. Kundagāma); Basārh QIM 72 G/1/4 (T.I., p. 208) is the old Vesālī.
30 Cf. SCHUBRING, Worte Mv. p. 19: ... wir gehen vielleicht nicht ganz fehl in dem Gedanken, dass dieser Umstand Mahāvīra beeinflusst hat. Denn beim
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only pronounces on people are IX 331 where he confirms that Devāṇandā is his real mother and XIV 71 where he says that Goy. has been his friend and disciple during an uninterrupted series of existences and will after his present life be his equal, viz as a liberated being. Unique in its kind is also VII 92-3. The chief interest of these texts, I think, is that we learn from them that in the rivalry between Kūņiya of Magadha (Mv.'s grandnephew) and Ceḍaga of Vesāli (Mv.'s uncle) the Lord clearly sympathized with the latter. 32
§ 18. Refutation of the Dissidents. Two fragments mentioned a little while ago, XVIII 74 and 82, lead us to that interesting group of texts the common theme of which is the refutation of dissidents (annautthiya33, parautthiya). In the Conspectus § 22 these texts have been indicated with the letter A.
Unfortunately the scene of the disputes invariably is Ray. and only two texts, VII 101 and XVIII 74, mention the names of the opponents. In both places a group of dissidents (eleven names), failing to understand certain inferences of Mv.'s views regarding the fundamental entities (atthikaya)—the same inferences since XVIII 74 refers to VII 10-, question Goy. resp. the layman Madduya on that topic. Goy. only tells them to find for themselves the truth of the Jaina doctrine while Madduya shows them, with a few similes, that things not seen by imperfect people may be true all the same. In VII 101 Mv. afterwards enlightens the group on the real tenor of his teachings and Kalodai, the leader of the group, is converted. This implies that the event reported in VII 101 must have taken place after the one told in XVIII 74. Kālodāi and his friends probably were Ajiviyas, cf. VIII 53 comm.
Adel fand er stets seine Stütze, und den Gläubigen in den alten Geschlechtern sagte er Erlösung oder Götterdasein voraus (XX 8).'
31 On this text and its connection with V 42 sec SCHUBRING, ibid. p. 20; also cf. § 19 below.
32 On these texts, esp. on the light they derive from the Nirayavaliyão (Uvanga 8), see the AUTHOR's Nir., p. 87 seqq.
33 annautthiya = anyayuthika, Abhay. or rather anyatirthika, Pischel 58.
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In all the other texts the annautthiyas are anonymous and their views are generally treated in the following stereotyped way: Goy. informs Mv. that the dissidents proclaim such-andsuch a view and asks the Master's opinion on it; Mv. answers that such-and-such a view is heretical and that he proclaims such-and-such other view in this concern. 34 This treatment. with unimportant variants, is found in 1 94. 101.2, II 51.7, V 34. 52. 65, VI 101.3, VIII 101, XVII 22.3 and XVIII 71. As a rule Mv. only states his view of the matter without giving any arguments in its favour. These entries consequently only either record on which points the Jaina creed holds an opinion that is different from scil., in most cases, is the exact opposite of the dissident one, or confirm a Jaina tenet rejected by the dissidents (I wola, VIII 7') or show that certain dissident views are only half truths (VI 101, VIII 101, XVII 22).
A nucleus of argumentation is found only in two places where the dissidents accuse the Jainas, viz the Elders in VIII 71 and Goy. in XVIII 82, of undisciplinedness, harmfulness and foolishness. The text again is very stereotypic i.e. in agreement with the general pannatti-style and its interminable repetitions.35 Moreover, the charge against Goy. is only a variant of the second charge against the theras.
The chief interest of these refutations is in the fact that they inform us on some of the most disputed Jaina tenets. The main topics of discussion seem to have been the Jaina doctrine of the impossible simultaneity of certain actions36 and conditions (I 94. 102, II 5", V 31; probably also XVII 24), the so-called irrevocabile factum tenet (I 101, VIII 72), the theory of the five fundamental entities (VII 101, XVIII 74) and esp. of matter (I 101) and soul
34 annautthiya nam bhante (evam äikkhanti evam bhāsanti evam pannaventi evam parūventi): the dissidents' opinion », se kaham eyam bhante evam ? - 'Goyama jam ņam te annautthiya Kevam āikkhanti etc.) < ... >, je te evam āhamsu micchă (or miccham) te evam āhamsu. aham puna Goyamā evam (āikkhāmi etc.): Mv.'s opinion.
35 In VIII 71 the Elders conclude the discussion with the enunciation of a 'contradictory utterance' (pavāya, see Lehre par. 38).
36 A similar annautthiya-text on the impossibility of performing an orthodox and an heretical act (sammatta-kiriyā and micchatta-k.) simultaneously is found in Jiv, 142 b.
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(XVII 23), the nature of perception (V 52) and esp. of suffering (I 101, VI 101.8)37 and, finally, the Jaina idea of īriyāvahiyā (I 102, VIII 71, XVIII 82). All of these topics, it may be stated, are major subject-matters turning up over and again throughout the whole Viy. Surely there is evidence of still other clashes of opinion: occasionally also things natural (II 5') and supernatural (V 65), the relative merit of moral conduct and knowledge (VIII 101) and the nature of the Kevalin (XVIII 71) are topics of discussion.
§ 19. Conversion Stories. The annautthiya-texts are in more than one way related to what one might call the conversion stories. 38 As a matter of fact the two groups of texts overlap in VII 10.
The episodes in question (indicated with the letter E in the Conspectus, § 22) in the first place appear to record a welldefined set of exemplary conversions, scil. conversions of such persons as are representative of the different classes of people addressed by Mahāvīra. Among them there is a brahman (Khandaga, II 16), a monk of Pārsva's creed (Gangeya, IX 32), a dissident (Kalodāi, VII 10), a king (Siva, XI 91), a noble lord (Jamāli, IX 332), a noble lady (Jayanti, XII 2) and a merchant (Sudamsana, XI 11). A few more details will show that the seven of these are really well-chosen cases.
Khandaga, to begin with, clearly illustrates the superiority of Jaina above brahmanical wisdom: he had not been able to answer the questions proposed to him at Savatthi" by Mv.'s disciple Pingalaga. That is probably why his conversion at Kayangalā40 was thought of as such a memorable feat that the record thereof abounds in details on his profession, his further spiritual and ascetical career and esp. his death-fasting.
37 Viy. I 101: cf. also Thāņa 135b.
38 The most important conversion story is, of course, the Teyanisagga (XV, see § 3 above) which was inserted in the Viy. exactly because of its affinity with the other episodes recorded in this work.
39 Sāvatthi (Śrāvasti): mod. Sahet-Mahet on the river Rāpti (DEY, Geographical Dict., p. 189); see Set Mahet QIM 63 1/2/3 (T.I., p. 239).
40 Kayangalā or Kajangala: mod. Kankajol in the Santal Pargana, Bihār (JAIN, Life p. 295); deest GIP.
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Gangeya's questions at Vāņiyaggāma29 give Mv. an opportunity not only to prove that he is perfectly conversant with Pārsva’s conception of the universe, but also to contend that he has discovered the same truths independently. Among the different sects constituting the milieu of Mv.'s teaching the Elders and monks of Pārsva's creed (Pásávaccijja thera resp. aņagāra) in point of fact occupy a privileged position. They are not actual dissidents: at one time, as we saw, Mv. approves of the tenets their Elders taught his own lay followers (II 55). Pārsva's conception of the shape and the eternity of the world probably was a much cherished dogma with his followers, for Mv. also discusses it with a group of Pāsávaccijjā therä in V 94. These too are converted or rather, as is always the case with Pāsâvaccijjas, admitted to the Jaina order of monks by merely expressing the wish to change over from the fourfold dharma' to 'the dharma of the five vows and confession' (cāujjāmāo dhammão panca-mahavvaiyam sappadikkamanam dhammam uvasampajjittānam).41
Kālodāi, as we saw, was an annautthiya, probably an Ajiviya (see $ 18). Siva of Hatthiņāpura42 at the same time represents Mv.'s royal audience and that vast community formed by all sorts of anchorites living, in his day, on the banks of the river Ganges; after his abdication the king enters the order of the disapokkhiyā tāvasā, one of the numerous sub-species of vāņapatthā tāvasā the list of which has also been handed down in Uvav. and Pupph. His conversion results from the fact that Goy. proves his alleged extraordinary wisdom to be altogether incomplete.
Jamāli's story43 is the account of the first heresy in the history of the Jaina Church. Descended from a noble race at Kuņdaggāma44 Jamāli became a disciple of Mv., who was his uncle
41 Cf. also Sūy. 2, 7, 40; Utt. XXIII 87; et passim. 42 Hatthiņāpura (Hastinā°): cf. Dey, Geographical Dict. p. 74.
43 Probably the Jamāli episode originally belonged to Antag. 6 (cf. Thāņa 505a) and was inserted in the Viy. for the same reason as was the Gosāla episode; see also note 52.
44 Kundaggāma ("grāma) or Kundapura, a northern suburb of Vesäli: mod. Basukund (deest GIP); cf. Dey, Geographical Dict. p. 107. Jamāli and Mv. were both born in the ksatriya part of that town (Khattiya-K.).
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as well as his father-in-law. The text conceals this close relationship between the Master and the man who later on, like a mean annautthiya and a hereticos, will disavow the irrevocable factum tenet. Jamāli, like Gosāla Mankhaliputta in XV, will proclaim that he has attained Omniscience but, like Siva in XI 9', will be proved a liar by Goyama.
Jayanti represents the fair sex. She is a sister of king Sayāṇīya of Kosambī46 and consequently a sister-in-law of Mv.'s niece Migāvai. Sudamsaņa, finally, represents the Jaina devotees.
So these seven conversion stories as it were suffice to draw a fairly complete picture of My.'s activity as a preacher. Only a few details are added by the stories of one other monk of Pārsva's creed, Kalāsa Vesiyaputta (I 95), who unlike Gangeya is converted by the Jaina Elders, and of three other brahmans: Usabhadatta (and his wife Devāṇandā, IX 33'), Poggala (XI 122) and Somila (XVIII 104). Of these three episodes the first is the simple account of a conversion. Unlike the stories discussed above it records no actual teaching on the part of Mv. but only the statement that Devānandā is his real mother. That the Devāṇandā episode has been prefixed to the Jamāli episode obviously is just another attempt (besides the suppression of Jamāli's relationship) to dissociate Mv. from his disloyal ksatriya disciple. Poggala represents the brahmanical ascetics (parivvāyaga); his episode, however, is merely a parallel of the Siva story to which it refers. Somila, finally, represents those that do not enter the order but are converted to the Jaina laity.
In connection with the Poggala and the Somila episode I may be allowed to add a few words on parallel stories. Such parallels will be a typical procedure in Nāy. 2, Uvās., Antag., Aņutt., Vivāg. and Nir. (Uvangas 8-12). As a matter of fact a few episodes of the Viy., or parts of such, served as clichés imitated in these texts. Thus Antag. and Anutt. refer to Khandaga (BARNETT's translation pp. 55, 85, 100, 106, 110, 115, 118, 120
45 In I 101 and VIII 71 the annautthiyas attack this tenet and so does an heretical god in XVI 5.
46 Kosambi (Kaušāmbi): mod. Kosam village on the Jumna, thirty miles south-west of Allahabad (DEY, Geographical Dict. p. 96); see Kosam Khirāj QIM 63 G/7/5 (T.I., p. 224).
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seq.). Jamāli is referred to in Aņutt. (ibid. p. 113) and so are Jamāli, Mahabbala (i.e. part of the Sudamsana story) and Devāṇandā in Kappav. 1, 2; Pupph. 4, 4; Pupphac. 1, 3; Vanhid. 1, 3.5.7. Sudamsana the merchant (also Antag. p. 88-91) and Somila the brahman (also Antag. p. 71-77) probably became type names.47 Part of the Somila story in Pupph. (3, 2) refers (jahā Pannattie) to Viy. XVIII 104: in the Ambasālavaṇa sanctuary near Benares the brahman Somila proposes Pārsva the same three questions which his namesake in the Viy. will propose Mv. in the Duipalāsaya sanctuary near Vāṇiyaggāma. Moreover, this Somila, having become a lay follower of Pārśva, will enter the order of the disāpokkhiyā tāvasā and perform the practices of that order (Pupph. 3, 4) exactly as does king Siva in Viy. XI 9.
In XIII 63, finally, king Udāyaṇa (often and rightly spelt Uddāyaṇa) of Sindhu-Sovira" is converted after having attended Mv.'s sermon at Viibhaya (elsewhere Vii°, Viyabhaya). 50 He was the last crowned king ordained by Mv.; cf. Thāna 430b and Avaśyaka Cūrṇi (ed. Ratlam 1928) II, 36; cf. also JACOBI, Ausgewählte Erzählungen in Mâhârâshṭrî (ed. Leipzig 1886), text III (from the Uttaradhyayana-Ṭīkā), esp. pp. 2817-24, 3235-3328 and 3411-20. However, as we do not hear anything about the topic of the preach, and as the conversion is related in the usual shorthand way by means of numerous references to other conversion stories, the real point of interest of this fragment, I
47 Cf. the AUTHOR, Nir. Introduction p. 86 seq.
48 The same questions also in Nay. 1,5 (cf. LEUMANN, Übersicht p. 10a); cf. C. CAILLAT, Deux études de moyen-indien, I. A propos de pali phāsu-vihāra-, ardhamāgadhi phāsuya-esaņijja- (Journal Asiatique 1960, pp. 41-55) and Nouvelles remarques sur les adjectifs moyen-indiens phāsu, phāsuya (ibid. 1961, pp. 497-502).
49 Sindhu-Sovira (°-Sauvīra): for different identifications cf. DEY, Geographical Dict. p. 183. According to H. RAYCHAUDHURI (Political History of India, 6th ed., Calcutta 1953, pp. 507 and 619 seqq.) Sindhu-Sauvira is 'the Lower Indus Valley', Sindhu being the name of 'the inland portion lying to the west of the Indus' while 'Sauvira includes the littoral' as well as 'the inland portion lying to the east of the Indus as far as Multān'.
50 Viyabhaya (Vitabhaya): mod. Bhera on the left bank of the river Jhelum in the district of Shahpur in the Punjab (JAIN, Life p. 356 and p. 302 s.v. Kumbharapakkheva); see Bhera QIM 43 D/15/4 (T.I., p. 209).

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think, is not the king's conversion but rather its results for the throne of Sindhu-Sovira, viz the coronation not of the king's son Abhīi, but of his nephew Kesi. The story may then, as was the case with VII 92-3, be illustrative of the interest the Viy. takes in the political history of Mv.'s time and esp. in facts relating to members of Mv.'s own family: Pabhāvaī, Uddāyana's wife and Abhii's mother, was a daughter of Cedaga of Vesāli and consequently, as was Migāvai in XII 2, a niece of Mv.'s; moreover, after his humiliating postponement Abhii goes to Kūņiya, Mv.'s grand-nephew.
The historicity of the whole story is, however, very questionable. According to the Buddhists (Divyāvadāna 37, on which see J. NOBEL, Udrāyaṇa, König von Roruka, Wiesbaden 1955, p. XII seq.) king Udrāyaṇa (cf. Uddāyaṇa) of Roruka (not identified) wants to get in touch with Bimbisāra. The latter sends him an image of the Buddha. Now Udrāyana begs Bimbisāra to send him a monk and after his favourite wife's sudden death, deciding to join the order himself, he makes a pilgrimage to Rājagrha where he is ordained by the Buddha. Although the king is later on murdered while visiting his native town (as he also is in the Jaina version) there is no mention of a nephew, Udrāyana's son Sikhandi being the regular successor to the throne.
This conversion story of Uddāyana of Sindhu-Sovira is referred to in Antag. 7. Note that the Udāyaṇa BARNETT mentions in his remark to this text (Antag. p. 96, n. 2) is another king, see Viy. XII 2.
$ 20. Stories about Gods. In conclusion I may be allowed to draw the reader's attention to one other type of story. In III 12. 2, XVI 5 and XVIII 2 we read that a god (īsāņa, Camara, Gangadatta and Sakka resp.) approaches Mv.; after his departure Goy. questions his master on the god's majesty (iddhi), its karmic cause i.e. the god's former existence (puovabhava), and his future. This type of story has got an ample poetical adaptation in Rāy. As a rule, however, it was treated very stereotypically and has become a readily used cliché in
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Nāy. I, 13, Nāy. 2, Pupph. and Pupphac.51 In XVI 5 the story is a little more furnished: Gangadatta does not approach Mv. in order to honour him but to make him arbitrate a dispute he had with another god; Sakka, having overheard that dispute and being jealous of Gangadatta's iddhi, rather comically albeit successfully endeavours to forestall that god by approaching Mv. with a question of his own. Gods questioning My. we also meet in V 44 and XVI 2
Parts of these stories have also been referred to in other canonical works: thus Aņutt., in BARNETT's translation p. 85, and Pupph. 1, 4 refer to Gangadatta, and Pupph. 1, 5 refers to Kattiya52 i.e. part of XVIII 2.
§ 21. Ordering Principles and Methods. After this brief analysis of the different kinds of texts of which the nucleus of the Viy. is composed I now return to the main subject of this introduction, viz to the question how this miscellaneous construction came into being. Now, in the first instance, the whole problem practically narrows down to this other question: can we in this apparently incoherent mass of closely set small pieces recognize something like a mosaic or at least the traces of a planning and ordering hand ?
As a matter of fact, so I already pointed out, the one agent that will as a rule determine and realize the coherence even of a compiled work, viz a logically continuous train of thought, is totally absent in the nucleus sayas of the Viy.53 True, an association of ideas once in a while accounts for the sequence of two texts. Thus the notion ‘moisture' was associated with the notion 'water' in I 65-6, 'lifeless' with 'death' in II 14-5; two texts on the topic 'embryology' were inserted between two texts on the topic 'sexual intercourse' (II 51-4), an exposition of the different kinds of ‘opponents', among others the opponents of the Jaina Elders, was made to follow on an episode relating an
SI Cf. the AUTHOR, Nir. Introduction p. 79.
52 In Nir., Introduction p. 88 n. 34 I suggested that the Kattiya story probably originally belonged to Aņutt. 4; see also note 43.
53 The rare portions of the nucleus where such logical continuity is found (e.g. V 71-5, VIII 9) therefore are rather suspect.
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argument between the latter and a group of dissidents (VIN 7. 81), the 'anvil' and the fire-place' led to the 'blacksmith' (XVI 11-3) etc. Such cases, however, are relatively few..
SCHUBRING54 already discovered that in several canonical works, among which the Viy., the concatenation of two texts often is due to some minute element of purely external resemblance. Usually that element is a common word (scil. notion) or expression. Thus, for instance, totally different topics such as solar radiation, world limits and action were put together (1 61-3) because the notions 'contact and continuity' (the words puttha, aputtha and ānupuvvī, anānupuvvī) play a role in the three of them. Another interesting example is the verb vīivayai which runs through XIV like a continuous thread: see 31.3, 5', 95 and cf. viikkanta in 11. Between two texts connected by the common topic kevalin a small text of completely different origin was inserted scil. prefixed to the second text with which it had the phrase atīyam anantam sāsayam bhuvi in common (1 43-5). Instances of this kind abound throughout the work. In this connection it should be stressed that these common words and phrases need not be indicative of common topics. The connecting word, indeed, more often than not, is quite fortuitous: cf. samaya in I 102-3, cattāri panca and cauhim ... pancahim in V 64-5, räimdiya in V 93-4 etc. Not seldom the consecutive texts use the common word in totally different meanings: thus in VI 7 java is a plant while in VI 72 it is a measure, lessā 'light' (XIV 94) is connected with teya-lessā 'well-being' (95) and teya-lessā 'the fiery spiritual hue' (XV passim), the 'anvil' (ahigarani) in XVI 12 obviously is connected with the being 'taken as an object of actions' (ahigarani) in XVI 14 etc. Between lahuyatta 'lightness and lāghaviya ‘easy satisfaction' in I 91-2 and 3 the common etymon is the only link.
In a few cases even the assonance of certain words apparently was considered to be substantial enough to constitute the only connection between different texts. Such resemblances of sound are found in āsa 'horse' and āsaissāmo 'we shall lie down' (X 32-3), in obhāsanti pabhāsanti 'they radiate' and bhāsā speech'
54 Cf. Worte Mv. p. 14.
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(XIV 91-3), in uddāi 'perishes' (XVI 14), the elephant Udāi (XVII 14)ss and the first karmic condition udaiya (XVII 14). 56
In my opinion all these no doubt deliberately laid sound connections, both common words or phrases and assonances, probably were intended to serve mnemonic purposes. Such devices could indeed help one to memorize the sequence of a number of disparate texts. Moreover, as SCHUBRINC57 notices, they may have been a means to constitute a supposed coherence wherever the ordering intellect assumed a logical connection between loosely transmitted fragments.
However, if the concatenation of a great number of sūtras proves to be based on external resemblances of wording and sound, further investigation convinced me that the redactors of the Viy. have also adopted several other ordering methods and principles. In brief I would specify (1) the method of prefixion, interpolation, addition and integration; (2) the methods of recurrence, enframement and parallelism; (3) the principle of ‘initial' and 'final topics; and (4) the numerical principle.
About the first method little need be said. It is self-evident that in a compilation like the Viy. which is based on a large number of fragments many of which, at that, are avowed accretions, one text may readily be prefixed to another as its introduction (e.g. XI 11) or appended to it as a supplement (e.g. V 95) or interpolated between two connected texts as an addition to the first (e.g. V 45-6 added to 44 which itself introduces 47) or an introduction to the second text (I 94). This, as we saw in § 14, very often is the case with references. In a few such cases the redactors endeavoured to integrate a thus inserted text by repeating it at the end of the context. Thus, at the very beginning of the Viy., the references on āhāra etc. immediately following on the enunciation of the so-called irrevocabile factum tenet have been split in two entries (I 12 and 2). In this way they as it were enframe a series of fragments (I 13-6) which through the phrase āhāriya āhārijjamāņa (I 13) are con
55 XVI 11 and XVII 11 are linked by parallelism, see below.
56 Probably resemblance of sound also played a role in VI 101-5 (āyā, āyāna) and in XIII 68.71 (Āyava, āyā).
37 Cf. Worte Mv. pp. 14-15.
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nected with the said tenet in I 11. These fragments have then, for the above-said reason, been repeated in I 1?. The same thing happens in I 3, where 3-6 are repeated in and 8..
The string of fragments thus juxtaposed on account of associations, elements of resemblance in phraseology and sound, additions and the like of course often grows to such an extent that at the end of it the reader has completely lost sight of its starting-point. In such cases the text not seldom resumes the thread by returning to the initial topic. Thus V 61 recurs to the topic āuya left at V 32; the intermediate texts V 4-5 are a digression on the kevalin and chadmastha theme. This procedure is, in fact, quite natural. Certain recurrences, however, appear to be of a more regular and conventional character. Thus
I 101 (annautthiyas dis- ) (111(the irrevocabile factum avowing the irrevocabile
tenet) factum tenet) III 10 (the assemblies of the III 1-2 (gods) gods) 58
resp. V 10 (the course etc. of
VI (the course etc. of the the moons discussed at recur suns discussed at Campā)
Campā) VI 101.3 (veyaņā)
VI 11-3 (veyaņā) VIII 103-4 (poggala-pari- to VIII 11-2 (poggala and pari
ņāma, colour etc.; davva) |ņaya, colour etc.; davva) XIV 91 (bhāviy'appā ana
XIV 11 (bhāviy’appā anagāra, kamma-lessă) 59
gāra, kamma-lessā).
These six recurrences obviously imply that at some stage in the evolution of the Viy. greater sections of the text, in this case sayas consisting of ten udd., were purposively rounded off by putting at the end some fragment reminding of the topic treated at the very beginning. This type of recurrence at the same time is a kind of enframement. Enframement, however, also covers a number of other phenomena. As a matter of fact I already had to use the term while speaking of the reference in I 12 and 7.
58 In fact III 63-10. 59 XIV 10 discusses the bhavastha-kevalin (Abhay.) as an introduction to XV.

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References in fact proved to be very well suited for the purpose and were used to enframe large (e.g. II 7 and III 10) as well as small (e.g. VIII 23 and 6) portions of the text. An excellent example showing to what extent this method could be used in regulating the sequence of the different texts within the scope of a saya is found in V. The numerous recurrences at the end of this chapter are so regularly planned that the whole in a way reminds of certain frame-stories in narrative literature. As a matter of fact
a) not only the discussion of the moons held at Campā (10) recurs to that of the suns in 1', as I stated above, also
b) the topics ‘day and night in gand 'divisions of time in manussakhetta' in 93 have their counterparts in 12 and 13-4 respectively60;
c) the topic 'Rāyagiha' in 91 recurs to the shifting of the scene from Campā to Rāyagiha in 2?;
d) the theme 'entering a new existence' connects 82 with 31-2;
e) the opposition kevalin ~ chadmastha connects 78 with 41-53
To the themes that form the skeleton of the whole saya one must add 'the divisibility of atom and aggregate' (71 seq. recurring in 81) which is probably connected with the kevalin theme by the notions paesa and eyai (7), cf. 414). There are several such interrelations between the main themes: thus the notion 'death' (marana = āu-kkhaya) in 78 is connected with the topic āuya started in 31-2 and recurring in 61 and 76; 'Rāyagiha' in 9 is connected with 77 by a reference, 'day and night' in g2 is related with ‘atom' in 71-5 and 81 by the common notion poggala.61
Besides the above-mentioned cases where sayas, in their end udd., were seen to recur to a topic treated in their first udd., we also find that two different sayas sometimes are connected
60 V 9* (with the addition on the shape of the world is added to 99. Cosmography is a 'final' topic, see below. Moreover 9* is a refutation of the dissidents, another 'final' topic.
61 On the numerous further interpolations and additions in V and esp. in 41-5% see the Conspectus, $ 22.

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with each other by the topic(s) treated in their first udd. (XVI 1 and XVII 1; XIX 3 (1-2 being references) and XX 1) or in their end udd. (XVI 11-14 and XVII 13-17, see also XIX 10).62 Likewise different udd, sometimes are connected by the first or the last topic they treat (e.g. III 41, 5', 61 and VII 26, 36, 87). Here we must not speak of enframement but rather of parallelism. XVI i as compared with XVII 1 (and probably several other places63) furthermore would seem to imply that parallelism even played a role in the sequence of the topics; for the details suffice it to refer to § 22.
A number of connections existing between the last udd. of different sayas cannot, in my opinion, be explained as mere parallelisms. Certain topics, it would seem, are 'final' by which I mean that they are preferably treated at or towards the end of a saya. The same ordering principle is found in Thāņa, where cosmological data as a rule stand at (about) the end of the chapters. 64 As for the Viy., among 'final topics I would reckon the refutation of dissidents (I 101-2, II 51.7[6], VI 101.3, VII 10, VIII 10"; cf. also IX 332 on Jamāli's dissidence), the gods (II 7-8, V 95, X 4-6, XI 12, XII 9, XVI 9. 11-14, XVII 13-17, XIX 10) and, as is the case in Thāņa, cosmological facts (II 9, V 92-4, X 7-34, XI 10.111) esp. the atthikäyas (II 10, VII 10-). Likewise at least one topic, viz the attraction of matter (āhāra), appears to be typically 'initial scil. is generally treated at or near the beginning of a saya (see I 12 seqq., VI 2, VII 11, XIII [1].3, XVIII 1(2), XIX 3, XX 1, XXV 13).
Neither in Thāņa nor in Viy. the principle has been universally put into practice. Much evidence regarding this ordering method probably was blurred by the effects of the application of such other methods and principles as have been discussed above as well as by the rearrangement of the chapters on account of accretions and the like.
62 Or in an udd. towards the end of the saya (cf. II 8, X 6, XVI 9, XVII 5; cf. also note 21 above), probably also in two corresponding udd. (cf. VII 3 and VIII 3, XVI 22 and XVIII 2).
63 Cf. I 96-8 and VII 21-6, VI 91-2 and VII 87.9', VII 10-2 and XVIII 36.41. 64 SCHUBRING, Lehre par. 45,3.
65 II 6 seqq. seem to be additions. Also the annautthiya-texts in Thāņa and Jiv. referred to in notes 36 and 37 stand at the end of an uddesa.
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Number finally, as is generally known, has always played a leading part in the Jaina system. In many a canonical text sections and subsections were freely arranged on a numerical basis. At least one group of texts in the Viy., viz a large part of XVIII, was ordered according to the numerical series 'one, two, three', and at one time this series most probably went on in the immediately following texts since vestiges of the series 'four, five, six’ are evident in XIX 34, XX and a large part of XXV. Details about this and all other ordering principles and methods discussed in this paragraph will be found in the presently following Conspectus of the composition of the Viy., in which I have tried to explain the concatenation of the different texts on the ground of the various connections that link them up one with another.
§ 22. Conspectus of the Composition of the Viy. Abbreviations used in this paragraph: A : annautthiya-text (see § 18), E: episode (see $$ 19-20), ND: nondialogue text (see § 15), R: reference (see $$ 9-14); c.w. = connected with.
I I GOYAMA questions MAHĀVĪRA at RĀYAGIHA: 1 calamāne calie... the so-called irrevocabile factum tenet. 2.7 R on āhāra (an 'initial' theme of HAMG, and several related topics, enframing 3-6. | 3 āhāriya āhārijjamāņa c.w. 1. | 3-6 āhāra (c.w.?) and related topics. | 6 caliya c.w.l. | ?R, see ?; repetition i.e. integration of 3-6. 1 8 HAMG (c.w. 2-7) and Siddhas. 8-11 selfdiscipline and samsāra.
2 1 suffering (c.w. 1 11) and āuya (c.w. 1 10). / 2 = the beginning of the Pannav.-text referred to in 3; āhāra etc.: recurrence to 1 2 seqq. 3 R, see 2 1 4 sunna-kāla etc. c.w. sam'āuya samovavannaga in ?? | 5R on anta-kiriyā, the reverse of rebirth in 4. 1 6-7 = end of the Pannav.-text referred to in 5.
31-2.5.7-8 kankha-mohanijja kamma introduces mohanijja kamma in 4 ?; past, present, future and (uva)ciņai, udirei, veei, nijjarei recur to 1 3-4. | 3 nisanka c.w. sankiya in % | 4 atthitta c.w. atthi utthāne ... vīrie in 5 1 5 see 1-2. I 6 vīriya c.w. 4. | 7-8 see 1-2; both repeat scil. integrate 3-6.
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4 1 R introducing ?. 2 mohanijja kamma (c.w. 31 seqq.) and vīriya (c.w. 36). | 3 kada kamma, veei c.w.2 | 4 atīyam anantam sāsayam bhuvi c.w.5. 1 5 liberation, araha c.w. 3.
5 1 introduces 2 / 2 loosely c.w. 2 ? (quantity of life and several other topics), 61 (the assonance āvāsa uvāsa?) and 6 2 (loga).
61 recurrence to i: phus[s]amāne putthe (c.w. i ), implicit R to the Pannav.-text referred to in 1 2.7. | puttha and implicit R as in 1 | 3 puttha and ānupuvvī c.w. . | 4 ROHA questions Mv.: (a)loga c.w.2; ānupuvvī c.w. 2-3 | 5 (a)loga and related topics c.w.2.4. 1 6 simile c.w. 2.5 | ? siņeha c.w. 'water' in 6.
71 recurrence to i: uvavajjamāne and uvavanne in different dandagas (c.w. i ), āhāra (c.w. I 2 seqq.). 1 2 rebirth c.w. 1. | 3 rebirth, āhāra c.w. 1; āhārijjamāne āhārie ... c.w. 11. | 4 embryology c.w. rebirth in 1-3 (an association of ideas).
8 1 tahā-rūvassa samanassa ... nisamma c.w. 7 4. 2 kiriyā c.w. anta-kiriyā in 1; kajjamāne kade ... C.W. 11. | 3 two fighting men c.w.2 | 4 vīriya c.w. 3.
9 1 the eighteen sins the first of which is pāņâivāya c.w. 8 2-3. | 2 guruya, lahuya c.w.1; also c.w. 64. 3 lāghaviya etymologically c.w. lahuya in ; also kankhā-paosa c.w. the catchword title of 31 | 4 A introducing the Pāsávaccijja in 5. | 5 E: KĀLĀSA VESIYAPUTTA questions the THERAS on equanimity and passionlessness (c.w. lāghaviya and akohatta etc. in 3); his conversion, death and future. ! 6 paccakkhāņa c.w. 5. 1 7 āyā c.w. 5. | 8 bāliyatta c.w. 5.
101 A (a 'final theme) on the irrevocabile factum tenet (recurrence to 1 l) and related topics. 1 ? A on kiriyā c.w. 1. 1 3 R loosely c.w.2 by the word samaya and linked up with II 1 1: sec Introduction, note 19.
II 1 1 breathing: recurrence to one of the topics treated in I 1 2.7. | 2R on breathing c.w.l. | 3 breathing c.w. 1-2. | 4 wind-beings c.w. 3. 5 mada 'lifeless' c.w. 'death' in 4. | 6 E: at KAYANGALĀ KHANDAGA KACCĀYAŅA questions Mv. on death (c.w. 4-5); his conversion, death and future.
2 R (to Pannav. 36) on the samugghāyas one of which is māraṇ'antiya s. (c.w. 'death' in 1 4-6); see 4.
3 R loosely c.w. 2 by the number 'seven'?
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4 R(to Pannav. 15) added to 2 because of the related questions ‘anagārassa nam bhante bhāviy'appano māran'antiya-samugghāeņam (thus Pannav. 15: 302a) resp. kevali-samugghāenam (thus Pannav. 36 : 598a) samohayassa je caramā nijjarā-poggalā suhumā ņam te poggalā pannattā saman'āuso savva-logam pi ya ņam te phusittānam citthanti?' etc.
51 A on the monk reborn as a god c.w. Khandaga who in 16 is reborn in Accuyakappa. | 2-3 embryology c.w. sexual intercourse in 14 (an association of ideas). Losexual intercourse c.w.1: | 5 at TUNGIYĀ LAYMEN question the PĀSÂVACCIJJĀ THERĀ on self-discipline (c.w. 4) and rebirth as a god (c.w.?). | 6 c.w. 5 by the question kim-phale ... and the notions samjama, ananha, tava and vodāna. 17 A, tava c.w. 5-6; usina-joniya and udaga c.w.? 6 R added to 57: Mv.'s instruction is an ohāriņi bhāsā. 7 R on deva (c.w. 51.5) introducing Camaracancā in 8.
8 Camarancā (see X 6, XVI 9, XVII 5 and cf. Introduction, notes 21 and 62) introduces Camara etc. in III i seq.
9 R to part of the Jiv.-text referred to in 7; samaya-khetta already announces V I which will follow on III-IV the main topic of which (gods) is announced by II 8.
10 atthikāya : a 'final topic.
III 1-2 on the iddhi of the indas, esp. their viuvvaņā; the central figures are Camara, Sakka, Bali and Isāņa, see II 8 and the uddesas referred to there; the sequel comes in 63.
1 1 AGGIBHŨr and VĀUBHŨI question Mv. at MOYĀ. | 2 and 2 1: parallel composition: a god's iddhi (R), its origin viz the god's former life (in both cases a god fights the asuras), the god's future.
2 see 12 | 2 (cf. Jiv. 374b) added to 1 | 3-4 sequel of 1.
3 1 MANDIYAPUTTA (the sixth gañadhara added to the second and third gañadharas in 1 1) questions Mv. on kiriyā. 1 2R, eyai veyai ... tam tam bhāvam pariņamai c.w. l; probably there is also an association of ideas between the topic of ebb and flow (vaddhai, hāyai) and that of the spaces of time during which the monk is in turn inconsiderate and dutiful in 1: cf. vaddhai and hāyai in a moral sense in XXV 6 1(20).
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1
4 1 god, viuvviya c.w. aṇagāra and magic. | yäittä c.w. 4. | 4 see 1.
2
2
2
I
1
1.4
1 and 6 1: the bhāviy' appa
c.w. 51
1
5 see 4 1. | 45. | 3 (a)mãi c.w. 2.
2-3
6 1 see 41 (also jāņai pāsai); (a)mãi c.w. 45-6 and 5
51 1 R, sequel of 1 1.
7 the iddhi of the logapālas added to that of the indas in I1 and 63.
54
iddhi and viuvvittae c.w. 1 etc. | 3 pari| 5 viuvvai c.w. 1 etc. 6 (a)mãi c.w. .

8 indas and logapālas c.w. 7.
9 R to the Jiv.-text preceding the one that is identical with 22: indiya-visaya probably is c.w. visaya-metta in 11 and 5 1; in Jiv. the short text on indiya-visaya is linked with what precedes by the common word poggala-pariņāma which does not appear in Viy. III 9.
10 R: the Jiv.-text referred to, which gives full details on all the parisās (viz of Camara up to Accuya), here rounds off the sūtras of III dealing with the gods (but see IV 1-8); moreover several sutras of III (viz 2 2, 3 2.9) and in its immediate neighbourhood (viz II 7.9, V 2 3) refer to parts of this text.
IV Probably a later interpolation composed of
1-8 R added to III 7.
9-10 R to two consecutive uddesas, Pannav. 17, 3-4; jal-lese uvavajjai tal-lese uvavaṭṭai (Pannav. 352a) c.w. jal-lesāim davvāim pariyāittā kālam karei tal-lesesu uvavajjai in III 43? Cf. Introduction § 14 end.
V I 1-4 At CAMPA GOYAMA questions Mv. on the course of the suns and the divisions of time in Samayakhetta, c.w. II 9 q.v.
2 1 directions c.w. 11; diviccaya, sāmuddaya and Lāvaṇa samudda c.w. I 2-3; wind: recurrence (with ref.) to II 1 3-4. | 2 kim-sarīra c.w. (s)asariri in the text referred to in 1. | 3 R on Lavana samudda etc. c.w. 1 3-2 1.
3 1 A (cf. I 9 4); there might be an association of ideas between the tenet saying that a soul cannot experience two quantities of life (auya) at the same time and the tenet on 'soul-changes' in food etc. in 22. | 2äuya c.w. 1.
4 1.7.9.13-14 the qualities of the kevalin and the chadmastha.

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| 2 taking an embryo from a [sleeping] mother's womb c.w. sleep in 1 (association of ideas)? joņi c.w. 3 ?? Hari Negamesi introducing the gods in 4 seqq.? 3-4 two events introducing scil. illustrating ? and 9. 5-6 on the gods, added to 4 | 7see 1, | 8 R on pamāna added to ? | see 1 | 10-12 on the gods, c.w. 4. 13 see 1 to which ref. is made; 'not by means of the senses' c.w. the first of the pamāṇas spoken of in 7-9. | 14 see !; uvagarana (also ‘organ of sense', Tattv. II 17) probably c.w. āyāņa in 13 | 15 davva c.w. 11.14
5 1 ref. to I 45 c.w. the kevalin and chadmastha topic in 4. | 2A: probably jahū kadā kammā (no) tahā vedanam veenti (Mv.'s, i.e. the kevalin's, own doctrine: aham ... evam āikkhāmi ...) is c.w. -14° for the same reason why vedanāe veissai ahākammam, the related tenet in I 43 (of which Mv. also expressly states that it is his own doctrine: mae ... pannatte), is c.w. I 45. | 3 R; titthayara c.w. araha jina kevali in 1?
6 1 (following on 4-5 which discuss the kevalin and chadmastha topic) recurrence to the auya topic in 3. 1 2 kiriyā kajjai c.w. the deeds in 1 | 3 mahākiriyatarāya c.w. kiriyā in? | 4 five kiriyās (c.w.2) the first of which is pāņâivāya (c.w. 1). | 5 A; cattāri panca (joyana-sayāim) loosely c.w. cauhim ... pancahim kiriyāhim in 4. 1 6 R on neraiya in 5. ! ?ND on forbidden food c.w. 1. | 8 agilāya c.w. gilāna in? | 9 alienam c.w. lying in 1.
7 1-5 atom and aggregate; the notions eyai and paesa probably are c.w. sêya-kāla and āgāsa-paesa in 4 11. | 6 recurrence to the topic āuya left in 61; there seems to be an association of ideas between āuya and 'duration' in 5. l ?ārambha and pariggaha : recurrence to 62. 8 ND, recurrence to the kevalin and chadmastha theme left in 53; probably marana (i.e. au-kkhaya) is c.w. āuya in
8 1 discussion between NIYANTHIPUTTA and NĀRAYAPUTTA ON the atom (c.w.7 1-5) and related topics; addha majjha paesa c.w. 73. | 2 entering a new existence: recurrence to 31-2; the names of divisions of time introduce 92-3.
9 Rāyagiha: recurrence to 21 where the scene shifts to Rāyagiha; also c.w. (ref. to) 7? | 2 day and night: recurrence to 1 ?; poggala also c.w. the topic atom in 7 1-5 and 81. | 3 divisions of time in manussakhetta : recurrence to 1 3-4. | 4 E: the
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PĀSÂVACCIJJÄ THERĀ question Mv. on the shape of the world (rāimdiya c.w. 2-3), a 'final' topic; their conversion and future. | 5 on gods, added to 4.
10 recurrence and ref. to I.
[N.B.--For all the recurrences at the end of the saya cf. the Introduction $ 21.]
VI 1 1-3 veyaņā. | 2 subha, as., subhâs. c.w. V 92.
2 Ron āhāra ‘attraction of matter' (an 'initial topic) probably introducing 3 the leading theme of which is the binding and accumulation of particles of matter.
3 1 mahāveyana c.w. I 1-3; the simile of the dirty garment is C.W. 11. | 2-3 garment, poggalôvacaya and kammộvacaya c.w.. | 4-6 kamma c.w. 1-3.
4 1 the classes enumerated are for the greater part the same as those in 3 5-6 | 2 jīva c.w. 1; āu "quantity of life' and āu 'water' in 5 l: assonance ?
5 1-3 darkness (tamu-kkāya, kanha-rāī) probably c.w. the day and night' theme in V 92 and VI 1 2 (subha).
6-7 an interpolation, see the gāhā at the end of 8 1!
6 1āvāsa introduces 2. [N.B.---The catchword title of 6 (bhaviya) exceptionally bears on ?, not on 1, but on the other hand the udd. ends with the words pudhavi-uddeso samatto; the pudhaviuddesa, however, is VI 8, the real sequel of 5 following the interpolation 6-7.] | 2 ega-padesiyā sedhi c.w. 51.
7 1 java (plant) c.w. java (measure) in 6.2 | 2 divisions of time c.w. the periods mentioned in 1, probably also c.w. the measures in 62 | 3 R, osappinī c.w. 2; natural phenomena introducing 81; cf. also VII 6 4.
8 1 natural phenomena c.w. 5 1-3 (see the summarizing gāhā), probably introduced by 61 and 73. | 2 nāma loosely c.w. nāmadhejja in 3. | 3R concluding the theme started in 5 1; the text referred to is c.w. 51-2 by the topics dīvasamudda, samthāņa etc. up to nāmadh
91R; kamma-pagadi and bandhai c.w. āuya-bandha, nāma and goya in 8 ? or is there a recurrence to kamma, the leading topic of 3?| poggala and parināmettae c.w.poggala-pariņāma at the end of the text referred to in 8 3 | 3 god, veuvviya-samugghāya c.w.2:
CCC Up to namaanenia and parināma.
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10 1.3 A (a ‘final topic), recurrence to the topic veyaņā in i (cf. 1 2 and 103). 1 'god and poggala also c.w. 921 ? jīva introduces " but probably also recurs to 41-2 | 3 see 1. | 4 āhāra (recurrence to 2) introduces VII 1 1; māyāe c.w. māyam in 1 and vemāyāe in 3 [ 5 repetition of V 413 probably introducing VII 1 ?; āyāna : assonance with āyā in 4.
VII 1 1 āhāra, an ‘initial topic, c.w. VI 104. | 2 the question 'what is a jīva?' c.w. VI 102; kevali c.w. VI 105. | 3 tao pacchā sijjhai jāva antam karei c.w.2 | 4 akammassa gai c.w. the topic siddhi in 2-3. 5 dukkha (= karman, Abhay.) and adukkhi (= siddha) c.w. 4. 1 6 iriyāvahiyā and samparāiyā kiriyā c.w. 3. | 7-8 pure food c.w.3.
2 1-5 paccakkhāņa c.w. 13. I levam abhisamannāgayam bhavai : ime jivā ime, ajīvā c.w. jīve vi jāņai pāsai ajīve vi j. p. in 1% | 4 R on samjaya, as., samjayâs. introducing paccakkhāņi, ap., paccakkhāyāp. in 5. | 5 c.w. (ref. to) VI 4? | 6 there is a parallelism between 2 1-6 [(a)paccakkhāya, (a)viraya, (a)samvuda, bāla and pandiya; (a)sāsaya scil. davo'- resp. bhāv'atthayāe) and I 96-8 [apaccakkhāņa etc. up to (a)sāsaya scil., according to Abhay., dravyatvāt resp. paryāyatvāt]; moreover, as I 98 is repeated in VII 8 7, there is also an obvious parallelism connecting the end-sūtras of VII 2, 3 and 8 which all have the notion 'eternal or not' in common.
3 1-3 on plants, thāvara c.w. 21 | I savv'app'āhāraga c.w. 11. | 4 appa- and mahā- c.w.1 | 5 kamma c.w. 4. | 6 see 26.
4 R on samsāra-samāvannagā jīvā probably added to 36.
5 R to the Jiv.-text that precedes the one referred to in 4; probably the notion 'coming into existence' is meant to introduce the notion 'production of the next quantity of life' in 61.
6 1 the theme 'suffering and non-suffering' (see also 63-4, 72, 83) I think is a recurrence to 1 5 (cf. also VI 10 3); appa- mahāand veyaņā are also c.w. 34-5. | 2 āuya c.w. 1. | 3 (as)sāya- and (a)kakkasa-veyaņijja c.w. sāya and dukkha in 1. | 4R; hāhābhūya, asuha-dukkha-bhāgi etc. c.w. dukkha in 1 and 3; cf. also VI 73.
71 obviously c.w. 16 as 'suffering and non-suffering', the leading theme of the preceding and following texts, is c.w. 15.
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3
2 kāma and bhoga c.w. the theme of 61 etc. | bhoga c.w. 2. 4 akāma and pakāma c.w. kāma in 2.
8 ref. to I 45 (on the chaumattha) added to 73.2 R; the simile of the lamp in the dark room is c.w. 7 4; the elephant (see also ") introduces Udai and Bhūyaṇanda in 9 2-3. | 3 dukkha and suha c.w. the theme of 61 etc. | sexual enjoyment c.w. the same theme (kāma-bhoga); but for its dialogue style 4 is identical with the Thaṇa-text preceding the one quoted in 5. | 5 ND; veyanijja 'painful' c.w. the same theme; also c.w. 4 by the number 'ten'. 6 elephant and kunthu c.w. 2 q.v.; also c.w. I 96. | repetition of I 9 7-8 added to 6; see 2 6.
9 1 c.w. (and ref. to) VI 92; there seems to be a parallel sequence: the texts that precede VI 92 and VII 91 both treat the binding of kamma-pagaḍis; viuvvittae also c.w. viuvvittānam in 2-3 2-3 the 'War of the Big Stones' and the 'War of the Chariot with the Mace' c.w. 82 (elephant) and 86 (elephant and apaccakhāna).
10 1-2 E: a group of dissidents (A, a 'final' topic), KALODĀI (c.w. Udai in 9 2?) being one of them, question Goy. and Mv. on atthikaya (another 'final' topic) and on several topics relating to the retribution of bad deeds (c.w. the rebirths of nissila apaccakkhāņa people in 9 2-3); Kalodai's conversion, death and future. 2 'injury' (in b) is the first of the eighteen sins (in a); teyalessa (in ) is c.w. teukāya (in b).
VIII I (with R) 2: poggala and parinaya c.w. VII 10 1-2.
2 1 the subdivision of AMG c.w. I 1; moreover visa probably is c.w. VII 102 and uraga is c.w. ura-parisappa in 1 1; maybe one must also assume a connection of sound between āsīvisa and visasă in I 1-2. 2ND, uppanna-nāṇa-damsaṇa-dhare kevali jāņai introduces nāņa in 3-6; both this text and part of 1 is found also in Thāṇa, see Introduction, note 24. | 3-6 on nāṇa, with introducing and concluding R in 3 and 6.
31R; there seems to be a parallelism between the 'trees' in VIII 3 and the 'plants' in VII 3. | 2 on a particular aspect of the nature of the soul, probably added to 1 as a kind of antithesis: although several souls may inhabit what seems to be one body
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(1), soul and body have the same size (2). | 3 R; carima 'last' c.w. the notion 'edge' in 2 (association of ideas).
4 R on kiriyā introducing the acts described in 51-63; cf. 65.
1
5 GOYAMA questions Mv. on the layman (samaṇôväsaga); the same point had been raised by the AJIVIYAS addressing the THERE BHAGAVANTE. 2-3 samanôvāsaga and Ajiviya c.w. 1. | 'heavens' c.w. devaloesu in 3.
61 samaṇôvāsaga c.w. 51-3. | 2ND, 'giving food' c.w. 1. | 3 nigganthena ya gāhāvai-kulam pindavaya-padiyae paviṭṭhenam (the monk on his begging-tour) c.w. niggantham ca nam g.-k. p.-p. anuppavittham in 2. | 4 the notion 'burning' c.w. the first simile in 3. 5 kiriya concludes 51-63: enframement, see 4. 71A arguing with the THERA BHAGAVANTO (c.W. 5 1) on selfdiscipline etc. (c.w. 6 1) and alms (c.w. 6 2); dijjamāne dinne etc. and gamamane gae etc. c.w. chijjamāne chinne etc. in 63; see II. 2 R, gai-ppavaya c.w. 1.
8 1 cf. Thāṇa 170 a; the 'opponents', among whom figures the thera-padiniya, are c.w. the dissidents accusing the Elders in 71; moreover, the terms āyariya, uvajjhāya, thera, gana and of course gai figure at the end of the text referred to in 72.
2 cf. Vav. 10, 2 = Thana 317b; suya c.w. 1. | 3 very loosely c.w. 2 by the first word of the question 'kaivihe'. | 4 kamma C.W. 3. 5 Jambudd. 458b-463b announcing IX 1-2.
9 bandha c.w. 8 3-4; the distinction between paoga- and visasăbandha reminds us of that between p.- and v.-parinaya in 1 1-2.
4
5
10 A (a 'final' theme), suya and ärahaya c.w. 82. | 2ārāhaṇā c.w. ārāhaya in 1. | 3 poggala-pariņāma, colour etc.: recurrence to 1. poggala c.w. 3; davva: recurrence to 1 2. paesa C. W. 4. 6jiva-paesa c.w. 5; kamma (c.w. 83-4) introduces IX 31. poggala c.w. 3-4.
I
IX
1-2: R introducing 3-30 (see also VIII 85). 2 (R to several short texts in Jiv.) is c.w. 1 (R to Jambudd. I-VI) by the fact that the first text it refers to (Jambuddive nam bhante dive kevaiya candā pabhāsimsu ...) is identical with the beginning of Jambudd. VII.
3-30: R on the southern intermediate continents linked up

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with X 7-34 (R on the northern intermediate continents): parallelism of IX and X which have got thirty-four udd. each; these R introduce XI 91 (XI 1-8 having been interpolated) where Siva, with his vibhanga-nāņa (see IX 31), discerns only seven continents and oceans.
31 on certain conditions (also karmic conditions c.w. VIII 106) learning the Lore etc. without having properly heard it (asocca) may lead to vibhanga-nana; this vibhanga-nana introduces XI 9 1 and 122.
32 E: GANGEYA, a Pasâvaccijja monk, questions Mv. at VĀŅIYAGGAMA; his conversion, death and future; asoccā jāņāmi (454a) c.w. 31.
33 E at MAHANA-KUNDAGGĀMA USABHADATTA and DEVĀŅANDĀ (Mv.'s 'mother') are converted; their future. | 2E: at KHATTIYA-KUNDAGGĀMA JAMĀLI (Mv.'s nephew and son-inlaw) becomes a disciple of Mv.; his heresy, death and future. [N.B. 33 is c.w. 32 by its scene (both Kundaggama and Vāṇiyaggāma being situated in the neighbourhood of Vesāli, see Introduction, notes 29 and 44) and by sasae loe (see 32 under b and 33 under 2e). The two episodes in 33 are linked up in order to oppose Jamāli, the heretical monk of ksatriya birth, whose relationship with Mv. the text expressly conceals, and Devāṇanda, the righteous nun of brāhmaṇa birth who Mv. says is his real mother.]
34 1-2 purise ... purisam haṇamāne and verenam putthe (cf. I 8 2b) seem to indicate that deals with the casuistics of the five actions, which would connect it with 2; I fail, however, to see any connection with the preceding and following udd.
X I 1 disă introduces the disāpokkhiyā tāvasā in XI 9 1. | 2 R on sarira added to rūvi in 1? Abhay. says that the R on sarira is added because jīva in 1 is saririn.
2 1 purao uddham ahe (directions) and rūva c.w. I 1; the connections between the different texts of 2 can only be guessed at: probably 'acting against the precepts' in 1 introduces the notions 'loyalty' and 'confession' in 4-5. | 2-3 both R connected by the notions siya, usiņa and sīôsiņa; veyaņā, viz ajjhovagamiyā veyaṇā (Pannav. 556b) 'the painful perception a monk imposes
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upon himself' may introduce bhikkhu-padimā in 4. | 4 see l and 3. | 5 ND, bhikkhu and ārāhanā c.w. 4.
3 gods c.w. deva-loga and devatta in 25. | 2 antarā c.w. vāsántara in 1? 3 āsaissāmo : assonance with āsa in ?
4 At VĀNIYAGGAMA Mv.'s disciple SĀMAHATTHI questions GOYAMA and Goy. questions Mv. on certain gods: added to 31.
5 Several DISCIPLES question Mv. on certain goddesses: added to 4.
6 R on Sakka's sabhā c.w. 4-5, but see II 8. 7-34 R, see IX 3-30.
XI 1-8 interpolation (see IX 3-30) on plants related to XXIXXIII, cf. Introduction $84 and 7. [N.B.—The reason for inserting this discussion on plants probably was the fact that plants play a certain role in 9, the Siva-episode (ujjāņa [514b] instead of the usual ceiya ; mūllāhāra ... bīy'āhāra; kandāņi ya ... hariyāni ya). Likewise Uvanga 10 has been called Pupphiyão because of the plants figuring in its third ajjhayana, i.e. the Somila-episode part of which is a parallel of the Siva-episode in Viy. Moreover, there may also be a connection, viz a parallelism, between XI i uppala 'lotus' and XII 11 Uppalā (the name of Sankha's wife).)
91E: king SIVA of HATTHIŅĀPURA becomes a disāpokkhiya tāvasa (c.w. X 1 '); his vibhanga-nāna (introduced by IX 31 and also c.w. XI 12 2), conversion, death and future liberation. | 2 R on liberation added to 1
10 1-4 loga added to 9 1; the different texts are linked up by the common expressions loga, aloga, savvao sammantā, anna-manna-baddha, egammi āgāsa-paese.
II 1-4 E: at VĀNIYAGGĀMA the layman SUDAMSAŅA questions Mv. on the topic 'time' (kāla) and esp. on the duration of rebirths (with the R11 2); his puvva-bhava, profession and future. [N.B.—This episode has been prefixed to 12 (viz ?, where the duration of rebirths is the object of vibhanga-nāna) which is c.w. XI 9', both stories being introduced by IX 31.]
12 " E: at ÄLAMBHIYA several LAYMEN (c.w. 11 ) question ISIBHADDAPUTTA and Mv. on the duration of divine rebirths (c.w. II); Isibhaddaputta's future. | 2 E: at ĀLAMBHIYĀ (c.w. 1)
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the brahmanical monk POGGALA acquires vibhanga-nāna (introduced by IX 31 1 and c.w. XI 9 ) about the duration of rebirths (introduced by 11); his conversion etc. = ref. to 91.
XIII 1-2 E: at SÄVATTHI Mv. teaches SANKHA and several other LAYMEN (c.w. and ref. to XI 12 l) on the topic 'waking' (jāgariyā); Sankha's future = ref. to XI 12 l; cf. also the note on Uppalā under XI 1.
2 E: at KOSAMBÍ the laywoman (c.w. the laymen in XI 11-12 and XII 1) JAYANTI questions Mv. and becomes a nun; her future; jāgariyatta c.w. 11, so'indiya-vas'atta c.w. and ref. to koha-vas'atta in 12
3 R on pudhavī probably c.w. 103: enframement of the rather disparate elements of XII introducing XIII 11.
4 'atomic regroupment' is the common topic of the different texts; the only connection with 3 seems to be the number 'seven': seven hells, seven atomic regroupments; o ussappinis and osappiņās in [2] c.w. 26[2].
5 1 common topic of the different sūtras: the sensory properties colour etc.; davva and parinamai c.w.4. 2 parinamai c.w. 1.
6 1 Rāhu's abodes in the five colours c.w. 51 | 2 Canda (c.w. Rāhu in 1) and Sūra. 3 Canda and Sūra c.w.2.
7 1-2 the multiplicity of karman may be an echo of 52. 2 uvavanna-puvva c.w. anākanta-puvva in
8 1 rebirth (c.w. 71-2) of gods. 1 ? rebirth c.w.?. 9 1‘gods' c.w. 81. | 2 R added to 1
10 1-3 on āyā; daviyāyā in 1 probably c.w. davva in 91.1 3 see 3 above.
XIII I hell-beings (pudhavi c.w. XII 103) considered from the points of view anantara-uvavannaga, anantar'āhāra etc,
2 gods considered from the same points of view. 3 R on anantar'āhāra added to 1-2.
4 1-2 hell-beings c.w. 1. 3-5 common topic of the sūtras: the world (loga) the centre of which, according to 3, is situated underneath the first hell (c.w. pudhavī in 1).
5 R on āhāra : recurrence to i and 3. 61 nirantaram neraiyā uvavajjanti : recurrence to l. 2 on

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the Asur’inda Camara, prefixed to 3; ujjāņiya-lena may be c.w. uijāna in 3. 3 E: king UD(DĀYANA's conversion at VIIBHAYA; his son, the layman ABHII, dies and is reborn as an AyāvaAsurakumāra in the first hell (c.w. Il etc.); his future.
7 1āyā (assonance with Āyāva in 6 3) probably recurs to XII 10 1-3. ? the topic 'death' is related to the topic 'embodiment' in 1
8 R on karman added to the notion āuya (äyuşkarman) in 72.
9 appā (in bhāviy'appā) c.w. āyā in 71? viuvvittae c.w. veuvviya kāya in 7 '; also c.w. and ref. to III 4 4-6.
10 R on the samugghāyas, among which māran'antiya s. is c.w. marana in 7 and veuvviya s. is c.w. 9.
XIV I 1-3 common topic: rebirth, viggaha connecting 2 and 3; bhāviy'appā aṇagāra c.w. XIII 9. [N.B.-An important term in 1, I think, is vīikkanta because it is related to the verb viivayai in 31.3, 51 and 9 5; see also 21.1
2 1 obviously there is an association of ideas between viivayai (cf. 1, N.B.) and āvesa 'penetration' [viz by particles (poggala) sent by a god]. 1 ? probably there is another association of ideas between the gods sending off particles in 1 and the gods making rain.
3 the god 'penetrating' (vīivaejjā: see 1, N.B.) the bhāviy'appā monk (c.w. i'); cf. also 21 | 2 sakkāra c.w. sakkārei in ! | 3 repetition of part of X 3 1: majjham majjhenam vīivaejjā c.w. q.v. | 4 R on poggala-pariņāma introducing 41.
4 1-3 on poggala (c.w. 2 ?), esp. poggala-pariņāma. 4 R on pariņāma added to 1-3.
5 1 majjham majjhenam vīivaejjā (see I, N.B.) and sattha: recurrence to 3 3; viggaha c.w. 1 2-3 | 2 ND on the painful condition of hell-beings: recurrence to 34.1 3 poggala again C.W. 4.
6 poggalāhāra and poggala-pariņāma c.w. 4 and 53 | 2 gods making a place of pleasure: recurrence to 2 2; 'gods' will be the new leading theme in 71.4 and 8 4-6.
7 1 gods, see 62 | 2 tullaga c.w. 1. 1 3 probably prefixed to 4 because of the common notion 'fasting'. 14 gods, see 62; Anuttara c.w. 1.

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8 1 abāhā prefixed to Avvābāha in 4; Aņuttara c.w. 74. 2-3 (3 being a R to Ammaďa's story in Uvav.): rebirths and liberation predicted by Mv. c.w.7 1; the notion liberation is also found in 7 4 and 8 1 (īsimpabbhārā pudhavī). 4-6 gods, see 6 2; 4 and 6 give etymologies as did 7 4; ābāha in 5 is c.w. Avvābāha in 4.
91 recurrence to the bhāviy'appă anagāra and his kammalessā in 11. | 2 poggala c.w. 1. 3 bhāsa : assonance with obhāsanti pabhāsanti in 1. | 4 lessā 'light' c.w. (kamma-)lessā in 1 | 5 lessä с.w. 1.4; for vīīvayai see 1, N.B.
10 jāņai pāsai c.w. 91.
XV TEYANISAGGA (cf. Introduction, notes 3 and 38) introduced by teya-lessā in XIV 95 and kevali (= bhavastha-kevalin, Abhay.) in XIV 10.
XVI 1 1 Although XV has a different origin (cf. Introduction, 1.c.) there is no apparent connection between XIV and XVI; uddāi (cf. also XVII 1 1) is, I think, c.w. the often repeated anega-saya-sahassa-khutto uddāittā at the end of XV. | 2 vāuyāya c.w. 1. 3 blacksmith c.w. anvil in 1 and fire-place in . 4 ahigaraại object of actions' c.w. ahigaraại ‘anvis in!
2 1 sarīra c.w. 14. 128 SAKKA questions Mv. and Goy. questions Mv. on Sakka; Sakka's future; the number 'five' seems to play a role in XVI: 1 3 'five acts', 1 4 'five bodies', 2 2 'five ranges', 6 1 'five kinds of dreams'; probably, though, Sakka only introduces 5. 3 probably there is an association of ideas linking up disease, mental occupation, death' with 'decrepitude and distress' in 21.
31 R on kamma added to 23, whence the **. | 2 Goy. questions Mv. at ULLUYATĪRA; ascetical practices and tumour c.w. duțțhāņa etc. resp. āyanka in 23.
4 ascetical practices c.w. 3 ?; probably also jarā c.w. 2' and the simile of the anvil c.w. il.
5 E: at ULLUYATİRA (c.w. 3 ?) the gods SAKKA (c.w. 2 ?) and GANGADATTA question Mv. on țhāna, sejjā, nisihiya (c.w. 2 ), āuttāvettae and pasārettae (c.w. 32), poggalā parinamanti (c.w. 2 %); Gangadatta's future.
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6.1 on dreams (two ND-texts); interpolated because log'anta in the third dream of the second ND-text) is c.w. 81? | ? vikkirijjamāņa c.w. vikinna in 1 (cf. the seventh dream of the second ND-text)?
7 R c.w. damsana and pāsai in 61.
8 1-2 log'anta (cf. 61) introduces 4. 1 3 äuțțāvemāņa and pasāremāņa (cf. 5) introduce 4 | 4a god stretching his hand etc. (äuțțāvettae pasārettae): recurrence to 5? (cf. also 3 2); āhārôvaciyā poggalā bondi-ciyā p. kalevara-c. p. recurs to 2 3: enframement.
9 on Bali's sabhā, see II 8; Bali the Asur’inda introduces the Asuras in XVII 11
10 R on ohi (connection ?).
11-14 The treatment of the Nāgakumāras up to the Thaniyakumāras (added to the Asurakumāras in 9) has been split in two halves: XVI 11-14 and XVII 13-17 (parallelism); a discussion of the same topic in connection with the Vānamantaras concludes XIX. Note that the Vāukumāras are missing on their usual place before the Thaniyakumāras; we shall find them in XVII 16 where their appearance probably is due to that of the vāukāiyas in XVII 10-II.
XVII Evident parallelism with XVI 1: 1 Udāi (name of an elephant): assonance with uddāi 'perishes' in XVI 11 q.v. 1 2 casuistics of the five actions c.w. XVI 13. | 3 developing (nivvattemāņa) the five bodies, the five senses and the three active forces c.w. XVI 1 4; casuistics of the five actions c.w. 2. | 4R, udaiya : assonance with Udāi in 1 q.v.
2 1 prefixed to 2 because of the identical distinction between HA 1-4 G, A 5 and M. 2 A prefixed to 3, another A-text. 3 A, the five bodies and the three active forces c.w. 1 3. 4 aham eyam jāņāmi etc. (though no annautthiyas are mentioned) seems to be c.w. aham ... evam āikkhāmi etc. in 3; moreover sarīra c.w. 3.
3 1 eyai veyai calai etc. prefixed to calaņā in 3 | 2 eyaņā c.w. eyai in 1. 3 the five bodies, the five senses and the three active forces c.w 1 3 and 23. | 4 siddhi c.w. selesi in 1; the eighteen sins c.w. 23.

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4 1 the five great vows c.w. the eighteen sins in 23 and 34; ref. to I 63. | 2 atta-kada c.w. the text referred to in 1.
5 Īsāņa's sabhā (see II 8) introduces the heavens mentioned in 6 seqq.
6-11 on certain aspects of the rebirth of earth-, water- and wind-beings in a heaven or a hell; since sampāunejjā (: pudgalagrahaņam kuryāt, Abhay.) = āhārejjā (see XX 6 which is obviously c.w. XVII 6-11) these udd. are probably meant to introduce 12.
12 āhāra etc., lessā and iddhi of the one-sensed beings added to the earth-beings etc. in 6-11 and prefixed to the discussion of āhāra etc., lessā and iddhi of certain classes of Bhavanavāsis in 13-17. [N.B.—The reappearance of the one-sensed beings in XIX 3 (1 and 2 being only R) and the application of the theory discussed there to the two- up to five-sensed beings in XX 1 enframe XVIII and XIX resp.]
13-17 see XVI 11-14.
XVIII The whole saya appears to be built on the numerical series 'one', 'two' (also 2 X 2 = 'four'), 'three': see ‘l', '2', '3' below and cf. Introduction § 21 end.
I soul(s) and siddha(s) discussed from the point of view padhama ('1') and its opposite carima.
2 E: SAKKA visits Mv. (c.w. and ref. to XVI 2 2: parallelism) at VISĀHĀ; Goy. questions Mv. on Sakka's former existence as Kattie nāmam setthi ... negama-padham' (*1')-āsaņie.
3 1-5 the disciple MĀGANDIYAPUTTA questions Mv.: 1 sijjhai C.W. I. | 2 carima c.w. 1; bipartitions (duviha '2'). | 3 bipartitions (duviha '2'); kamma c.w.2 | 4 kamma c.w. 2-3. 1 5 nijjarāpoggala and āhārai c.w.2.
4.1 double bipartition (duviha '2') viz (1) jīva- and (2) ajīvadavvā ... paribhogattāe (a) havvam or (b) no havvam āgacchanti; moreover 35 ~ VII 10 1 (implicitly referred to in 3 5) and 41 ~ VII 10 2 (both discussing the eighteen sins) form a parallel sequence. PR on the four passions, 'four' introducing 3 | 3 divisibility by the number 'four' added to the double bipartition in 1. | 4 bipartition ('2'): jāvaiyā ... tāvaiyā ....
5 1'2' (do) gods of the same class. 1 ? '2' (do) beings of the

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same species; āvāsa c.w. 1 13 rebirth of HAMG c.w. 2. 4'2' (do) gods of the same class and transformation c.w. 1; sinless and sinful c.w. 2.
6.1'2' (do) reflections. | 2 colour etc. c.w. 1. 71A, '2' (do) speeches. | 2 twice threefold (tiviha ‘3') attributes and threefold appropriation. | 3 threefold (tiviha '3'), acting, bad acting and good acting. | 4 E: annautthiyas (c.w. 1) question the layman MADDUYA; Mv. praises the layman for his answers; Madduya's future; probably the question 'pabhū ... ? and Madduya's rebirth as a god at the end of the E introduce 5.7. | 5-7 on the gods, 5 esp. on the transformation of the gods which is a recurrence to 54 | ? the numerical series 100, 200, 300 etc. probably is c.w. the series '1', '2', '3' in the preceding texts.
8 1'walking in the prescribed way' introduces 2: duhao again reminds us of the number '2'. | 2 A: the dissidents reproach Goy. and Mv. praises Goy. for his repartee: c.w. 74 | 3 chaumattha c.w. 2; the kevali and his nāna-damsana introduce Somila's third question in 10 4.
9 bhaviya introduces bhūya-bhāva-bhaviya of Somila's third question in 104
10 1-2 paramânupoggala c.w. 83. | 3 puttha c.w. phuda in 2 | 4 E: at VĀŅIYAGGĀMA the brahman SOMILA questions My, and becomes a layman; his future; for the introduction see 8 3 and 9 above; the often repeated duviha ('2') and tiviha ('3') in Somila's second question and ‘ege ... duve ...' in his third question are a recurrence to the numerical series in i seqq.
XIX 1-2 R introducing lessā, the first point of view from which the beings treated in 3 are discussed.
3 egayao and 'three up to four or five' are probably c.w. the numerical series in XVIII, see XX, N.B.
4 veyaņā c.w. the end of 3. 5 1 and (R) 2: veyaņā c.w. 4. 6 R introducing 7. 7 bhomejja-nagar'āvāsa introducing the Vāṇamantaras in 10?
8-9 the dispositions (nivvatti) and the kinds of acting (karana) treated in much the same way, several points of view from which
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these topics are discussed being the same as those considered in 3.
Io discussion of the Vāṇamantaras (with ref. to XVI 11 q.v.) added to that of the Bhavaṇavasis in the end-udd. of XVI and XVII.
XX [N.B. The numerical series '1', '2', '3' found in XVIII seems to go on with '4' and '5' in XX 1 (cf. also XIX 3) and with '5' and '6' in XX 2 seqq.; cf. XXV, N.B.]
I recurrence (and ref.) to XIX 3; see XVII 12, N.B.
2 '5' atthikāyas.
3
1 abstention from the eighteen sins (starting with those related to the '5' vows) c.w. 22. | 2 parinamai c.w. 1.
4 R on the '5' senses c.w. kai-vanna ('5' colours) etc. in 32
and 5.
1 see 4.
5
6 recurrence to XVII 6-11 q.v.
7 aṇantara c.w. antara in 6.
8 1 the binding of karman c.w. 7; 3 X '5' kamma-bhūmis and 6'5' akamma-bhūmis. | 2 Mahāvideha c.w. 1. | 3 the twentyfour Tirthankaras c.w. 2. 4 the twenty-four Tirthankaras c.w. 3.
3
| 2 paramânupoggala and vanna c.w. 1.
5 the Lore (tittha) and its Teachers (titthagara) c.w. 3-4. | 6 the Lore (dhamma) c.w. tittha in 5. [N.B.-There is no apparent c.w. 9 and 10, see Introduction § 7.]
9 carana: see Introduction, note 24.
10 1-3 on rebirth, esp. simultaneous rebirth which introduces XXI seqq.; '5' pavesanas, groups of '6' beings!
XXI-XXIV see Introduction §§ 4-5.
XXV [N.B.--See Introduction § 7. Most probably the numerical series found in XVIII ('1', '2', '3'), XIX 3 ('4', '5') and XX ('5', '6') goes on in XXV ('6').]
I 1 implicit R (see Introduction § 10, B under 3 8) on the '6' spiritual hues (lessä). | 2-4 on joga (connection?).
2 1-4 davva introduces 3 and 42.
3
1-4 '6' geometrical formations. | 5-7 the topic 'line' (seḍhi) c.w. the seḍhi-ayaya geometrical formation in 3; the lines (seḍhi)
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along which the transition of souls to a new place of origin is effectuated will reappear in XXXIV. | 8 memorandum on the topic world c.w.?. 1 R to the end of Nandi where căurantam samsāra-kantāram (c.w. 7-8) anupariyattanti resp. vīivayanti probably introduces 10. 10 R, HAMG and Siddhas introduce 41.
4 1-3 the theory of the four kinds of numbers (jumma, c.w. 33-4.6) will reappear in XXXI-XXXII and XXXV seqq. | 2 on '6' savva-davvā (davva c.w. 2). | 4R on sarīra added to 3. | 5 Siddha added to 3; seya (savv'eya, des'eya) and nireya introduce 9. 6-9 atoms and aggregates. | 7 divisibility by four c.w. 1-3.
9 see 5. 10 paesa c.w. 6-9.
5 R on pajjava added to 3 4.10, 4 3.6.7. | 2 the theory of time (samaya etc.) added to the texts 3 4.10, 4 3.6.7. | 3 R to a text in Jiv. where the relative number of nioyas is treated davv'atthayāe, paes'atthayāe and davv'attha-paes'atthayāe as are the topics in 31 and 46.9.
6 five classes of monks (niyantha) considered from thirty-six (6 x 6?) points of view; practically there are six ('6') classes of niyanthas since the kusīlas comprise two completely different classes.
7 1 five classes of disciplined beings (samjaya = samana c.w. niyantha in 6) considered from the same thirty-six points of view. 1 2 quotations (b-? are ND-texts), cf. Introduction § 15; a -e have the number 'ten' (c.w. 'five' in 6 and 71?) in common and start with the notion padisevaņā, i.e. the sixth point of view from which the beings in 6 and 71 (among whom also are the padisevana-kusīlā) are considered; I discusses asceticism (tava c.w. tavāriha in e) which is of twelve (viz 2 X '6') kinds.
8 introduces XXXI seqq.; XXXI 1 ? refers to XXV 8.
9-12 added to 8; in XXXI-XXXII and XLI the qualities 'capable ~ incapable of salvation' and 'orthodox ~ heretical will also be points of view from which beings are considered.
XXVI-XLI see Introduction $ 6.

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CRITICAL ANALYSIS
AND COMMENTARY

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(3a) Obeisance to the Arhats!
Obeisance to the Siddhas! Obeisance to the Acāryas! Obeisance to the Upādhyāyas! Obeisance to all the Sädhus in the World!
(5a) Obeisance to the Sacred Script!
(6) Obeisance to the Traditional Lore!
-

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SAYA I
Rayagiha calaṇa1 dukkhe2 kankha-paose3 ya pagai1 pudhavio javante neraie bales gurue ya calaṇāo10.
1. CALANA.
Solemn Introduction: (6b) In the sanctuary Guṇasilaya near Rayagiha, in the day of King Seniya and his wife Cellaṇā, (7b) Mahāvīra answers questions posed by his disciple Goyama Indabhui.
1 (13a) The action that is being performed equals the completed action (c alamane calie nijjarijjamāņe nijjinne). This is true [e.g.] with such actions as moving, coming forth, becoming perceptible, decreasing, cutting, breaking, burning, killing and annihilating. Although all of these nine [pairs of] words differ as to vowels and consonants, the first four of them are synonymous (eg'aṭṭha) because they have the notion 'presence' in common (uppanna-pakkhassa); the other five have a different meaning (nan'aṭṭha) expressing the common notion 'absence' (vigaya-pakkhassa).
Cf. the translation of this remarkable Jaina tenet by SCHUBRING, Worte Mv. p. 24, corrected by the same author in Lehre p. 128 Doctrine p. 198, n. 1. 'Irrevocabile factum', LEUMANN's lapidary though not completely satisfactory Latin rendering of the gist of this tenet (Ind. Stud. 17, p. 101) has in a way been sanctioned by usage. For the fourth verb (pahijjamāņe pahine) LEUMANN has 'antreiben' i.e. to impel (?), SCHUBRING 'abstossen' i.e. to repel; Abhay. says 'prahānam tu: jiva-pradeśaiḥ saha samśliṣṭasya karmaņas tebhyah patanam.' Abhay. indeed explains the different words as technical terms applying to the course of karman. It should be noticed, though, that some of his equations are rather improbable (e.g. chedana = apavartana, bheda = apa- and udvartanā) and that in other places (I 78, VIII 71, XII 82, XVI 5b-e) still other words are used to illustrate rather than formulate the tenet.

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I 1
2 (192) Karman duration (= beginning of Pannav. 4:168b), breathing (ref. to Pannav. 7:219a) and attraction of matter (ref. to Pannav. 28,1:498b) with H. One mnemonic gāhā.
3 (23a) With H attracted particles are transformed, accumulated, made effective, made perceptible and annihilated in the three times: past, present and future. One mnemonic gāhā.
4 (246) With H the particles of attracted and karmic matter are fine (aņu) or coarse (bāyara). One mnemonic gāhā.
5 (25b) H attract particles to build their fiery and karmic bodies only in the present unit of time (paduppanna-kālasamaya); only particles that have been attracted in a past unit of time (aīya-k.-s.) are made effective etc.
6 (26a) With H karman quits the soul (jīvāo caliya) only when it is annihilated, not when it is bound etc. One mnemonic gāhā.
7 (26a) Karman duration (ref. to Pannav. 4:168b-178b), breathing (Pannav. 7:219a-220b) and attraction of matter (ref. to Pannav. 28,1:498b-507a) specified for the other twenty-three kinds of beings (AMG). For each of them 3-6 are repeated.
? is the sequel of, but in the text ? is given as an introduction to 8–6. On the other hand 3-6, which deals only with H, has been integrated into the context by the stipulation in ? mentioning that its statements also apply to the other beings. In 2.7 and further on (I 18, 29, 3? etc.) certain topics have been discussed in connection with the twenty-four kinds of beings in samsāra viz the hell-beings (H), the ten kinds of Bhavaņavāsi gods (G), the five kinds of one-sensed beings (A), the two-, three- and four-sensed beings (A2-4), the five-sensed animals (A5), man (M) and the Vāṇamantara, Joisiya and Vemāņiya gods (G). Some of these texts (e.g. I 18) also specify the salessa beings, the beings in possession of a lessā (see Lehre par. 97-98), i.e. 'a [spiritual] hue' (LEUMANN: 'Seelentypus', type of soul) as opposed to the alessa beings or Siddhas.
8 (312) Beings beyond samsāra and such beings within samsāra as are either reliably controlled (appamatta-samjaya) or, if unreliably controlled (pamatta-s.), act in a correct way (suham jogam paducca), are inoffensive (no āy'ārambha no par'ārambha no tad-ubhay'ārambha aņārambha). Specification for HAMG and for the beings in possession of a lessā.
9 (339) Knowledge and belief of the present existence (iha
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bhaviya) will continue in the next existence (para-bh.); conduct, asceticism and self-discipline will not.
10 (34a) A monk who does not check karmic influx (asamvuda anagāra) does not attain perfection, because he strengthens the ties (sidhila-bandhana-baddhão scil. kamma-pagadīo dhaniya-b.-b. pakarei), extends the duration, intensifies the power and increases the quantity (appa-paes'aggão bahu-p.-a. pakarei) of all eight kinds of karman except quantity of life. The latter he may bind or not. Thus he again and again accumulates suffering (assāyā-veyaņijja-kamma) and goes astray (anupariyațțai) in samsāra. Quite the reverse happens with the samvuda monk. He does not bind quantity of life etc. and gets over (vīivayai) samsāra.
Cf. VI 11 and Utt. 29, 22.
11 (35b) Beings without self-discipline (asamjaya) who do not keep the commandments (aviraya) and do not repel and renounce bad karman (apadihay'apaccakkhāya-pāva-kamma) may become gods in the abodes of the Vāṇamantaras etc. on account of unwillingly suffered (akāma) thirst, hunger etc. Description of the abodes of the Vānamantaras. * *
The text mentions fourteen names of woods inhabited by the Vāṇamantaras only the first four of which are found in KIRFEL's Kosmographie.
2. DUKKHA.
|(389) * HAMG perceive self-made suffering (d u kk h a) and self-made quantity of life only when these become effective. The statement applies to every single living being (jīve, egatteņam) and to the entirety of living beings (jīvā, puhuttena).
2 (392) Attraction and transformation of matter, and breathing in connection with body-size; quantity of karman, colour and lessã in connection with age; perception in connection with intellect; actions in connection with belief; equality or difference of quantity of life (sam'āuya, visam'āuya) and origination (samovavannaga, visamôv.): all of these specified for HAMG. At the
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end beings in possession of a lessā (salessa) are treated separately. One mnemonic gāhā summarizing 1-2.
2 = Pannav. 17,1:331b-342a.-All A1 have the same perception (samaveyana) because, being devoid of intellect (asanni-bhūya), they experience [suffering] unconsciously (anidae veyanam vedenti). On the absolutive (a)nidae see Lehre p. 116, n. 2 Doctrine p. 178, n. 2. Abhay. has anidae: anirdharaṇayā. Cf. also XIX 5o.
3 (46b) Lessā, ref. to Pannav. 17,2:343b-349a.
4 (47a) The four stages of samsara considered from the point of view of the periods during which no being entered or left (asunna-kāla) or a number of beings left (missa-kāla) or, in the case of HMG, all the beings had left (sunna-kāla) them. The relative duration of these periods.
5 (49a) Non-rebirth (anta-kiriya), ref. to Pannav. 20:396a407a.
6 (49a) There are fourteen kinds of people who are substantially apt to be reborn as gods (bhaviya-davva-deva) viz [1] asamjaya, [2-5] virāhiya- and avirāhiya-samjama and -samjamâsamjama, [6] asanni, [7] tāvasa, [8] kandappiya, [9] caragaparivvāyaga, [10] kibbisiya, [11] tericchiya, [12] Ajiviya, [13] abhiogiya and [14] salinga-damsaṇa-vāvannaga. The lowest and highest (jahanneņam, ukkosenam) divine existences in which they
are reborn.
6-7 the end of Pannav. 20 (404a, 406b), the text referred to in 5.--Cf. bhaviya-davva-deva in XII 91 and bhaviya-davva- in XVIII 9.--Not all of the fourteen terms are clear: besides undisciplined [1] and more or less disciplined [2-5] people the list seems to mention several kinds of ascetics [7, 9, 12, 14?]. For [9] caraga-parivvayaga see JAIN, Life p. 206. In Kbh. 1293 seqq. [8] kandappa, [10] kibbisiya, [13] abhioga and other names indicate mean people of indecorous and exuberant demeanour. Cf. also A. CH. SEN, Schools and Sects in Jaina Literature (Calcutta 1931), p. 39. asanni, according to Abhay., here means 'devoid of intellect' (mano-labdhirahita), hence 'annihilating bad karman unwillingly' (akāma-nirjarāvat); cf. I 1 and 22.
7 (51b) Duration and relative frequency of the rebirth of asanni beings on the four stages of samsara. **
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3. KANKHA-PAOSA.
1 (522) HAMG, as integral wholes, bind (karai) kan kh āmohanijja-kamma integrally. They bind it, accumulate it, make it effective, perceive it and annihilate it in the three times: past, present and future. One mnemonic gāhā.
The term kankha-paosa (= kāñksā-pradosa or -pradveşa, Abhay.) will appear in the text only in I 98.jivā ņam (thus!) resp. neraiyā ņam ... kade instead of jīvenam resp. neraienam ... kade: anticipating erroneous analogy of jīvā ņam ... karimsu.- kankha-mohanijja-kamma seems to be a subspecies of the confusing kind of karman (wherefore it was treated in I 3 as an introduction to mohanijja-kamma in I 4), viz the one that causes greed, not the karman that confuses in consequence of greed (kānkṣāyā mohanīyam) as Abhay. explains. k.-m.-k. 'undivided' and 'divided' (savva and desa) means 'with all resp. with part of the space-units (pradeśa)'; cf. Lehre par. 84. The mnemonic gāhā distinguishes between the continuance and the disappearance of k.-m.-k. at the stages enumerated (a quotation ?).
2 (54a) Its perceptibility is due to five causes (kārana): doubt (the beings are sankiyā), desire (... kankhiyā), uncertainty (... viigicchiyā), defection (... bheda-samāvannā) and blemish (... kalusasamāvannā). The stress is on the notion 'doubt'.
According to Abhay. (on kankha-paosa in 1 93) the notions kāňkşā (wish, desire, inclination) and sankā (doubt) are related thus: darśanântara-graho grddhir vā.
3 (54b) The teaching of the Lords is true and indubitable (nīsanka). He who holds to it is loyal to the commandment.
The half śloka tam eva saccam nisankam jam jinehim paveditam is also found in Ayāra I, p. 25 (= 1, 5, 5, 3).
4 (552) a. The attribute 'being existent' (atthitta) of a thing remains if, by some impulse from without or spontaneously, that thing undergoes accidental changes; and so does the attribute ‘being non-existent' (natthitta).
The three explanations in the comm, prove that Abhay. is utterly at a loss. I follow the first explanation. Potential existence is not lost in the paryāyas : a finger remains a finger whether it be straight or crooked, the earth of a clod of earth also exists in earthenware; the non-existence of an anguli in an arguștha is also found in the latter's modifications, earth being absent in a thread is also absent in the cloth made of it. This atthittam atthitte parinamai is as elementary a tenet as calamāņe calie etc. in I 11.
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b. This is also true when the attribute 'being existent' concerns Mahavira himself or his teaching.
Again Abhay. is puzzled. The underlying principle probably is that of the immutable nature of Mv.'s person and maybe of his teaching. ettham and iha here represent the paryayas mentioned above. Should we perhaps, in connection with gamanijja, think of gama 'identical sequel (of the wording of a text)'?
5 (56b) The binding of kankhā-mohanijja kamma is the result of a series of causes gradually developing one from another: inattention < activity < will < body < soul. Stress is laid on the fact that one of these is will (vīriya): will exists (atthi ...).
kim-pavaha asks for the preceding stage. The pāțhântara kim-prabhava goes back to kim-pahava.--Here already viriya elicits the famous solemn series utthāna kamma bala viriya purisakkara parakkama; Abhay. says that it is mentioned here 'occasionally' (prasangatas) probably because he is aware of the fact that it will appear in its proper context only in
6 (56b) Of one's own accord one makes [karman] effective (udīrei) and one repents (garahai), checks (samvarai), suppresses (uvasāmei), experiences (veei) and annihilates (nijjarei) it by an effort of one's own will (vīriya).
The fragment deals with karman in general, not only with kankhamohanijja-kamma as Abhay. says in his introduction.-garahai: 'repents [karman already bound]', samvarai : 'wards off (future karman)'.
7 (59b) Kankhă-mohanijja-kamma is perceived by HAMG; A1-4 perceive it unconsciously. 3-6 are repeated.
8 (60a) Jaina monks (samana niggantha), as a result of the causes mentioned in 2 above, experience it as deviations from [the right] knowledge (nān'antara) etc. Again 3-6 are repeated. * *
The repetitions in ' and 8 are an artificial way to integrate the rather disparate paragraphs of the udd. ---According to Abhay. the word niggantha is used to differentiate the Jaina sādhu from other sramanas,
4. PAGAI.
1 (62b) The kinds of karman (pagadi), ref. to Pannav. 23,1:453a (starting with the gāhā quoted here)-459a.
2 (63b) The confusing (mohanijja) kind of karman and its
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bearings on will (viriya) by the wise or foolish use of which one morally rises or falls: one sinks to a lower moral level because of one's own (ayae) negative attitude towards the right lore.
I 4
3 (65a) Karman measured with regard to its units (paesa) must be perceived, whereas karman measured with regard to its intensity (anubhāga) may be perceived by HAMG: this is Mv.'s own doctrine. The perceptibility is either brought about (ajjhovagamiya veyaṇā) or endured (uvakkamiyā v.), both with respect to action and annihilation of karman. Only the Arhat, i.e. the Bhagavat, knows which of the two cases first mentioned will arise and how it [scil. the karman] will develop [in the soul].
There is something curious about the text only speaking of pāva kamma.ajjhovagamiya veyaṇā (ābhyupagamiki vedanā) is brought about by [voluntary] pravrajya (one might call it 'active perception'), uvakkamiyā v. (aupakramiki v.) by roused karman ('passive perception'); cf. Thāņa 88b, Pannav. 556b.-ahākammam ahānikaraṇam ("niga°) maybe terminates the sentence. Probably nikarana is nirjarā although Abhay. explains it otherwise; vipariņāma indeed seems to mean (religious) momentary karman and (profane) durable karman.
4 (65b) Atom, aggregate and soul are eternal.
5 (66a) Ever since eternity the imperfect man (chaumattha maṇāsa), even he who had reached ohi-knowledge (ahohiya), nay, even he who had reached the highest degree of ohi-knowledge (para-m-āhohiya) attained salvation only after having become an Arhat, a Jina, an Omniscient Being (kevali); and so it will be for ever and ever. The saying 'alam atthu' is applicable (... tti vattavvam siya) only to these Arhats. **
The sing. subject always takes a plur. verb. Nom. hio instead of hie.ahohiya (= adho'vadhika) is he whose avadhi is 'lower than supreme avadhi' (paramâvadher adhastad) scil. 'covers a limited field' (parimita-kṣetraviṣayâvadhikaḥ), Abhay.-'alam atthu' hardly may be taken as a name.
5. PUDHAVI.
1 (67b) The number of abodes (āvāsa) of the different beings (HAMG) starting with those in Rayaṇappabhā, the first hell (pudhavi). Six mnemonic gāhās.

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The numbers of hells, Bhavaņavāsi-abodes and vimāņas are the same as those recorded by KIRFEL, Kosmographie p. 319 (cf. Tattv. III 2), p. 264 and p. 297 (cf. Tattv. IV 22) resp.
2 (68b) Calculation (permutations!) in how many beings (HAMG) one, two, three or all of the four passions are found. The beings are enumerated according to the different abodes and within each group the ten following 'items' (thāna), enumerated in an introductory gāhā, are taken into account: quantity of life, size, body, joining of the bones, shape, lessā, belief, knowledge, activity (joga) and spiritual activity (uvaoga). There is one mnemonic gāhā at the end of the discussion of the H. * *
6. JAVANTA.
1 (67b) The notion 'contact' (puttha no apuțțha, also āņupuvvim no aņāņupuvvim) appears in the theories of solar radiation and the limits of the world and the non-world:
a. The range (jāvaiyão [jāvaiya = jāv a n ta] uvās'antarão) and the field (jāvaiya khetta) of solar radiation are the same at sunrise and sunset; for the compact character of that radiation in the six directions the text implicitly refers (kim puttham obhāsei aputtham obhāsei? jāva chad-disim obhāsei) to Pannav. 28,1:499a (where ref. is made to the Bhās'uddesaya, i.e. Pannav. 11:261b-262a).
phus[s]amāne puţthe : cf. I 11. 2 (78b) = b. The same implicit reference is made also in connection with the limits of the world and the non-world the contact between which is further illustrated with four similes: the sea and the island, the water and the raft, the cloth and the hole, darkness and light.
The word ānupuvvi in connection with the limits of the world and the non-world etc. is explained by Abhay.: prathame sthāne lokantas tato 'nantaram dvitiye sthāne 'lokânta ity evam avasthānatayā spršati ... (local meaning); in connection with sin (see below) it is explained: pūrva-paścādvibhāgo ... yatra (temporal meaning). In the word will again have the temporal meaning. 3 (79b) Likewise, with HAMG, the action (kiriyā) of injuring
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living beings and in fact all eighteen sins (see I 91) are based on 'contact (puţthā kajjai). They are always due to one's own doing (atta-kaņā kajjai) and every action has a continuous development (ānupuvvim kadā kajjai). **
4 (8ob) My. is questioned by the disciple Roha (nine good qualities). Among cosmic and spiritual realities, starting with the world and the non-world, none is anterior and none is posterior (anānupuvvi), all of them being equally without beginning; simile of the hen and the egg. Two gāhās. * *
A number of the realities referred to will reappear in I 92: the intermediate spaces, the hulls of wind and water, the regions, continents, oceans and parts of the world, the beings, the fundamental entities, measured time, karman, lessā, view, belief, knowledge, instinct (sannā), the bodies, activities and spiritual activities, substances, space-units, conditions (pajjava) and unmeasured time (addhā).
5 (81a) Mv. is again questioned by Goyama. The cosmos has an eightfold articulation (atthavihā loga-tthii pannattā): [1] wind rests (paitthiya) on space, [2] water rests on wind, [3] earth rests on water, [4] living beings rest on earth, [5] inanimate matters rest on the souls, [6] the souls rest on karman; moreover, [7] inanimate matters are 'caught' (samgahiya) by scil. are in the grasp of the souls and [8] the souls are 'caught' by karman. Two similes explain this: the inflated bladder the top part of which is filled with water and the man floating on the water by means of an inflated bladder.
Cf. SCHUBRING, Worte Mv. p. 22. The statements on the cosmic system have their starting-point in ? (world, non-world) and esp. in 4 where space, wind, water, earth, beings and karman figure among the realities referred to. For 3-, 4-, 6- and 8-fold loga-thii cf. Thāņa 132b, 213b, 358a and 422b resp.
6 (83b) The interpenetration of soul and matter; simile of the ship sunk in water.
The simile of the sinking ship (interpenetration) in a way contrasts with that of the floating man in 5 and that of the raft in ? (contiguity).
7 (83b) On fine and coarse moisture-bodies (sineha-kaya and āu-yāya): the former quickly perish because of their instability, the latter cling to each other and are more durable. * *
We shall meet another sineha-kāya (the 'glue-body') in I 101; cf. Lehre p. 88, n. 4 = Doctrine p. 133, n. 1.

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7. NERAIYA.
1 (84a) H (ner a i y a) AMG, as integral wholes, undergo the whole process of rebirth (savvenam savvam uvavajjai and uvvattai) except the attraction of matter (viz by nutrition) which they may also effect in parts (savvenam desam besides savvenam savvam āhārei).
Is the tikākāra quoted by Abhay. the author of the Avasyakacūrņi or
-ţikā ?--For uvavattai read uvvattai as in the preceding question. 2 (85b) The souls of HAMG reach their new places of origin by way of a straight or a deflected course (aviggaha-gai resp. viggaha-g.).
Cf. VII 14, XIV 13-2, XXXIV i 11-2; cf. also Lehre par. 95. 3 (86a) Out of shame and dislike gods that are reborn on a lower stage stop taking food for a while.
āhārijjamāạe āhārie pariņāmijjamāṇe pariņāmie (cf. I 14) according to Abhay. indicates the shortness of the time. In this connection ahāra means actual nutrition; āhāra 'attraction of matter', in fact is a law of nature and consequently inevitable.-aviukkantiyam (with Abhay.'s second explanation) is an adverb.-ahe: atha (Abhay. and PSM). 4 (866) On embryology:
a. The embryo (jive ... gabbham vakkamāne) possesses the senses in their conditional state (bhāv’indiya), not in their material state (davu'indiya). It possesses the fiery and the karmic bodies, not the earthly body and the bodies of transformation and transposition. Its first food consists of the menstrual blood of the mother (māu-oya) and the sperm of the father (piu-sukka). Later on (jīve ... gabbha-gae samāne) the food has great variety As there is no excretion, it all serves to build up the body and the sense-organs. Nutrition, transubstantiation and breathing are effected by the entire being (savvao : sarv’ātmanā, Abhay.). A [tube (nādī, Abhay.) called] māu-jīva-rasa-haraṇī, which is connected with the mother and 'touches' the child (putta-jīvam phudā), serves to transubstantiate the food while another stube called) putta-jīva-rasa-haraṇī running the other way round serves to build the body (cināi, uvacināi). Flesh, blood and brains
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come from the mother (māiy’anga), bones, marrow, hair and nails from the father (piiy'anga). These parental contributions to the body (ammā-piiya sarīraya) subsist as long as the forthcoming being (bhava-dhāraņijja sarīraya) is alive (avvāvanna).
Cf. Lehre par. 64 where reference is made to Tand. 7a and 8a, Sūy. II 3,21 (on māu-oya etc.) and Thāņa 170b (on māuy'anga i.e. Viy. māiy'anga, etc.).
b. A fully developed embryo that has by magical means participated in a cruel war or attended a devout sermon outside the mother's womb will accordingly be reborn as a H or as a G if it dies in the womb.
Here the child, though still unborn, is already fully developed (savvähim pajjattihim pajjattae), possesses intellect, the five senses, will and the body of transformation: veuvviya-laddhie ... veuvviya-samugghāenam samohaņai.For parâņieņam Abhay. has parâņiyam ņam; the word is missing in the old edition. The expression tahā-rūva samaņa vā māhaņa vā is quite common, see I 8', II 56, III 12a etc. The term tahā-rūva (a Jaina variant of the Buddhist tathä-gata?) means 'true', 'recognizable as such'.
c. The embryo's positions (lying etc.), conditions (sleeping etc.) and feelings (happiness etc.) are the same as the mother's.
d. Normal and abnormal birth and marks are in accordance with the embryo's former karman. * *
The old edition has viņihāyam avajjati (hence ápadyate, Abhay.) for v. agacchai.- Probably we should twice read vanna-bajjhāņi (instead of v.-v.) - varņa-bahyani (Abhay.'s second explanation), not varnah ... vadhyo ... yeşām tāni; cf. viriya-vajjha in I 83 and itthi-veya-vajjha in XXXIII i 1.
8. BĀLA.
1 (gob) * Unwise people (eganta-bāla manussa) are reborn among HAMG, wise people (eganta-pandiya m.) attain liberation (anta-kiriyā) or are reborn in the heavens (kappôvavattiyā); partly wise people (bāla-pandiya m.) cannot be reborn as H, but only as AMG.
pannāyanti: prajñāyete scil. "by me' (kevalinā, Abhay.).--uvaramai for usual viramai.
2 (grb) Casuistic application of the theory of five kinds of actions, viz [1] physical (kāiyā kiriyā), [2] instrumental (ahi
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garaniyā k.), [3] hostile (pāusiyā k.), [4] tormenting (pāriyāvaniyā k.) and [5] murderous action (pāņâivāiyā k.): a A man preparing a trap, piling up combustible grass or shooting an arrow commits the first three actions if his intention is directed to preparing the trap, piling up the grass or shooting the arrow; he also commits the fourth action if he intends to catch the game, to light a fire or to hit a living being; he commits the five actions if he intends to kill the game, burn the grass or kill the living being. " If a man kills a hunter who is taking aim at a deer, he has killed a man; if the arrow strikes the deer the hunter has killed it. He who is guilty of the five actions will die within six months, not he who is guilty of the first four actions only. d He who kills a man at his very side is guilty of the five actions.
kacchamsi vă etc.: cf. Sūy. II 2,8 and 10 (JACOBI, SBE XLV p. 458, n. 2); Āyāra II 3,3,2.-Several verbs (kajjamāņe kade etc.) illustrate the tenet of the identity of the action that is being performed and the completed action; see In
3 (94a) If two equally strong men fight, the one whose karman results in vīriya wins.
Probably we should read vīriya-bajjhāim (viriya-bāhyāni), not v.-v. (viryam vadhyam yeşām tāni, Abhay.); cf. vanna-bajjha in I 74.
4 (94b) Specification of all the beings depending on whether they are or are not endowed with will (savīriya, avīriya) as a faculty (laddhi-vīriya) and will as an active force (karaṇa-v.). * *
9. GURUYA.
1 (95a) Heaviness (garutta) and lightness (lahuyatta) of the soul as a result of committing resp. abstaining from the eighteen sins, viz (1-5] the breach of the five vows, [6-9] the four passions, [10) love (pejja), [11] hatred (dosa), [12] quarrelling (kalaha), [13] calumny (abbhakkhāņa), [14] backbiting (pesunna), [15] likes and dislikes (rai-arai), [16] blaming (para-parivāya), [17] cheating (māyā-mosa) and [18] heresy (miccha-damsaņasalla). The effects of the same on samsāra.
The notion heaviness has been developed from the notion lightness: as a result of its lightness the soul devoid of karman rises to the top of the world.

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2 (95b) Heaviness and lightness of a number of cosmic and spiritual realities.
The realities referred to are those enumerated in I 64 note.-ovāsao etc. (read pudhavi) is part of the first gāhā quoted in the same text.
3 (97b) To be easily satisfied (lāghaviya and synonyms) and free from passion (akohatta etc.) is salutary (pasattha) for the monk (samana niggantha). The monk who is free from likes and dislikes (kankhā-paose khīne) will soon attain liberation.
Here at last comes kankhā-paosa (kānkşa-pradveșa or -pradosa, Abhay.), the catchword of I 3.
4 (98a) Against dissidents (annautthiya): the soul cannot effect a quantity of life in this world (iha-bhaviy'āuya) and in the world beyond (para-bh.-ā.) at the same time, but only one of these. **
Cf. V 34 and VII 6. 5 (99a) Kālāsa Vesiyaputta, a monk of Pārsva's creed (Pasávaccijja ... anagāra), questions the Jaina Elders (therā bhagavanto): a. the I underlies equanimity (āyā ... sāmāie, āyā ... sāmāiyassa atthe), renunciation, self-discipline, repulsion of the karmic influx (samvara) and both the spiritual and the physical attitude (vivega, viussagga); b. disapproval, viz of sin and folly (bāliya), does not go counter to passionlessness because it is necessary for self-discipline.—Kālāsa's conversion, monachal career (the twenty-two parīsahôvasaggas) and final liberation.
No doubt avahattu koha-māna-māyā-lobhe ... garahaha and maybe vivega and viussagga (cf. Lehre par. 161) relate to aloyaņā and padikkamana which the Pāsávaccijjas did not know.-eyam attham no saddahie is due to the current eyam attham no saddahai (Abhay.'s eyam atthe ... is only partly correct).--For the parisahôvasaggas cf. Uvav. 116 and Lehre par. 176.
6 (101a) Goy. again questions Mv.: the rich and the poor equally act without renunciation (samam ceva apaccakkhāņakiriyā kajjai) because they disregard the commandments (aviraim paducca).
Cf. VII 88. ? (101b) The consequences, for a monk, of enjoying food prepared for him in advance (āhākamma) resp. permitted food (phāsu'esaņijja): ref. to asamvuda and samvuda in I 110.
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I 9
This text will be repeated in VII 8?. 8 (102a) Materially (dravyatvāt, Abhay.) the wise and the unwise are eternal; being conditions (paryāyatvät, Abhay.) wisdom and folly (bāliyatta) are transitory. **
This text will be repeated in VII 8?; cf. also VII 26. Abhay. says: what is unstable falls or breaks, what is stable lasts, e.g. a clod of earth (losta) etc. and karman as against a rock (silā) etc, and the soul (jiva).--- sāsae bālae [c' eva), bäliyattam asāsayam would be a half sloka.
10. CalaŅÃO.
1 (102b) Refutation of several tenets of the annautthiyas: a. Affirmation of the tenet 'cala māne calie ...' proclaimed in I 11. b. In an aggregate (khandha), even-in contradistinction to what the dissidents say--in the smallest possible one which consists of only two atoms (paramânupoggala), the cohesion is effected by a glue-body (siņeha-kāya). Aggregates can be split only in aggregates of a smaller number of atoms or ~ and in complete atoms, not in parts of such as the dissidents maintain. c. The cohesion of four and more atoms results only in an aggregate (khandhattāe kijjanti), not in suffering (dukkhattāe k.) as the dissidents say. d. [For just as] speech is existent only while it is spoken (bhāsijjamānī bhāsā), not, as the dissidents believe, before or after having been spoken,-speech consequently exists only in virtue of actual speaking (bhāsao nam bhāsā)-e. [in the same way] action is affected by suffering only while being done (kijjamāni kiriyā dukkhā), not before or after having been done, and suffering consequently derives from acting (karaṇao nam să [scil. kiriyā] dukkhā). f. Consequently one might say that beings experience a feasible, tangible (?) suffering which is effected at the very moment something is being done and which derives from actual acting': kiccam phusam dukkham kajjamāņa-kadam kațțu katļu pāna-bhūya-jīva-sattā vedanam vedentîi vattavvam siyā.
bhāsijjamāni bhāsā (in d): cf. XIII zla and Ayāra II 92,3 seq.--kajjamānakadam (in e): 'that which is done while being done'. 2 (106a) Against the dissidents (parautthiya): one cannot per
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I 10
form an action in agreement with the correct monastic way of life (iriyāvahiya) and a profane (samparāiya) action at the same time.
parautthiya (anyayüthika, Abhay.) is remarkable; see also II 5. 3 (107a) The period in which no H comes into existence etc., ref. to Pannav. 6:2046-217b. **

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SAYA II
ūsāsa-Khandael vi ya samugghāyapuồhav'3 indiya' annautthi5
bhāsā devā? ya Camaracancā8 samaya-khitto atthikāyalo bīya-sae.
I have corrected the numbering of the uddesas. The metre is quite defective.
1. ŪSĀSA-KHANDAYA.
1 (109a) * The breathing (u s sāsa etc.) of beings with two up to five senses is evident (jāņāmo pāsāmo), but also onesensed beings breathe.
2 (109b) Breathing from the standpoint of matter, place, time and condition; ref, to the beginning of Pannav. 28 (on āhāra): 498b-499a.
3 (1100) Wind-beings breathe wind-beings.
4 (1102) Repeated 'death' and reappearance of inhaled windbeings: wind-beings, when inhaled, 'die' inasmuch as they lose their earthly and transformation bodies; keeping, however, their fiery and karmic bodies, they reappear.
uddäittă : apahrtya mstvā, Abhay. 5 (110b) A monk who eats only lifeless matter (maď'āi niyantha) may be reborn as a common being (pāņa bhūya jīva satta) endowed with intelligence and feeling; if, however, he has reached his last incarnation (niruddha-bhava ... nitthiy'atthakaranijja), he will not be reborn anymore. **
mad'âi - mrt'ādin.--According to Abhay. the word itthattam, in the expression (no) punar avi itthattam havvam agacchai, is ittha[m]tam = itthamtvam, or itthattam == ityartham; the latter equation is impossible. A more plausible explanation is that i. is etthattam: atratvam.
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II 1
6a (1 12a) In the sanctuary Chattapalāsaya near Kayangalā Mv. answers questions posed by the brahman Khan da ga Kaccāyana, a disciple of Gaddabhāli. Khandaga had not been able to answer these questions when the monk (niyantha) Pingalaga, a disciple of Mv. (Vesāliya-sāvaya), propounded them to him at Sāvatthi.
WEBER edited and discussed the Khandaga-episode in his Uber ein Fragment der Bhagavatí, ABAW 1865-66, p. 242 seqq.- For satshi-tanta = șaști-tantra 'the doctrine of the sixty conceptions (particular to the Sāņkhya philosophy)' see WEBER, O.c. p. 247; SCHRADER, ZDMG 68, p. 110 seqq.--samkhāna : ‘arithmetic' (ganita-skandha, Abhay.)?-In this text comes the first change of scene. Whenever this happens in the middle of an udd. (see II 55, XIII 63, XVI 3) the text says that Mv. or the person questioned leaves the preceding scene and travels through the country (janavaya-vihāram viharai).-Vesaliya is Mv. himself (cf. Lehre par. 17) and probably savaya (with niyantha) here is 'one who heard the Law from the Master's own lips' like the Agra- and Mahā-śrāvakas in Buddhism; cf. V 4?; cf. also Lehre p. 158, n. 2; p. 27, n. 2 and p. 29, n. 3 (Vesāliya-sāvayāņam arihantānam) = Doctrine p. 248, n. 2, p. 33, n. 2 and p. 37, n. 4. Abhay. (112b) gives an improbable explanation.
1. The world, the [single] soul, liberation (siddhi) and the [single] liberated being (siddha) are finite (saanta), viz single (ega), from the material point of view (davvao) and finite, scil. limited, from the point of view of (the) place (they occupy: khettao), but they are infinite (ananta) from the point of view of time (kālao) and condition (bhāvao).
bhavimsu, with bhavai and bhavissai, is used for the sing.; see Pischel 516 and cf. III 1 comm.
2 (118a). The soul 'grows' (vaddhai), scil. its wandering in samsāra is extended, by the twelve kinds of unwise death (bālamarana) viz (voluntary] death caused by [1] weariness (valayamarana), [2] incapacity (vas'atta-m.), [3] an interior dart (antosalla-m.), [4] the desire for a certain rebirth (tabbhava-m.), [5] jumping from a mountain (giri-padana), [6] jumping from a tree (taru-p.), [7] drowning oneself (jala-ppavesa), [8] burning oneself (jalana-pp.), [9] poisoning oneself (visa-bhakkhana), [10] killing oneself with a weapon (satth'ovādaņa), [11] hanging oneself (vehānasa) or (12) offering oneself as a prey to the vultures (giddha-pattha = grdhra-sprsta, i.e. g.-bhakṣita).
The soul 'diminishes' (hāyai), scil. its wandering in samsāra is shortened, by the two kinds of wise death (pandiya-m.) viz
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II 1
[voluntary] death by [1] complete immobility (pāôvagamaņa) or [2] the renunciation of food (bhatta-paccakkhāņa). These both may be nīhārima or anīhārima (cf. comm.); pāôvagamaņa always takes place without care of the body (appadikamma), bhattapaccakkhāņa always with care of the body (sapaļikamma).
Cf. also XIII 72, Thāņa 93b and Nis. 11,92.-The exact meaning of the first three kinds of unwise suicide is rather obscure. According to Abhay. valaya-marana is bubhukşa-parigatatvena valavalāyamanasya samyamad vā bhraśyato maraṇam (von KAMPTZ, Sterbefasten p. 16: Überdruss) and vas'atta is indriya-vaćena rta, i.e. pidita (ibid.: Unvermögen). Instead of antosalla-m. (antaḥsalyasya dravyato 'nuddhrta-tomar'ādeh bhävatah sâticärasya yan maranam, Abhay.) which von KAMPTZ translates as 'sündhaftes Sterben' ('sinful dying' or rather, I think, 'dying with stings of conscience': cf. Mahānis. I) other texts have niyāņa-m.: niyāna- and tabbhava- according to von KAMPTZ mit einem Wunsch für die Nachexistenz in einer gesteigerten oder derselben Daseinsform'.-According to Abhay. nihārima and anihārima mean 'taking place under circumstances (e.g. in a house or in a wood resp.) that make the subsequent removal of the dead body necessary or not. For another explanation see von KAMPTZ, O.c. p. 16 seq. For padikamma see ibid. and LEUMANN, Uvav., Glossar s.v.
6b (120a) Conclusion of the episode: Khandaga's conversion and his spiritual and ascetical career (the bhikkhu-paļimās and the gunarayanasamvacchara fast) ending in his fasting to death. At Rāyagiha Mv. informs Goy. of Khandaga's rebirth in the Accuyakappa and subsequent liberation.
For mäsiyā bhikkhu-padimă see X 24 below.--gunarayanasamvacchara (rayaņa = racana or ratna, Abhay.) consists of sixteen months of steadily prolonged fasts (cauttham-cautthenam anikkhitteņam tavokammeņam up to cottisaimam ...; for aạikkhitta tavokamma see the AUTHOR's note on Mahānis. III 6); moreover, it involves certain ascetical postures (ukkuduya = utkutuka and vir'āsana; avāuda = aprāvrta 'naked'); cf. BARNETT, Antag. p. 56.phull’uppala- ... : vedhas from Uvav. 22.–The good qualities ascribed to Khandaga are the same as Roha's in I 64 with the exception of pagai-mauya; cf. also IX 3112
2. SAMUGGHĀYA.
(129) The seven cases of ejection of karmic particles (s a mug ghā y a), ref. to Pannav. 36:56 1b-608a except chāumatthiya-s. 590a.

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II 3
3. PUDHAVI.
(1300) The seven regions of the nether world (pudh a vi), ref. to Jiv. 88b-127b.
The text quotes the first samgahani-gāhā found at the end of the Jiv.-text.
4. INDIYA.
(i ndiya), ref. to Pannav. 15,
(1312) The five senses 1:293a-306b.
5. ANNAUTTHIYA.
1(131b) Against the dissidents (ann autthi ya, also parautthiya): a monk who has been reborn as a god does not 'enjoy' himself by transforming himself (no appāņām-eva appaņam viuvviya pariyārei) [into a bisexual being, because] a being cannot have more than one sex at the same time.
viuvviya : stri-puruşa-rūpatayā vikytya, Abhay. Cf. Dasā 10, 66. 2 (133a) The minimum duration of the embryonic state of a water-being (udaga-gabbha) is i samaya, its maximum duration 6 months; with an animal embryo (tirikkha-joniya-gabbha) these minimum and maximum durations are I muhurta and 8 years, with a human embryo (maņussi-gabbha) i muhūrta and 12 years, with a 'fully developed fruit (? kāya-bhava-ttha) 1 muhūrta and 24 years and with the sperm of ASM (manussa-pancêndiyatirikkha-joniya-biya) I muhūrta and 12 muhurtas.
udaga-gabbha (v.l. daga-g., Abhay.) is 'atmospheric moisture': ossă (avaśyā) etc., Thāņa 2873.-A kāya-bhava-ttha probably is a fully developed embryo, a foetus; cf. Abhay's improbable explanation.
3 (133b) One embryo may be the result (puttattāe havvam āgacchai) of [a copulation with] one up to nine hundred beings, and one (copulation] may generate one up to nine hundred thousand beings.
The first case is found with cows, the second with tish (Abhay.). Cf. SCHUBRING's ed. of Tand. (Wiesbaden 1970), v. 15.
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II 5
4 (133b) Sexual intercourse is lack of self-discipline; simile: se jahānāmae kei purise ruya-nāliyam vā būra-nāliyam vā tatteṇam kanaenam samabhidhamsejjā. **
rūya = rūta: karpāsa-vikāra, būra būra: vanaspati-viśeşâvayava-viseṣa, Abhay.
5 (134b) In the sanctuary Pupphavaiya near Tungiyā Elders of Pārsva's creed (Pāsâvaccijjā thera bhagavanto, for their names see below) instruct a group of Jaina laymen (samaṇôvāsiya): [1] self-discipline and asceticism cause suppression of the karmic influx (aṇanhaya) and purification (vodāņa) resp.; [2] rebirth as a god is the result of asceticism (thus Kaliyaputta), self-discipline (Mehila), karman (Aṇandarakkhiya) or worldliness (sangiyā, thus Kasava).
Conclusion of the episode: the thera bhagavanto leave Pupphavaiya and go on itinerating through the country; at Rayagiha Mv. approves of their tenets.
This text is called Tungiy'uddesa in XI 121b; probably jahā biiya-sae Niyanth'uddesae in VII 101 and XI 91 refers to the end of this text.-bahudhana- veḍhas. phāsu-esanijjeņam... cf. Uvas. 58; for the unusual muha-pottiyā see Lehre par. 145.
6 (140b) The recompense for serving a true (tahā-rūva) samaņa or māhaṇa is the hearing [of the Lore] which through knowledge, right judgement (vinnāņa), renunciation, self-discipline, suppression of the karmic influx, asceticism, purification and non-activity (akiriya) leads to salvation.
The words samjama, ananha, tava and vodāna occur in separate pairs in 5 and form a series in ; cf. also Thāņa 156b. The text ends in a recapitulatory śloka the fourth pada of which is metrically defective.
7 (141a) Against the annautthiyas Mv. contends that the hot spring (mahātavôvatirappabhave nāmam pāsavane) at the foot of the Vebhāra hill near Rayagiha originates from the overflow (tav-vairitte vi abhinissavai) of a place, five hundred dhanus in length, where many souls destined to have a hot place of origin and atoms together form water (tattha nam bahave usinajoniya jiva ya poggala ya udagattae vakkamanti viukkamanti cayanti uvavajjanti). The annautthiyas contend that it originates from the overflow of the rainfall brought about by the big clouds
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II 5 gathering above a large lake (harae appe!) at the foot of the hill. * *
agghe is an erroneous reading for appe = apyaḥ (Abhay.).—Mahātavóvatirappabhava may be a proper noun. Pāli (e.g. Vinaya Pițaka, Pārājika 1, 4, 208) and Buddhist Sanskrit (see EDGERTON, Buddhist Hybrid Sanskrit Dictionary, p. 249) know a body of water in the same area called Tapoda or Tapodā; cf. also the place Tapoban mentioned by CUNNINGHAM, The Ancient Geography of India (reprint of the original edition, Benares 1963), p. 389, and by PANDEY, HGTB, p. 151 s.v. Tapovana or Tappo. For the Vebhāra hill see ibid. p. 32 and Jain, Life p. 353.
6. BHĀSĀ.
(1422) Speech (bhās ā), ref. to Pannav. 11:246b-268a.
7. DEVA.
(142b) The regions of the gods (d eva), ref. to Pannav. 1:69a, 2:84b and Jiv. 158b seqq.
8. CAMARACANCĀ.
(144a) Situation of the residence (sabhā suhammā) of Camara (C a mar a cancā), king of the southern Asuras; the iddhi of this god.
See Introduction, notes 21 and 62. The text is called Sabhā-uddesa in XIII 62. The details of the description are the same as those quoted in KIRFEL's Kosmographie, p. 271.
9. SAMAYAKHETTA.
(146b) The range of measured time (s a m a y a-k hetta), ref. to Jīv. 176a seqq. (beginning of the Div.).
10. ATTHIKĀYA.
(147b) The properties of the five fundamental entities
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II 10
(a tthikā y a) with special reference to jīva and next to none to poggala :
a Each of the five fundamental entities--viz Motion (dhamma), Rest (adhamma), Space (āgāsa), Soul (jīva) and Matter (poggala) --is [1] devoid of sensorial properties (colourless etc.) except Matter which may have five colours, two smells, five tastes and eight tactile properties; [2] devoid of form (arūva) except Matter which possesses form (rūvi); [3] inanimate (ajīva) except Soul which possesses life; 4) unique of its kind (davvao ... ege davve) except Soul and Matter which are infinite in number; [5] occupying only the world except Space which also occupies the non-world; [6] eternal. As to their essential properties (gunao), they resp. make possible mobility (gamana), immobility (thāna), location (avagāhaņā), the spiritual function (uvaoga) and appropriation (gahana).
b (148a) Each fundamental entity is the sum total of its į (co in the case of Space) number of units (paesa); simile: in the same way a wheel, a parasol etc. (eight items) part of which is missing (according to the niscaya-naya, not the vyavahāra-naya, that means theoretically, not practically, Abhay.) is not a wheel etc.
< (1492) The characteristic (lakkhaņa) of Soul is the spiritual function (uvaoga). By its own nature (āya-bhāveņam) Soul as a matter of fact possesses will (is sautthāņa etc., see I 36) which enables it to apply this spiritual function in the infinite number of possibilities (pajjava) of cognition-viz in the domains of the five knowledges, the three non-knowledges and the three visions (damsaņa)--thus revealing the true nature of Soul (jīra-bhāva).
d (149b) The space of the world (log’āgāsa) consists of souls and inanimate matters and parts (desa) and units (paesa) of such. These souls possess one up to five senses or no senses (aņindiya - siddha). The inanimate matters either have a form (rūvi) in which case they are aggregates (khandha), parts or units of such, or atoms (paramânupoggala), or they are formless (arūvi) in which case they are five in number, viz Motion, Rest, units of these two and Time (addhā-samaya).
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° (1510) The space of the non-world (alog'āgāsa) consists neither of souls nor of inanimate matters nor of parts or units of such. It is in fact ajīva-davva-dese aguruyalahue anantehim aguruyalahuya-gunehim samjutte savv'āgāse ananta-bhāg'ūne, i.e. part of something inanimate (viz the fundamental entity Space) that is completely beyond the notions heavy and light and equals the whole of Space minus part of it (viz the space of the world, log’āgāsa).
(151a) Motion, Rest, the space of the world, Soul and Matter occupy the whole world.
$ (151b) The nether world, the central world and the upper world resp. embrace (phusai, lit. 'touches') a little bit more than the half, part and a little bit less than the half of the fundamental entity Motion.
h (152a) Each of the different parts of the world (the hells, continents etc. and heavens) and each of the hulls that envelop them embraces ("touches') part and each of the intermediate spaces between them (uvās'antara) embraces part of Motion, Rest and the space of the world. One mnemonic gāhā.
Cf. VII 101, XVIII 74, XIII 4* and see Lehre par. 57.-One question in section 5 begins with kim kh'āim ti ... (thus with Abhay.) on which see Lehre p. 150, n. 3 = Doctrine p. 236, n. 1.-Section d of the text, in accordance with what is said in section , expressly states that among the formless inanimate matters one may not speak of a part of Motion and Rest' (no (a)dhamm'atthikāyassa dese). Abhay., though, rightly points out the fact that other texts in this connection not only add Space but also speak of (a)dhamm'atthikāyassa desa, cf. as a matter of fact X 11c and Pannav. 8a. On section see Lehre par. 107.
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SAYA III
kerisa-viuvvanāl Camara2 kiriya3 jān'' itthis nagara pālār ya ahivai® indiya' parisālo taiyammi sae das' uddesā.
1. KERISA-VIUVVAŅĀ (MoyĀ).
1 In the sanctuary Nandaņa near Moyā Aggibhūi and Vāubhūi, resp. the second and third Goyama, question Mv. on the following topic: what like (keris a) are the divine faculties (iddhi), esp. the faculty of transformation (v i uvua nā; two similes for which see the comm.) of the different Lords of the gods (inda), their fellow-gods of princely rank (sāmāniya), their thirty-three principal officials (tāyattīsiya), their guardians of the cardinal points (logapāla : 'margrave', Jacobi) and their principal queens (aggamahisī devī). The indas of the Asurakumāras up to the Vemāņiyas of the Accuya heaven are specified as follows:
a (153a) Camara.—The questioner, Aggibhūi, afterwards informs Vāubhūi of My.'s statements on Camara; Vāubhūi, being sceptical, asks and obtains My.'s confirmation, whereupon Aggibhūi questions Mv. on the southern gods, Vāubhūi on the northern gods.
(158b) Bali, Dharaṇa, other Lords up to those of the Joisiyas, Sakka.
• (1586) After a death-fast the monk Tisaya is reborn as a sāmāniya of Sakka.
(159b) Īsāņa. € (159b) The monk Kurudattaputta becomes a sāmāņiya of
Isāņa.
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f (160a) The Lords of the heavens Saṇamkumāra up to Accuya. at the end of each question.
* *
III 1
The two similes (juvaim juvāne hatthena hatthe genhejja cakkassa vā nābhi arag'autta siyā evām-eva '[as firmly] as a boy may take a girl's hand or [as firmly] joined as are the spokes to a wheel's nave') illustrate compactness and firm conjunction of innumerable objects; cf. also III 51.6a, V 65, XIII 9. Tradition observed that they do not very well fit in with this context.-Magical tricks, whether performed by a god (III 11a) or by a monk (III 51), are expressly said to be illusory sensorial perceptions, not reality: Camarassa asur'indassa asura-ranno (III 51: aṇagarassa bhaviy'appano) ayam eyārūve visae visaya-mette vuie (comm.: buie, III 5': vuccai) no c' eva nam sampattie vikuvvimsu vā vikuvvai vā vikuvvissai va, explained by Abhay. (155a): 'visae' tti visaya eva viṣaya-matram: kriya-sünyam 'buie' tti uktam... 'sampattie' tti yathôktârtha-sampādanena. Note that vikuvvimsu is used for the sing., Pischel 516; cf. II 16a comm.
2 (160b) At Ray. Goy. questions Mv. who has been honoured by Isāna (ref. to Suriyabha in Rayap. 14a-54b):
a
Isana's iddhi totally fills his corporeality (sariram gayā); simile for which see comm. (161a) Isana's iḍdhi is explained as the karmic result of his former existence: the householder Tamali Moriyaputta of Tamalitti, having become an ascetic, (164a) though an unwise one (bāla-tavassi), proceeds to a death-fast. The residence of Bali, Balicanca, being without a Lord at that time, several Asuras manifest themselves before Tamali, entreating him to conceive the desire for post-existence (nidāṇa) that will make him their Lord. Tamali refuses three times. (165b) After his death he becomes Īsāņa (whose post was also vacant) and the Asuras maltreat Tamali's dead body. (166a) Having been informed by his fellow-gods Īsāṇa burns down Camaracanca by merely looking at it. Several Asuras go and for his mercy and remain submitted to him. Isāṇa's future. The simile kūḍâgārasālā-diṭṭhanta (cf. Rayap. 56a) is explained by Abhay. as 'as a crowd, seeing a big cloud etc., fills a belvedere'.-Tamalitti: mod. Tamluk QIM 73N/15/9 (T.I., p. 242).—In his ascetical career Tāmali also practises the pāṇāmā pavvajja which Mv. explains as a bow (panama) before both exalted and mean beings (gods, men, animals). Note the Sivamotif in Isāņa's burning down Camaracanca.
pray
7
b (168a) Sakka's abodes (vimāņa) are higher than Īsāņa's and also in dealing with each other Sakka is Isāņa's superior.
The south is higher than the north for geographical reasons, see Lehre par. III.

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III 1
0
• (168b) When differences arise, Saṇamkumara is called upon to settle them.
a (168b) Sanamkumāra's future. ** At the end two summarizing gāhās followed by the note 'Moya samatta' (see pla above).
1 (169b) At Ray. Goy. questions Mv. who has been honoured by Camara. The story follows the pattern of and in places refers to 12a.
2. CAMARA.
a Range of the Asurakumāras: in the course of immeasurable time mighty (mah'iḍdhiya) Asurakumāras may manifest themselves in the nether, central and upper worlds for certain reasons, viz to help or harm friends or foes, to honour Arhats, and to tease gods resp.: simile of barbarians such as the Sabarā, Babbarā, Tankaṇā, Bhuttuyā, Palhayā and Pulindā taking some Aryan stronghold. Camara is one of them; for his iddhi ref. is made to the diṭṭhanta in 12a above.
b (1712) Camara's iddhi is explained as the karmic result of his former existence: the householder Pūraṇa, living at Bebhela at the foot of the Vinjha, proceeds to a death-fast. (171b) After his death he becomes Camara, whose post was vacant, and decides to attack Sakka whose iddhi enrages him. (172b) He informs Mv. of his intention. At that time the Master sojourned at Susamārapura during the eleventh year of his ascetical career, before he had reached Kevalinhood (chaumattha-käliyāe ekkārasavāsa-pariyāe). Sakka, hearing Camara's approach, hurls his vajja; Camara seeks cover between Mv.'s feet. (175b) Sakka succeeds in overhauling and seizing the vajja just before it will hit Mv.; he explains, apologizes and thanks to Mv., he spares Camara.
The text also mentions Sakka's other names, viz Maghava, Pāgasāsaṇa (Pākaśāsana), Sayakkau (Satakratu), Sahassakkha, Vajjapāņi and Purandara. -Maybe there is an anachronism in Pūrana's practising päôvagamana before Mv. had reached Kevalinhood; he is, however, a bala-tavassi as was Tamali in 12.--Bebhela (X 4° Bi°, XV D 3 also Vibhela): not identified.--Susamāra
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pura: a hilly place near Chunār in Mirzapur district, according to Pāli literature the capital of Bhagga country (JAIN, Life p. 339 s.v. Sumsumāraor Susumārapura); for Chunär see QIM 63 K/16/5 (T.I., p. 213).--Note that My.'s hair (!) is fanned by the wind caused by Sakka's fist when he grabs at the vajja : me ... mutthi-vāenam kes'agge viitthā.- Among the names of the non-Aryan tribes Sabara (sa), Bubbara (Barbara) and Pulinda are, at least in later language, applied to any savage or barbarous people. Originally they may have inhabited Gwalior territory, the north-west frontier of India and the Vindhya resp. (JAIN, Life p. 358 seqq.). The Țankaņā lived 'in the middle portion of the Himalayas' (ibid., p. 342). The Palhayā (Pahlava) are the Parthians or Persians. According to JAIN, 0.c. p. 359 Bhuttuya (missing in the PSM) probably is Bhotiya (= Bhoțiya) "Tibetan'.
2 (176b) Calculation of the respective velocities of Sakka, the vajja and Camara accounting for the fact that Sakka was able to seize the vajja he had thrown, but not the flying Camara.
Cf. Jiv, 374b. 3 (179b) Sequel of 1: Camara informs the other Asurakumāras; all go and honour Mv. and beg his pardon. Camara's future.
4 (180b) Asurakumāras go up to Sakka's heaven to see his iddhi and to show theirs. * *
3. KIRIYĀ.
1(181a) At Rāyagiha the disciple Mandiyaputta questions Mv.:
a The five actions (kiriyā, see I 82) and their subdivisions: [1] physical actions (kāiyā kiriyā) are uncontrolled (anuvarayakāya-kiriyā) or abusive (duppautta-k.-k.); [2] instrumental actions (ahigaraņiyā k.) are effected by putting things together (samjoyaņā'higaraņa-k.) or by making things (nivvattaņā' higarana-k.); [3] actions are hostile (pāosiyā k.) against living beings (jīva-p. k.) or against lifeless matter (ajīva-p. k.); [4) tormenting (pāriyāvaniyā k.) and [5] murderous actions (pāņâivāya-k.) are performed with one's own hand (sa-hattha-p. k.) or (caused to be] done by somebody else (para-hattha-p. k.).
Cf. Thāņa 39b and Pannav. 435a-b. b (182a) The perception follows the action, not vice versa.
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(182a) With monks actions result either from inconsiderateness (pamāya) or from the execution of the monachal duties (joga).
joga: yoga-nimittam ca yath'airya-pathikam karma, Abhay. 1 (182b) As long as a living being moves or changes (eyai veyai calai phandai ghattai khubbhai udirai tam tam bhāvam parinamai) [it acts and consequently] its actions harm (pariyavaņayāe vattai) many beings and it cannot reach the end of samsāra (antakiriyā). If, however, it stops moving and changing, the reverse is true. The karman bound by actions (esp. movements) performed by a monk while discharging his religious duties (iriyāvahiyā kiriyā) is consumed within two samayas; three similes for which see comm.
Since the verbs imply real actions (tam tam bhāvam pariņamai : utkşepaņā'vakşepaņā-kuñcana-prasāran'ādikam parināmam yāti, Abhay.) jiva here means 'living being', not 'soul'.-The similes of the instantly burned handful of dry grass and the instantly evaporated drop of water clearly illustrate this momentary karman ('Momentankarman' as against 'Dauerkarman', Jacobi), whereas the third simile (the foundered ship that rises as soon as its leaks are stopped), known from I 64, seems to be out of place in this context. Probably there was an association with the expression samvūļa anagara, 'the monk closed (against karmic influx]'. Cf. VII 13.8.71 and X 2'.
e (185a) Calculation of the sum total of the spaces of time during which one monk is or several monks are inconsiderate (pamatta-samjaya) or dutiful (appamatta-s.). **
2 (185b) Goy. questions Mv. on the cause of ebb and flow, ref. to Jiv. 304b-325a (Div.). **
4. JĀŅA.
1 (186a) Some monks who have cultivated their spiritual faculties (bhāviy'appă anagāra) are able to discern (jāņai pāsai) [1] a god and ~ or his aerial car (jāņa) and ~ or his goddess, when that god(dess) manifests himself (herself) thanks to his (her) power of transformation and transportation (viuvviyasamugghāya); [2] the invisible parts of a tree.
The central topic of III and IV is iddhi, see III 11-23, 63-8, 10-IV 8. Not
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only the faculty of the gods to transform themselves, also the faculties of seeing such gods (III 4) and of performing magical tricks (III 44-6%) are iddhis; a bhāviy'appă monk is iddhimam, see Lehre p. 200 (par. 181), n. 4. Cf. also the next note.
2 (187a) A wind-being (vāu-kāya), transforming itself (vikuvvamāna), cannot take the shape of a woman, a man, an elephant, a horse, a vehicle etc., but only the shape of a flag (padāgāsamthiyam rūvam vikuvvai). In this shape it may transport itself by its own power (āya'ddhie āya-kammunā āya-ppaogena gacchai). However, it is not a flag; it remains a wind-being. A [lifeless] cloud (balāhaga), on the other hand, may be caused to take (pariņāmettae) the shape of a woman etc. and be transported (no āya'ddhie par'iddhie etc. gacchai). It also remains a cloud.
vāu-kāya = vāu-kāiya, cf. Pannav. 416a.--The text is rather enigmatic. egao and duhao probably must be read as separate words but their meaning is obscure: egao 'from or on one side' (ekasyām diśi, Abhay.)? The pictures (sthāpanā) to which Abhay. refers are missing. In the case of cakkavāla (: cakra 'wheel, viz the two wheels of a chariot?) it is said that '[balāhage] egao cakkavālam pi gacchai duhao c. pi g.', thus Abhay. In 51 below egao and duhao will again appear, even with padāgā. In the same text and in XX 10% we shall again meet the synonymous sequence iddhi kamma paoga.
3 (188a) When a being dies, the soul takes its hue with it into the next incarnation: jal-lesāim davvāim pariyāittā kālam karei tal-lesesu uvavajjai ; specification of the different stages of HAMG.
4 (1892) To perform magical tricks such as leaping over the Vebhāra hill etc. the bhāviy'appā monk must attract particles of matter from without (bāhirae poggale pariyāittā).
5 (189a) The sinful (māi) man practises 'transformations' (? 'transubstantiations': vikuvvai): the prepared (panīya) food he takes strengthens his bones and marrow, whereas his flesh and blood remain weak; this food serves to build up his body and sense-organs. With the sinless (amāi) man, who takes unprepared (lūha) food, the result is just the reverse; his food issues in excretions.
A rather enigmatic text which I am not at all sure to understand. What is here the exact meaning of vikuvvai (: vaikriyam kurute, Abhay.) and vāmei (vamanam ... virecanām vā karoti, Abhay.)? Anyway, notwithstanding III 61 and XVIII 5* (q.v.) our text (see also III 52 and XIII 9') clearly states
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that māi vikuvvai, no amãi vikuvvai. SCHUBRING (see Lehre paras 62, 168, 181) obviously misread this passage.-paniya = pranīta : galat-sneha-binduka; lūha = rūkņa : apranita, Abhay.-Cf. XIX 3a [8].
6 (1896) Only the sinless man who dies after having confessed is 'perseverant' (tassa ... ārāhaņā). **
5. ITTHI.
1 (1902) Only by attracting particles of matter from without the bhāviy'appā monk can work his spells, viz produce objects a woman (itthi) etc. (jāva referring to 42 above)—by magic. He can also take the form (Phattha-kicca-gaenam appāņenam) of other objects--a flag (paļāgā), a sacred thread (jannôvaiya = yajñópavīta), a bed (palhatthiyā: paryastikā) etc.--and thus rise into the air. All this he works by his own power (āya'ddhie no par'iddhie etc. as in 44). Cf. III 44.
Again part of the text is enigmatic. For egao and duhao see 4” above. Probably 'hattha-kicca-gaya, with reversed sequence of the members of the compound (Pischel 603), stands for kicca-hattha-gaya (thus once in XIII 9) and—with appă-means 'magically entered': kicca = krtya or rather krtyā 'magic' + hattha-gaya 'obtained'; in fact hattha is superfluous so that twice in III 51 and several times in XIII 9 we have kicca-gaya.- The bhāviy'appă monk can work all these spells in compact masses: juvaim juvāne ..., the simile known from III 11 q.v. 2 (191) = 4• abbreviated.
3 (1912) The sinful man who dies without confession is reborn among the servant gods (ābhiogesu devalogesu); the sinless man dying after having confessed is reborn among other gods (aņābhiogesu d.); cf. 46 above. One mnemonic gāhā.
6. NAGARA.
1 (1916) Bhāviy'appā monks have a supernatural discernment (jānai pāsai) of distant objects—e.g. the town (nagar a) of Rāyagiha seen from Vāņārasī—but only the discernment of a sinless bh. monk accords with reality (tahā-bhāva), thanks to his laddhi and iddhi.
Note Vānārasi instead of Vārānasi.
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2 (192b) == 51 adapted and abbreviated.
3 (193b) Sequel of 11: the number of body-guards (āyarakkhadeva) of Camara and the other Lords of the gods; varņaka referring to Rāyap. 112b. * *
7. PĀLĀ.
* The iddhi of the four guardians of the cardinal points (logapāla) of Sakka, viz their dominion (vimāna), capital (rāyahāṇī), the gods and the departments under their command, and their term of life (thii). Subdivision of the text: a (194b) Soma, b (1970) Jama (two gāhās), (198b) Varuņa, a (199b) Vesamana. * *
For the 'departments' in question see Lehre par. 132.
8. AHIVAI.
(2006) * Names of the Lords and logapālas that hold sway (ā h ev a cc a) in the four classes of gods; two gāhās. * *
In this text the logapālas are nearly equal in rank with the indas. The names are the same as in KIRFEL, Kosmographie p. 263 seqq. with only one exception: Surüya takes the place of Ruamsa (0.c., p. 266).
9. INDIYA.
(2016) * The range of the five senses (indiya -visaya), ref. to Jiv. 373b.
10. PARISĀ.
(202a) * The three assemblies of gods (Parisā), ref. to Jiv. 1646. * *
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cattari vimanehim1-4 cattari ya honti rāyahāṇīhim5-8 neraie9 lessähi10 ya dasa uddesă cauttha-sae.
1-4. VIMĀŅA. -5-8. RAYAHĀŅI.
(203a) The iddhi of the four logapālas of Isāṇa, viz their dominion (v i mana) and (203b) their capital (rayahani) etc. with ref. to III 7; one gāhā.
Abhay. refers to the Divasagarapannatti-samgahani, see Lehre par. 47 end.
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(204b) Ref. to Pannav. 17 (on lessä), 3:352a-357b, the first word of which is 'Neraie ...'.
9. NERAIYA.

(205a) Ref. to Pannav. 17 (on lessa), 4:358a-369a. **
10. LESSÄ.

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Campa ravil anila- ganthiyasadde4 chaum's āue eyana? niyanthes Rāyagihamo Campā candimālo ya dasa pancamammi sae.
Campa for Campā and chaum[a] for chaumattha metri causa.-On Saya V see the AUTHOR, Over een Fragment van de Viyāhapannatti in Orientalia Gandensia II (Leiden 1965), pp. 145-187.
1. Ravi.
1 (206b) In the sanctuary Puņnabhadda near Campā Goy. questions Mv.-In Jambuddiva the course of the [two] suns (sūriya : ravi) keeps to the right: N.E., S.E., S.W., N.W., N.E. Cf. KIRFEL, Kosmographie p. 285 seq.-Campā: mod. Champanagar OMI 72 K/16/7 (T.I., p. 212).
2 (207b) When there is daylight in the N. and the S., it is night in the E. and the W. and vice versa. The duration of the day is inversely proportional to that of the night: (at the summer solstice, one of the possibilities enumerated) the longest day lasts 18 muhūrtas and goes together with the shortest night which lasts 12 muhūrtas; then the night starts lengthening as much as the day is getting shorter (atthārasa-muhuttânantare divase ... sâiregă duvālasa-muhuttā rāi) until both day and night last 15 muhūrtas (autumnal equinox), etc.
3 (209b) The three seasons and their subdivisions (samaya up to uu), the half year (ayana), the year and its multiples (jua up to o- and ussappini) from the point of view of their advent in the different quarters of Jambuddiva: all these subdivisions of time begin simultaneously in the N. and the S., while in the E. and the W. they always start one samaya later.
The divisions of time are slightly different from those enumerated in
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KIRFEL, Kosmographie p. 337 seqq.: (1) for pāņa our text has āņā-pānu , (2) näliyā is missing; (3) to the terms puvva up to sīsapaheliyā '2' is added which means that we should read puvu'ange puvve tudiy'ange tudie adad'ange adade etc.; (4) also note the sequence auya nauya pauya.
4 (210a) The same as 1-3 in Lavana, Dhāyaīsanda, Kālôda and Abbhintara-Pukkhar'addha. * *
For the origin of the uddesa see Introduction § 12 (c); note that Mv. is addressed as saman'āuso in 3-4--Innermost Pukkhar'addha is the borderland of Samayakhetta (see II 9) beyond which measured time does not exist.
2. ANILA,
1 (2116) * a. As to intensity winds (a nila) are of four kinds: īsim-pure-vāya, patthā-v., mandā-v., mahā-v. These winds blow in all of the eight directions; in opposite directions the wind is simultaneous and has the same intensity. b. Winds blowing over continents (dīviccaya) and winds blowing over oceans (sāmuddaya) are not simultaneously of the same intensity; because these winds are different from each other the Lavaņa Ocean does not extend beyond its coast (tesim nam vāyānam anna-m-annassa vivaccāsenam Lavane samudde velam náikkamai). c. Winds blow because wind-bodies move of their own accord in a normal (ahā-riyam riyai) or an anomalous way (uttara-kiriyam riyai), or because Vāukumāras or oris set them in motion (udirenti) for some reason. d. Ref. to II 13-4.
2 (213a) With regard to the souls that inhabit them materials may be viewed in their original or in their elaborated state (satthâīya sattha-parināmiya). Thus many materials (food, metals, leather etc., charcoal, dung etc.) inhabited by earth- or by water-souls or by vegetal or animal souls in their original state in a way may be considered (... tti vattavvam siyā) to have become fire-bodies later on.
satthâiya sattha-pariņāmiya : transformed by means of some instrument (e.g. a mortar and pestle, Abhay.); cf. also VII 18 and sattha-parinaya in XVIII 104b. 3 (214a) The dimensions of Lavaņa etc., ref. to Jiv. [Div.]
324a segg. * *
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3. GAŅȚHIYA.
1(214a) Against the annautthiyas : although a soul may have thousands of quantities of life (āuya) all of which are tightly linked up with each other-simile: like the meshes of a net (jāla-g an ủ hi y a)—it cannot experience (padisamveei) a quantity of life in this world (iha-bhaviy'āuya) and a quantity of life in the world beyond (para-bh.-ā.) at the same time.
Cf. I 94 and VII 67. ? (215b) HAMG enter a new state of existence with a certain quantity of life wrought (i.e. bound) in their former existence; that quantity of life depends on the new place of origin (joni), consequently on the new species, H etc., in which the soul comes into existence. **
4. SADDA.
1a (216a) The imperfect (chaumattha) hear only contiguous musical sounds (puţtha sad da; ref. to I 14) from a certain distance (āra-gaya), whereas kevalins discern (jāņai pāsai) sounds from beyond every distance (āra-g., pāra-g., savva-dūra-mulam-anantiya) because their knowledge (nāna) and vision (damsana) are unlimited and unrestrained.
16 (217b) The imperfect laugh and grieve, they sleep and nod while standing upright (payalāejjā); not so the kevalins because joy or sorrow and sleep are effected by the karmans that disturb conduct (caritta-mohanijja-kamma) and cloud vision (darisan'āvaranijja-k.) resp. With all kinds of beings, HAMG, joy or sorrow and sleep bind seven or all of the eight karmans.
payalāejjā: pracalām ürdhva-sthita-nidrā-karaņa-lakşaņām kuryāt pracalāyet, Abhay.---In dealing with the karmans bound by joy or sorrow and sleep the text distinguishes between the case of one being (jive) and that of several beings (pohattiehim). In the latter case there are three possibilities (tiya-bhanga) viz, according to Abhay., all bind seven karmans, one being binds eight and the others bind seven karmans, or some bind seven and some eight karmans; with jiv[a] (plural!) and eg'indiyā, though, only the third possibility occurs.
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? (2182) Hari Negamesi, Sakka's messenger, can take an embryo (gabbha) from the orifice of a mother's womb (joni) without hurting it.
Cf. SCHUBRING's translation, Worte Mv. p. 20, corrected in Lehre p. 26, n. 7.-chavi-ccheda : sarira-ccheda, Abhay. There is no allusion to Mv.'s transplantation depicted in Jiņac. 21-28.
3 (2190) Mv. forbids the Elders to blame the young monk Aimutta, a disciple of his, who amuses himself by making his alms-bowl sail in a brook; as a matter of fact Aimutta will achieve salvation in his present life.
Cf. SCHUBRING, Worte Mv. p. 19.--For Aimutta's pavvajjā cf. Antag. 6. Children are allowed to the pavvajjā at the age of seven years and a half (Lehre par. 137) and even at the age of six years, cf. the half gāhā quoted by Abhay.: chav-variso pavvaio niggantham roiūna pāvayanam.
4 (220a) Two gods of Mahāsukka, the seventh heaven, ask Mv. in thought (manasā) how many of his disciples will achieve salvation. In the same way Mv. answers: seven hundred. Knowing that Goy. wonders what kind of gods they were and what they had wanted, Mv. sends his disciple to the gods themselves; they inform him of the facts.
5 (2212) Gods are neither self-disciplined (samjaya) nor lacking self-discipline (asamjaya) nor partly self-disciplined (samjayasamjaya); one might say (... tti vattavvam siyā) that they are ‘not self-disciplined' (no samjaya).
'Not self-disciplined', according to Abhay., is a euphemism (anişthuravacana) for 'lacking s.-d.', like paralokābhūta is a euphemism for myta. Probably, though, here and in other such expressions no only means 'beyond the notion of'. 6 (221a) The gods speak Ardhamāgadhi (Addhamāgahā bhāsā).
On the six languages Abhay. quotes the verse we read in Rudrata's Kāvyālamkāra 2, 12. On the meaning of Ardhamāgadhi he says: Māgadhabhāṣā-laksanam kimcit kimcic ca Prāksta-bhāṣā-laksanam yasyām asti sā 'rdham Māgadhyā iti vyutpattyā 'rdhamāgadhi 'ti. Cf. Pischel 4 and 16 seq.
? (221b) A kevalin immediately recognizes (jāņai păsai) a monk who will achieve salvation in his present life; the imperfect can only deduce this knowledge by certain means of cognition (pamāṇao) or know it from hearsay.
'From hearsay' means when they have heard it from one of the ten kinds
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of people who know, viz a kevalin, a svayambuddha (Abhay.'s explanation of tap- (scil. kevali- pakkhiya) and their male and female disciples (sāvaga and saviyā, a kevali-sāvaga being jinasya samipe yah śravaņârthi san śrņoti; see II 188 comm.) and lay followers (uvāsaga and uväsiyā). The same ten persons will reappear in IX 371a.
8 (221b) The four means of cognition (pamāna, viz nāņaguna-pamāņa), ref. to Aņuog. 2118-219a.
The four pamāṇas are: direct cognition (paccakkha), conclusion (aņumāņa), comparison (ovamma) and tradition (agama).
9 (221b) A kevalin immediately discerns [a monk's] final karman (carima-kamma) and (his] final annihilation of karman (c.-nijjarā); the imperfect, however, etc. as in ? above.
10 (221b) The Vemāņiya gods are either given to untruth and heresy (māi micchāditthi) or not (amāi sammadiţthi). Among the latter some are enjoying the first samaya of their existence (anantarovavannaga) and some are enjoying a further samaya (paramparóv.). The latter are fully developed (pajjattaga) or not (ap.). Among those that are fully developed some are attentive (uvautta) and some are not (anu.). Only Vemāņiyas that are uv. pajj. paramparóv. amāi sammad. are able to discern the kevalin's eminent (panīya) inner sense (mana) and speech (vai). **
11 (222a) From their heaven the Aņuttara gods are able to question a kevalin and they can understand his answers, because the substances grouped in their inner sense are infinite in number (tesi ņam devāņam anantão mano-davva-vaggaņão laddhāo).
The only other place in the Viy. where these maņo-davva-vaggaņāo are mentioned is XIV 71b.
12 (222b) The Aņuttara gods are uvasanta-moha, which means that the confusing karman is suppressed in them.
13 (223b) Kevalins do not discern by means of the senses (āyāna) because their knowledge and vision are unlimited and unrestrained, ref. to 1 above.
This text will be repeated in VI 105. 14 (223b) A kevalin's limbs (uvagarana) are movable (cala) because [the soul], a real dravya, possesses the activity (called]
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will (vīriya-sajoga-saddavvayāe); consequently they do not always occupy the same units of place (āgāsa-paesa).
The text is rather obscure. Professor SCHUBRING (in a letter dated 18.3.65) corrects his explanation of seya-kāla in Lehre p. 89, n. 5 = Doctrine p. 134, n. 4: vibration (s'eya = saija) does not suit the context and seya-kāla probably is eșyat-kāla as Abhay. says (cf. the places quoted in the PSM s.v. sea, sea-āla), although the form remains etymologically obscure. Or could seya-käle simply mean 'in a wink'? Cf. XXV 8.saddavvayā = saddravyatā (Abhay.'s first explanation).
15 (224a) He who knows the fourteen pūrvas (coddasapuvvi) is capable of showing you, by magical means, an object multiplied into a thousand identical objects (pabhū ... ghadāo ghadasahassam ... abhinivvattettā uvadamsettae), because an infinite number of objects or substances are distributed in him like the seeds in ?] a poultice (anantāim davvāim ukkariyā-bheeņam bhijjamāņāim).
ukkariya-bheenam: utkārika-bheda eranda-bhijānām iva, Abhay.
5. CHAUMA[TTHA].
1 (224b) The cha u mattha, ref. to I 4".
2 (224b) Against the annautthiyas: with HAMG perception may correspond (evambhūyā veyaņā) or not correspond (anevambh. v.) with the actions performed (kaņā kammā). According to the dissidents it always corresponds.
To confirm this statement Abhay. refers to such phenomena as sudden accidental death (apamytyu), war massacres and the like.
3 (225a) In Bhāraha there were seven kulagaras etc. during the present osappiņi, ref. to Samav. 150b. **
6. Āu.
1 (225b) A short life (ā u) is the karmic result of harming living beings, lying and giving true monks (tahā-rūva samaņa vā māhaņa vā) forbidden food; a long life is effected by doing the reverse. A long unhappy life is the karmic result of harming,
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lying and scolding monks or giving them food reluctantly; a long happy life is effected by doing the reverse.
taha-rūva samaņa vā māhana vā: see I 74 comm. 2 (228) Actions (kiriyā) are [1] purposive (ārambhiyā k.), [2] appropriative (pariggahiyā k.), [3] emotional (māyā-vattiyā k.), [4] implying non-renunciation (apaccakkhāna-k.) or [5] implying heresy (micchādamsana-k.). Casuistic application of this theory to special cases of selling and buying: When a salesman (a) tries to get back something that has been stolen from him, or (b) withholds the thing (bhande ya se anuvaņīe siyā) a person wants to buy, or (c) gets the counter-value (dhane se uvanie siyā) of the thing he sells, he commits the first four actions (hetthilão [: adhastana] cattāri kiriyão) and under circumstances (viz when he is a heretic, Abhay.] also the fifth action; in cases (b) and (c), on the other hand, these actions diminish' (cease, do not exist ? payanuībhavanti) for the buyer. Moreover, if that salesman (a) has got back the stolen thing, or (b) does not withhold the thing a person wants to buy, or (c) does not get the counter-value of the thing he sells, these actions diminish' for the salesman, while in cases (b) and (c) the buyer commits them.
Cf. VIII 5' and Lehre par. 100. 3 (228b) A newly-lit fire-body has much karman (mahākammatarāya), is very active (mahākiriyatarāya), possesses a great karmic influx (mahásavatarāya) and much sensation (mahāvedanatarāya); a dying fire-body and an unlit one have little karman (appak.) etc.
b) Casuistic application of the theory of the five kinds of actions (explained in I 82 and III 31) to special cases of shooting an arrow: If a man who takes a bow (etc. up to) and shoots an arrow hits a living being, he is involved (puttha) in the five actions and so are the bodies of which his bow and arrow are made, viz the wood of the bow (dhaņu-puttha), the bow-string (jīvā), its tendon (nhāru), the arrow (usu), viz its shaft (sara), feather (pattana), barb (phala) and string (nhāru). If, however, the arrow hits the living being while falling back down, the man and the bow are involved only in the first four actions,
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V 6
whereas the arrow, the bodies of which it is made and the beings that receive the falling arrow (je vi ya se jīvā ahe paccovayamāṇassa (pratyupapatatas, cf. Pischel 77] uvaggahe cițțhanti) are involved in the five actions.
Cf. Lehre par. 100.--Obviously the text is connected with 2 above although not the same group of 'five actions' is meant and although it does not say that the actions are committed' (kiriya kajjai) but only that the archer, the bow, the arrow and the beings that are hit (cf. XVI 19) are involved or implicated in, lit. 'touched by', the actions (kiriyāhim puţtha).—Note the construction jāim ... tae nam ... (229b) and the curious idea (230a.b) of the animated nature of the arrow etc.
5 (230b) Against the annautthiyas: up to about four or five hundred yojaņas the hell-world is thickly covered (samāinna) with hell-beings, not man's world with human beings.
"Thickly' is illustrated with the similes juvaim juvāne ... arag'āuttă siyā, see III 11a comm.
6 (230b) The faculty of transformation (viuvvittae) with hellbeings, ref. to Jiv. 117a.
? (231a) [No dialogue.] A monk who thinks to himself (manam pahārettā bhavai) that it is not sinful to enjoy āhākamma food etc. (ten cases, see the comm.), or who, saying so publicly, enjoys such food, or who gives such food to others, or who teaches in public that it is not sinful, such a person cannot, without confession, be 'perseverant in the hour of death (natthi tassa ārāhaņā).
The ten cases of forbidden food (cf. also Lehre par. 154) are I) āhā-kamma : food prepared especially for the religious mendicant 2) kiya-gada : food bought especially for the mendicant 3) ţhaviyaya : food reserved for the mendicant (cf. sthāpanā-karmika in
SBE XLV p. 132, n. 7) 4) raiya(ga) = racita, according to Abhay. a kind of auddešika fault (see
ibid. p. 131 under 2) consisting in sweetening the alms 5) kantāra-bhatta : according to Abhay. kāntāram : aranyam tatra bhikṣukā
ņām nirvähârtham yad vihitam bhaktam tat käntära-bhaktam, food for
mendicants living in the wood ? (cf. Lehre par. 154) 6) dubbhikkha-bhatta : what is scratched up during a famine 7) vaddaliya-bhatta: the same during a storm (vārdalikă: megha-durdinam,
Abhay.) 8) gilāna-bhatta : food for a sick mendicant 9) sejjāyara-pinda (elsewhere also sāgāriya-p.): food given by the person in
whose house the mendicant sojourns
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10) rāya-pinda : alms given by a prince or his people. Faults 5-10 are also
found in IX 332a, faults 1-8 (together with other faults) in Uvav. 96,
cf. Nāy. 1, 1, 144. 8 (231b) An assistant teacher (āyariya-uvajjhāya) who, in his domain, indefatigably serves his gana will attain liberation in his present existence or in his second or third rebirth.
He cannot attain liberation in his first rebirth because, being a pious man, he will first be reborn as a god, and as such he cannot achieve salvation (Abhay.).
9 (231b) Wherever a person who pronounces a false (alienam) accusation (abbhakkhāi) is reborn (abhisamāgacchai) (as a man etc.: mānuşatv’ādau, Abhay.], he will have to endure (padisamveei) being treated in the same way (tassa taha-ppagārā ceva kammā kajjanti).
7. EYAŅA.
1 (232b) An atom (paramânu-poggala) may move etc. and change its accidentals (e y ai veyai jāva tam tam bhāvam pariņamai) or not. Of an aggregate of two or more atoms either all the atoms may do so or not, or one part of the atoms may do so and the other atom(s) not.
The changing of accidentals is conceived as a movement: eyai ..., cf. III 314
2 (232b) Only an aggregate of co atoms, not a single atom nor an aggregate of two up to į atoms, can be cut with a knife, burnt (jhiyāejjā) in a fire (aggi-kāyassa majjham majjhena), become wet (ulla) in the cloud Pukkhalasamvattaga, swim in the Ganges against the stream and perish there or get into a whirlpool or a drop of water.
On the cloud Pukkhala-samvastaga see Lehre par. 120. 3 (233a) An atom has no halves (an-addha), no middle (amajjha), no units of space (a-padesa). All aggregates have units of space (sa-p.) but only aggregates of an even number of space-units have halves (sa-a.) and only aggregates of an odd number of space-units have a middle (sa-m.). Aggregates of x, į or o units of space are sa-a. a-m. sa-p. or an-a. sa-m. sa-p.
Cf. XXV 48
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4 (233b) When two atoms, an atom and an aggregate or two aggregates touch each other
the touching occurs
1) I part of a + 1 part of b 2) I part of a + n parts of b
3) I part of a + the whole of b 4) n parts of a + 1 part of b 5) n parts of a + n parts of b 6) n parts of a + the whole of b 7) the whole of a + 1 part of b 8) the whole of a + n parts of b 9) the whole of a + the whole
of b
5
between
114
I
II

in the cases marked with an X
III IV
A
[│││││| | |
| | | | | |× | X
| | | | | | XXX
| | | | | | | x
xxx | x
x
X
VI VII VIII IX
N.B. a and b are in I atom and atom, in II atom and aggregate of 2 paesas, in III atom and aggregate of 3 up to ∞ p., in IV aggregate of 2 p. and atom, in V aggregate of 2 p. and aggregate of 2 p., in VI aggregate of 2 p. and aggregate of 3 up to co p., in VII aggregate of 3 up to op. and atom, in VIII aggregate of 3 up to op. and aggregate of 2 p., in IX aggregate of 3 up to co p. and aggregate of 3 up to oop.
xxx | | xxx
(234b) a. The minimum and maximum durations of atoms and aggregates depending on whether they are in motion (seya) or in rest (nireya) and according to the degree (guna) of their material properties. In respect of the duration of motion and rest sound (here regarded as a property of matter: sadda-pariṇaya poggala) and its reverse (asadda-p. p.) are equated with atoms and aggregates in motion and in rest resp. b. Likewise, for all the cases described above, the minimum and maximum durations of the interval between two periods of rest (antara) during which the motion is effected. Even the maximum duration is immeasurably short, vizavaliyā.
XIIX | | x
x x x x x | x
X X X X X X X X X

X
Cf. XXV 49.-For the graduation (guna) of the properties colour (kāla!) etc. see Lehre par. 59. For the (a)sadda-p. p. cf. Lehre p. 90 where 'in der Dauer der Bewegung und Ruhe gleichgesetzt' of course is not 'equated during motion and rest' (Doctrine p. 134) but 'equated ... in respect of the duration of motion and rest'.
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© (235b) The numerical relation of quantity of life to place is the comparatively weakest (savva-tthove khetta-tthāņāue), į times stronger (asamkhejja-guna) is its relation to space (ogāhaņatth.-..), as many times stronger still its relation to substance (davva-tth.-..) and as many times stronger still its relation to accidentals (bhāva-th.-..). One mnemonic gāhā.
On this subject Abhay. quotes and explains fifteen Prākrit gāhās which are not found in the sīkā on Pannav. 3.
? (237a) Specification of HAMG from the point of view of their purposive activity (ārambha) with regard to other beings, and of their appropriating (pariggaha) activity with regard to bodies (sarīra), karmans (kamma), substances (davva), abodes (bhavaņa : gļhaka, nivāsa, Abhay.), living beings, objects etc.
8 (238b) [No dialogue.] The death of an ignorant man is the result of a cause (heum annāņa-maranam marai) whereas that of a kevalin is not (aheum kevali-m. m.) and that of an imperfect being either is (heum chaumattha-m. m.) or is not (aheum ch.-m. m.). The ignorant man does not conceive that cause in any of the four ways of conception (heum na jānai ... pāsai ... bujjhai ... abhisamāgacchai) and does not draw the conclusion from it (heuņā na jānai etc.). The kevalin conceives that there is no cause (aheum jānai etc.) and draws the conclusion from that absence of cause (aheunā jāņai etc.). If there is a cause the chaumattha conceives it and draws the conclusion from it, but if there is no cause he does not conceive that absence of cause nor does he draw the conclusion from it. Cause (heu) resp. absence of cause (aheu) according to the four kinds of (non-)conception and (non-)conclusion and cause resp. absence of cause of death are here called 'the five causes' (panca heū) resp. 'the five noncauses' (panca aheü). * *
In Thăn. 306а the eight sentences of this text are transposed as follows: 3. 4. 1. 2, 7. 8. 5. 6, which means a gradation. The Viy. does not want to start with a negation. In both commentaries Abhay, says quite a lot, but also admits that he does not understand the exact meaning of this text (239b ult. = Thān. 307a 3), which is very obscure indeed.
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8. NIYANTHA.
1 (2402) Nārayaputta, a disciple of Mv., being questioned by his condisciple Niya n țhip utta, contends that all objects are divisible (sa-addha sa-majjha sa-paesa) from the point of view of substance, place, time and condition. Niyanthiputta, however, shows that the atom (paramânupoggala) and the objects (poggala) that occupy one unit of space (ega-paes'ogādha), last one unit of time (ega-samaya-thiīya) and possess one degree of one property (e.g. ega-guna-kālaya) resp. prove to be indivisible from the said points of view. Objects rather are either divisible (sa-paesa), indivisible (a-p.) or infinite (ananta). Moreover, Niyanthiputta explains that they may be at the same time a-p. from one and sa-p. (or a-p.) from another point of view. There is, however, one restriction: poggalas that are a-p. as to substance (scil. atoms) always are a-p. as to place, and poggalas that are sa-p. as to place always are sa-p. as to substance (scil. aggregates). At the end the relative frequency of the different cases.
Abhay. quotes and explains thirty-six vrddhôkta Prākrit gāhās in connection with the calculation at the end of the text.
2 (244a) Goy. again questions Mv.: a. The total number of souls neither grows nor diminishes, but eternally (savv'addham) remains stationary (jīvā no vaddhanti no hāyanti avatthiyā). Yet there are spaces of time during which the number of souls living on the different stages and substages of existence taken one by one either grows or diminishes or remains stationary (neraiyā etc. vaddhanti vi h. vi av. vi). The number of Siddhas either grows or remains stationary. The minimum and maximum durations of the spaces of time during which these three resp. two developments are found are specified for HAMG and Siddhas. b. Souls neither enter existence, nor do they leave it, nor do they enter it while other souls leave it; they eternally (savv'addham) are without beginning and end (jīvā no sôvacayā no sâvacayā no sốV.-sâv. niruvacaya-niravacayā). Yet there are spaces of time during which souls only enter a particular stage of existence, only leave it, enter it while other souls leave it or neither enter nor leave it (neraiyā etc. sôvacayā sâv. sôv.-sav.
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V 8
niruvacaya-niravacayā). With one-sensed beings, though, only the third case (sôv.-sav.) is possible and with Siddhas only the first case and the fourth case (sốv., niruv.) are possible. The minimum and maximum spaces of time in question are specified for HAMG and Siddhas. * *
9. RAYAGIHA.
1 (246) The name Rāy a gih a applies to that town in respect of all its constituent parts, ref. to 7% above.
2 (246b) The radiance of the day is due to bright (subha) particles (poggala) and their accidentals (poggala-pariņāma); the darkness of the night is due to asubha poggalas and p-pariņāmas. For the same reason H and A1-3 are dark, G are radiant and in A4-5 and M radiance and darkness are mixed (subhâsubha poggala and p.-pariņāma).
For the origin of darkness see also VI 51 below. 3 (246b) The divisions of time (samaya up to ussappiņi) only count for mankind.
4 (247b) Pāsávaccijjā therā bhagavanto question Mv.: On the authority of Pārsva himself My. declares that in the world the measures of which cannot be expressed in numbers' (asamkhejje loe) there were, are and will be (generally speaking] an infinite number (añanta) of days, but at the same time (viz in each of the three cases ?] a limited number (paritta) of days. According to Pārsva (epithet: puris'ādānīya) the world (loya) is eternal (sāsaya), has neither a beginning nor an end, is limited (paritta) and surrounded (parivuda) [by the non-world, Abhay.]. Below it is expanded (vitthinna = vistīrna) and like a bedstead (paliyanka), in the middle it is narrow (samkhitta) and like [the flat discus of] Indra's thunderbolt (vara-vaira), above it is broad (visāla) and like a drum standing upright (uddha-muinga).
Conclusion of the episode: the Pāsávaccijja Elders, being very much impressed, are converted. (The jāvas refer to Kālāsa's conversion in I 95.) Later on they will attain salvation, some of them after having been reborn in the heavens.
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V9
Read tamsi ca nam säsayamsi logamsi instead of tesim (old ed. and Ag.s. ed.) or temsim (J.P. ed.) ca nam etc.—The Pāsâvaccijjas want to test Mv. who, being savvannu etc., forestalls their question by bringing forward Pārsva's description of the universe, for which see KIRFEL, Kosmographie p. 209 seq. and Lehre par. 103. In IX 320 Mv. will declare that he himself discovered the truth about the eternity of the world.--For niliyanti Abhay. has viliyante.-The rather obscure asamkhejje loe (asamkhyāte 'samkhyātaprades'atmakatvāt loke : caturdaśa-rajju-atmake kşetra-loke adhāra-bhūte, Abhay.; cf. also XXV 23, VIII 105 and XXV 4) and the unusual jiva-ghana (technical terms from Pārsva's doctrine?) do not make the interpretation easier. We cannot follow Abhay. where he says, commenting upon ananta and paritta, that time passes for souls that are embodied in the sādhāraña and in the paritta (i.e. patteya, Lehre par. 106) way, because it is equal to the duration of these conditions (tat- [scil. avastha-] stithi-lakşaņa-paryāyarūpatvät tasya [scil. kālasya]).-As to the etymology of loka probably we should read: ... bhữe (scil. loe) ... pariņae [y]a. jīvehim etc. (cf. kiriyā-vai [v]a, karissam etc. in Ayāra 1, I) because, in spite of Abhay.'s allegation, ajīvair (: pudgal'ādibhir) na lokyate.-e or icchāmi : formulistic for icchāmo.
5 (248a) The four classes of gods and their number of subclasses: the Bhavaņavāsis have 10, the Vāṇamantaras 8, the Joisiyas 5 and the Vemāņiyas 2 subclasses. At the end one gāhā summarizing the udd. **
Cf. Tattv. IV 11-13 and 17 seq.
10. CANDIMĀ.
(249b) In the sanctuary Puņņabhadda near Campā Goy. questions Mv.: the course of the [two] moons (candi mā) etc. is like that of the suns, ref. to V 1 above. **
Cf. KIRFEL, Kosmographie p. 288; cf. also V 1 and Introduction $ 12 (c).
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SAYA VI
veyanaāhāramah'assave ya sapaesa4 tamuya5 bhavie ya sālīz pudhavīs kamm'' annautthi10 dasa chatthagammi sae.
1. VEYANĀ.
1(2500) Strong perception (ve y aņā) means strong annihilation of karman (nijjarā) but spiritual (pasattha) annihilation of karman [in piety] counts more than perception whether strong or not (mahā-veyanassa ya appa-v. ya se see je pasattha-nijjarāe): the H of the sixth and the seventh hell perceive [and consequently annihilate karman] very strongly, but with monks (niggantha) [thanks to a pious life] annihilation of karman is yet stronger (mahānijjaratara). In the first case, indeed, the bad karmans (pāvāim kammāim) stick together more tightly (gādhikayāim etc.) [in the soul]: likewise it is less easy to clean a dirty garment than a stained one and whereas it is impossible to beat off fragments (ahābāyara poggala) of an anvil (ahigaraṇa and oni), a handful of dry grass, when thrown in a fire, is instantly burned and a drop of water on a red-hot piece of iron instantly evaporates.
The old ed. has se kenam kh'ai atphenam instead of ken' aţthenam.-- ahigaraņi = adhikarani yatra lohakārā ayo-ghanena lohāni kuţtayanti, Abhay. -We met the similes of the grass and the drop of water already in III 310,
2 (251b) The instrumental forces (karana) without which perception is impossible, are: with Al body and karman, with A2-4 (vigalêndiya) speech, body and karman, with H, A5, M and G inner sense, speech, body and karman. With G the karanas are bright (or fortunate, subha) and perception consequently is agreeable (sāya), with H the same are dark (asubha) and disagreeable (asāya), with AM they are mixed (subhâsubha) and varying (vemāyāe).
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VI 1
3 (252a) Monks who practise the ascetic methods (padimāpadivannaga anagara) perceive and annihilate karman strongly; the H of the sixth and the seventh hell perceive strongly but annihilate little; monks that have attained the selesi state perceive little but annihilate strongly; the G of the uppermost heavens (aņuttaróvavāiya deva) perceive and annihilate little. One gāhā summarizing the udd. * *
2. AHĀRA.
(252b) * Ref. to Pannav. 28 (Ahār'uddesa): 498b-520b. **
3. MAH’ASSAVA.
Two gāhās summarizing the following sūtra.
1 (253a) For him who possesses much karman, is given to much action, undergoes a great karmic influx and has a strong perception (mahā-kamma mahā-kiriya ma has a va mahāvedana) the [karmic] particles (poggala) are bound and accumulated (bajjhanti cijjanti uvacijjanti) and his self (āyā) (scil. his body (bāhy’ātmā śarīram, Abhay.)] changes (parinamai; text omanti) into a whole of bad unlucky qualities. Just so do the [constituent] particles (poggala) of a new, still unwashed (ahaya, [?]dhoya) garment that has just been made (tantu-gaya). On the other hand from him who undergoes only a small karmic influx etc. the [karmic] particles are separated (bhijjanti chijjanti etc.) and his self changes into a whole of good lucky qualities. Just so do the dirt particles of a garment that is being washed.
Since mah'assava is the title of the udd, originally the series mahā-kamma etc. probably started with āsava as it actually does the second time it appears (app'āsava appa-kamma a.-kiriya a.-vedana).--tantu-gaya: turi-vem'āder apanita-matra, Abhay.
2 (254a) The accumulation of the constituent particles (poggalôvacaya) of a garment happens either by an impulse from without (paogasā) or spontaneously (vīsasā). That of karman (kammộvacaya) happens only by an impulse (paoga), viz by the
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application of the three-resp., see 12 above, one or two[other] instrumental forces (karana): inner sense, speech and body.
3 (254b) The accumulation of the constituent particles of a garment has both a beginning and an end (s'ādīya sapajjavasiya), it is neither without beginning nor without end (no ana. no ap.). That of karman may be [1] s'ā. sap., namely in the case of the monk binding karman as a result of his discharging the religious duties (iriyavahiya-bandha, see III 31d); [2] anā. sap., namely in the case of the being that will achieve salvation (bhava-siddhiya); [3] aṇā. ap., namely with beings incapable of salvation (abh.-s.); but it never is s'a. ap.
VI 3
As to the garment itself, it is s'a. sap. whereas [1] HAMG, from the point of view of their repeated rebirths, are s'a. sap.; [2] Siddhas, as such, are s'a. ap. ; [3] bhava-siddhiyas are aṇā. sap. and [4] abhava-siddhiyas are aṇā. ap.
bhava-siddhiya laddhim paḍucca means those who [from eternity] have acquired the state of such as will attain liberation', abhava-siddhiyā samsaram paducca 'those who [from eternity] are bound to roam through samsara without the possibility of ever attaining liberation'. One is bh.-s. or abh.-s. by what might be called predestination; consequently bh.-s. and abh.-s. not only as beings but also as such are both aṇādīya.-On the Siddhas Abhay. quotes three gāhās in the second of which we must read sabbhavo instead of savvabhavo (J. P. ed.).
4 (255a) Minimum and maximum duration of the binding (bandha-ṭṭhii, kamma-tṭhii; elsewhere also in short thi) of the eight karmans and the duration of their incubation-period (abāhā). The period of effectiveness of a karman equals its thii less its abāhā (abāh'ūņiyā kamma-ṭṭhii kamma-nisego).
According to Abhay. some say that the abaha is not included in the thii but must be added to it.-The term nise(g)a, he says, describes the particular course by which the karmic mass is experienced (karma-niṣeko nama karmadalikasyânubhavanârtham racana-viseṣaḥ): it diminishes samaya after samaya as if drip by drip (nişiñcati) until the last bit of it at the end of the utkṛṣṭasthiti flows away. One gahā is quoted.
5
(257b) Discussion of the question whether certain beings bind, do not bind or may and may not bind the eight karmans. The beings in question are: [1] male, female, neuter or sexless (no puriso etc.: vedôdaya-rahitaḥ, Abhay.); [5] controlled, un

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controlled, partly controlled or not controlled (cf. V 45: 'not' here and in nos 14, 17, 24, 29 and 48 below means 'beyond the notion of'); orthodox, [10] heretic or partly orthodox; intelligent (sanni), unintelligent or not intelligent; [15] capable, incapable or not capable of salvation (bhava-siddhīya, etc.); possessing the sensorial vision (cakkhu-damsana) or not or [20] possessing the pretersensual vision (ohi-damsana) or possessing the absolute vision (kevala-d.); fully developed (pajjattaya), undeveloped or not developed; [25] possessing speech (bhāsaya) or not; possessing an individual body (paritta: pratyeka-sarīra, Abhay.; cf. Tattv. VIII 12, 22-23 and Lehre par. 106) or not, or beyond this notion; [30] possessing the five kinds of knowledge, [35] devoid of the sensorial knowledge (mai-annāņi) or of the transmitted knowledge (suya-annāņi) or possessing the negative pretersensual knowledge (vibhanga-nāņi, cf. Lehre par. 79); exerting mental activity (mana-jogi), speech activity, [40] corporeal activity or not exerting any activity (ajogi); possessing the faculty of concrete imagination (sāgārôvautta) or of abstract imagination (anag.); attracting matter to build their new body (āhāraga) or [45] not doing so (aṇāhāraga: vigraha-gaty-apanna, Abhay.); fine (suhuma), coarse (bāyara) or neither fine nor coarse; the last of one's equals (carima) or [50] not (acarima).
Erratum in the Ag. S. edition: what follows on 255b stands on 257b and what follows on 258b stands on 256a.
6 (259a) The relative frequency of the cases enumerated in
5
**
Abhay. refers to Pannav. 3, see Introduction § 10 (B).
122
1 (260a) The single being (jiva) as well as all beings taken as a whole (jīvā) [pass through units (paesa) of time and consequently] are divisible (s apa es a) from the point of view of time (kālā(d)esenam). From the same point of view, however, single beings, as far as they are regarded as belonging to a particular class (see below), are sapaesa or apaesa. Discussion of the question which of these possibilities occur with such classes
4. SAPAESA.

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as exist from the point of view of stage of existence (HAMG and Siddhas), state of attracting matter to build the new body (āhāraga etc.), capability of salvation (bhava-siddhiya etc.), intellect (sanni etc.), possession of lessā (salessa etc.), orthodoxy (sammad-ditthi etc.), self-discipline (samjaya etc.), passion (sakasāya etc.), knowledge (ohiya-nāņa etc.), activity (sajoga etc.), imagination (sāgārôvautta etc.), sex (itthi-veya etc.), body (sasarira etc.) and development (āhāra-pajjattīya etc.). Six cases at the most are possible, viz all the beings of a class are sapaesa, all are apaesa, one is sapaesa and the other one is apaesa, one is sapaesa and the others are apaesa or vice versa, or some are sapaesa and the others apaesa. At the end a summarizing gāhā.
Related notions we already met in V 81 and VI 3. According to Abhay. beings are apaesa only in the first samaya of their existence (one gāhā) which of course for jivas, when taken as such, does not exist since they all are without beginning. The classes enumerated are for the greater part the same as those in 3 above.
2 (266b) a. Beings (jīvā) are either renunciant (paccakkhāni) or not (apaccakkhāni) or partly renunciant (paccakkhâpaccakkhāni): H Al-4 G are apaccakkhāni, A5 are apaccakkhāni or paccakkhâpaccakkhāni, M are paccakkhāni, ap. or paccakkhâp. b. Only five-sensed beings know (jānanti) renunciation (paccakkhāņa) and its two correlates; all other beings (A1-4) do not. c. On the question whether beings practise (kuvvanti) renunciation, ref. to a above. d. The beings in general (jīvā) and the Vemāņiyas originate in consequence of renunciation (paccakkhāna-nivvattiy'āuya) or its two correlates; all other classes originate in consequence of non-renunciation (ap.-n.-ā.). At the end a summarizing gāhā stating that this text belongs to the Sapades’uddesa. * *
o-nivvattiy'āuya also in VII 62.
5. TAMUYA.
1 (267b) The body of darkness (t a mu-kkāya) consists of water, not of earth since earth is partly radiant (pudhavi-kāe ņam atthegaie subhe desam pakāsei). From the surface (uvarilläo jalantāo) of Aruņôdaga, namely from a (circular] line one space
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unit in thickness (ega-padesiyāe sedhie) that lies 42.000 yojanas beyond Arunavara, the body of darkness rises up (samutthiya) 1.721 yojanas; then, spreading sideways, covering (āvarittāna) the four nethermost heavens, it closes up (samnitthiya) on the surface of the Rittha region (R.-vimāņa-patthadam sampatte) in Bambhaloga. (Hence tamu-kāe kappa-panae in the mnemonic gāhā quoted in 81 below.) Below it is shaped like the bottom of a dish (mallaga-müla-samthiya), above like a bird-cage (kukkudaga-panjara-s.). Further particulars about its dimensions. In tamu-kkāya there are neither dwellings (gehā, geh’āvanā) nor settlements (gāmā jāva samnivesā). Rain and thunder exist there; they are made by a god, an asura or a nāga. Earth (bāyara pudhavī-kāya) and fire (bāyara agani-k.) as well as moon (and moonlight), stars and the like do not exist there. Its colour is so black that even gods would fly away from it. Its names are: Tama, Tamu-kkāya, Andhakāra, Mahā'ndbakāra, Log’andhakāra, Loga-tamissa, Dev'andhakāra, Deva-tamissa, Devaranna, Deva-vūha, Deva-phaliha (D.-parigha, Abhay.), Deva-padikkhobha, Arunodaya samudda.
2 (2709) The eight Black Fields (kanha-rāi) are situated in the Rittha region above Sanamkumāra and Māhinda, one interior (abbhintara) and one exterior (bāhira) Field in each quarter. The innermost eastern Field touches (puttha) the outermost southern Field, the innermost southern Field touches the outermost western Field etc. The innermost Fields are quadrangular, the northern and southern outermost ones are triangular and the eastern and western outermost ones are hexagonal (one mnemonic gāhā). Further particulars about their dimensions, the absence of dwellings there etc. (as in 1 above except that only a god can make rain and thunder in these regions and that water, fire and plants are absent there) up to their colour. Their generic names are: Kanha-rāi, Meha-rāi, Maghāvaī, Māghavaī, Vāya-phaliha, Vāya-palikkhobha, Deva-phaliha, Deva-palikkhobha. All beings have already several times or even an infinite number of times been reborn there, but, of course, not as water, fire or plants since these do not exist there.
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* For Viy. VI 52-3 cf. Thāņa (ed. 1937) 409b. The following diagram is found in Abhay.'s comm. on Viy, and Thāna:
8
2 Arcimälin
1 Arci
Supra tişthābha
3
Vairocana
9 Rista
7 Sukrābha
5 Candrabha
4 Prabha mkara
6 Sūryābha
W
The Black Fields (Viy. VI 52–3).
3 (271b) The abodes of the Logantiya gods in the intermediate spaces between the Black Fields, ref. to Jiv. 406a. Two mnemonic gāhās. **
The names of the vimānas (Acci = Arci etc.) and the groups of gods that inhabit them (Sārassaya = Sārasvata etc.) are the same as those recorded by KIRFEL, Kosmographie p. 306, with one exception: according to the Viy. the northern vimāņa, Supaithābha (Supratişthābha), is inhabited by the Aggicca gods, while Rițţha (KIRFEL's Arista) is the name of a group of gods living in the ninth (viz central) vimāņa Ritthābha. In the Viy. there are 14.014 (instead of 7.007) Vanhi and Varuņa gods.
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VI 6
6. BHAVIYA (PUDHAVI]. 1 (272b) Memorandum of the different abodes (āvāsa) in the hells (pudh a v i) up to the heavens: implicit ref. to I 5.
The 'title' of this udd., according to the usg., is bhaviya (see below) but at the end of the udd. we read pudhavi-uddeso samatto; note that VI 8 is also entitled Pudhavi.
2 (272b) After having, at the hour of death, ejected [its āuyakamma] (māraņ'antiya-samugghāenam ... samohanittā), a being that will be reborn (bh a vie uvavajjittae) in some particular abode (āvāsa) goes thither and immediately starts attracting [matter), transforming [it] and [thus] building its [new] body (sarīram bandhai). Sometimes, however, it goes back to its former abode to perform a second ejection (of āuya-kamma] (tao padiņiyattittā iha-m-āgacchai 2 doccam pi märan'antiya-samugghāeņam samohaņai) before it starts attracting matter etc. in its new abode. The two cases are found with HAMG. **
The long digression on the places of rebirth as an earth being etc. (Mandarassa pavvayassa puracchimeņam ... log'ante vä) only means that A' are found all over the world.
7. SĀLĪ.
1 (274a) Seeds, when kept in a granary etc., at the earliest lose their germinal force (jonī pamilāyai ... joni-vocchede pannatte) in less than a muhūrta, at the latest after three years (viz in the case of rice, sālī, etc.), five years (peas etc.) or seven years (flax etc.).
The three groups of plants mentioned are those listed in vaggas i-lii of Saya XXI q.v.-Goy. being addressed as saman'āuso (cf. 2 below) the text no doubt derives from some other source: cf. indeed Thāņa 123b, 343b and 405a where, however, the word samaņ'āuso is missing.
2 (274b) The number of breaths (kevaiyā ussās'addhā) in one muhûrta is [, with man,] 3-773. (Two ślokas and one gāhā are quoted.) This statement is embedded in the theory of the divisions of time (from samaya up to ussappiņi). To explain paliovama (i.e. the first addho'vamiya division of time) the theory of linear measures (from paramânupoggala up to joyana) is inserted.
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VI 7
The two ślokas and the gāhā derive from Tand. 32a, where Goy. is frequently addressed as āuso or saman'āuso (see 1 comm.). -Cf. Tattv. IV 15 and KIRFEL, Kosmographie pp. 337-339.
3 (276a) The state of things in Bharaha during the best of all epochs (susamasusama) of the present osappini, implicit ref. to Jambudd. 97a.
According to Abhay. the text refers to Jiv. 262b (with ref. to ibid. 1452154b); cf. VII 64.
8. PUDHAVĪ.
1 (278a) In the hells (pudh a ví) and in the heavens there are neither dwellings ... (as in 51 above) ... or a nāga. Nāgas, though, cannot operate beyond the second hell and in the heavens, nor can asuras go beyond the third hell and beyond the second heaven. Moon and moonlight, stars etc. do not exist in the hells and heavens; fire (bāyara agani-kāya) does not exist in the hells, fire and earth (b. pudhavi-k.) do not exist in the heavens up to Bambhaloga and water (b. āu-k.), fire and plants (b. vanassai-k.) do not exist in the heavens beyond Bambhaloga. One gāhā summarizing 54 (tamu-kkāya), 52-3 (kaņha-rāi) and 81.
2 (279b) With HAMG the binding of quantity of life (āuyabandha) is sixfold; it infuses (nihatta = nidhatta : nişikta, Abhay.) class (gai) and stage of existence (jāi), duration of life (thii), size (ogāhaņā), mass (paesa) and intensity (anubhāga) into the soul. The souls are infused with and chained to (niutta) these in both individual and social diversity (nāma and goya).
Cf. Samav. 147b, Thāņa 376b, Pannav. 217.-On niutta see Lehre p. 120, n. 4 = Doctrine p. 185, n. 2.
3 (281b) On the oceans, ref. to Jiv. [Div.] 320b-321a, 176a and 372b.
9. KAMMA.
1 (282b) On the question how many kinds of karman (k a mm a -ppagadi) a being binds by knowledge-clouding karman, ref. to Pannav. 24:491b seq.
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2 (283a) To produce (viuvvittae) objects of some colour or other, of some shape or other, and to transform them (pariņāmettae) as to colour, smell, touch, weight, temperature and the property of adhering (niddha, lukkha), a god must attract particles of matter from without (bahirae poggale pariyāitta) belonging to his heavenly sphere (tattha-gaya).
Cf. VII 91.
3(283b) A god is able to discern (jāṇai pāsai) another god or a goddess of pure (visuddha) or impure (avisuddha) lessä only if he has a pure lessā himself and practises complete or at least partial (?) [veuvviya-]samugghāya (samohaenam appāṇenam, samohayasamohaenam a.). * *
According to Abhay. aviśuddha-lesyah means vibhanga-jñānaḥ.—samohaya probably is not samavahata (: upayukta, thus Abhay.) but samuddhata. The text expressly states that without samugghāya (asamohaenam) even a god who has a pure lessã cannot 'discern' another god. In the parallel text Jiv. 141b, however, the monk (aṇagāra) who has a pure lessă can 'discern' gods and other monks without samugghāya. Lehre par. 181 must be corrected in this
sense.
1 (284b) Not only in Rayagiha as the
annautthiyas say, but in the whole world nobody is able to show that he has produced (abhinivvaṭṭettä uvadamsittae) the least bit (seven similes: as much as the kernel of a Jujube fruit, kol'atthigamāyam avi etc.) of happiness or suffering. Likewise if a god should make the whole of Jambuddīva etc. fragrant (ghāṇapoggalehim phuda) by opening a box of perfume (savilevana gandha-samuggaga) nobody would be able to show the particles of smell.
10. ANNAUTTHI.
All perceptions (veyaṇā) are caused by karman and consequently cannot be produced in an artificial way. We met the expression abhinivvaṭṭettä uvadamsittae already in V 415.-For the simile of the god perfuming Jambuddiva cf. also Uvav. 136 seqq. and Pannav. 598b.
2 (285a) a1) A being (jiva) is animated (jiva) and what is animated is a being.-a2) A being of a certain species (HAMG
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specified) is a being (or: is animated, jiva) but a being (or: what is animated) need not be a being of that particular species.b") What is alive (jīvai) is a being (jīva) but a being need not be alive. [According to Abhay., for whom jīvati is prāṇān dhārayati, this is the case with Siddhas.]—62) Repetition of a’ with jīvai instead of jīve.—c) (285b) A being of a certain species (HAMG) may be capable of salvation (bhava-siddhīya) but not all the beings of that particular species must be.
3 (285b) Against annautthiyas who say that all beings (pāņā bhūyā jīvā sattā) only experience suffering (eganta-dukkham veyaņam veyanti) Mv. contends that H experience only suffering except once (āhacca) [namely, as Abhay. explains by quoting a half gāhā, when they are reborn), G experience only happiness (eganta-sāyam v. v.) except once [in the same case) and AM experience happiness and suffering alternately (vemāyāe v. v.).
Cf. VII 61. 4 (286a) To build their bodies (atta-māyāe) HAMG attract particles of matter that are within their range (āya-sarīrakhett'ogādha), not particles just beyond that range (anantara-kh.0.) or at a still greater distance (parampara-kh.-o.).
We read atta-māyāe = ātma-mātrāya or -mātrāyai (from mä 'to form build, make'), not—with Abhay.---atta-m-āyāe = ātmanā ādāya.
5 (286a) Repetition of V 413. At the end a gāhā summarizing VI 10. **
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SAYA VII
āhāral virai? thāvara” jīvā pakkhī5 ya āue anagāre? chaumattha: asamvuda' annautthi10 dasa sattamammi sae.
1. AHĀRA. 1 (287) a. Beings in general (jīvā) and Al, when about to be reborn, stay without attraction of matter (a ņā hār a y a) for three samayas at the utmost.—b. Attraction of matter is at its lowest point (savv'appa) during the first samaya of the new rebirth (padhama-samayôvavanne) or during the last samaya of the former existence (carama-samaya-bhava-tthe [Abhay. ]).
a. This depends on whether their course to reach the place of their new rebirth is straight (rju-gati) scil. takes only one samaya, or deflected (vigrahag.) scil. takes two, three or four (or according to some even five, cf. also Abhay. on Thāņa 177b) samayas. Cf. I 7', XIV 12-3, XXXIV i 1; Lehre par. 95.
2 (288a) Memorandum on the shape of the world, jāva referring to V 94. In the whole of that world the kevalin discerns (jāņai pāsai) what is a soul and what is not (jīve vi ... ajīve vi ...) before he attains Siddhi (antam karei).
The ref. to V g* only introduces the statement on the kevalin. 3a (288b) If a layman (samanôvāsaga) who has practised sāmāiya stays in a house where a monk is (or monks are) living (samaņôvāsae acchamāna), he performs a profane action (samparāiyā kiriyā), not a religious action (an action in agreement with monachal duties, iriyāvahiyā k.), because his self is attached to [harmful instrumental, Abhay.) activity (āyā ahigaraņā bhavai ; the text has ahigaraṇībhavai).
In samanôvāsae acchamāna (cf. samanovassae acch. in VIII 5) samanovāsaya == śramanôpāśraya : sādhu-vasati, Abhay.; cf. Lehre p. 180, n. I and Doctrine p. 285, n. 1.
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35 (288b) If a layman who has renounced harmful activity against animals (tasa-pāņa-samārambha) or plants but not against earth hurts an animal or cuts the root of a plant while digging, he does not break his vow because he had not the intention to hurt [that animal or plant] (no tassa (scil. trasa-prāṇasya etc.] aivāyāe āuttai).
30 (289a) If a layman gives pure food to a true (tahā-rüva) samaņa or māhana, he gives him inner harmony (samāhi). Doing so he gains inner harmony himself (samāhi-kārae nam tam eva samāhim pațilabhai) and will finally attain Siddhi (antam karei).
On liberation being the ultimate reward of dāna Abhay, quotes a gāhā. 4 (28gb) The state of one who is free from karman (akammassa gai) must be conceived as (1) a state of being unconnected, undefiled and of distinct condition (nissangayāe niranganayāe gaipariņāmenam), (2) a state in which all fetters have been broken (bandhana-cheyanayāe), (3) a state in which all fuel has been consumed (nirandhanayāe [text], nirindhao [comm.]), (4) a state of being determined (puvva-ppaogenam). Illustrative similes: (1) a bottle-gourd with a crust of dry clay rises from the river-bed to the surface of the water as soon as the clay is soaked off; (2) the pods of certain leguminous plants (5 names), when dried by the heat, burst open and the seeds jump away from them; (3) having left the fire the smoke goes upward of its own accord (vīsasãe) and undisturbedly; (4) having left the bow the arrow undisturbedly goes to the target.
niranganaya is niranjanatā (Pischel 234), not nirāgatā (Abhay.). nirandhaņayā for nirindhao: dissimilation (Pischel 54) ? puuva-ppaogenam according to SCHUBRING, Worte Mv. p. 22, means 'kraft überkommenen Antriebes'.Also in Nāya 6 Mv. uses the well-known simile of the bottle-gourd.
5 (290b) He who suffers is affected by suffering (dukkhī dukkhenam phude [for usual putthe]), attracts (pariyā[i?]yai = paryādadāti, Abhay.), rouses, experiences and annihilates suffering. He who does not suffer is not affected etc. Specification for HAMG.
According to Abhay. dukkha is karman and, consequently, an adukkhi is a Siddha. Considering the wording of the context the specification for HAMG is rather questionable since dukkhi neraiya is self-evident and
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adukkhi neraiya is impossible. Or are we supposed to understand no adukkhi neraie dukkhenam phude as 'not being exempt from suffering a H is affected by suffering'?
6 (291a) A monk (anagāra) who moves and handles his equipment without attentiveness (aņāuttam) performs a profane action (samparāiyā kiriyā), not an action in agreement with his monachal duties (iriyāvahiyā k.), because the four passions are not extinguished in him (avocchinna) and because he acts against the precepts (ussuttam rīyai).
Cf. III 314
7a (291a) Food and drink (pāņa-bhoyana), though pure, are called 'carbonaceous' (saingāla) if a monk or a nun (niggantha, othī) consumes them in an excited and greedy way (mucchie giddhe gadhie [gatthie, comm.] ajjhovavanne), ‘smoky' (sadhūma) if they consume them reluctantly (mahayā-2-appattiya-kohakilāmam karemāņa), deteriorated by extras' (samjoyaņā-dosaduttha) if they season or spice them. Description of the opposite: vīingāla, vīyadhūma, samjoyaņā-dosa-vippamukka.
asaņa 4 means asana pāņa khāima sāima, see Lehre par. 154.-For ingāla etc. cf. JACOBI, SBE XLV p. 134 n.
76 (291b) Food and drink (pāna-bhoyana), though pure, are called 'exceeding space (!)' (khettâikkanta) if a monk or a nun (niggantha, °thi) gets them [scil. if they are brought to them ?] before dawn and consumes them after dawn, 'exceeding time' (kālâikkanta) if he or she gets them (scil. if they are brought to them ?] during the first porisi and consumes them after the last porisī of the day, 'exceeding the way' (maggâikkanta) if they take them along for more than half a yojana, 'exceeding measure' if they consume more than thirty-two morsels (kavala) as big as a chicken's egg.
Monks and nuns who consume only 8, 12, 16, 24 or 32 such morsels are called 'eating little' (app'āhāra), 'eating half of a moderate quantity' (avaddh'omoyariya), 'eating half of the normal quantity' (du-bhāga-ppatta), 'eating a moderate quantity' (omoyariya) and 'eating the normal quantity' (pamāna-patta) resp.; he who eats one morsel (gāsa) less [than the normal quantity ?]
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is called 'not eating to his heart's content' (no-pakāma-rasabhoi).
VII 1
Abhay.'s explanation of khettaikkanta is rather far-fetched: kṣetra täpa-kṣetra 'the range of the shining sun, a day'. kṣetra may originally have been the area within which a gana secured its maintenance; when there were several gaņas such a delimitation may indeed have been necessary.-'if it is brought to them' was added for the reason explained, with some hesitation, in Lehre par. 155. pacchima porisi might also mean 'a later p.', but whether paḍhamā p. may be 'a former p.' is rather questionable. The exact interpretation of the text remains in doubt.-attha kukkuḍi- tti vattavvam siya: cf. Vav. 8, 16 and Uvav. par. 30 II.
8 (293a) Question: what is meant by food gained without a sharp or blunt tool, [only] transformed by such a tool, and obtained conformably to the precepts? Answer: this means that a monk or a nun (niggantha, thī), having quitted all sharp and blunt tools and all adornments, takes a food that has lost its natural form [by preparation], that is lifeless and conforms to the well-known requirements, that they take this food without making any noise, without hurrying or delaying, without spilling and only in order to preserve life and make self-discipline possible, as if he she was a snake [drawing its prey] in[to] its hole. * *
=====
Cf. Suy. 2, 1, 56 translated by SCHUBRING, Worte Mv. p. 40 seq.satthaiya sattha-pariņāmiya: cf. V 22-esiya vesiya samudāniya: a stereotyped expression supposed to mean eşita (: gaveşita) 'sought', vesika 'given on account of the monk's habit', sămudānika (probably better samudda° as is sometimes found) i.e. ‘obtained by bhikṣā-samüha, not the whole of it in one place'; cf. HOERNLE'S transl. of Uvās., n. 146.-asurasuram avacavacam (with privative a-) are onomatopoetic words (anukarana-sabda, Abhay.).— For nava-koḍi-parisuddha see SCHUBRING, Das Mahānisiha-sutta (Berlin 1918), p. 70; for the other dosas see JACOBI, SBE XLV, p. 131 seqq.-As for the simile of the snake, Abhay. thinks of the swift adroitness of the snake and equates bilam: sariram (scil. aharayati), whereas Silanka refers to the sadhu's apathetic swallowing.-Note that nikkhitta-sattha-musale is a trimeter, called 'Rumpf-Vedha' by ALSDORF in Asiatica, Festschrift Friedrich Weller (Leipzig 1954), p. 2.-vavagaya-cuya- ... is a complete vedha.

2. VIRAI.
1 (294b) He who says (vadamāṇa) he has renounced (paccakkhāya; paccakkhāṇa: virai) [harmful actions against] all living beings and does not know the difference between living beings

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and lifeless matter or between mobile (tasa) and immobile (thāvara) living beings practises a false renunciation (is dupaccakkhāya). He is a liar, is active (sakiriya), lacks self-discipline, offends the commandments (a vir a y a), does not repel and renounce bad karman (apaļihay'apaccakkhāya-pävakamma), is not closed [against the karmic influx] (asamvuda) and is wholly harmful and stupid (eganta-danda, e.-bāla). Description of the opposite.
2 (295b) The ramification of renunciation: A) Renunciation in the domain of the five fundamental gunas is either a) total (savvamüla-guna-paccakkhāna) or b) partial (desa-m.-g.-P.), which means that one abstains either from all or only from grave 1) offences against living beings, 2) untruthfulness, etc. [Cf. the five mahāvayas and the five aņuvvayas resp., Lehre par. 170-171.]
-B) Renunciation in the domain of the additional gunas is either a) total (savv’uttara-guna-paccakkhāna) in which case it has ten forms (see comm.; 1-8 form a gāhā] or b) partial (des’u.-8.-.) in which case it has seven forms, viz 1) limitation of the area of one's undertakings etc. [Cf. the three gunavvayas and the four sikkhāvayas, Lehre par. 170.1 To the latter is added the recommendation of voluntary death by starvation.
Not all of the ten forms of savu'uttara-guna-paccakkhāņa (cf. also Thāņa 498a) are equally clear. Renunciation is here regarded as (1) practised on account of something in the future (aņāgaya) or (2) in the past (aikkanta), or as being (3) forced up (? kodi-sahiya), (4) persistently exercised (despite of indisposition, Abhay.] (niyantiya), (5) practised with exceptions (s'āgāra : apavāda-yukta, Abhay.), (6) practised without exceptions (anāgāra), (7) measured (as to the number of dattis, morsels etc., Abhay.) (parimāna-kada), (8) extended to all [food and drink, Abhay. ] (niravasesa), (9) based on a conventional sign (? sākeya), (10) regulated in respect of time (? addhāe). Abhay, quotes eleven gāhās.
3 (297b) On the question which kinds of renunciation are found with beings in general (jivā) and with HAMG: the jīvā, A5 and M may be müla-guna-paccakkhāņi (A5 only desa-m.-g-p.; Abhay. quotes two gāhās) or apaccakkhāņi; the other kinds of beings (H A1-4 G) are apaccakkhāņi. The relative frequency of the different cases.
4 (298b) On the question whether beings are self-disciplined
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or not or partly self-disciplined (samjaya, as., samjayâs.), ref. to Pannav. 32:535a.
5 (298b) On the question whether beings are renunciant, not renunciant or partly renunciant (paccakkhāni, ap., paccakkhānáp.): repetition of VI 42a). The relative frequency of the different cases.
6 (299b) Beings in general (jīvā) and HAMG are eternal from the material point of view (davv'atthayāe), not eternal in respect of their conditions (bhāv'atthayāe). **
3. THĀVARA.
1 (299b) The growth of plants (vanassai : thāvar a) culminates (the plants are savva-mahâhāraga) in the rainy season (pāusa-vāsā-rattesu) and then gradually slows down during autumn, winter, spring and summer (when the plants are savv'app'āhāraga). Their florescence ---viz the splendour of their leaves, flowers and fruits-culminates in summer, because then many souls originating from hot places of rebirth (usiņa-joniya jīva) and (many) particles of matter (poggala) together rise to the state of vegetal beings (vanassaikāiyattāe vakkamanti etc.).
For pāusa-vāsā-rattesu see Lehre p. 135 [par. 106], n. 1. ? (3002) The root, bulb (kanda) etc. [cf. Sūy. II 3, 5] up to the seed of a plant are occupied (phuda = puţtha) by souls of the same names. With plants both the attraction of [nutritive] matter (āhārenti) and its transformation (pariņāmenti) start at the roots, the souls of which are connected (padibaddha) with the souls of earth[-beings]. The souls of the bulbs are connected with those of the roots and so on.
Cf. Suy. II 3, Pannav. 30a seqq., Thäņa 520b. 3 (3001) A number of plants (āluya etc.) have an infinite number of souls (ananta-jīva) and multiple ways of being (vivihasatta) [according to their different karmans, Abhay.).
āluya etc.: the same plants are listed in XXIII i-ii but in both places the reading of the different names seems to be very defective.
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4 (300b) Certain H and G-except Joisiyas [because Joisiyas always have the fiery lessā, Abhay.]-may have less karman than other H and G although the latter have a brighter lessā: e.g. kanha-lese neraie appa-kammatarāe nila-lese neraie maha-kammatarāe. This depends on the comparative) durations of the karmans in question (thiim paducca).
thüm paducca is explained by Abhay. as follows: a H with a black lessä, for instance, may have consumed such a part of his karman that the rest of it is smaller than the karman of a new-born H with a blue lessā, although its original amount, of course, had been bigger.
5 (3012) Perception is not annihilation, the former being karman, the latter non-karman. This is true for HAMG and for the three times, past, present and future. Perception and annihilation are not effected in the same samaya.
See e.g. the 'momentary karman'in III 314 and Sûy. Il 3, 23. 6 (302a) The different kinds of beings (HAMG) considered in their entirety (avvocchitti-nay'atthayāe) are eternal; considered individually (vocch.-n.-a.) they are not eternal. * *
Abhay. esteems the two points of view to be the same as those of substance (dravya) and quality (paryāya). Cf. I 98 and VII 29.
4. JivĀ.
(302b) * The six kinds of beings (jiv a) in samsāra, ref. to Jiv. 139a-143a. One summarizing gāhā. * *
5. PAKKHI.
(303b) * The ways of coming into existence (joņā-samgaha) of flying animals (khahayara: pakkhi) etc., ref. to Jiv. 132a138a. One summarizing gāhā. * *
6. Au.
(304) * Beings produce (pakarei) their next quantity of life (ā u y a) as HAMG in their present existences (iha-gaya), not
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at the moment of being reborn nor after that moment. But they experience (padisamveei) that āuya only at the moment of rebirth and afterwards. Before and during the process of rebirth their perception may be strong (mahā-veyana) or faint (appa-v.), but after rebirth it is strong and except on one occasion (ähacca) [namely when they are again reborn]-uniformly unhappy (eganta-dukkha) with H and uniformly happy (eganta-sāya) with G. AM experience happiness and unhappiness alternately (vemāyāe).
For the meaning of āhacca cf. the half gāhā quoted by Abhay. in his comm. on VI 10%. In his comm. on VII 61 he explains it as follows: H experience happiness when the hell-warders etc. are absent, G experience unhappiness when they come in for blows and the like!
2 (304b) Beings (HAMG) are aņābhoga-nivvattiy'āuya, not ābh.-n.-ā.: they acquire a certain āuya without being aware of it.
For (an)ābhoga cf. also XXV 611) and 72a; for o-nivvattiy’āuya cf. VI 4. 3a (304b) By [the eighteen sins (see I 9') scil. by] injury of living beings (pāņãivāya) up to false belief (micchādamsana-salla) souls (HAMG) produce karman that will be experienced as suffering (kakkasa-veyanijja); by abstinence from these sins souls (only M) produce karman that will be experienced without suffering (akakkasa-v.).
Cf. Lehre par. 167. To illustrate karkasa- and akarkasa-vedaniya Abhay. refers to such cases as the ācārya Skandaka and Bharata resp.
3b (304b) By compassion (aņukampā) on all living beings and by not afflicting (adukkhanayā) them souls (HAMG) produce karman that will be experienced in a pleasant way (sāyā-veyanijja), by the reverse karman that will be experienced in an unpleasant way (assāyā-v.) is produced.
4 (305a) = Jambudd. 164a: description of the conditions (āgāra-bhāva-padoyāra) of Bharaha vāsa and (307a) of man in the very worst epoch (dusama-dusamā) of the present osappini. * *
Cf. VI 79, the pendant on susama-susamā; cf. also Lehre par. 120.Vedhas.

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7. AŅAGĀRA.
1 (309b) When a monk who is closed [against karmic influx] (samvuda a nag är a) moves and handles his equipment in an attentive way (auttam) he commits an action in agreement with his religious duties (īriyāvahiyā kiriyā), not a profane action (samparāiyā k.), because in him the four passions are extinguished (vocchinna) and he acts in agreement with the precepts (ahāsuttam eva rīyai).
? (309b) Both pleasures (kāma) and enjoyments (bhoga) relate to objects that have a shape (rūvi), objects that are endowed with or devoid of reason (sacittà vi acittā vi) and objects that are alive or not (jīvā vi ajīvā vi). Pleasures relate to sounds and forms, enjoyments to smells, tastes and tactile impressions. The five kāma-bhogas relate to all five impressions.
Only living beings have pleasures and enjoyments. In proportion to the number of their senses beings are bhogi (A1-3) or kāmi vi bhogi vi (HA4-5 MG). At the end the relative frequency of the classes of beings in question.
Goy. is addressed as saman'āuso.---Cf. Lehre par. 174. kāma: pleasure, delectation 'without enjoyment through contact with the body', Abhay.; cf. Lehre par. 67 end.
3 (3113) a. An imperfect monk (chaumattha) who is bound to be reborn as a god, even if his earthly body (bhogi) has wasted away (khīņa) [by asceticism etc.), is still able to enjoy great pleasures (bhoga-bhogāim) thanks to his energy [that means: if he wants] (utthāņa ... purisakkāra-parakkama). Consequently (tamhā) being an 'enjoyer' who gives up enjoyments (bhogi bhoge pariccayamāne) he brings about a strong annihilation of karman and [thus) earns [that] great destiny (mahā-pajjavasāņe bhavai) [of a divine rebirth]. The same is true b. with him who has reached transcendental cognition (āhohiya) and is bound to be reborn as a god, as well as c. with him who has reached the highest degree of transcendental cognition (para-m-āhohiya) and d. with the kevalin. Both the para-m-ähohiya and the kevalin
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[being carama-śarīra, Abhay.] will attain liberation in their present existence.
Cf. also I 4 and Lehre par. 81.
4 (311b) a. In a certain sense it is predicable (vattavvam siyā) that, because of their mental blindness, beings without intellect (asannino pānā)—viz immobile beings (the five kinds of Al) and a few mobile ones (chatthā ya egaiyā tasā, according to Abhay. those that originate by coagulation: sammürchimāḥ)—have a purposeless perception (akāma-nikaraṇā veyaņā). b. Purposeless perception also exists with intelligent beings (pabhu), namely with such as are unable to 'see' (pāsittae) forms without having looked (anijjhāittānam, anavayakkhittāṇam, anāloittānam) at them from one side or another. c. Intelligent beings (pabhu), though, may also have purposive perception (pakāma-nikaraņā veyaņā) in which case they are unable to attain to or even to 'see' (pāsittae) the forms [scil. the Tīrthankaras) on the opposite shore of the ocean of samsāra, as well as unable to attain to etc. the world of the gods. * *
chatthā ya egaiyā tasā sounds like a sloka-pāda.--There is a connection with 2 above in the terms akāma and pakāma, though kāma has a somewhat different meaning here: akāma is anicchā, amanaskatva, Abhay.; "-nikarana : 'founded on ".-The line of thought (which seems to originate from a sermon) might be the following: man is either too stupid and unconcerned to have any abstract vision of his world or too concerned in that world to see beyond it.-maggao = märgatas : prşthatas, Abhay.; cf. maggo: paścāt in Hemacandra's Deśīnāmamālā vi, II. Since pasao, uddham and ahe are missing in the comm., they probably are additions.
8. CHAUMATTHA.
1(313a) The ch a um attha, ref. to I 45.
2 (313a) The soul of an elephant and that of a kunthu are [substantially] equal, ref. to Rāyap. 139b.
3 (314a) For HAMG bad karman (pāva kamma) when bound is suffering (dukkha); when annihilated it is good luck (suha).
4 (314a) HAMG have ten instincts (sannā) viz the instincts of nourishment, fear, sexual enjoyment, splendour (pariggaha
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sannā), anger, pride, deceit, greed, [the specific knowledge of the) world ( ? loga-s.) and instinct as such (? ogha-s.).
Lehre par. 71 translates loga with 'Weltlichkeit' and ogha with 'Triebhaftigkeit (“worldliness and all carnal desires', Doctrine). Since Abhay. (also on Thāņa 505a) and other authors (cf. Malayagiri on Pannav. 8:222b) call loka-samjñā a function of knowledge (jñānopayoga) and ogha-s. a function of belief or view (darśanopayoga) maybe the instincts relating to specific knowledge (višeşâvabodha, Abhay.) and instinct as such (sāmānyâvabodha, Abhay.) are meant.
5 (314a) [No dialogue.] H experience ten painful sensations (veyaņijja): cold, heat, hunger, thirst, itch, subjection (parajjha), fever, burning [torments] (dāha), fear and grief (soga).
Cf. Thāņa 505a where the series ends in parajjha bhaya soga jara vähi (= vyādhi for Viy. daha).
6 (314b) The elephant and the kunthu both act in the same non-renunciant way (samā c'eva apaccakkhāna-kiriyā kajjai) scil. they both act in contravention of the commandments (aviraim paducca).
Cf. I 96 and VII 82. ? (314b) Repetition of I 97-8.
9. ASAMVUDA.
1 (3152) To produce objects of some colour or other, of some shape or other and to transform them as to colour, smell, touch, weight, temperature and the property of adhering, a monk who is not closed (against karmic influx] (a s a mvud a) must attract particles of matter from without; these particles, however, belong to his earthly sphere (iha-gaya). Ref. to VI 92.
2 (315b) In the 'War of the Big Stones' (Mahā-silā-kantaga samgāma, also Mahā-silāya kantaya s.) king Kūņiya Videhaputta, sitting on his elephant Udāi behind Sakka who has magically entered (viuvvittānam) an impregnable disk-shaped cuirass (abhejja-kavaya vaira-paờirūvaga), triumphs over eighteen tribal chiefs (gana-rāya), viz the nine Mallai and the nine Lecchai kings of Kāsi and Kosala. References to Uvav. (vedhas).
The name 'War of the Big Stones' means that in the experience
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of the fighting men and animals the touch of a blade of grass, a leaf, a piece of wood or a pebble was as painful as a blow with a big stone. In that war 8.400.000 men were killed; being immoral (nissila), non-renunciant (nippaccakkhāna) etc. they were reborn as H and A.
Cf. the comm. on below.
3a (319a) In the 'War of the Chariot with the Mace' (Rahamusala samgāma) king Kūņiya Videhaputta, sitting on his elephant Bhūyāṇanda, protected in front by Sakka in the same way as in 2 above and protected at the back (maggao) by Camara who has magically entered (viuvvittānam) a large metal [backplate] shaped like an ascetic's cup (āyasa khidina-padirūvaga), in the same way triumphs over the same tribal chiefs. This was called the 'War of the Chariot with the Mace' because a warchariot equipped with a mace moved about of itself (without a horse, a driver and a warrior), massacring the enemies. 9.600.000 men were killed, 10.000 of whom were reborn as the roe of a fish (macchie kucchimsi), one was reborn among the gods, one in a good family (see 3c-d below), the others among H and A.
According to Abhay. the Mallakis belong to Kāśi (Benares) and the Lecchakis (Licchavis) to Kośala (Oudh). The comm. also relates the origin of this war. When Kūņika was king at Campā his two younger brothers Halla and Vihalla owned a scent-elephant named Secanaka. Knowing that Padmāvati, Kūņika's wife. wanted to have it, Halla and Vihalla fled with Secanaka to Cetaka, their maternal grand-father, the king of Vaiśālī. Cetaka refused to extradite them to Kūņika. In order to attack Cetaka Kūņika called up ten half-brothers (bhinna-matyka bhrāts). Cetaka, on his part, convoked eighteen tribal chiefs (gaņa-rāja). Each of the thirty chiefs (Kūņika + 10 half-brothers + Cetaka + 18 tribal chiefs) commanded an army of 3.000 elephants, war-chariots and horses, and 3 koţis of men. Kūņika's army draws up in the eagle array (garuda-vyuha), Cetaka's in the sāgara (for śākața or sakata 'waggon') array. At first the tide of battle favours Cetaka. On the eleventh day Kūņika propitiates the gods with an aştama-bhakta fast. Sakra, though refusing to fight against the śrāvaka Cetaka, protects Kūņika by making (krtavat) an impregnable vajra-shaped cuirass. And Camara magically enters (vikurvitavat) into two weapons (samgrāma!), the mahāśilā-kantaka and the ratha-musala. According to Monier-Williams mahā-silā is a sata-ghni, i.e. 'a stone or cylindrical piece of wood studded with iron pikes'; thence, probably, kantaka. For the elephant Secanaka (Sprinkler') and the War of the Big Stones see also Nir. (cf. par. 9 of my introduction to the edition of that text) and Avasyaka Cūrņi (Ratlam 1928) II pp. 164-174. According to Abhay, a gana-rāja is the leader of a coterie
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(samutpanne prayojane ye ganam kurvanti), a vassal (sāmanta).-As for 8.400.000 and 9.600.000 it may be noticed that the Jains often use multiples of 12 (rather than 84) 'where they only fail to give precise details for something founded on fact' (Lehre par. 16).---maggao : see VII 74 comm.-kidhina = kițhina : vamsa-mayas tāpasa-sambandhi bhajana-viseșah, Abhay.
3b (319b) Sakka helped Kūņiya because he had known him in one of his (Kūņiya's) former existences (puvva-samgaiya) [namely in Sakka's own former existence as the merchant Kārttika, Abhay.; see XVIII 2]. Camara did so because he had been acquainted with Kūņiya in an earlier period of the latter's present life (pariyāya-samgaiya) (namely in Camara's former existence as the ascetic Pūraņa, Abhay.; see III 21b).
3c (320a) Rumour has it that many of those who were killed in such wars were reborn among the gods. Against this Mv. informs Goy. of the following:
The layman Varuna Nāganattuya of Vesālī, having been ordered (āņatta) to participate in the War of the Chariot with the Mace (narrative clichés referring to 2-3a above), made a vow to fight only if he was attacked. In the battle he killed an enemy (cliché of the ‘equal enemy known from I 83) after having himself been mortally wounded by him (cliché of the archer known from V 64). Varuņa Nāgamattuya left the battle-field and died in solitude on a bed of darbha-grass after having pronounced the formula of worship and taken the monachal vows; ref. to II 16b.
A friend of the same age, who was also wounded, followed Varuna's example and died after having taken the layman's sīla-, anu- and gunavayas. In honour of Varuņa Nāgamattuya the Vāṇamantaras caused a fragrant rain to fall, seeing which people started the rumour mentioned at the beginning of the text.
One of the preparatives of Varuna Nāgamattuya's and his friend's death is sall'uddharana (along with aloyana-padikkamana), for which see Mahānis., chapter I.
3d (321b) Actually Varuņa Nāganattuya was reborn in the Sohamma heaven, his friend in a good family. Later on both will achieve salvation. **
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10. ANNAUTTHI.
1 (323b) A group of dissidents (annautthiya)—their names are Kālodāi, Selodāi, Sevālodāi, Udaya, Namudaya, Tammudaya, Annavālaya, Selavālaya, Sankhavalaya, Suhatthi, Gāhāvai-do not understand the samaņa Nayaputta's (i.e. Mv.'s) explanation of the five fundamental entities (atthikāya), namely why he says that Motion (dhamma), Rest (adhamma) and Space (āgāsa) are both inanimate (ajiva) and devoid of form (arūvi), whereas Matter (poggala) is inanimate and corporeal (possessing form, rūvi) and Soul (jiva) is living (jiva) and incorporeal. They question Goy. about it. Goy., however, turns them away with the assurance that the Jainas ('we') do not tell any nonsense (no khalu vayam, devâṇuppiya, 'atthi-bhavam n' atthi' tti vayamo, 'natthi-bhāvam atthi' tti vayāmo) and that they must themselves thrash out the truth about that tenet (tam ceyasa khalu tubbhe, devâṇuppiyā, eyam attham sayam eva paccuvekkhaha ...).
Then Kalodai questions Mv. on the same problem. Mv. first confirms the truth of the tenet, then explains that one can lie, stand, sit etc. (cakkiyā kei āsaittae vă ...) only on poggala, the corporeal inanimate atthikāya, and that bad deeds get their karmic retribution (pāvā kammā pāva-phala-viväga-samjuttā kajjanti) only in the living incorporeal soul, not in matter.
Kalodai's conversion and the beginning of his monachal career, ref. to II 16.
VII 10
Cf. XVIII 74.-In VIII 53 we shall meet the Ajiviya laymen Udaya, Namudaya and Sankhavalaya.-In the introductory passages the text twice refers to a Niyanth'uddesa in the second saya (cf. also XI 91): the place in question seems to be the end of II 55.-Note that vayam 'we' adds a curious personal ring to Goy.'s refusal.
2 (325a) In the sanctuary Gunasilaya near Ray. the monk (aṇagāra) Kalodai questions Mv.: a (325a) Bad deeds get a bad karmic retribution; simile: just as delicious food well prepared with the 'eighteen condiments' to which poison has been added (visa-sammissa) is favorable at first sight (avãe bhaddae bhavai) but proves to be wholly noxious during its digestion (parinamamāņa), likewise the 'eighteen sins' (see I 91) etc.; ref. to VI 31. Good deeds get a good karmic reward (kallāņā kammā etc.);

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simile: just as delicious food well prepared with the ‘eighteen condiments' to which some medicine has been added (osahamissa) is unfavorable at first sight but proves to be salutary, likewise abstinence from the eighteen sins' etc.
Abhay. quotes two gāhās on the eighteen condiments (vanjana). 6 (326b) Of two equal men (cliché known from I 83) karman, action, karmic influx and perception are stronger with the one that lights a fire-body than with the one that extinguishes it: the first man's deed is more injurious (bahuyarāgam samārambhai) to the bodies of earth, water, wind, plants and animals though less injurious to the fire-body, while with the second man's action the reverse is true. (327a) Also inanimate (acitta) particles of matter may give off light and heat, namely on the place where the fiery lessā emitted (nisattha) by an angry monk falls down.
End of the episode: Kālodāi's monachal career and final liberation, ref. to I 95.
On teya-nisagga see saya XV.
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SAYA VIII
poggala' āsīvisarukkhaž kiriya+ Ajīvaphāsuyam® adatte? padimīya8 bandhao ārāhanālo ya dasa atthamammi sae.
1. POGGALA.
1 (328a) * The transformation of particles of matter (pogg ala) is occasioned by a [karmic) impulse (paoga-pariņaya) or by a spontaneous development (vīsasā-pariņaya) or by a mixture of both (mīsasā- or mīsā-parinaya). The animate world (implicit ref. to part of Pannav. 1:23a-69b) results from the first (328b) and the third (332a) kinds of transformation: paoga-pariņayā ... poggalā ... eg'indiya-paoga-pariņayā etc.; mīsā-p. ... pogg. ... eg'indiya-mīsā-p. etc. Colour, smell, taste, touch and shape (samthāna) result from the second kind (332a): vīsasā-p. ... pogg. ... vanna-p. etc.; ref. to part of Pannav. 1:9b-17a.
2 (332b) In the same way a substance (davva) results from the three kinds of transformation (of poggalas]: paoga-pariņaya (332b), mīsā-p. (334b) and vīsasā-p. (334b).---The same topic (336a) applied to two, three, four etc. up to an infinite number of substances.--Calculation (340a) of the relative frequency of the possibilities. * *
2. Asivisa.
(3402) There are natural snakes (jāi- ā sīvis a) and metaphorical snakes (kamma-āsīvisa) [scil. beings whose actions (kamma : kriyā, namely curses and the like, Abhay.) are as disastrous as a snake's]. With their poison the four kinds of natural snakes (vicchuya (= vrścika], mandukka, uraga, maņussa)
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may pervade bodies as big as the half of Bharaha, Bharaha, Jambuddīva and Samayakhetta resp.—The occurrence of the metaphorical snakes among AMG.
The residue of a sermon ? Cf. also Introduction, note 24. 2 (342a) [No dialogue.] Only the kevalin, not the imperfect monk (chaumattha) wholly discerns (jāņai pāsai) the following ten items: the fundamental entities [1] Motion, [2] Rest and [3] Space;[4] the soul not joined to a body, jīva a-sarīra-paļibaddha, [5] the [separate ?] atom, [6] sound, sadda, [7] smell, [8] wind, vāya, [9] who will be a Jina and who will not, and [10] who will attain liberation and who will not.
Cf. Țhāņa 505b.jiva a-sarira-padibaddha : siddha, Abhay. 3 (342b) a. The five kinds of knowledge (nāņa, ref. to Rāyap. 130a), the three kinds of non-knowledge (or false knowledge: annāna, ref. to Nandi 65a) and their further ramification. b. On the question whether souls (jīvā), HAMG and Siddhas, (345b) beings bound to be reborn as HAMG or to attain liberation (niraya-gaiyā ... siddha-gaiyā) and beings considered in connection with the possession or non-possession of senses, bodies, size (suhuma etc.), development (paijatta[ga] etc.), karmic destiny (niraya-bhavattha etc., also bhava-siddhiya etc.) and intellect (sanni etc.) are nāņi and annāņi, scil. which kinds of knowledge and non-knowledge they possess.
For the details see Lehre par. 78-81.
4 (348a) The ramification of the ten faculties (laddhi) in the domains of [1] knowledge (5 kinds) and non-knowledge (3 kinds), [2] belief (3 kinds, Lehre par. 169), [3] conduct (5 kinds, Lehre par. 177); [4] imperfect conduct (carittâcaritta), [5] giving (dāņa), [6] taking (lābha), [7] enjoying (bhoga) and [8] using (uvabhoga) -[4-8] without further subdivision, eg’āgāra, [9] willing (vīriya, 3 kinds: Lehre p. 182, n. 5 = Doctrine p. 288, n. 5) and (10] the senses (indiya, 5 kinds).—On the question whether beings that are or are not in possession of these laddhis are nāņi and ~ or annāni.
These faculties result from the fact that such karmans as cloud, confuse or obstruct them are annihilated, suppressed or partly annihilated and
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partly suppressed, Abhay.--Cf. also Tattv. II 4-5.-On parihara-visuddhiyacaritta Abhay. quotes thirteen gāhās.
5 (354b) On the question whether beings that are or are not in possession of other faculties and qualities—viz formally distinct and indistinct imagination (sāgārôvautta, aņāgārôvautta), activity (sajogi, ajogi), lessā (salessa, alessa), passion (sakasāi, akasāi), sex (savedaga, avedaga) and attraction of matter [to build the body] (āhāraga, aņāhāraga)-must be regarded as nāņi and ~ or annāni.
6 (356a) The range (visaya) of the five forms of knowledge and of the three forms of non-knowledge considered from the point of view of matter, space, time and condition (davvao khettao kālao bhāvao); ref. to Nandi 97a and 107b. (357a) Their duration (ref. to Pannav. 18:389a), interruption (ref. to Jiv. 459a), relative frequency (ref. to Pannav. 3:136b); their conditions (pajjava) and the relative frequency of the same. * *
Cf. Lehre par. 79 end.--Abhay. quotes Bhāşya and Nandi-tikā.
3. RUKKHA.
(364a) Classification of the trees (ruk kh a) according to their number of souls which may be x (ref. to Pannav. 1:33a), į (ref. to ib.:314-32a) or co (ref. to Viy. VII 3').
Cf. Thāņa 122b. 2 (365) The spaces (je antară) caused by making incisions in an animal's or a man's body are contiguous (phuda = puţtha) to units of their soul (jīva-paesa); when the body (or rather such an incision: jam antaram, te antare) is touched, scratched, cut or burnt, the units of the soul are not affected.
Cf. XIX 34. Soul and body have the same size, see JACOBI in Göttingische Gelehrte Anzeigen 1919, 17.
3 (365b) Objects considered to be relatively last or not last (carima, acarima), ref. to Pannav. 10:228b-245a. * *
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4. KiriyĀ.
(366b) * The five kinds of action (kiriyā), viz kāiyā k. etc. (see III 314), ref. to Pannav. 22:435a-450a. **
5. AJĪVA.
1 (367a) At Rāy. Goy. questions Mv. on a point raised by the Ājiviyas addressing the Elders (there bhagavante). a. If a layman who has practised sāmāiya stays in a house where a monk is (or monks are) living (samaņôvāsagassa ... sāmāiyakadassa samaņôvassae [cf. VII 13a °ôvāsae] acchamāṇassa) and is robbed of some object, he [rightly) considers it to remain his property and tries to get it back [after having finished sāmāiya, Abhay.]. For, altough from the point of view of his religious duties during that temporary approximation of the monk's way of life he has nothing to do with it (tassa ... se bhande abhande bhavai [asamvyavahāryatvāt, Abhay. ]), he still rightly regards the object as his property because he has not renounced (aparinnāya : apratyākhyāta, Abhay.) the sense of ownership (mamatta-bhāva : mamatā-parināma, Abhay.). b. Likewise his wife remains his wife when she commits adultery under the same circumstances. He indeed (rightly considers her to be his wife because he has not cut (avocchinna) the ties of love (pejjabandhana).
Cf. V 62 and VII 318; SBE XLV, p. XVIII. — Note se kenam kh’āi athenam. 2 (368b) With a layman (samaņôvāsaga) renunciation of grave (thūlaga) harming, untruth, taking what is not given, sexual enjoyment and possession means that he confesses (padikkamai) past, repels (samvarei) present and renounces (paccakkhāi) future grave harming etc. Each of these three he may do in forty-nine ways, namely in the domains of own doing, causation and consent, in thought, with word and body (tiviham tivihenam) or leaving out one or two of the two groups of three alternatives. Consequently there are one hundred and forty-seven possibilities (sīyāla bhanga-saya) for each vow (scil. seven hundred and thirty
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five possibilities for the five vows, Abhay.]. At the end it is stated that this applies only to Jaina, not to Ajiviya laymen.
The v.1. (370a) ... paccakkhae ... paccakkhāvemane (instead of... apaccakkhāe ... paccāikkhamāṇe) would imply that the text is an instruction for the use of gurus.--On the permutation of the different possibilities Abhay. quotes two gāhās. Further on he gives six gāhās, quoted from a vṛddhôkti, in refutation of certain objections.
3 (369b) According to the doctrine (samaya) of the Ājïviy as all beings are akkhīņa-paḍibhoi (comm.: a.-paribhoi), which means that they experience [karman] not yet realized [in agreeable or disagreeable feelings]. Consequently [scil. because all beings are bound to suffer] the Ajiviyas [think it is allowed to] use all kinds of violence to get their food. Twelve Ajiviya laymen, though, (their names: Tala, Talapalamba, Uvviha, Samviha, Avaviha, Udaya, Nāmudaya, Ņamudaya, Aṇuvālaya, Sankhavalaya, Ayambula, Käyaraya) shun five fruits as well as performing, causing and allowing fifteen practices. They will be reborn in the heavens.
I do not follow Abhay.'s explanation of akkhiņa (akṣiņam: akṣin'āyuşkam aprāsukam, i.e. Prākrit aphāsuyam), nor BASHAM's (History and Doctrines of the Ajivikas, London 1951, p. 122: 'all beings whose [capacity for] enjoyment is unimpaired obtain their food by killing ...'), but SCHUBRING's (in his review of Basham's work, ZDMG 104 [1954], p. 262 seq.). For the term arihantadevata-ga, see BASHAM O.C., p. 140 and 276, and SCHUBRING, o.c., p. 263.Three of the proper names also appeared in VII 101, where they were names of annautthiyas; we shall meet Ayampula again in XV C 8.
*(370a) The four classes of [gods and their] abodes. * *
6. PHASUGA.
1 (373a) A layman (samaṇôvāsaga) who gives pure (phās u) food to a samana or māhaṇa recognizable as such (tahā-rūva) solely (egantaso) brings about annihilation of karman. If the food is impure the annihilation of karman he brings about is still greater than the bad act he commits. If, however, the recipient is unworthy and recognizable as such (taha-rūva assamjayaaviray'apadihay' apaccakkhāya-pāvakamma), giving pure or impure food merely is a bad act.

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Cf. VII 18.-According to the second statement the annihilation of karman gained by supporting the body of a pious man (căritra-kāyôpaştambhāt, Abhay.) is greater than the bad karman resulting from the harm done to the living beings (jiva-ghātāt) [that are in impure food).
2 (374a) [No dialogue.] If a monk (niggantha) who is given two up to ten lumps of food (pinda) or pieces of equipment--viz alms-bowl, brush, hand-broom, cache-sexe (cola-patta), woollen cloth (kambala), staff (latthi), litter (samthāraga)-only one of which is destined for him, the rest being destined for his superiors (thera), does not find his superiors, he must put these things aside on a solitary and clean spot.
3 (375a) A monk (niggantha) or a nun (othi) commits some fault during his ~ her begging-tour, peregrination or sojourn in a village and immediately feels regret and penitence about it and sets out to confess it to his ~ her superior (thera, pavattini). The superiors, however, or the monk ~ nun become unable to speak (amuha) or die before or when they meet; consequently confession is impossible. In such cases of vis major the monk nun still is loyal (ārāhaya), because the action that is being performed equals the completed action'. Illustrations of this tenet: cutting and burning a hair etc., throwing a new (... tantugaya, see VI 31) cloth into a tub of Indian madder (manjitthā).
amuha = 'amukhāḥ' nirvācaḥ syur vāt'ādi-doşāt, Abhay. On death making confession impossible Abhay. quotes a gāhā.—chijjamāṇe chinne etc.: see I ul.
4 (376b) Of a burning lamp and of a burning house only the light or fire (joi : agni, Abhay.) actually burns (jhiyāi).
5 (376b) The number of actions (kiriyā, viz kāiyā k. etc. in III 31a) one soul (jīve), the souls in general (jīvā) and HAMG may commit with regard to the five bodies (orāliya- etc.) of one (-sarīrão) or several (-sarīrehimto) beings. **
Abhay, makes quotations from Pannav.
7. ADATTA.
1 (379a) In the sanctuary Guņasilaya near Rāy. annautthiyas argue with the Elders, Mv.'s disciples (antevāsī therā bhagavanto, ref. to II 55). a. The dissidents accuse the Elders of lack of
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self-discipline etc. (ref. to VII 21), saying that they take things not given (adinna: ad att a) when they regard as their property something that has been given to them but does not reach them by some cause or other. The theras refute the argument on the ground of their tenet 'the action that is being performed equals the completed action'. They return the accusation to the annautthiyas because the latter do not approve of that tenet. b. In the same way the annautthiyas accuse the theras of offending against the [living] earth by going etc. The theras repel the charge, putting forward that they, unlike the annautthiyas themselves, do not tread the earth without reason and discrimination (desam desenam vayāmo, paesam paeseņam v.). Against the dissidents they contend that the tenet of the equality of the action that is being performed and the completed action also applies to going etc. (gamamāne gae vīikkamijjamāne vīikkante Rāyagiham nagaram sampāviukāme sampatte). In conclusion they enunciate the lesson (ajjhayaņa) 'Contradictory Utterance on Gait' (Gaippavāya).
Cf. XVIII 84.-dijjamäne dinne etc. and gamamāne gae etc., cf. I 11. - desam desenam etc.: nâvi se șeņa (Abhay.), scil. in accordance with the iryasamiti (Lehre par. 173).—For pavāya (pravāda or prapāta, Abhay.) see Lehre par. 38.
2 (380b) Goy. questions Mv. on the fivefold gai-ppavāya, ref. to Pannav. 16:325b-328a. **
8. PADIŅIYA.
1 (382a) * There are three opponents (padini y a) a. of venerable persons (guru), viz of an āyariya, an uvajjhāya and a thera; b. of the stage of existence (gai), viz in this world, in the world beyond and in both worlds; c. of the community (samüha), viz of a kula, a gana and the sangha; d. of compassionate help (aņukampā), viz with regard to an ascetic, an invalid and a young pupil; e. of Tradition (suya), viz of its wording (sutta), its meaning (attha) and both; f. of the [right] way of being (bhāva), viz of [right] knowledge, belief and conduct.
Cf. Thāņa 1700 where suya follows on bhāva; cf. also Vav. 10, 35.--- aņukampā: bhakta-pān'ādibhir upastambha, Abhay.-Abhay. quotes six gāhās.
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2 (383a) [All] proceedings (vavahāra) [in the domain of confession etc.] are determined by superior knowledge (āgama), tradition (suya), an order (āņā), a rule (dhāraņā) or an accepted practice (jīya), the following criterion always coming into force in default of the preceding one.
Cf. Vav. 10, 2 = Thāņa 317b. 38 (383b) The karman resulting from a religious action (īriyāvahiya-kamma) may be bound only by human beings (maņussa, Ossi) who, though formerly women, men or ‘neuters' (itthi-, purisa- and napumsaga-pacchākada), have got rid of the sexual feeling (avagaya-veya, only masc.). Calculation of the possible occurrences as to converted men and women in the past (puvvapaờivannae paducca) and the present (padivajjamānae pad.). Enumeration of the possibilities, for those who in the past have already bound that karman (bandhi), of binding it again in the present and in the future both in the course of their subsequent lives (bhav'āgarisam paducca) and within their present life (gahan'āgarisam pad.). The binding always has a beginning and an end. Iriyāvahiya kamma is always bound as a whole by the whole (jīva] (savvenam savvam bandhai).
bhave anekatra (386a, Abhay. on bhav’āgarisa) seems to mean anekeșu bhaveșu, as opposed to ekasminn eva bhave (386b, on gahan'āgarisa).
3b (387b) HAMG, among M of the three sexes both those that have the sexual feeling (ahaveya) and those that have got rid of it (avagaya-veya), may bind karman resulting from a profane action (samparāiya kamma). Calculation etc. as in 3a above. The binding may have a beginning or not; if it has a beginning it has also an end. Samparāiya kamma is bound as a whole by the whole [jīva).
4 (388b) a. The twenty-two annoyances (parīsaha) appear (samoyaranti) with four kinds of karman (kamma-pagađī) in the following way: [1] with knowledge-clouding karman parīsahas Nos 20 and 21 (of the list in Utt. 2 = Samav. 40b and in Tattv. IX 9); [2] with the karman that must be perceived (veyaņijja kamma) parīsahas Nos 1-5, 9, 11, 13 and 16-18, enumerated in a gāhā; [3] with the karman that disturbs belief parīsaha N° 22;
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[4] with the karman that disturbs conduct parīsahas Nos 6-8, 10, 12, 14 and 19, enumerated in a gāhā; [5] with the obstructing karman parāsaha N° 15. b. He who binds all eight kinds of karman, or seven kinds scil. all except quantity of life, may perceive all of the twenty-two parīsahas, but only twenty of them at the same time since Nos 3 and 4 and Nos 9 and 10 exclude each other. He who binds six kinds of karman scil. all except quantity of life and disturbance (sūksma-samparāya, Abhay.: see Lehre par. 183), i.e. the common monk not wholly devoid of passion (sarāga-chaumattha), may perceive fourteen parīsahas (namely not those mentioned under [3] and [4] in a above), but only twelve at the same time since Nos 3 and 4 and Nos 9 and 11 (not 10 which does not exist here) exclude each other. The same is true for the common monk who has suppressed or annihilated disturbing karman (vīyarāga-chaumattha; upaśānta- and kşīņa-moha, Abhay.: see Lehre ib.) and who, consequently, binds only one kind of karman (viz veyaņijja k.]. Kevalins, whether still active (sajogi-bhavattha-kevali) or not (ajogi-bh.-k.), who also bind only veyanijja k., may perceive eleven parīsahas (namely those mentioned under [2] in a above) with the same mutual exclusions
Cf. Tattv. IX 9-17 (to 14 add ‘resp.”) and Lehre par. 176.
5 (392a) = Jambudd. 458b-463b, see Introduction $ 12.a. Though the stwo) suns of Jambuddiva always have the same elevation [namely 800 yojanas above the (flat) surface of the earth, Abhay. ] at sunrise and sunset the sun is dūre ya mūle ya, which means that though [comparatively) far[ther by its oblique position with regard to the spectator] it (seemingly] is near[er the earth, as if it were rooting in or seated on it: mūla = āsanna, Abhay.), whereas at noon (majjh'antiya-muhuttamsi) it is mūle ya dūre ya, which means [comparatively] near[er by its perpendicular position] and [seemingly) far[ther from the earth). This is explained by the obstruction of the light (lesā-padighāya) in the first and its glow (lesā'bhitāva) in the second case. b. Further particulars on the field of solar radiation (khetta) and its range (see Lehre par. 127). c. On other astral gods, ref. to Jiv. 345b. * *
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Note the more archaic form of the question in Viy. kenam kh'ai aṭṭhenam... as against kamhā ņam... in Jambudd.
a (394a) Junction (bandha) is effected either A. spontaneously (visasă-b.) or B. by an impulse (paoga-b.).
(394a) A. Spontaneous junction may I. have no beginning (anaiya) or II. have a beginning (sāiya).
9. BANDHA.
I. Spontaneous junction without beginning consists in the concatenation of [units of] Motion, Rest and Space (dhamm'-, adhamm'- and āgās'atthikaya-anna-m-anna-aṇāiya-vīsasābandha) in which case the junction is partial (desa-bandha) [since there is no interpenetration] and eternally lasting (savv'addham). Infra the data regarding the duration of the different kinds of junction have, as a rule, been left out of consideration.
II. Spontaneous junction has a beginning in the case of aggregates of 2 up to oo units, which may be
(1) based on cohesion (bandhana-paccaiya) due to differences of smoothness and roughness (vemaya-niddhayãe, v.-lukkhayãe, v.-niddha-lukkhayāe);
(2) based on decomposition (bhāyaṇa-paccaiya) as is the case with decomposed (junna) victuals;
(3) based on change (pariņāma-paccaiya) as is the case with clouds (abbha) and the like, ref. to Viy. III 7a (195b).
anna-m-anna- and desa-baddha, not savva-baddha: joined like the links of a chain, not like milk and water, Abhay.; cf. B. III. (2) d below.-On vemāya Abhay. quotes two gāhās according to which there is junction of smooth and smooth or rough and rough only if the degree (guna) of these properties is different, whereas there is junction of smooth and rough both of equal and of different degrees, except in the lowest degree (jahanna-vajja); cf. Lehre par. 59 end.
(395b) B. Junction effected by an impulse may
I. be without beginning and 'end (anaiya apajjavasiya) as is the case with the eight central units (majjha-paesa) of the soul, each junction of three of which is without beginning and end; the other [units of the soul, Abhay.] have a beginning.
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II. have a beginning but not an end (sāiya apajjavasiya) as is
e case with [according to Abhay.: the units of the souls of] Siddhas.
III. have a beginning and an end (sāiya sapajjavasiya). In this case the junction is called
(1) ālāvaņa-bandha, e.g. with burdens of grass and the like tied with ropes etc.
(2) alliyāvaņa-b., which is of four kinds, namely
(a) lesaņā-b., e.g. in the case of stones joined with mortar and the like
(b) uccaya-b.: e.g. piled-up grass etc. (c) samuccaya-b.: e.g. buildings
(d) sāhanana-b., which is either desa-s.-6. (e.g. vehicles and all kinds of fabricated objects) or savva-s.-b. (e.g. a mixture of milk and water)
(3) sarīra-b., which is puvva-paoga-paccaiya or paduppannaP:-p. (see comm.)
(4) sarīra-ppaoga-bandha,'formation of the body', which is of five kinds in accordance with the five kinds of bodies: see b seqq. below.
On I. Abhay. gives the explanation of the [Āvaśyaka- ?] Curņi and drops that of [Haribhadra's Avaśyaka-?] Tīkā because it is 'incomprehensible':The notion sarira-bandha [B. III. (3)], probably with the variant reading sariri-b. (sariri-b., Abhay.), is not quite clear. Professor SCHUBRING informed me of the following tentative interpretation: (a) Beings within samsāra (neraiy'aiyá samsárávatthā savva-jivā) may possess an unearthly body based on their earthly body existing thus far by the corresponding extension and contraction of the soul-units (vistārita-samkocita-jīva-pradeśa, Abhay.); this is called puvv a -paoga-sarīra-bandha; (b) the kevalin ejects his karmic particles but they come back and form the so-called danda which is (or belongs to) a teyaga sarira; this happens in the present and therefore the process is called pad uppanna - paoga-sarira-bandha.
b (396b) The discussion starts with the paoga-bandha of the earthly body (specification for the different kinds of beings). Each of these bandhas arises with the appearance (udaya) of the karman of the same name. The junction may be total or partial. Total junction lasts one samaya, while the duration of partial junction varies with the different kinds of beings. Also the
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duration of the intermediate spaces of time (antara) is recorded. At the end the relative frequency of the possible cases.
C (404a) The same questions regarding the bodies of transformation and transposition, (409b) the fiery body and e (410b) the karmic body.
|(412b) There are six possibilities of simultaneous junction of the different bodies depending on the total or partial bandha of the earthly body, the body of transformation and the body of transposition:
earthly body
body of transformation
body of transposition
fiery body
karmic body
abandha
abandha
desa-bandha desa-bandha
sauva-bandha desa-bandha
abandha
sauva-bandha desa-bandha
abhanda
savva-bandha desa-bandha
$ (413b) The relative frequency of the possibilities described in ! above. **
Abhay. quotes and explains thirty-six Prākrit vyddha-gāthās.
10. ĀRĀHAŅĀ.
1 (4172) Annautthiyas attach more importance either to moral conduct (sīla) or to knowledge (suya). According to Mv. only he who has both of them is wholly loyal (savv’ārāh a y a) [because he is] averse [from evil] (uvaraya) and conversant with religion (vinnāya-dhamma). He who lacks one resp. the two of them does not fulfil one resp. both of the said conditions and is only partly loyal (des’ārāhaya) resp. wholly disloyal (savva-virāhaya).
uvarae (= uparataḥ): nivíttaḥ sva-buddhyā pāpāt, Abhay. 2 (418b) Loyalty (ārā haņā) is threefold scil. relates to knowledge (nān'ārāhaņā), belief (damsan'ā.) and conduct (carittā.). Each of these is found in the degrees maximum
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(ukkosiya, sa), medium (majjhima, also ajahanna-m-aṇukkosiya or sa) and minimum (jahanna). The possible combinations of these kinds and degrees of arahana are as follows: the maximum degree of nāṇ'ārāhaṇā goes with the maximum or the medium degree of damsaṇ'ā. and caritt'ā., whereas the maximum degree of damsan'ā. and caritt'a. may go with all three degrees of nāņā.; moreover, the maximum degree of damsan'ā. may go with all three degrees of caritt'ā. but the maximum degree of caritt'ā. always goes with the maximum degree of damsan'ā.
He who has reached the maximum degree of one of the three kinds of loyalty will attain liberation in his present life or be reborn in the uppermost heavens (kappałya) or, in the case of nān'ā. and damsan'a., in the lower heavens (kappôvaya). Beings with the medium resp. minimum degree of one of the loyalties will attain liberation in their second or at the latest in their third rebirth (bhava-ggahana) resp. in their third or at the latest in their seventh or eighth rebirth.
The discussion on the possible combinations of the different kinds and degrees of loyalty is in a way illustrative of Jaina psychology.
VIII 10
3 (420b) The five accidental changes (poggala-pariņāma) scil. the conditions resulting from them, viz colour, smell, taste, touch and shape, of which there are five, two, five, eight and five kinds resp.
4 (420b) One unit of matter (poggal'atthikāya-paesa) may be a substance (or an object, davvam) or part of one (davva-dese). The same topic is further discussed with two, three, four up to
ando units of matter; from four on all eight possibilities are found, namely davvam, davva-dese, davvaim, d.-desa, davvam ca d.-dese ya, davvam ca d.-desā ya, davvāim ca d.-dese ya, davvāim ca d.-desa ya.
5 (421a) The space of the world (log'āgāsa) has ર and so has each separate soul.

Thence, probably, asamkhejja loga in V 94 and XXV 23; cf. also XXV 42. As is stated in Lehre par. 58 (with ref. to Thana 251b) this does not refer, as Abhay. wants us to believe, to the exceptional case of the kevalin who at the time of his samugghāya (ib. par. 89) projects his karman-bound soul-atoms as far as the end of the world.

units (paesa)
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6 (421b) a. For all beings (HAMG) there are eight kinds of karman (kamma-pagadī). b. For all beings each of these kinds has an infinite number of units (avibhāga-pariccheya). c. Each separate soul-unit (jīva-paesa) of a being in general (jīva) may be surrounded (siya āvedhiya-parivedhiya) or not (siya no ā.-p.) by an infinite number of units (avibhāga-pariccheya) of each of the eight kinds of karman. As to the different kinds of beings taken separately ävedhiya-parivedhiya applies to HAG in all cases and to M in the case of the four aghāi-kammas, whereas siya ā. p. siya no ā.-p. applies to M only in the case of the four ghāi-kammas.
avibhāga-pariccheya: niramśà amsa ity arthaḥ, Abhay., scil. paesā.-On c cf. Tattv. VIII 25. In the general rule no ā. p. applies to the kevalin, Abhay. The term (a)ghāi-kamma (cf. Tattv. IX 11c) does not appear in the text and was used here only for briefness' sake.
d. (422b) The possibility of the simultaneous occurrence of the different kinds of karman in one being may be summarized in the following three rules: [1] he who possesses mohanijja kamma necessarily also possesses (tassa ... niyamā atthi) the other kinds of karman; [2] he who possesses nāņāvaranijja, damsan'āvaranijja or antarāiya kamma also possesses the other kinds of karman except mohanijja kamma which he m or not (tassa ... siya atthi siya natthi): [3] he who possesses veyanijja, āuya-, nāma- or goya-kamma also possesses the other kinds of karman except nān'āvaranijja, damsan'āvaranijja, mohanijja and antarāiya kamma which he may possess or not.
?(423b) The soul (jīva) is poggali scil. possesses atoms of matter, namely in the senses, as well as poggala, i.e. individual. This is also true for every being in the samsāra, but not for the Siddha who is only poggala. **
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SAYA IX
Yambuddivel joisaa antara-dīvā3 -30 asocca31 Gangeya32 Kundaggāme33 purise34 navamammi sae cauttīsā.
1. JAMBUDDIVA.
(425a) In the sanctuary Māṇabhadda (usually Māņio) near Mihilā Goy. questions Mv. on the continent Jam buddiva, ref. to Jambudd. I-VI:9b-427a. **
2. JOISA.
(426b) * The number of heavenly bodies (joisi y a) above Jambuddīva, the Lavaņa Ocean and the other continents and oceans up to Sayambhūramaņa, ref. to Jiv. 3002, 303a
seqq. * *
3-30. ANTARA-DIVĀ. (428a) * The twenty-eight southern Intermediate Continents (antara- diva), ref. to Jiv. 1446. **
31. AsoccĀ.
al (430a) * Without having heard it (a soccā) from any of the ten kinds of people mentioned in V 4' one may alone (kevalam adv., kevalenam) a. learn, from hearsay, the lore proclaimed by the kevalins (kevali-pannattam dhammam labhejjā savanayāe), b. attain to wisdom (bohim bujjhejjā), c. become a monk (munde bhavittā agārāo añagāriyam pavvaejjā), d. practise
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chastity (bambhacera-vāsam āvasejjā), e. be self-disciplined (samjamenam samjamejjā), f. practise the repelling (of karmic influx] (samvarenam samvarejjā) and g. obtain the five kinds of knowledge (ābhiņibohiya-nānam etc. uppādejjā), if one has partly annihilated and partly suppressed (khaôvasame kade) the karmans that a. cloud knowledge, b. cloud belief, c. obstruct religion (dhamm'antarāiya kamma), and cloud d. conduct, e. zeal (jayan'āvaranijja kamma), f. the occupations (ajjhavasān’āv. k.) and g. the five kinds of knowledge, resp. To obtain the kevalaknowledge, however, the karman that clouds it must have been annihilated (khae kade).
asoccā : yathă pratyekabuddh'ādih, Abhay.--jayaņă = yatana : cūritravišeşa-visaya-vīrya, Abhay.
a2 (433a) This particular way of acquiring knowledge etc. may lead to the negative ohi-knowledge (vibhange nāmam annāne, also vibhanga-nāņa) which is brought about if certain ascetical practices and good qualities (see comm.) go together with the khaôvasama-condition of the karmans that cloud it (scil. the vibhanga-nāna, Abhay.) and with mental efforts (īhā'pohamaggaņa-gavesana). This vibhanga-nāņa discerns (jāņai pāsai) Į of an angula at least and į thousands of yojanas at the most. If orthodoxy (sammatta) enters, it may turn into positive ohiknowledge.
For the ascetical practices see II 16h; the good qualities are the same as those ascribed to Roha in I 64 with the exception of pagai-mauya and p.viniya.--Examples of people first acquiring vibhanga-nāna and converted to orthodoxy later on will be discussed in XI ,' and 12%.
a3 (434a) Physical and metaphysical description of the person in question: he possesses one of the three bright (visuddha) lessās and the three foremost knowledges, he is active (sajogi) with mind, word and body, may have the faculty of concrete or abstract imagination (sāgārövautta, anāgāróvautta), possesses the best joining of bones (vairósabha-nārāya-samghayana), may possess each of the six shapes of the body (samthāna), is at least 7 rayana and at the utmost 500 dhanu tall, possesses a quantity of life of more than 8 years and of a crore of puvvas at the most, is either a man or a human ‘neuter' (purisa-napumsaga), possesses the four passions in the lowest degree (samjalana); his occupa
ascribed to Romeople first acqin XI 9 and
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tions (ajjhavasāņa) are commendable (pasattha) and he earns an infinite number of rebirths in the four species.
24 (434b) His capacity to proclaim the lore (dhamma) and to ordain monks (pavvāvejja, mundāvejja) is limited, but he will attain liberation.
25 (435a) He may sojourn in different upper (Mount Veyaddha etc.), level (the kamma-bhūmis etc.) and lower (pāyāla etc.) regions of the earth.
a6 (435a) Within one samaya he may multiply himself into one up to ten [identical beings].
bl (437a) The same as al above, but with 'having heard' (soccā).
12 (437a) This leads to the positive ohi-knowledge which discerns (jānai pāsai) of an angula up to į parts of the nonworld that are as big as the world (asamkhejjāim aloe loyappamāna-mettāim khandāim).
b3 (437a) Physical and metaphysical description of this person; the differences with a3 above are: he may possess each of the six lessās and the three or four foremost knowledges, he may be sexless-in which case he has annihilated the sexual feeling (khīna-veyaya), not only suppressed it (no uvasanta-v.)-but he may also be a man, a woman or a human 'neuter'; he may be passionless scil. have annihilated his passions (khīņa-kasāi), not only have suppressed them (uvasanta-k.), or possess one up to all four of the passions in the lowest degree (samjalana).
b4 (437b) His capacity to proclaim the lore (dhamma) produces pupils and pupils' pupils (pasissa); all will attain liberation.
55 (438a) The same as as above.
H6 (438a) He may multiply himself into one up to 108 (atthasaya) [identical beings]. **
For the range of ohi-nāna see Lehre par. 78; 'verzehnfachen' (correct for vibhanga-nāņa in a6) must be corrected in accordance with be.
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32. GANGEYA.
al (439a) In the sanctuary Dhūipalāsa near Vāņiyagāma the monk (anagāra) Gangeya, a Păsâvaccijja, questions Mv.
HA2-5MG are reborn (uvavajjanti and uvavattanti ~uvvattanti or, with Joisiyas and Vemāņiyas, cayanti) either after an intermediate space of time (santaram) or not (anantaram); A1 are always reborn anantaram.
Cf. Pannav. 207b and see Viy. XIII 61; see also Lehre par. 96. 22 (439a) Beings, when reborn, enter (pavesana) one of the four stages of existence HAMG.-The different possibilities of entering the seven hells enumerated for one up to four beings bound to enter the H stage (neraiya-pavesanaenam pavisamāņa). (439b) The same with five, (444b) six, (445b) seven, (446) eight, (446b) nine, (447a) ten, (447b) x and (449b) such beings. (450a) Enumeration of the possible ways in which the beings in question may be distributed in the different hells. (450b) The relative frequency of these possibilities.
Lehre par. 96 refers to Pannav. 207a (= Viy. 439a) and to Viy. 632b.With one being there are 7 possibilities, with two beings 28, with three 84, with four 210, with five 462, with six 924, with seven 1716, with eight 3003, with nine 5005, with ten 8008, but with x only 3337 and with 3658. a3 (451a) The same as a2 above with A. a4 (452a) The same as al-2 above with M. a5 (452b) The same as a1-2 above with G.
a6 (453a) The relative frequency of the cases of entering the four stages of existence HAMG.
b (453b) Repetition of al above.--HAMG are reborn (uvavajjanti etc.) as really existing beings (santo, no asanto). (454a) Moreover, they are reborn (uvavajjanti etc.) independently (sao, no asao). The motivation of this statement is found in Pāsa's doctrine of the eternity of the world (ref. to V 94). Mv. declares that he himself discovered that truth (sayam et evam [thus Abhay. where the text has ete evam] jāņāmi, asoccā e. e. j.) thanks to his kevala-knowledge. (454b) Beings are reborn (only uvavajjanti) on their own strength (sayam), that means on the
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strength of [their own] good (subha, with G), bad (asubha, with H) or mixed (subhâsubha, with AM) karmans.
santo, sao and sato probably have been mixed up. Abhay. seems to be puzzled; he comments only on sao which, however, he explains as santaḥ.-- bhante (454a, line 4 from the bottom and in the comm.) is superfluous; the old edition has bhe.
€ (455a) End of the episode: Gangeya's conversion, ref. to that of Kālāsa Vesiyaputta in I 95. **
33. KUŅDAGGĀMA. 1a (4560) The brahman Usabhadatta and his wife Devāṇandā honour Mv. in the sanctuary Bahusālaya near the brahmanical part of Kunda g gāma (Māhana-K.).
jāvas referring to the varnakas known from Uvav. etc. 15 (458a) Mv. declares to Goy. that Devāņandā is his real mother: Devānandā māhanī mama ammā, aham nam Devānandāe māhaņīe attae.
Cf. Lehre par. 17. 1c (458a) Usabhadatta's and Devāṇandā’s conversion, profession (Devāṇandā being entrusted to Ajja-Candaņā), spiritual career and final liberation; ref. to Khandaga's conversion in II 16b.
2a (461aThe young nobleman (khattiya-kumāra) Jamāli, who lives in the western or ksatriya part of Kundaggā ma, visits Mv. in the sanctuary Bahusālaya. He decides to become a monk.
jāva references to the varnakas known from Uvav. etc.-Cf. LEUMANN'S summary of the Jamāli episode in Ind. Stud. 17, p. 98 seqq. The whole account is identical with that found in Meha's story in Nāy. (STEINTHAL, par. 126-179).-From feelings of delicacy our text does not say that Jamāli's mother was Mv.'s elder sister Sudamsaņā, nor does it name his wife, Mv.'s daughter Aņojjā alias Piyadamsaņā.
26 (464a) He informs his parents of that decision. His parents ask him to delay the pavvajjā till after their death, because he is their only son, endowed with excellent qualities, possessing eight excellent wives and many riches, whereas monachal life is full
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of hardships. As Jamāli does not give up his plan, they finally give their consent.
2c (472a) Description of Jamāli's festive departure (nikkhamaņâbhisega).
20 (484a) Thrice Jamāli asks Mv.'s permission to go away with 500 monks (aņagāra). Although Mv. refuses he leaves Bahusāla with the 500 monks and goes to the sanctuary Kottha near Sāvatthi, while Mv. goes to the sanctuary Puņņabhadda near Campā. Having eaten an excessive quantity (pamāṇâikkanta) of bad (arasa etc.) food, Jamāli is taken very ill and orders his companions to make a bed (sejjā-samthāraga). When, after a while, he asks them whether the bed has been made or is being made (kim kade kajjai), they answer that it is being made (kirai). Hearing this answer Jamāli disavows the tenet of the identity of the action that is being performed and the completed action (calamāṇe calie up to nijjarijjamāņe nijjinne, cf. I 11) proclaimed by My. He imparts his opinion to the monks. Some of them agree and stay with him, others do not and go back to Mv. in Campā.
Jamāli's companions only say that the bed is being made, they do not add that it has not been made yet (cf. Sāntisūri's Tīkā Sişyahita on Utt. III 9, LEUMANN O.C. p. 101) because this indeed would already disavow Mv.'s tenet.
2e (485b) Having regained his health Jamāli goes to Mv. in Campā and declares that he has reached omniscience. Goy. asks him whether the world and the soul are eternal or not (sāsae loe, asāsae l.; sāsae jīve, asāsae j.). Jamāli cannot answer these two questions. Then Mv. says that many pupils of his, though not claiming to be omniscient, know that the correct answer is: both world and soul are eternal in so far as they never were not, never are not and never will not be, but that they are not eternal in so far as, in the case of the world, osappinīs and ussappinīs, and in the case of the soul, the different stages of existence succeed each other. Jamāli does not believe the explanation and again leaves Mv., taking with him many heretics. He dies after a long fast without having confessed and is reborn among the indecorous Kibbisiya gods (deva-kibbisiya; Skt kilbi
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șin means 'culpable') with a quantity of life of thirteen sāgaro
vamas.
Kibbisiya : the lowest class of G, Tattv. IV 4; cf. Uvav. 117; cf. also kibbisiya in I 26.
2 (488b) Mv. informs Goy. of Jamāli's rebirth as a Kibbisiya.
26 (488b) There are three kinds of Kibbisiyas whose resp. quantities of life are three paliovamas, three sāgarovamas and thirteen sāgarovamas. Their abodes, karmic origin (also applied to Jamāli's case) and further rebirths. Some of them will and some will not attain liberation.
2h (489b) After four or five rebirths in the species AMG Jamāli will attain liberation. * *
34. PURISA.
1a (4902) * He who kills a human being (p uris a) or an animal (āsa etc.), even if he wants to kill only (aham egam ... haņāmi) that human being or that animal, also kills a number of other beings (plur.: no-purise, no-āse ; also anegā jīvā) [that dwell on the victim's body or in his blood etc., Abhay.]. He who kills a rishi (isi), even if he wants to kill only that rishi, also kills an infinite number of other beings (no-isim, anante jīve).
o jivas are killed by him who kills a rishi-the word isi is rather remarkable -'because his death means the end of other people's) abstinence from killing o beings (mytasya tasya virater abhāvenânanta-jiva-ghātakatva-bhāvāt, Abhay.), or because a rishi, when alive, enlightens many beings which, after having reached liberation, do not kill co beings.'
1b (490b) He who kills a human being or an animal necessarily (niyamā) is prompted (puttha 'touched') by hostility (vera) to his victim and occasionally also by hostility to one or several other beings. The last case necessarily (niyamā) arises with him who kills a rishi.
2a (491b) Earth-, water-, fire- and wind-beings and plants
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breathe each other. Doing so they commit three, four or [all of the] five actions [discussed in III 31a].
Cf. II 13-4 (on wind-beings). Abhay. quotes the pūjya-vyākhyā but does not pronounce on it.
2b (491b) A wind-being stirring part of a tree or causing it to fall down also commits three, four or [all] five actions. * *
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SAYA X
disi2 samvuda-aņagāre? āya’ddhis Sāmahatthi4 devi5 sabhā6 uttara-antara-dīvā7-34 dasamammi sayammi cottīsā.
1. Disi.
1 (492b) * a. East, west, south, north, up and down (resp. pāīņā, padīņā, dāhiņā, uīņā, uddhā, aho), the six main directions, are both animate and inanimate (sīvā ceva ajīvā ceva). b. In fact there are ten directions, viz east, south-east, south etc., zenith (uddhā) and nadir (aho); their proper names resp. are Indā, Aggei, famā, Nerai, Vārunā, Vāyavvā, Somā, Īsānī, Vimalā and Tamā. c. (493a) The directions of the cardinal points (disā) consist of living beings and parts and units of such as well as of lifeless entities and parts and units of such (e.g. Indā ... disā jīvā vi jīva-desā vi j.-paesā vi ajīvā vi ajīva-desā vi aj.-paesā vi). The living beings in question have one up to five senses or they have no senses (aņindiya, viz the kevalins, Abhay.). The lifeless entities are corporeal (rūvi), in which case they consist of aggregates, parts and units of such, and atoms, or they are incorporeal (arūvi), in which case they are of seven kinds, viz consisting of parts and units of the fundamental entities motion, rest and space, or consisting of time (addhā-samaya). The same is true for the intermediate directions (vidisā : south-east etc.) except that these cannot consist of complete living beings. The same is true for zenith and nadir, but in nadir (tamā, lit. darkness, i.e. absence of suns and other heavenly bodies that make measured time possible, Abhay.) time does not exist.
Cf. Pannav. I (see Introduction $ 10).-Indā Aggei etc.: reminiscence of a gāhā.--Abhay. explains that the intermediate directions cannot consist of complete jivas because they are eka-pradeśika, whereas jivas occupy & paesas (cf. VIII 10"): vidiśām eka-pradesikatvād eka-pradese ca jivānām avagāhābhā
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vāt, asamkhyāta-pradeśavagāhitvāt teşām. The cardinal directions indeed, he says, are [bidimensional] like the seat of a carriage (sakatóddhi-samsthita), the intermediate directions (unidimensional] like a string of pearls (muktavaly-ākāra), zenith and nadir like a quadrangular column (rucak'ākāra); cf. LEUMANN, Übersicht p. 43b. For 'parts of the fundamental entities motion and rest' see also II 10 comm.
2 (495b) Size and shape of the five bodies, ref. to Pannav. 21:4076-433b. **
2. SAMVUDA-AŅAGĀRA.
1 (495b) * If a monk who is closed [to karmic influx] (s a mvud a aņa gār a) looks around at things (rūva) while being on his begging-tour (vīī-panthe thiccā), he commits a profane action (samparāiyā kiriyā), not an action that is in agreement (i.e. an action that is not in agreement) with his monachal duties (no-iriyāvahiyā kiriyā) etc.; ref. to VII 16. If he acts in the same way when not on his begging-tour (avīī-p. țh.) the reverse is true.
Abhay, only makes guesses at the meaning of vii-pantha; according to Lehre p. 171 = Doctrine p. 270, n. I the term probably denotes a beggingtour during which the monk imitates the forward and backward movement of a wave (vici).
2 (496a) Places of origin (joni) are either cold or warm or mixed, ref. to Pannav. 9:2246-228a.
3 (496a) Perceptions (veyaņā) are either cold or warm or mixed, ref. to Pannav. 35:553b-557b.
4 (497b) What is necessary to be loyal (ārāhiya) in the domain of the monachal exercises (bhikkhu-padimā) [: ref. to Dasā 7].
Dasā 7 describes twelve bhikkhu-padimās. However, the text quoted by Abhay. is not found there but in Vav. 10,1 where padimā, though not actually called māsiyā, is described as 'lunar' (not 'monthly') scil. relating to the waxing and waning moon.
5 (498a) [No dialogue.] A monk (bhikkhu) who does not confess a fault before he dies is not loyal (tassa n' atthi ārāhanā), even if he has made the decision to confess it in the hour of his death, even if he thinks to merit (at least] a vyantara-rebirth (anavanniya [so read, see comm.] devattana), since a layman may
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look forward to a divine rebirth. The reverse happens if he confesses the fault. * *
anavanniya = anapannika : vyantara-nikāya-viseșa, Abhay.; see Anavanniya, Lehre par. 112.
3. AYA’DDHI.
1(498b) * a. The own magic power (ā'idd hi) of a god reaches (vīikanta) as far as four or five abodes of gods belonging to his class. b. A god(dess) with little magic power (appa'dụhīya) cannot enter [the domain of] (majjham majjhenam võivayai) a god(dess) with great magic power (maha’ddhīya). A god(dess) may enter [the domain of] a god(dess) with the same magic power (sama'ddhīya, sam’iddhīya) only if the latter is inattentive (pamatta) and after having tricked (puvvim vimohittā) him or her. A goddess) with great magic power can enter [the domain of] a god(dess) with little magic power with or without trickery.
? (499b) A wind called kavvada (or kabbaļa), which arises between the heart and the liver (jagaya) of a galloping horse, produces the sound khu khu.
3 (499b) a. The expression 'We will lie down (āsaissāmo), stand up, sit down' etc. is a communication (pannavaņī bhāsā), i.e. one of the twelve kinds of utterances (bhāsā) which are enumerated in two gāhās as follows: bhāsā may be [1] addressing (āmantanī), ordering (āņavani), requesting (jāyaṇī), questioning (pucchaṇī), [5] communicating (pannavanī), refusing (paccakkhāṇī), consenting (icchā nulomā), irrelevant (aņabhiggahiyā), relevant (abhiggahammi boddhavvā), [10] doubtful (samsaya-karaṇī), explicit (voyadā) or [12] indefinite (avvoyadā). b. It is not a false utterance (na esā bhāsā mosā). **
āsaissämo is āśayisyämaḥ, not, as Abhay. says, āśrayisyāmaḥ.-The same two gāhās are found in Pannav. 256a.-[8] anabhiggahiyā = anabhigyhītā: arthânabhigrahena yôcyate Ditth'ādivat; [9] abhiggahammi boddhavvā= abhigrahe boddhavyä : artham abhigyhya yôcyate Ghat'ādivat, Abhay. Malayagiri, in his comm. on Pannav., says that to the question 'What shall I do now?' the answer 'Do as you like! is anabhiggahiyā, the answer 'Do this, do not do that! is abhiggahiya.
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4
4. SĀMAHATTHI.
a (501a) In the sanctuary Dūipalāsaya near Vāņiyaggāma Mv.'s disciple Sām a h atthi (for whose qualities ref. is made to Roha in I 64) questions Indabhūi Goyama.-In their former existence the Tāyattisagā devā (Trāyastrimśa gods) of Camara were thirty-three laymen living at Kāyandi, whence these gods are called Kāyandagā. Having become inert (păsattha), languid (osanna), bad (kusīla) and self-willed (ahāchanda), they died without confession although after having practised hard penance.
b (501b) When thereupon Sāmahatthi asks whether such gods have existed only since that event, Goy. does not answer. Mv. then gives the answer: such gods have always existed and will exist for ever and ever.
(502a) The same story about the Tāyattīsagā gods of Bali Vairoyaņa (native town: Bibhela, the gods being called Bibhelagā), Dharaṇa, Bhūyāṇanda and the other Bhavaņavāsi gods (see Lehre par. 111) up to Mahāghosa. In the story about the Tāyattīsagā gods of Sakka (native town: Pālāsaya, whence Pālāsigā devā) and Isāņa (native town: Campā, whence Campijjā devā), however, the laymen do not become inert etc., practise still greater penances and die after having confessed. For the Tāyattīsagā gods of Sanamkumāra and the other kappôvaga gods (see Lehre par. 131) up to Accuya the text again refers to Dharana. **
For påsattha etc. see Lchre par. 139 and Mahānis. III. According to Abhay. päsattha means jñān'adi-bahir-vartin. Bio or Bebhela we met already in III 21h. Kāyandi (Kāgandi, Kaindī, Skt. Kākandī) is identified with Kākan in the Monghyr district (JAIN, Life p. 291; PANDEY, HGTB, p. 160); deest GIP. Pālāsaya is not identified.
5. Devi.
a (502b) In the sanctuary Guñasilaya near Rāyagiha several Elders (antevāsī therā bhagavanto, ref. to VIII 71) question their master Mv.-Camara has five principal wives (agga-mahisi), the
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5
goddesses (d evi) Kāli, Rāi, Rayani, Vijjū (the printed edition has Vijju) and Mehā. But, since each of these has a suite of eight thousand minor goddesses into whom they can magically transform themselves (pabhū ... viuvvittae), he in fact possesses forty thousand wives. However, Camara's enjoyment of this multitude (tudiya) is limited by the fact that these goddesses are charged with the worship of the many bones of Jinas (jinasakahā) that are kept in globular diamond reliquaries (golavaťța-samugga) in a stūpa (ceiya-khambha) in Camara's residence. Camara's enjoyments are of a lofty style (pariyāriddhữe), not just common coition (mehuņa-vattiya).
tudiya = tuļikam näma vargaḥ, Abhay. According to the PSM tudiya (truțita) and tudiy'anga (truțitânga) denote the number 8.400.000. In the sequel the same term is used for the different numbers of goddesses attending on the gods. The description of the relics reminds one of Rāyap. 876 and 94a referred to in Lehre par. 25 where Viy. 502b is not mentioned.-pariyara == paricáraḥ: paricāraṇā sa cêha stri-sabda-śravaņa-rüpa-samdarśan'ādi-rüpah; iddhi = yddhiḥ : sampat, Abhay.
b (503b) The same as a above for Camara's logapālas, the other Bhavaņavāsi, Vāṇamantara, Joisiya (ref. to Jiv. 383a) and Vemāņiya gods and their logapālas. **
All the details regarding the wives (number and names of the agga-mahisis, number of the goddesses attending on them) and courts (ref. to Viy. III-IV and to Suriyābha in Rāyap.) of the gods need not be repeated here since they are identical with those recorded by KIRFEL from Thāņa, Jiv. and Lokaprakāśa, see Kosmographie p. 265 seq., 274, 284 and 303 seqq. I noted the following rather unimportant divergences: Ilā, Sukkā, Sadārā for Alä, Sakkā, Sateră (0.c., p. 265) and Seya for Sāi or Sui (ibid., p. 304); for Vasumai (ibid., p. 274) our text has Paumävai.
6. SABHĀ.
(506b) Goy. questions My, on the residence (s a bhā) and the splendour (iddhi) of Sakka, the inda of the southern lowest heaven; ref. to the god Sūriyābha in Rāyap. 59a (one gāhā in the text). * *
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7-34. UTTARA-ANTARA-DĪVĀ.
(508a) Goy. questions Mv. on the twenty-eight northern Intermediate Continents (uttara-antara-diva), ref. to Jiv. 156a. **
The printed text wrongly numbers udd. 10-34.-Cf. IX 3-30.
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SAYA XI
uppala' sālu2 palāse3 kumbhī4 nālī5 ya paumakannīya naliņas Siva? loga10 kāl’li Alambhiyala dasa do ya ekkāre.
To the usg. are added three more gāhās enumerating the thirty-three topics discussed in the text: uvavão[1] parimānam[2] avahār'[3] uccatta[4) bandhal5] vede[6) ya udae[7] udīraņāe[ 8) lesale) ditthī[10] ya nāņe[11] ya jog’[12] uvaoge[13] vanna-[14] rasa-m-āj[159] ūsāsage[16] ya āhāre[17] virai[18] kiriyā[19] bandhe[20] sanna[21] kasāy'[22] itthi[23] bandhe[24]
ya sann'[25] indiya[26] anubandhe[27] samveh'[28] āhāra[29] țhii[30) sam
ugghãe[31]
cayanam[32] mül’ādīsu ya uvavão savva-jīvānam[33].
1. UPPALA.
a (508b) * [1] A lotus (up pala) with one leaf has one soul. If other leaves appear, it acquires several souls. Souls reborn in a lotus originate from an existence in the species AMG, ref. to Pannav. 6:213a ref. to 212a.
(509a) [2] Within one samaya one up to į souls are reborn in a lotus and [3] ¿ souls leave (avahīranti) that existence, but they never all do (no c'eva ņam avahiyā siyā).
c (509a) Description of the qualities and faculties of such beings in the domains of [4] size of the body, [5] the binding, perception, rising and rousing (udīraņā) of the different karmans, spiritual hue (lesā), [10] belief, knowledge, activity, imagination, [14-15] colour etc., breathing, nutrition, obedience to the commandments, actions, [20] binding of karmans (cf. [5] above), instincts, passions, sex, binding of sex, [25] intellect, senses,
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quantity of life, coming back (gai-r-āgai) to the same form of existence, attraction of matter (ref. to Pannav. 28:505b), [30] quantity of life (cf. [27] above and comm.), ejection of atoms (samugghāya), death and [33] rebirth (ref. to Pannav. 6:215b).
d (511b) All beings (pāņā 4) have already several times or even an infinite number of times been reborn in some part of a lotus. * *
[1] Both text and comm. read teña param je anne jīvā uvavajjanti, where we must take je in the sense of jai and jivā, the only possible word with uvavajjanti, in the sense of pattā(im); also the sequel is expressed in a rather ambiguous way: te nam [scil. jīvā beings'] no ega-jīvā anega-jīvā.-On (14-15] the text says that although these beings (scil. their bodies, Abhay.) possess the five colours etc., they (scil. the souls themselves, Abhay.) naturally (appanā: sva-rūpeṇa, Abhay.) are colourless etc. Moreover, the uppalajīva is considered [21] to have the four acute instincts (see Lehre par. 71 end) and [23] to be a neuter being (napumsaga-vedae vā n.-vedagā vā); [27] discusses the duration of a being's stay on the same stage of existence in a lotus) during several rebirths, what Pannav. 18 calls the kāya-tthii (the catchword in the mnemonic gāhās being amubandha), whereas [30] treats its quantity of life during one existence in a lotus (thii = bhava-tthii).
2-8. SĀLU ... NALIŅA.
(513b) The same, mutatis mutandis, applies to 2. the esculent lotus-root (sālu: śālūka utpala-kanda), 3. the Butea frondosa (palāsa: osa kimśuka), 4. the Kumbhi (k u mbhiyā; there are several plants of that name), 5. the Nālika-lotus (nāliya; the comm. has nādīya = oka), 6 (514a). the Padmalotus (p a um a), 7. the pericarp of a lotus (? kaņņi y a = karņika), 8. the lotus Nelumbium speciosum (n aliņa). ** at the end of each udd.
The qualities of the plants treated in udd. 2-4 show a few deviations from those of the uppala; Abhay. summarizes them in three gāhās. One of the deviations is that gods are never reborn in a palāsa 'because it is worthless (aprašasta); they are reborn only in such praiseworthy (praśasta) plants as lotus-flowers and the like', Abhay.
9. SIVA.
1 (514b) Siva, king of Hatthiņāpura, has a wife named Dhāraņi and a son named Sivabhaddaya (ref. to prince Sūriya
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kanta in Rāyap. 115b). The king wants to leave the world, ref. to Tāmali in III 12a. He goes to the ascetics (forty-two kinds of vānapattha tāvasa, see comm.) on the banks of the Gangā, decides to become a disā-pokkhiya tāvasa and therefore orders the royal consecration (rāyâbhisega) of his son Sivabhaddaya; ref. to Jamāli in IX 332 and to Kūniya in Uvav. 53. Siva's departure, ref. to Tāmali as above. He practises the disācakkavāla tavokamma (see comm.), performs certain sacrifices and oblations (caru) and worships Bali Vaissadeva (: B. Vaisvānara, Abhay.) and the guests (aihi-pāyā).
The list of vāņapattha (= vānaprastha) ascetics is nearly the same as that in Uvav. 74 (and Pupph. 3,4: see my note on that place) and Abhay. gives the same explanation as in his vịtti on Uvav. For more details see JAIN, Life p. 203 seqq. For pottiya (potika) Abhay. adds the v.1. sottiya (sautrika?) and of the dantukkhaliyā (dantólūkhalika ‘using the teeth as a mortar', eating unground grain) he only says that they are phala-bhojinah. For vakka-vāsi he reads vakkala-vāsi; cela-väsi obviously must be read vela-v. A few names are missing in Uvav, as well as in Abhay.'s comm., namely uddhaand aho-kandūyaga 'ascetics who scratch only the upper resp. the lower half of the body, above resp. under the navel' (PSM), ambu- and vāu-vāsi 'ascetics who live in the water (but the list also knows a jala-vāsi) resp. in the open air' (not in PSM), mandaliya 'living in groups ?' and vana-pāsi 'living near (or maybe 'in': vana-vāsi ?) a wood'.--In the main the disā-cakkavāla tavokamma consists in breaking a first, second, third and fourth fast (in our text it is a chattha-khamaņa fast) by eating the fruits gathered resp. in the eastern, southern, western and northern direction. This seems to be the ascetical practice of the disa-pokkhi(ya) tāvasa who, according to Abhay., gathers flowers and fruits after having sprinkled (prókşya) the cardinal points with water. In the description of this practice the text quotes two ślokas: aggissa etc. and danda-dārum etc. On other disā-pokkhi ascetics see JAIN, Life 1.c.
(5170) As a result of his ascetical practices, good qualities and other circumstances (besides the disā-cakkavāla tavokamma also the practices etc. described in IX 31 a2) the royal rishi (rāyarisi) Siva acquires the negative ohi-knowledge (vibhange nāmam annāņe) and sees (pāsai), within this world (assim loe), seven continents and seven oceans. Because he does not discern anything beyond these (tena param na jānai na pāsai), he thinks that the continents and oceans come to an end there (tena param vocchinnā dīvā ya samuddā ya). He goes to Hatthiņāpura proclaiming what he calls his aisesa nāna-damsana. People are
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deeply impressed. Goy., having heard the rumour (ref. to the Niyanth'uddesa, cf. VII 101 comm.), questions Mv. on the subject. Mv. explains that there are continents and oceans (ref. to Jiv. [Div.] 176a), and that in Jambuddiva, the Lavaṇa Ocean and Dhayaisaṇḍa there are substances (davvāim) both with and without colour, smell, taste and tactile qualities, which touch and interpenetrate each other (anna-m-anna-baddhāim a.-puṭṭhāim jāva [= a.-baddha-puṭṭhāim a.-] ghaḍattāe ciṭṭhanti). Siva, having been informed of these statements, goes to Mv. in the garden Sahasambavaṇa near Hatthiṇāpura. His conversion etc. up to his salvation, ref. to Usabhadatta in IX 331c.
2 (521a) Goy. questions Mv. on the conditions of him who is in the process of being liberated (sijjhamāna), ref. to Uvav. 156-159.
**
1 (521b) * a. The world from the point of view of place (khetta - loga, as against davva-, kāla- and bhāva-loga) and its parts, viz the seven hells of the nether world, the ૐ continents and oceans of the central world and the fifteen regions (Sohamma up to Isimpabbhāra) of the upper world. b. The nether world has the shape of a boat (tappa), the central world that of a cymbal (jhallari), the upper world that of a drum standing upright (uddha-muinga, cf. V 94); the whole of the three worlds is [like a] firmly supported (supaitthaga-samthiya) [broad-bottomed vessel, according to SCHUBRING, Lehre par. 103]; ref. to VII 12. c. The non-world (aloga) has the shape of a hollow globe (jhusira-gola). d. As for the question whether the three worlds consist of souls etc. ref. is made to the text 'Inda disa' in X 11. e-f. The world and the non-world in connection with the fundamental entities, ref. to II 10. g. On the question whether the fundamental entities are completely or only partly comprised in one unit of space (egammi āgāsa-paese) of each of the three worlds, of the worlds taken as a whole and of the non-world. h. The three worlds and the non-world from the
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point of view of matter (davvao), time (kālao) and condition (bhāvao).
tappa might be talpa 'bed' (cf. paliyanka in V 94), but according to Abhay. it is tapra: udupaka, also adho-mukha-sarāv'ākāra-samsthāna 'shaped like a dish turned upside down'; cf. KIRFEL, Kosmographie p. 209 seq.--supaitthagasamthiya also supaitthiya-s. XIII 45b; cf. paitthiya in I 65; Abhay. also thinks of a vessel: āropita-vārak'ādi.
2 (525b) a. Memorandum on the extent of Jambuddiva [and the whole world]: jāva refers to Jambudd. gb. b. The extent of the world is illustrated in the following way: [1] The velocity with which a god with great magic power (mah’iddhīya) moves (deva-gai) is so great that, starting from the top of Mount Mandara, he could reach, before they touch the ground, four offerings (bali-pinda) which four goddesses of the cardinal points (disākumārī mahattariyā) standing below (ahe) would simultaneously (jamaga-samagam) throw, each of them in her own specific direction, away from (bahiyâbhimuhio) Jambuddīva. [2] Six such swift gods could not reach the end of the world if setting out from Mount Mandara in the six directions they should travel during the life-span of a new-born baby (dāraya) possessing a quantity of life of a thousand years. Even that baby's posterity up to the seventh generation, yea even his name and family (nāma-goya) would have faded away before the gods reach the boundaries of the world, although within such a period the distance still to cover would be only 1 of the distance already covered (gayāu se agae asamkhejjai-bhāge etc.).
c. Memorandum on the extent of the non-world, ref. to II 16a. d. The extent of the non-world illustrated: the same as b above with [1] eight goddesses of the cardinal and intermediate directions throwing their eight offerings, and [2] ten gods travelling in the ten directions, the baby having a quantity of life of a hundred thousand years. The distance covered by the gods within the space of time thus illustrated would be only be of the distance they still would have to cover to reach the limits of the non-world (gayāu se agae añanta-gune etc.).
3 (526b) The soul-units (eg’indiya- etc. up to aộindiya-[jīva-1 paesa) that touch each other (anna-m-anna-baddha etc.) within one space-unit of the world (logassa ... egammi āgāsa-paese)
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hurt each other (ābāham vā ... chavicchedam (cf. V 49] karenti) no more than the looks of a thousand spectators hurt a dancing girl or the dancing girl hurts these looks or the looks hurt each other.
4 (527a) The relative number of soul-units (jīva-paesa) in each space-unit of the world (logassa ... egammi āgāsa-paese). * *
Abhay. quotes and explains thirty-six Prākrit urddhôkta-gāthās, the socalled Nigoyachattisi (Nigoda şaţtrimsikā).
11. KĀLA.
1 (532b) The merchant Sudamsaņa, a layman (samanôvāsaya) living at Vāņiyagāma, questions Mv. in the sanctuary Dūipalāsa near that town.--Time (kāla) may be considered from four points of view scil. as
[1] civil time (pamāna-kāla, lit. measured time), i.e. day and night both of which last four porisīs; (533b) the duration of these porisis depends on the duration of day and night (cf. V 1%): e.g. the diurnal porist has a maximum duration of a = 43 muhūrtas when the moon is at the full in Asādha and a minimum duration of 1 = 3 muhūrtas on the corresponding day in Posa; the diurnal and nocturnal porisīs have the same duration of 1 = 38 muhūrtas when the moon is at the full in Citta and Asoya (: Āśvina);
[2] (534b) the time measuring a being's quantity of life (ah’āunivvatti-kāla);
[3] the time of death (marana-kāla);
[4] abstract time (addhā-kāla), divided in samaya (definition: esa ņam, Sudamsana, addhā dohāra-cchedenam chijjamāṇī jāhe vibhāgam no havvam āgacchai se ttam samae), avaliyā etc. up to ussappiņī, ref. to VI 72; among these subdivisions figure paliovama and sāgarovama, the periods used to calculate the quantity of life of HAMG.
The same ramification of kāla is found in Thāņa 2012.-Although addhā (fem.) is Sanskrit adhvan the comm. also has addhā: addhāh samay'ādayo višeşās tad-rüpah kālo 'ddha-kalah, Abhay.
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2 (535a) For the quantity of life of H (etc.) ref. to Pannav. 4:168b-178b.
3 (535b) a. Even the longest periods (paliovama and sāgarovama) come to an end. b. To prove this Mv. tells a story (with occasional references to Uvav.—vedhas—, Rāyap. and other places in the Viy., viz IX 332 and XI 91): In Hatthiņāpura Pabhāvai, king Bala's wife, gave birth to a son, the birth having been predicted by a great dream (mahā-suvina). (543b) The boy was called Mahabbala. (546a) His riches. (548a) In the day of the Arhat Vimala Mahabbala was taught by the monk Dhammaghosa. To his parents' regret he became a monk. After his death he gained a divine existence of ten sāgarovamas in Bambhaloga. Now this Mahabbala has become Sudamsaņa.
In the text the theory of dreams (see Lehre par. 15) is expounded by dream-readers (suvina-lakkhana-pādhaga); the fourteen great dreams (mahasuviņa) are enumerated in a gāhā.
4 (549a) End of the episode: Sudamsaņa's profession etc., ref. to Usabhadatta in IX 33** At the end: Mahabbalo samatto.
12. ALAMBHIYĀ. la (5500) In the sanctuary Sankhavaņa near A 1 a [m] b hiyā (with m only in the usg. and 55ıb) several laymen (samanôvāsaya) question their fellow-layman Isibhaddaputta on the duration of divine rebirths. He answers them that the minimum duration is a thousand years and the maximum duration thirty-three sägaróvamas. The laymen do not believe him.
1b (550a) They question Mv. on the same subject. Mv. confirms Isibhaddaputta's answer, ref. to the so-called Tungiy'uddesa: II 5.
10 (5512) Mv. informs Goy. that Isibhaddaputta, after his death, will enter a divine existence of four paliovamas in the Aruņābha vimāņa of Sohamma kappa, after which he will become a monk and attain liberation.
2 (551a) The brahmanical monk (parivvāyaga) Poggala, who knows the Vedas and lives near Sankhavaņa, acquires the
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negative ohi-knowledge as a result of certain ascetical practices, good qualities and karmic circumstances for which ref. is made to XI 91. With that knowledge he discerns (jāņai pāsai) the duration of divine existences in Bambhaloga. He goes to Alambhiyā, proclaiming his aisesa-nāņa-damsaņa etc.: the rest of the story follows the Siva-episode, XI 91 **
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SAYA XII
Sankhel Jayanti2 pudhavīz poggala“ aivāya5 Rāhub loge? ya nāge8 ya deva? āyālo bārasama-sae das' uddesā. Read pudhavi.
1. SANKHA.
ia (552b) At the sanctuary Kotthaya near Sāvatthi Mv. teaches Sa n k h a, his wife Uppalā, Pokkhali and the other laymen of that town; ref. to XI 12, i.e. the preceding udd. Sankha and the other laymen agree upon taking a complete meal (asaņa 4) before the fortnightly fast (pakkhiya posaha). Sankha, though, does not partake of the meal but goes to the fasting hall (posahasālā), fasts (posahiya) and practises chastity (bambhacāri), having abandoned all ornaments and weapons (nikkhitta-sattha-musala, cf. VII 18) and waking (padijāgaramāna, further on dhammajāgariyam jāgaramāna) alone (ega abiiya) on a bed of darbhagrass. Pokkhali, who is delegated by the other laymen, does not succeed in dissuading him. Mv. forbids the laymen to blame Sankha, because he practised the laic vigil (sudakkhu-jāgariyā).
15 (554b) Mv. explains to Goy. that there are three kinds of vigil (jāgariyā), viz the Arhat's (buddha-j.), the monk's (abuddhaj.) and the layman's (sudakkhu-j.).
2 (556) Mv. teaches Sankha that he who gives way to one of the four passions (who is koha-vas'atta etc.) binds all eight kinds of karman except quantity of life, ref. to I 110. The other laymen ask Sankha's forgiveness. Sankha's future, ref. to XI
121c.
Note (uva)ciņāi for common (uva)cinai.
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2. JAYANTI.
a (556b) King Udāyaṇa, whose father, king Sayāņiya, was king Sahassāņiya's son and whose mother, queen Migāvas, was king Cedaga's daughter, goes to Mv. who is staying at the Candovayaraṇa sanctuary near Kosambi; ref. to Kūņiya [in Uvav.] and to the episode of Usabhadatta and Devāņandā, Viy. IX 331. His mother and his father's sister Jayanti, who both are Jaina laywomen (samanôvāsiyā), accompany him. Of old Mv.'s first disciples had taken refuge with Jayanti (Vesālī-sāvayānam arahantānam puvva-sijjāyari). After Mv.'s sermon Udāyaṇa and Migāvai go home, while Jayanti stays with the Master, questioning him.
nattua = naptr, dauhitra, Abhay.--For Vesāli-sāvaya arihanta see my note on II 168,- puvva-sijjāyari is explained by Abhay. as follows: 'pürvasayyātarā' prathama-sthāna-dātri, sadhavo hy apürve samāyātās tad-grha eva prathamam vasatim yācante tasyāh sthāna-dātritvena prasiddhatvād iti să pūrva-sayyātarā.
(557a) The topics discussed by Mv. and Jayanti: [1] Heaviness (garuyatta) of the soul is the result of committing the eighteen sins, ref. to I 9. [2] Capability of salvation (bhavasiddhiyattana) is a natural property (sabhāvao) of the soul, not an acquired property (no pariņāmao). All the souls that are capable of salvation will achieve salvation. Still the world will never be devoid of souls capable of salvation: (simile) likewise, suppose the whole universe should be reduced to a line (savv'āgāsa-sedhi siyā, that means if all the space-units of both the world and the non-world were put one beside another and one should take away a part of it the size of an atom (paramânupoggala-metta khanda) every samaya, that line would not be finished with in o osappiņīs and ussappiņīs. [3] Sleeping (suttatta) is good (sāhu) for impious (ahammiya etc.) souls because while being asleep they cannot do any wrong to themselves or to others. Being awake (jāgariyatta) is good for pious (dhammiya etc.) souls because with them the reverse is true. [4] The same rule applies to weakness (dubbaliyatta) and strength (baliyatta) and to indolence (ālasiyatta) and diligence (dakkhatta). The diligence of pious people demonstrates itself in all kinds of
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service (veyāvacca) rendered to teachers, superiors, sick [monks and nuns] and pupils, to the Holy Order and its subdivisions (kula, gana, sangha) and to co-religionists in general (sāhammiya). [5] Being (558b) in the power of one's senses (so’indiya-vas'ațța etc.) binds the same karmans as being in the power of the four passions; jāva referring to XII 12.
no pariņāmao means 'not resulting from a change in condition'; of course capability of salvation and its reverse may, in a way, be called conditions (pāriņāmika, Tattv. II 6).—Note Jayanti's question se keņam kh'ai nam (printed text: khāienam) aţthenam bhante evam vuccai ... .--In connection with [2] Abhay. quotes and explains twelve urddhôktā bhāvanā-gātāḥ.savv'āgāsa-sedhi : cf. jam tihuyaņam pi sayalam egihoūnam ubbham' ega-disam, Mahānis. III 26.
€ (5586) Jayanti becomes a nun etc. and attains liberation, ref. to Devāṇandā in IX 3310. **
3. PUDHAVI.
(561a) * The names and gotras of the seven regions of the nether world (pudh a vī), ref. to Jiv. 88b. * *
4. POGGALA.
a (561a) * When atoms (paramāņu- poggala) are united (egayao sāhannanti [= samhanyante]) they form an aggregate (khandha). The aggregate may be divided in at least two parts and at the most in as many parts as there are atoms united in it; these parts are separate atoms and ~ or aggregates of a number of atoms smaller than that of the original aggregate. The text enumerates all the partitions possible with aggregates consisting of two (duppaesiya khandha) up to 10, x, į and atoms. Thus e.g. a cauppaesiya kh. may be divided in two parts (one atom and one tippaesiya kh., or two duppaesiya kh.), in three parts (two separate atoms and one dupp. kh.) or in four parts (four separate atoms).
(567a) The Jaina doctrine says that an infinite number of atomic regroupments are the result of the alternate uniting and
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separation of atoms [described in a above]: eesi nam paramânupoggalāņam sāhanaņā-bheyânuvāenam anantânantā poggalapariyattā samanugantavvā bhavantîi-m-akkhāyā. Atomic regroupments (poggala-pariyatta) are of seven kinds: they may take place in four bodies (the earthly body, the body of transposition, the fiery and the karmic bodies: orāliya-poggala-pariyaţta etc.), in the inner sense (maņa-p.-p.), in speech (vai-p.-p.) and in breathing (āņā-pāņu-p.-p.). All seven kinds of regroupments are found in HAMG. Each kind has already taken place o times in each species taken as a whole as well as in every single being. As for the future each kind will again take place o times in each of the species and it may again take place (kassai atthi kassai n'atthi) one up to o times in every single being. The tex further discusses the past and future occurring of the seven kinds of atomic regroupment within the present form of existence as well as within other forms of existence of every single being: ega-m-egassa neraiyassa neraiyatte and ega-m-egassa ner aiyassa pudhavi-kāiyatte ... .
sähanaņā-bheya: cf. samghāta-bhedebhya utpadyante [skandhah] and bhedad anuh, Tattv. V 26-27.-The seven kinds of poggala-pariyatta are also mentioned in Thāņa 158a.--kassai atthi (scil. orāliya- etc. poggala-pariyatte) kassai n' atthi means that the regroupment in question may but not necessarily will take place, according to Abhay, it will with beings that are incapable of or that are still far away from salvation (dūra-bhavyasyâbhavyasya vă) but it will not with beings that have reached the human stage of existence and will attain liberation after x orį rebirths, all this because of the infinitely long duration of such an atomic regroupment (ananta-kāla-püryatvāt tasyêti). Abhay. obviously here thinks of poggala-pariyatta in the sense of 'longest subdivision of measured time', cf. XII 4° [2] and XXV 52: one p.-p. = 0 osappinis + ussappiņis (thus read in Lehre p. 91, n. 2).
(569a) [1] The atomic regroupment taking place in e.g. the earthly body is a process in which the matters concerned in the activity of that body (orāliya-sarīra-paogāim davvõim) are absorbed and more or less integrated (gahiyāim baddhāim putthāim kadāim patthaviyāim nivitthāim abhiņivitthāim abhisamannāgayāim pariyāiyāim), changed (pariņāmiyāim) and annihilated or expelled (nijjinnāim nisiriyāim nisitthāim) by the soul that inhabits that earthly body (jīvena 0.-sarīre vattamānena) in order to build up that body (0.-sarīrattāe). [2] The accomplishment of each of the seven kinds of atomic regroupment takes on
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ussappiņīs and osappiņās. [3] The space of time necessary to accomplish the atomic regroupment in the karmic body (kammapoggala-pariyatta-nivvattaņā-kāla) is the comparatively shortest; as to those occurring in the fiery body, the earthly body, breathing, the inner sense, speech and the body of transformation, each of these takes a 0 times longer space of time than the preceding one.
4 (570b) The relative frequency of the different kinds of atomic regroupment [of course] is inversely proportional to their duration. * *
5. AIVĀYA.
la (571a) [1] The eighteen sins (pāņ â i vā y a up to micchadamsana-salla, see I 9'), among which are the four passions (synonyms, see comm.), relate to the five colours, the two smells, the five tastes and to four [of the eight] tactile properties.
To the common name of each of the four passions the text adds a series of synonyms: KOHA = kova, rosa, dosa (dosa or dveșa), akhama, samjalana, kalaha, candikka (cāndikya : raudr'ākāra-karana), bhandana (na : dand'ādibhir yuddha; cf. pw * bhandana 'Misshandlung, Kampf'), vivāda ; MĀŅA = mada, dappa, thambha, gavva, att'ukkosa, para-parivāya, ukkosa, avakkosa, unnaya (ta), unnāma (namana), duņņāma (duşta namana); MĀYA = uvahi (upadhi), niyadi (nikrti), valaya (yena bhāvena valayam iva vakram vacanam ceştā vā pravartate sa bhāvo valayam, Abhay.), gahaņa (para-vyāmohanāya yad vacanajālam tad gahanam iva gahanam, Abhay.), nūma (cf. nūmai : chādayati, Hc. iv, 21; Abhay. thinks of nimna 'depth', deep places being unreliable), kakka (kalka), kuruya (rūpa), jimha (jaihmya), kibbisa (kilbiņa; Abhay. thinks of the Kilbişika gods, see IX 332e- and cf. I 26), āyaranaya (from adarana or ācarana, Abhay. only makes guesses), gühanayā, vancaņayā, paliuncaņayā (prati", thus Abhay., or parikuñcana-tā), säijoga; LOBHA = icchā, mucchā, kankhā, gehi, taṇhā, bhijjhā (abhidhyā, cf. Pischel 141-142), abhijjhā, āsāsaņayā (from āśamsana), patthanayā, lalappanayà (from lap., lālapyate), kām'āsā, bhog'āsā, jiviy'āsā, maran'āsā, nandirāga (samyddhau satyām rāgo: harso nandi-rāgah, Abhay.). Some of these synonyms are also found in Süy. 1, 1, 2, 12; 1, I, 4, 11-12; 1, 2, 2, 29 and 1, 9, II.-Abhay, says that the four tactile properties referred to are smooth, rough, cold and warm, but does not explain why heavy, light, wet and dry are excluded here.
[2] But (571a) abstinence (veramaņa in the case of the five vows, vivega in the other cases) from the eighteen sins as well as cognition, which is here represented by the four forms of
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imaginative knowledge and the four processes of imagination (see comm.), and will or energy (uțțhāna and synonyms, see I 35-6) do not relate to colour, smell etc.
The four forms of imaginative knowledge (ābhiņibohiya-nāņa) are: inborn knowledge (uppattiyā [buddhi]), knowledge relating to good behaviour (venaiyā [b.]), knowledge resulting from practice (kammiyā, comm. kammaya = karmajā, [6.]) and knowledge resulting from long experience (pario, comm. pāriņāmiyā [6.]); we shall meet them again in XX 3'. The four processes of imagination (also Tattv. I 15; Nandi 168a; Thāņa 28rb, 363a; Pannav. 309a) are: first perception (oggaha), wish to know (ihā), determination (avāya) and inculcation (dhāraņā).
[2] abor
[3] The same topic in connection with other entities. As a rule the entities a. relate to all possible sensory perceptions, consequently also to all eight tactile properties, or b. they relate only to the perceptions mentioned in [1] above, or c. they have no relation at all to the sensory perceptions, as was the case in
] above. The entities in question and their connection with the senses indicated with a, b and c) are: 1. the parts of the cosmos, viz
- the intermediate spaces (uvās'antara)
- the hulls, hells, continents, oceans, heavens ... 2. beings (HAMG) in respect of their karmic body
beings (HAMG) in respect of their other bodies
beings (HAMG) in respect of their soul (jīva) 3. the five fundamental enties: all except matter
matter 4. the eight kinds of karman 5. the six lessās in respect of matter (davva-lessā)
the six lessās in respect of condition (bhāva-lessā) 6. the three kinds of belief (diţthi), the four kinds of vision
(damsana, see VI 35), the four kinds of knowledge and the three kinds of negative knowledge, the four acute
instincts (see Lehre par. 71 end) 7. the five bodies: all except the karmic body
the karmic body 8. the three activities (joga): all except corporeal activity
corporeal activity
මම මම මට මම
@@@@
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(c)
9. the two kinds of imagination (uvaoga) 10. all entities (savva-davvā), their units (savva-paesā) and
conditions (savva-pajjavā): either (a) or (b) or (c) or relating to one colour, one smell, one taste and two
tactile properties 11. past (tīy'addha), future (anägay'addhā) and eternal
time (savv'addhā)
According to Abhay. the savva-davvā (see 10) that relate to one colour, one smell, one taste and two tactile properties (smooth and warm, smooth and cold, rough and warm, rough and cold) are the atoms.
15 (574b) Entering its [new] place of origin (gabbha) the being enters into (pariņāmam parinamai) all the possible relations to the 5 + 2 + 5+ 8 sensory perceptions.
2 (574b) The single being and indeed the entire [animate] world (jaya = jagat) acquires its diversity (vibhatti-bhāvam pariņamai) as a result of karman. * *
Cf. XX 32
6. RĀHU.
1 (575a) * a. Against the popular belief regarding Rāhu: Rāhu is a mighty (mah’iddhīya etc.) god who has ten names (see comm.) and possesses five abodes in the five different colours (see comm.). Wandering about (āgacchamāṇe vā gacchamāne vā viuvvamāņe vā pariyāremāne vā) he may [approach the moon from each of the eight directions, cover it (lit. the moonlight, canda-lessā) on that side and then pass through (vītvayai) to the opposite side so that the moon appears (uvadamsei) again on the side where Rāhu had approached it. When Rāhu [completely] covers the moon, people say that he catches or robs (genhai) it; when he passes through and stands aside (pāsenam vīivayai) people say that the moon split Rāhu's belly; when he withdraws (paccosakkai) it is said that the moon is vomited (vanta) by Rāhu and when Rāhu covers the lower side (ahe sapakkhim sapadidisim avarettānam) of the moon people say that it is swallowed (ghattha) by him.
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Cf. Sūrapannatti (Āg. S. edition, 1919) 286b.-Rāhu's other names are Singhādaya (Srngāțaka), Jadilaya, Khambhaya [Khettaya added between brackets), Kharaya, Daddura (Dardura 'Frog'), Magara 'Sea-monster', Maccha 'Fish', Kacchabha (pa "Tortoise') and Kanhasappa (Krsna-sarpa 'Black Snake'). His abodes (vimāņa) are named after the colours of lampblack (Khanjaņa-vaņņ'ābha), the bottle-gourd (Lāuya-v.-ā.), Indian madder (Manjitha-v.-..), turmeric (Hālidda-v.-ā.) and ashes (Bhāsa-rāsi-v.-ā.).— ahe 'the lower side' does not appear in the comm.
b. One (576a) must distinguish between the constant form and the periodical form of Rāhu (Dhuva-rāhu and Pavva-rāhu resp.). Every day, starting from the first day (pādivaya) of the moon's wane (bahula-pakkha) Dhuva-rāhu covers of the moon with ] [of his own vimāņa, viz, according to the comm., of his black vimāna which, in a gāhā quoted there, is said to be situated four angulas under the moon, always accompanying it]. During the fifteen days of the moon's increase the reverse happens. Only during one samaya, namely the very last samaya (carima-samae) of these fortnights, the moon is completely covered (ratta : uparakta, Abhay.) resp. uncovered (viratta); during all other samayas it is partly covered (cande ratte vā viratte vā bhavai). The periodical Rāhu causes the eclipses of the moon and the sun. The interval between two eclipses is at least six months, at most forty-two months in the case of the moon and forty-eight years in the case of the sun.
Cf. Sūrapannatti 288a.-According to Lehre par. 125 Rāhu every day covers of the moon with its of his own vimāna, but this does not appear from our text: je se Dhuva-rāhū se nam bahula-pakkhassa pädivae pannarasaibhāgenam pannarasai-bhāgam candassa lessam ăvaremane 2 citthai. Also Abhay. speaks of candra-leśyā-pañcadasa-bhāga. Quoting a gāhā from the Jyotiskarandaka he however mentions the opinion according to which only is of the moon can be darkened by Rāhu, to remaining avasthita. He says that this theory is not spoken of in our text because the avasthita part of the moon is invisible (anupalaksaņāt). Moreover Abhay. discusses the opinions (two gāhās) regarding the question how the relatively small Rāhu (Rāhu, being a planet, has a diameter of half a yojana) can cover the moon (diameter: Si yojana).
2a (577b) Canda is called Sasi (= Saśrī!) because of the beauty of his abode, the Miyanka vimāņa, his wives etc.
2b (578a) Sūra is called Aicca (= Aditya) because measured
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time has its beginning in him (Sūr’āiyā ņam samayā i vā āvaliyā i vă etc.).
Cf. Sūrapannatti 291a. 3 (578a) a. The principal wives of Canda and Sūra, ref. to X 58. b. The pleasures and enjoyments (kāma-bhoga, cf. VII 72) Canda and Sūra enjoy with these wives are on times greater than those of the common Joisiyas, whose pleasures are o times greater than those of the Asur'indas, etc. ... common Bhavaņavāsis ... Vāṇamantaras. With the Vāṇamantaras, however, such pleasures and enjoyments are on times greater than the earthly (orāla) happiness (sāyā-sokkha) perceived by a young husband (ref. to Mahābala in XI 113) who after a business travel of sixteen years again enters his happy home and meets his pretty faithful wife. * *
Once Mv, is addressed by Goy. as saman'āuso.
7. LOGA.
1 (579a) Although the world (log a) extends for ¿ X 1014 (kodākoļi) yojanas in the six directions, in every single spaceunit (paramânupoggala-mette vi paese) of it a soul (jīve) entered or left an existence (jāe vā mae vā); simile: likewise in a pen (ayā-vaya) full of goats after some time one could not find one single spot (paramânupoggala-m. p.) that would never have been occupied (aņākanta-puvva) by a goat's droppings, hair, nails etc. This is the result of the infinite nature (sāsaya, aņāi- and niccabhāva) of world, rebirth (samsāra) and soul, and of the multiplicity of karman, birth and death.
2 (580a) Memorandum on the different abodes, ref. to I 51. a. [Since eternity] more than once and seven] o times (asaim aduvā anantakhutto) every single soul (ayam ņam jīve) and souls in general (savva-jīvā) were reborn as H, A1-5, M and G (as far as these are possible) in every single abode. b. More (581a) than once and seven] times every single soul was reborn as the father etc., the enemy etc., the king etc., the servant etc. of every other [incorporated] soul. **
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8. NĀGA.
1 (581b) A mighty (mah’iddhiya) god may be reborn as a snake (nā g a), a precious stone (mani) or a tree (rukkha) inhabiting their last body but one (bisarira), in which case he is very much honoured because) after this rebirth he will [be reborn as a human being and] achieve salvation.
Lehre par. 185: read Viy. 58ıb instead of 851b.--- lä'ulloiya = lõiya: chagan'ādina bhūmi-kāyāḥ sammștikaraṇam, and ulloiya : seţik'ādinā kudyanām dhavalanam; cf. Jiņac. 100 note (read kudyão), Samav. 138a.
2 (582b) Of an animal (ref. to the Ussappiņi-udd. = VII 64: 307a seqq.) that, because of its immorality, has wrought an existence in hell one may in a certain sense say that it has been reborn while being reborn (uvavajjamāne uvavanne tti vattavvam
siyā). * *
Cf. I 1', the tenet of the identity of the action that is being performed and the performed action; note, however, ... tti vattavvam siyā. Of the kinds of animals mentioned in the text at least the first series expressly consists of males: the male monkey, the cock and the male frog (golangūlavasabha, kukkuda-v. and mandukka-v.). In fact the questions and answers do not fit each other too well, since the questioner (Goy's name is not mentioned in the answers!) only asks whether an immoral animal may be reborn in hell. The phrase samane bhagavam Mahāvire vägarei, which introduces the answer, is quite unusual too.
9. DEVA.
1a (583a) The name ‘god' (de v a) is given to [1] those who are substantially apt to be reborn as gods (bhaviya-davva-deva, see I 26), [2] kings (nara-deva), [3] pious monks (dhamma-deva), [4] Arhats (devâhideva) and [5] actual gods such as Bhavaņavāsis etc. (bhāva-deva).
devâhideva also Thāņa 302a. 15 (583a) Their origin (ref. to Pannav. 6), (583b) quantity of life (thii), (584a) faculty of transformation and multiplication (viuvvittae), (584a) following state of existence; the duration of their staying on that same stage of existence (amum paryāyam
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atyajan, Abhay.) and the intermediate space of time (antara) between two existences as such; their relative number.
2 (585a) The relative number of the different kinds of actual gods, ref. to Jiv. 71a-b. **
10. AYA.
1 (588a) a. The actual self (daviyā y ā) and the self in connection with passion, activity, function, knowledge, belief, conduct and will (kasāy'āyā etc.). b. The possibilities of simultaneous junction of the different selves. Summarizing one can say, with Abhay., that these possibilities derive from the fact that all living beings possess the 'actual', the 'functional and the believing' selves, whereas the ‘passionate', 'active', 'knowing' and 'willing' selves and the self 'relative to conduct' only belong to passionate (sakaṣāyin), active (sayogin), orthodox (samyagdrști) and unliberated (samsārin) beings and beings with a conduct (căritrin) resp. c. The relative frequency of the eight selves.
On c Abhay. quotes three gāhās. 2 (588b) In HAMG knowledge or non-knowledge (with Al only non-knowledge) and belief are identical with the self: nāne, resp. annāņe, and damsane ... niyayam āyā.
3 (592b) Hells, heavens (scil. the notions hell and heaven?) [1] possess [dialectical] reality if they are considered from the point of view of their own [properties] (e.g. Rayanappabhā pudhavī appano ādiţthe āyā), [2] do not possess that reality if they are considered from the point of view of [the properties of] another object (... parassa ādiţthe no āyā); [3] one cannot say that they possess or do not possess reality if they are con sidered simultaneously from both these points of view (... tadubhayassa āditthe avattavvam āyā i ya no āyā i ya). In the case of aggregates occupying two space-units (dupaesiya khandha) there are three more possibilities, viz [4] the aggregate simultaneously possesses and does not possess reality if part of it is considered from the point of view of its inherent properties and the other part from the point of view of alien properties;
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and, in conditions the reader can easily deduce for himself, [5] the aggregate simultaneously possesses reality and one cannot say that it possesses or does not possess reality; or [6] it simultaneously does not possess reality and one cannot say etc. The text further discusses the same topic with regard to aggregates occupying 3, 4, 5, 6 up to o space-units. In all these cases, as a result of further division of the aggregates in question and of introducing āyāo (fem. plur.!), still other possibilities arise, esp. [7] siyā āyā ya no āyā ya avattavvam āyā i ya no āyā i ya. **
appaņo āditthe āyā: sva-paryāyāpekṣayā sati, Abhay.--This text is a complete illustration of the sapta-bhangi theory of Syädvāda; cf. Lehre par. 70 and 77.
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SAYA XIII
pudhavil deva"-m-anantara pudhavī4 āhāram eva uvavāe bhāsā? kamm'8 anagăre keyā-ghadiyā samugghāelo.
1. PUDHAVI.
a (596a) * The hells (pud h avi), number and extent ((a)samkhejja-vitthada) of the infernal abodes (niray’āvāsa), number of beings reborn in them within one samaya; the qualities of these beings in the domains of lessā, intellect, capability of salvation, knowledge and non-knowledge, vision (three kinds: cakkhu-, acakkhu- and ohi-damsaņi), instinct (sannā), sex, passion, senses, activity and imagination (sāgārôvautta, anāgārôvautta). The text also deals with the question whether the H are in the first (anantara-uvavannaga) or in a later samaya of their rebirth (parampara-uv.), in the first or in a later samaya of the successive stages of their further development in hell (aņ.- or par.-ogādha, -āhāra and -pajjatta), or whether they are or are not in the last samaya (carima, acarima) of that existence.
Among the qualities of H also figure kanha- and sukka-pakkhiya, explained by Abhay. in a gāhā: he who must stay in samsāra for half a poggalapariyatta (see XII 4comm.) (or less] is 'in the white half', he who must stay longer 'in the black half' [of his existence without beginning and end). b (598b) Their belief.
(599a) Their lessā. * *
2. Deva.
(601a) The same topics in connection with the gods (d eva). * *
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3. ANANTARA.
(604b) Attraction of matter in the first samaya of a H's existence (neraiya anantar 'ahārā) etc., ref. to Pannav. 34:543a-548b. **
4. PUDHAVI.
1 (604b) The extent of the hells (puḍhavi) and the extent of guilt and pain (maha- resp. appa-kammayara, -kiriyayara, -asavayara and -veyanayara) of their denizens increase with their serial number (Rayanappabha down to Ahesattamā).
panca aṇuttara mahaimahālayā [mahānagarā] jāva Apaiṭṭhāne: see Jiv.
goa.
2a (606a) The touch of earth, water, wind, fire (!) and plants pains H.
Cf. Jiv. 127a. The texts have puḍhavi-phāsam... ău-ph. evam jāva vaņassaiph. where java according to Abhay. stands for tejas- and vayu-kayika-sparsa, although there is no actual fire (bādara tejas-kayika) in the hells; cf. VI 81.
2b (606a) The comparative extent of the hells, ref. to the second Neraiya-udd., Jiv. 127a.
2c (606a) Earth-beings (puḍhavi-kkāiya) etc. in the hells, ref. to [the same] Neraiya-udd. 127 b.
3a (606a) The centre (āyāma-majjha) of the world (loga) is situated in the intermediate space of [scil. under, see Lehre par. 107] Rayaṇappabhā, at a distance equal to of [the thickness of] that space [and of course horizontally in its centre]: Rayanappabhāe pudhavīe uvās’antarassa asamkhejjai-bhāgam ogāhettā. The centre of the nether world is situated in the intermediate space of the fourth hell, Pankappabha, a little bit more than half [its thickness] (sairegam addham ogāhettā) under that hell. The centre of the upper world is situated in the story Ritthavimāņa (R.-vimāṇe patthaḍe), in the heaven Bambhaloga above the heavens Saņamkumara and Mahinda. The centre of the central, or horizontal, world (tiriya-loga) is the so-called Cube of Eight Space-units (aṭṭha-paesiya ruyaga) in the [middle of
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the] small upper and nether layers (uvarima-hețțhillesu khuddăgapayaresu, cf. 5a below) situated in [top of] Rayanappabhā, in the very core (bahu-majjha-desa-bhāe) scil. in the centre of [the bottom-surface of] Mount Mandara. The ten directions start from this cube, ref. to X I.
patthada : see Lehre par. 108; Ruyaga : see ibid. par. 58 and Übersicht p. 43a seq.; khuddāga: see Lehre par. 21; payara 'bidimensional agglomeration of atoms': ibid. par. 60.
3b (606b) The ten directions (disā) start from this cube (ruyag'āīya, ruyaga-ppavaha). They all occupy space-units in the world and co space-units in the non-world. They all have a beginning and an end in the world, and a beginning but not an end in the non-world. A cardinal direction starts with two space-units (du-paes'āiya) to which at each further step two space-units are added (du-paes'uttara). In the world it is shaped like a drum (muraja), in the non-world like the seat of a carriage (sagad'uddhi). An intermediate direction starts with one spaceunit (ega-paes'āiya) to which at each further step another spaceunit is added without [sideward) increase (ega paesa-vitthinna anuttara). It is shaped like a broken string of pearls (chinnamuttāvalī). The upward and downward directions start with four space-units to which at each further step four space-units are added without (sideward] increase. They are shaped like quadrangular columns (ruyaga).
Cf. X 11 comm, and see the picture in Übersicht p. 43b.
4a (608) The five fundamental entities (atthi-kāya) constitute the universe (loga) [i.e. the world (loga) and the non-world (aloga)]. The effects of the fundamental entities on beings (jīva): [1] All the changing conditions (cala bhāva) of beings, viz all their mental, verbal and corporeal activities (mana-, vai- and kāya-joga) such as coming, going, speaking, opening the eyes [etc.], are effected by the fundamental entity motion (dhamma), the characteristic of which is mobility (gai-lakkhane nam dhamm'atthi-kāe). [2] All their fixed conditions (thira bh.) such as standing, sitting, lying (tuyattana) and the restriction of the inner sense to a single state of mind (? manassa ya egattībhāvakaraña) are effected by the fundamental entity rest (ahamma),
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the characteristic of which is immobility (thāṇa-lakkh. ...). [3] The characteristic of the fundamental entity space (āgāsa) is location (avagahaṇā-lakkh. ...); it indeed establishes the 'receptacles' (bhāyaṇa) of living and lifeless matter (jīva- and ajīvadavva); one gaha. [4] The characteristic of the fundamental entity soul (jiva) is the spiritual function (uvaoga-lakkh. ...) which reveals itself in the different knowledges etc., ref. to II 10. [5] The characteristic of the fundamental entity matter (poggala) is appropriation (gahaṇa-lakkh. ...) viz the attraction of different bodies and bodily functions effected by the beings.
4b (609a) Possibilities of contact (puṭṭha) of one unit (paesa) of a fundamental entity with units of the same or of another fundamental entity and with units of measured time (addhasamaya):
One unit of
motion rest
space
soul
matter
time
may be touched (puttha) by the below-indicated number
of units of

motion
min. max.
3
4
I-4'
a
4
4
b
。°
O
or or
6
7
7h
7
77
min. max.
4
3
O
rest
or
4
7 4
1-4
b
a
7
7
6
O
or
7
space
70
6
74
747
soul
8 8
8 8 8
matter

8 8
O or co
888
time
oor ood
o or ∞o
The text (609b) also enumerates the possibilities of contact of 2 ... 10, X, and co units of matter. As a rule any given number (n) of poggala-paesas is touched by at least 2n + 2 and at most 5n+ 2 dhamma- and ahamma-paesas, by 5n+ 2 āgāsap., by oo jiva- and poggala-p. and, if at all, by ∞o addha-samayas".
A fundamental entity taken as a whole [of course] has no contact with units of the same entity; but it is touched by ¿
196
o or ∞o o or ∞o
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units of motion, rest and space, by oo units of soul and matter and, if at all, by o units of time.
a Minimum 3: in the case of one unit of motion resp. of rest in some corner at the end of the world where that unit is touched only by two lateral units and one unit above or below. Maximum 6: four lateral units, one above and one below. Minimum 4: in the case described for minimum 3 above; here the unit of motion resp. of rest is touched by the three units of rest resp. of motion mentioned there, but also by the one unit of rest resp. of motion coinciding (ogādha, see 4c below) with the given unit of motion resp. of rest. The maximum here of course is 7. Since units of space are found also in the non-world, there is no minimum and maximum here. d With measured time there is no contact at al (o) outside Samayakhetta. e Units of space are touched by units of motion, rest, soul and matter in the world, not (o) in the non-world. 'A unit of space may of course be touched by one etc. units of motion and rest only if it is situated on the boundary of the non-world; Abhay. enumerates the different possibilities. Abhay. quotes two vrddhôktagāthās. h No minimum and maximum here because Sama yakhetta does not reach the boundaries of the non-world.
4c (613b) The density of the fundamental entities: the number of units of each fundamental entity which may penetrate into or coincide with one unit of the other fundamental entities (jattha ... ogādhe tattha ... ogādhe) is shown in the following synopsis.
One unit of
may be penetrated by the below-indicated number of
units of
motion
rest
space
soul
matter
time
8
oor o oor oo
motion rest space soul
oor Ib
oor D
I
oor oo or ob Loe
8 8 8
oor op
matter time
as soul as soul
2, 3, 4 etc. up to 10, x, į and co units of matter may be penetrated resp. by 1 or 2, 1 or 2 or 3, 1 or 2 or 3 or 4 etc. units of motion, rest and space; with soul, matter and time interpenetrations are the same as in the case of one unit of matterd.
A fundamental entity taken as a whole can [of course] not be
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penetrated by one unit of the same entity; however, it may be penetrated by į units of motion, rest and space and by oo units of soul, matter and time.
ao means that where one unit of motion, rest or space is present another unit of the same entity cannot penetrate. bo in the non-world. co outside Samayakhetta. d If an aggregate of two atoms (dvyaņukaḥ skandhaḥ) occupies only one unit of space, it may be penetrated by one unit of motion etc. only. e ananta-pradeśatvāj jivâstikāyasya, Abhay.
4d (614a) Density of the Al: one unit of an Al may be penetrated by į units of earth-, water-, fire- and wind-beings and by o units of plants.
4e (615b) Motion, rest and space [are not corporeal, or concrete, since they] do not support beings (eyamsi bhante dhamm'atthi-kāyamsi etc. cakkiyā kei āsaittae vā ... ? no in' atthe samațțhe!), although beings penetrate them (anantā puņa tattha jīvā ogādhā). Simile (ref. to Rāyap. 134b): they are no more concrete than the light of a thousand lamps (padīva-lessā) illuminating a room.
5a (616a) The [profile of the] world is wholly smooth (bahusama) without any bulging (savv'aviggahiya?) in the small upper and nether layers (uvarima-hetthillesu khuddäga-payaresu, cf. 3a above) [in top) of the hell Rayaņappabhā (scil. the central world). It has its maximum convexity (viggaha-viggahiya) in the socalled Viggaha-kaņda [i.e., thinking of the man-like shape of the world (see Lehre par. 103 end), the elbow (viggaha : vakra, kanda : avayava, v.-k. : kūrpara) situated in Brahmaloka, Abhay.].
I read savu'aviggahiya with Lehre p. 152, n. 3 = Doctrine p. 238, n. 1, although according to Abhay. the text has savva-viggahiya, explained sarvasamkşipta 'the narrowest'.
55 (616b) Memorandum on the shape of the world (supaitthiya-samthiya, ref. to VII 1). The nether world is a little bigger than the upper world which is į times bigger than the central world. * *
The height of the upper world and the nether world is a little bit less resp. a little bit more than seven rajjus, Abhay.
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5. AHĀRA. (616b) Attraction of matter (āhār a) with HAMG, ref. to Pannav. 28,1:498b-5102. **
6. UVAVĀYA. 1 (617a) * Rebirth (u v a v āy a) of HAMG with or without intermediate space of time, ref. to Gangeya in IX 32a1.
2 (617a) Situation of Camara's residence Camaracancā, ref. to the biiyaya [saya] Sabhā-uddesaya, i.e. II 8. This residence is only the god's place of amusement (kiddā-rai-pattiyam); in fact he lives elsewhere (annattha puna vasahim uvei). Simile (ref. to Rāyap. 81a): likewise people at times live at the ground floor (? uvagāriya-leña), in garden- and country-houses (ujjāņiya-, nijjāņiya-l.) and in rain-shelters (dhārivāriya-l.), although their real home is elsewhere. **
3 (618a) Mv. leaves Gunasilaya near Rāyagiha and goes to the sanctuary Puņņabhadda near Campā. Thence he goes to the garden (ujjāna) Miyavaņa near Vīïbhaya in Sindhu-Sovira. There king Udāyaṇa is ordained monk by Mv. He first wants to appoint his (and his wife Pabhāvai’s) son Abhii as his successor, but then, fearing that the young man might become too worldly-minded, he entrusts the throne to his sister's son Kesi; references to Sankha, Sivabhadda, Jamāli and Usabhadatta in XII 11a, XI 9, IX 332 and 1 resp. and to Kūņiya in Uvav. (620a) Abhii, being spiteful, goes to king Kūņiya in Campā. Although he is a Jaina layman he cannot banish the hatred against Udāyaṇa from his heart. Having, after many years, died without confession, he is reborn as one of the Ayāva(ga) Asurakumāras. His future. * *
See Introduction § 19 end.
7. BHĀSĀ.
la (621a) * [1] Speech is different from the self (no āyā bhāsā, annā bhāsā). It is concrete (lit. fashioned, rūvim),
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devoid of consciousness (acitta) and inanimate (ajīva) though peculiar to living beings (jīvāņam bhāsā, no ajīvānam bh.). [2] Speech exists and 'is divided' (bhijjai) neither before nor after but only during actual speaking. [3] Speech is either true or false or partly true and partly false or neither true nor false.
Cf. I 10.-For the exact meaning of (a)bhinna in this context see Lehre par. 68 end.
1b (622b) What has been said in 1a about speech also applies to the inner sense (mana).
10 (622b) [1] The body (kāya), however, need not be different from the self (āyā vi kāe anne vi kāe; if the body is touched, the self indeed perceives it, Abhay.), nor need it be concrete (the karmic body is not, Abhay.), inanimate (the earthly body breathes etc., Abhay.) and peculiar to the soul (since, in fact, also inanimate beings have a 'body', Abhay.). [2] The body exists before, during and after the embodiment (puvvim pi kāe kāijjamāne vi käe kāya-samaya-vīikkante vi kāe). [3] There are [under certain aspects] seven kinds of bodies, viz the earthly and the transitional earthly body (orāliya, 0.-mīsaya), the transformation body and the transitional transformation body (veuvviya, v.-m.), the transposition body and the transitional transposition body (ähāraya, ā-m.) and the karmic body.
A body is considered to be transitional (misaya) as long as the being has not completely got hold of it (aparyāpta, apratipūrņa etc.), Abhay.; cf. XXV r.
2 (624a) There are five kinds of death, viz [1] āvīi-marana (āvīciya-m.), i.e. the 'wave' (vīci) of the particles of a being's āyuşkarman : each particle 'dies' inasmuch as it is superseded by the following one; [2] ohi-m.: 'death' of a particle of āyuskarman 'until' (avadhi) it will again belong to the quantity of life of the same being; [3] āintiya-m. (āintiya for āyantiya = ātyantika [Pischel 88]): 'final death of a particle of āyuşkarman that will not be bound by the same being anymore; [4] unwise death (bāla-m.) and [5] wise death (pandiya-m.). The first three kinds of death (“metaphysical death, von Kamptz) may be regarded from the points of view matter, place, time, stage of
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existence (?) and condition (davv'-, khett'-, kal'-, bhav'- and bhāv'ävii-m. etc.) and in connection with the four species HAMG (neraiya-davv'āvïi-m. etc.). For the twelve kinds of unwise and the two kinds of wise death reference is made to II 16a. * *
For the interpretation of avii-marana etc. I follow VON KAMPTZ, Sterbefasten p. 15, n. 2. Abhay.'s comm. on the same terms in Samav. (see 34a-b) is nearly identical with his Vyakhyāprajñaptiṭīkā.
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8. KAMMA.
(626a) The eight kinds of karman (k a m m a -pagaḍī), ref. to Pannav. 23,2:465b-491a.
a
9. AṆAGARA KEYĀ-GHADIYA.
(626b) * A monk who has cultivated his spiritual faculties (bhāviy' appā an agar a) is able, magically, to take the form (-kicca-hattha-gaenam appāneṇam) of a water-jar attached to a string (keya-ghadiya: rajju-pranta-baddha-ghaṭikā, Abhay.) and of several kinds of baskets (hiranna- etc. pela, comm. peḍā), wicker-work (viyala- etc. kiḍda; kiḍda kata, Abhay.) and burdens (aya- etc. bhāra) and being thus transformed to rise up into the air. Such spells, which in fact are only illusory perceptions, he can work in compact masses (simile: juvaim juvāne etc., see III 11a); ref. to III 4*. In the same way while flying he may assume several attitudes, e.g. that of a [sleeping] bat (vagguli ... ciṭṭhejja evām-eva), a leech (jaloya), a biyambiyaga-bird, a viraliya- (< biḍāla?) bird, a jivamjivaya-bird, a goose (hamsa), a sea-bird (samudda-vāyasaya). Likewise while flying he may take the form of (-hattha-kiccagaya, also -kicca-gaya) a wheel, a parasol etc. (jāva) or assume the attitude of a lotus, a group of trees (vanasaṇḍa) etc. (jāva) or a lotus pool (pu~okkhariņi).

For the compounds ending in -kicca-hattha-gaya, -hattha-kicca-gaya and -kicca-gaya see III 51 comm.

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b (627b) Only a sinful man (mãi) practises 'transformations' etc., ref. to III 45-6 q.v.
**
10. SAMUGGHAYA.
(629a) The six ejections (s a mugg hay a) of the imperfect monk (chaumattha), ref. to Pannav. 36:590a. **
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SAYA XIV
Caram'l ummāyasarīre; poggala4 aganīó tahā kim-āhāreb samsiļķham? antare: khalu anagāre' kevalī10 c'eva.
1. CARAMA.
1 (630a) * If a monk who has cultivated his spiritual faculties (bhāviy'appā aṇagāra) dies and merits more than (võikkanta, lit. surpasses) a certain ('carama') heaven (dev'āvāsa) but does not merit (lit. reach, asampatta) the next one, he is reborn in the lateral intermediate [heaven] (pariyassao probably a printing error for "passao) the lessā of which corresponds with his own. If he then does not comport with (virāhejjā) that heaven, he 'falls back' (padivaļai = pratipatati aśubhataratām yāti, Abhay.) as to karmic lessā (kamma-lessam eva) [and consequently falls down to the lower heaven?]. Otherwise he obtains the right lessā and stays there (eyām-eva lessam uvasampajjittānam viharai). This applies to all the classes of gods.
pariyassao = paripārsvatas ... madhyama-vartini dev’āvāse : e.g. if the monk deserves more than Sohamma but does not deserve Sanamkumāra, he is reborn in Isāņa (which is on a level with Sohamma), Abhay.--'Karmic lessā', i.e. lessā as a condition (bhāva-leśyā), not material lessă (dravya-leśyā) because the latter is well defined (avasthita), Abhay.
2 (630a) Rebirth takes much less time than it takes a strong man to bend or stretch his arm, clench or unclench his fist or open or shut his eyes. In fact it only takes one samaya or, in the case of a deflected course [of the being, scil. to reach its new place of origin, cf. I 72, VII 1'] (viggahenam) two, three or, at most, namely with A', four samayas.
3 (632b) HAMG experience either the first moment of their rebirth (aņaạtaróvavannaga : padhama-samayôv.) or a later mo
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ment (paramparóv. : apaļhama-samayôv.) or, if they are taking a deflected course [to reach their new place of origin), neither of these (añantara-parampara-anuvavannaga : viggaha-gai-samāvannaga). They work (scil. bind, pakarei) a new quantity of life (āuya) only in the second case (paramparóv.). H may bind the quantity of life of A5M, AM that of HAMG, G that of A5M (sesam tam c'eva).
Likewise HAMG experience either the first moment or a later moment of their departure [from a certain existence] or neither of these (anantara- or parampara-niggaya or an.-par.-aniggaya). Here too a new quantity of life may be bound only in the second case (par.-nigg.). Parampara-niggayā ... neraiyā may bind the quantity of life of the four species HAMG [because, as has been said above, they are ASM, Abhay.].
The same topic from the point of view of the suffering occasioned by entering or leaving an existence (anantara- etc. with khedôvavannaga or khedânuvavannaga [and with khedaniggaya or khedâniggaya]). * *
The binding of the karman of a new quantity of life (äyur-bandha) is restricted to the last six months or, at most, the last third part of a being's existence (sv'āyuşas tribhāg'ādau ... seșe), Abhay.; cf. Lehre par. 90. Also cf. Viy. XXIV and Lehre par. 93 where ref. is made to several canonical texts dealing with the same topic.-Cf. XVIII 9 and Lehre par. 93.
2. UMMĀYA.
1 (634a) Madness (u m m ā y a) is the result of being possessed by a demon (jakkh'ā(v)esa) or of the realization (udaya) of confusing (mohaņijja) karman. It is easier to bear and get rid of (suha-veyanatarāga, s.-vimoyanatarāga) the first kind, the second kind being duha-vey. and d.-vim. These two kinds of madness are found with HAMG. Beings contract the first kind when [they ingest] impure particles (asubha poggala) [which] are sent off (pakkhivai) by a god (deva). G are made mad by particles sent by a mightier (mah’iddhīyatarāga) G.
Cf. Thāņa 47b. The Yakşa derives from popular belief. 2a (634b) The official rainmaker (kāla-vāsi) is Pajjanna (Parjanya). When Sakka wants to make rain (vuţthi-kāyam kāu-kāma),
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his order passes the inner, intermediate and outer [circles of his retinue (abbhintara-, majjhima- and bāhira-parisayā devā); then it comes to the gods outside [Sakka's retinue] (bāhiragā devā) who pass it to the servant-gods (ābhiogiyā devā). The latter hand it over to the rainmakers (vuțțhi-kāiyā devā, plur.). All kinds of gods (Bhavanavāsi, Vāṇamantara, Joisiya, Vemāņiya) are able to make rain and so they do on the occasion of an Arhat's birth (jammana-mahimāsu), ordination (nikkhamaņa-m.), enlightenment (nān'uppāya-m.) and death (pariņivvāņa-m.).
"kāla-vāsi' tti kāle: prāvrși varşatîty evam śīlah kāla-varṣī, athavā kālas câsau varși cêti kāla-varși, Abhay. In Brahmanism Parjanya is often identified with Indra = Sakra.—Cf. Jambudd. V; Utt. 36, 263; LEUMANN, Proceedings of the V7th International Congress of Orientalists (Leyden 1883) III, 2, p. 491.
25 (636a) When Isāṇa wants to make darkness (tamu-kkāyam kāu-kāma) etc.: the same procedure as in 2a above. All kinds of gods are able to make darkness and so they do on the occasion of their amorous plays (kiddā-rai-pattiyam) or to deceive an enemy, to keep something secret (guttī-samrakkhana-heum) or to hide their own bodies. * *
3. SARĪRA.
1 (636b) Big (mahā-kāya, m.-sarir a) gods of the four classes penetrate (majjham majjhenam vīivaejjā) [the domain of, scil. attack] a monk who has cultivated his spiritual faculties (bhāviy’appā aṇagāra) only if they are sinful and heretical (mãi micchādițțhi-uvavannaga). Orthodox (amāi sammadditthi-uvav.) gods do not act that way; on the contrary they deal very respectfully with such a monk.
Cf. X 3'. Abhay. quotes a gāhā. 2 (637a) Respectful treatment, marks of honour and the like (sakkara etc.) are found only with A'MG, not with HA1-4; with A5, however, offering a seat does not occur.
The forms of respectful treatment are nearly the same as those listed in Uvav. 30 under II' 2 a; cf. Viy. XXV 728.
3 (637a) Repetition of and ref. to X 31 section b with 'after having overcome him or her by means of a weapon' (puvvim
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satthenam avakkamittā) instead of “after having tricked him or her' (puvvim vimohittā).
4(638a) The painful condition of H, ref. to Jiv. 129a.
*
*
4. POGGALA.
Abhay. summarizes the contents of this udd. in the following gāhā:
poggala-khandhe' jive paramâņū sāsaeda ya carame 3b ya
duvihe khalu pariņāme ajjīvānam ca jīvānam". 1 (638b) At times (samayam ... samayam ... samayam ...) an atom (esa pogg ale) is rough (lukkhi), at times it is smooth (alukkhi), at times it is in turn rough and smooth (l. vā al. vā). As a result of a process (puvvim ca nam karanenam) [viz of an instrumental or an automatical process (prayoga- and visrasākaraṇa), Abhay.] it indeed may undergo different changes of colour and form [i.e. smell, taste, touch and shape, Abhay.] (anega-vannam anega-rūvam pariņāmam parinamai). When such a change has been fully accomplished it may (again) have one
La se pariņāme nijjinne bhavai tao pacchā ega-vanne ega-rūve siyā). Thus from all eternity it has been and for ever it will be.
The same applies to aggregates (khandha). lukkhi and alukkhi for usual lukkha and niddha.
2 (639b) [Likewise] at times a soul (esa jīve) is unhappy (dukkhi), at times it is happy (adukkhi) and at times it is happy and unhappy in turn. As a result of a process [scil. of actions (kriyā) binding good and bad karmans, Abhay.) it indeed may undergo different changes of condition (anega-bhūyam parināmam pariņamai). When [the karman] that must be experienced has been annihilated, the soul may (again) have one (scil. its original) condition (aha se veyanijje nijjinne bhavai tao pacchă ega-bhāve ega-bhūe siyā). Thus from all eternity etc. as in above.
3a (6409) An atom (paramânupoggala) is materially (davv'atthayāe) eternal (sāsaya); as to its conditions (colour etc., vannapajjavehim jāva phāsa-p.) it is not eternal (asāsaya).
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3b (640a) An atom is 'not final' (acarima) from the point of view of matter (davv'ādesenam); from the points of view of place (khett'äd.), time (kālād.) and condition (bhāv'ād.) it is either final (carima) or not.
Abhay. comments as follows: an atom is called « final » in respect of a particular form of existence if it will never again enter that form of existence after having left it (yah paramânur yasmād vivaksita-bhāvāc cyutah san punas tam bhāvam na prāpsyate sa tad-bhāvāpekṣayā caramah). Consequently materially speaking an atom is not final » because, after having quitted the state of being an atom by entering an aggregate (paramânutvāc cyutaḥ sanghātam avāpyapi), it will again become an atom as soon as it leaves that [temporary condition] (tataś cyutah). But since an atom ejected (samudghāta, cf. Lehre par. 89) by a kevalin will never come back to its previous place, never will live the same moment over again and never again will experience the same condition, it is « final >> as to place, time and condition; in other cases atoms of course are not « final »> in these respects.
4 (641a) On changes of condition (pariņāma), ref. to Pannav. 13: 284a-288a. * *
5. AGAŅI.
Abhay. summarizes the contents of the udd. in the following gāhā:
neraiya agani-majjhel dasa thaņā? tiriya poggale deve pavvaya-bhitti-ullanghaņā ya pallanghanā c' eva.
1 (641a) HAI can penetrate a fire-body (ag an i-kāyassa majjham majjhenam vīivaejjā) only if they are taking a deflected course [to reach their new place of origin] (viggaha-gai-samavannaga); they are not burnt then (no jhiyāejjā) because in that case a wounding instrument has no effect on them scil. on their karmic bodyl (no tattha sattham kamai). GA2-4 can penetrate a fire-body in the same case (viggaha-g.-s.). Some of them, however, may do so even if they take a straight course [to their new place of origin); in this case A2-4 are burnt, whereas G are not. Also ASM may penetrate a fire-body without being burnt if they are viggaha-g.-s. Even if they are aviggaha-g.-s. they may do so provided they possess magical power (iddhi-patta); otherwise they are burnt.
For jäva vakkamai in the par. on Asurakumāras we probably should read jāva kamai. Summarizing the comm. we can say that the possibility of penetrating fire (badarâgni-kaya, short agni) depends on its occurrence, scil.
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only in the central world (see VI 81). Fire (sattha = sastra 'the wounding instrument') has no effect (no kamai = krāmati) on the being that penetrates it, if that being is [so] fine (that the senses cannot perceive it] (sükşma). This is for instance the case with the karmic body, i.e. the body that is involved in viggaha-gai (vigraha-gati-samāpanno hi kārmana-sarīratvena sūkşmaḥ, cf. Tattv. II 26 and 38) and, in the case of aviggaha-gai, with the transformation body of G and of A'M possessing the magical power to transform themselves (vaikriya-labdhi); in the latter case also the swiftness of the body plays a role: sūkņmatvād vaikriya-sarīrasya sīghratvāc ca tadgateh. As to the Al that are avigraha-gati-samāpanna, they cannot penetrate fire since they are immobile (sthāvara, Abhay, quotes the Curņikāra). The comm. is silent upon A2-4.
2 (642b) [No dialogue.] Ten things (thāna) produce disagreeable (anittha) sensations for H, viz sound, form, smell, taste, touch, movement (gai), state (thii), appearance (lāvanna), reputation (jaso-kitti) and energy or will (utthāna etc., see I 36). The same things produce agreeable (ittha) sensations for G and mixed (itthânittha) sensations for AM. A1-4, of course, only experience sensations produced by the last 6, 7, 8 and 9 things resp.
gai and thii may also mean 'stage of existence' and 'life-time' (āyuşka, Abhay.).
3 (643b) Even a mighty (mah’iddhīya etc.) god can pass beyond (ullanghettae vā palanghettae vā) a transverse (tiriya) mountain or wall only by attracting particles from without (bāhirae poggale pariyāittā, cf. III 44). * *
6. KIM-AHĀRA.
la (644a) * To the question 'What do beings attract ?' (neraiyā etc. kim - ā hārā) this is the answer: HAMG all attract matter and again matter it is that underlies their changes of condition as well as the place of origin and the duration [of their rebirths, and it is because of this conjunction with matter that] beings are wholly subjected to karman (neraiyā ņam poggalāhārā poggala-pariņāmā p.-joņiyā p.-tthiīyā kammộvagā kammaniyāṇā k.-țțhiīyā kammunā-m-eva vippariyāsam enti; evam jāva Vemāniyā).
1b (644a) HAMG attract complete substances (avīi-davva : paờipunna davva) as well as defective substances (vīi-d.) scil.
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substances lacking one (or several, Abhay.] of their units (egapaes'ūna davva).
Abhay. refers to the Tīkākāra and the Cūrnikāra but we do not hear any further details.
? (644b) a. How Sakka establishes a place of pleasure, ref. to several varņakas. b. The same with Īsāņa and the other gods up to Accuya. * *
7. SAMSITTHA.
1a (646b) * Mv. informs Goy. that since a long time he, Goy., has been his friend (cira-s a msiļķho si me Goyamā etc.) and follower (cirânugao etc.) during [an] uninterrupted [series of] divine and human rebirth[s] (anantaram deva-loe anantaram mānussae bhave). After our present life, Mv. says, we both shall be equal: kim param maranā? (probably thus) kāyassa bheyā io cuyā dovi tullā eg'atthā avisesa-m-aņāņattā bhavissāmo.
When My, was Triprstha (the first Kanha Vāsudeva) Goy, was his charioteer (sārathi), Abhay.; cf. Hemacandra's Trişaşțiśalākāpuruşacaritra translated by Helen M. JOHNSON, vol. III (Gaekwad's Oriental series 108, Baroda 1949) p. 28. In connection with the second part of the sútra Abhay. tells a legend: One day, as he returned from a pilgrimage to the sanctuary on Mount Aştāpada, Goy. met 1500 ascetics who had already reached omniscience. Unaware of that fact he urged the sādhus to come and honour Mv. When their leader accused him of having offended (āśātanā) the Omniscient, Goy. grew very dispirited (yān aham praurājayāmi teşam kevalam utpadyate, na punar mama!). Then Mv. comforted him, explaining that there are four kinds of mats (kata) viz mats made of cords (sumba - ś. = sulva), split bamboo (vidala) leather and wool (kambala), that likewise there are four kinds of disciples, and that he, Goy., belonged to the best kind (kambala-kata-samāna). The four kinds of kada (= purisa-jāyā, Thāņa 271b) derive from Av. nijj. 387a: tumam ca mama Goyamā kambala-kada-samāno, kim ca --- cira-samsitho si me Goyamā Pannatti-ālāvagā bhāniyavvā jāva avisesa-säma-ņāņattā (!).
1b (647b) Answering Goy's question My. declares that, besides the two of them, also the Aņuttarôvavāiya gods know (jānanti pasanti) that fact because the substances grouped in their inner sense are infinite in number (Anuttarôvavāiyāņam anantāo maņo-davva-vaggaņāo laddhāo etc., cf. V 411).
2 (648a) There are six kinds of equality (tullaga), viz equality
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in [1] substance (davva-t.), i. e. material equality of atoms and of aggregates of 2 up to ∞ units; [2] place (khetta-t.), i. e. equal occupation of one up to units of space; [3] time (kāla-t.), equal duration of one up to samayas; [4] existence (bhava-t.), belonging to the same species (HAMG); [5] condition (bhāva-t.), possession of an identical degree (one up to ∞o guṇas) of the same colour etc., as well as equality of karmic status (six stages: udaiya up to samnivāiya); [6] shape (samṭhāṇa-t.), equality in geometrical form (five kinds: parimandala up to ayaya) and in shape of the body (six kinds: samacauramsa up to hunda).
This text may be added to the places quoted in Lehre p. 32 = Doctrine p. 41 (geometrical forms), par. 65 (shape of the body) and par. 182 (karmic condition).
3 (650a) When a monk who has abandoned all food (bhattapaccakkhāyaga aṇagāra) grows faint-hearted (mucchiya), greedy etc., breaks his death-fast and dies from natural causes (vīsasāe) [up to his hour of death, provided his deadly disease caused his breaking the fast?] he must be regarded as eating without faint-heartedness, greed etc.
4a (650b) A group of gods are called Lavasattamas because if they had a [human] rebirth lasting no longer than it takes a strong man to mow seven handfuls (lava, from the verb lū, means muşti, Abhay.) of corn, they would attain to liberation.
Note I on p. 291 of JACOBI's translation of the Suy. is rather ambiguous. ---According to Abhay, the Lavasattamas live with the Anuttara gods we meet in the following sutra.-sijjhantā and karentă: conditionals, cf. Dasav. II, 8 et passim; Hc. 3, 180.
4b (650b) A group of gods are called the Anuttarôvavāiyas because they hear (lit. have) the very best (aṇuttara) sounds, see the very best forms etc. Beings with such a small remainder of karman (kammâvasesa) that a monk (samana niggantha) might consume it by a fast of two days and a half (chaṭṭha-bhattiya) are reborn among these gods. * *
8. ANTARA.
1 (651b) The distance between (abāhāe antara) the regions (pudhavi) of the three worlds: thousands of yojanas separate
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the different hells from each other and the seventh hell from the non-world (aloga). The same distance separates most of the platforms of the upper world. However, between the first hell, Rayaņappabhā, and the region of the celestial bodies (Joisa) the [minimum] distance is 790 yojanas, and only 12 yojanas separate the abodes of the Aņuttara gods from Isimpabbhārā pudhavi. The latter region is situated at a distance of less than one yojana (des’ūna joyana) from the non-world.
abāhāe antara : an intermediate space thanks to which two regions do not touch (lit. hurt) each other (bādhā: paraspara-samśleşataḥ pidanam, Abhay.). -- The (uppermost] sixth part of the uppermost krośa of the yojana that separates Isir pabbhārā from the non-world is the abode of the Siddhas, Abhay. who quotes a gāhā; cf. KIRFEL, Kosmographie p. 301 bottom.
2 (652b) Mv. predicts the future rebirths and the final liberation of a Sāl tree (first reborn as a Sāl tree at Rāyagiha), a branch (lathiyā) of a Sāl tree (first reborn as a Sāmali tree in Mahesari at the foot of the Vinjha) and a branch of an Umbara tree (first reborn as a Padali tree in Padaliputta).
Mahesari: mod. Mahesh on the right bank of the Narbadā, 40 miles south of Indore (JAIN, Life p. 308); see Maheshwar QIM 46 N/12/4 (T.I., p. 227).
3 (653a) The story of Ammaďa and his seven hundred disciples, ref, to Uvav. 82-116.
4 (653a) A certain group of gods are called Ayvābāhas because through magical means (divvam etc.) they are able to make themselves so minute that they can exhibit the thirty-two kinds of dramatic performances (or dances: battīsai-viham națța-vihim uvadamsettae) on each single lash of a man's eye (acchi-patta), without causing him any trouble (vābāha, whence A-vvābāha ; also ābāha and chavi-ccheya, cf. V 42).
acchi-patta == aksi-pattra or -paksman 'eye-lash', Abhay., not 'eye-lid' as Lehre p. 156, n. 8 = Doctrine p. 246, n. I says; cf. Worte Mv. p. 21. These Avvābāha gods belong to the Lokântika class, Abhay.
4
.
5 (653b) Sakka is able to cut off a man's head, crush and pulverize it, put (pakkhivejjā) it into a water-jar (kamandalu) and put it back on the man's shoulders without hurting him (ābāha etc. as in 4 above).
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6 (653b) A group of gods are called Jambhayas because they are always joyful and fond of amorous plays. He who sees them in anger will contract great disgrace (ajasa ‘misfortune', Abhay.), he who sees them happy will obtain great fame (jasa 'good fortune', Abhay.). There are ten kinds of Jambhaya gods (names). They live on the Long Veyaddha Mountains, the mountains Citta and Vicitta, the Twin (Jamaga) Mountains and the Gold Mountains. Their duration (thii) is one paliovama. * *
The Jambhayas (Irmbhaka, cf. vijrmbhate 'to feel well') belong to the Vyantara class of gods.Read je nam te deve ... se nam ... instead of jam nam ....-For the mountains mentioned in the text see Lehre par. 124 and KIRFEL, Kosmographie p. 235.
9. AŅAGĀRA.
1 (655a) A monk, [even] if he has cultivated his spiritual activities (a ņ a gāra bhāviy'appā), cannot discern (na jāņai na pāsai) his own karmic lessā (kamma-lessā) [separately); he only discerns his [own] soul so far as it is concrete (lit. endowed with a form, i. e. a body) and endowed with a karmic lessā (tam puna jīvam sarūvim sakamma-lessam j. p.). Concrete particles endowed with a karmic lessä (sarūvī sakamma-lessā poggalā) [indeed] radiate (obhāsanti 4) like the light (lessão plur.) emanating from the abodes (vimāna) of the Sun and the Moon.
2 (655b) The particles (poggala) of H are wholly unpleasant, those of G are wholly pleasant (five dandakas with the synonyms atta, istha, kanta, piya and manunna). Those of AM are partly pleasant and partly unpleasant.
atta = āpta in the sense of ramaniya, Abhay.'s second explanation. 3 (656a) A mighty (mah’iddhiya) god who has magically entered (viuvvittā) a thousand forms may also speak the thousand corresponding languages (bhāsā). Doing so, however, he has only one speech (egā ņam sā bhāsā, no khalu tam bhāsā-sahassam).
4 (656a) Having seen the morning-sun red like a cluster of China roses (jāsumaņā-kusuma) Goy. questions Mv. about the sun, its essence (sūriyassa attha) and its shining appearance
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(s. pabhā chāyā... lessā). Mv. answers that they all are bright (subha) scil. mere brightness.
5 (656b) Pious monks (je ime ajjattāe samaņā nigganthā viharanti) excel (vivayanti) the gods in well-being (teya-lessā). The longer their ascetical career (pariyāya of one up to twelve months) the higher the gods they surpass ([1] Vāṇamantaras up to [12] Anuttarôvavāiyas). After this cycle the monk becomes sukkabhijāya (see comm.) and attains to liberation. * *
XIV 9
teya-lessa according to Abhay. here means sukhäsikä; cf. also Introduction § 3. viivayai = vyativrajati, Abhay. sukkâbhijaya: parama-sukla, Abhay.; cf. Lehre p. 127, n. 2 = Doctrine p. 196, n. 2.-In the last sentence 'the monk' of course means 'certain monks' (śramana-viseṣa, Abhay.) viz such as ajjattae viharanti.
10. KEVALI.

(657a) The omniscient being [who still dwells on earth] (kevali: bhavastha-kevalin, Abhay.) and the liberated being (siddha) equally discern (jāṇai păsai) the imperfect monk (chaumattha), the āhohiya, the para-m-ahohiya and the liberated being (siddha). The Kevalin, however, speaks and acts, whereas the Siddha does not because he has no will (he is anuṭṭhāna etc., cf. I 36). Again both discern [the universe, viz] the parts of the world (Rayaṇappabhā etc.), the [separate] atoms (paramânupoggala) and the aggregates (khandha) of two up to ∞o units. **

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SAYA XV: TEYANIS AGGA
Viy. XV is ekka-saraya scil. has no uddesas. In fact it is an originally independent text, see Introduction $ 3. It deals with the heresy of Gosāla Mankhaliputta, the leader of the Ajīviyas. The following pages are only a short summary of its contents; the details of this saya have indeed already been discussed at length by S. HOERNLE in Appendices I and II of his Uvās. (reviewed by E. LEUMANN in WZKM 3 (1889), pp. 328-350) and esp. by A. L. BASHAM in his History and Doctrines of the Ajivikas, a vanished Indian Religion (London 1951), reviewed by W. SCHUBRING in ZDMG 104 (1954), pp. 256-263. In the notes below the names Hoernle, Leumann, Basham and Schubring refer to these works.
The title of Viy. XV is mentioned at the end of the saya: Teyanisaggo samatto. Teya-nisagga refers to several cases of the incineration of people by the magic power of emitting a fiery lessā (sariramsi teya-lessam nisirai) related in the story; cf. B 4, C i and 7, D 2. For the exact meaning of teya see SCHUBRING p. 257, n. 1.
Obeisance to the Suyadevayā!
A. (659a) My, stays at the Kotthaya sanctuary near Sāvatthī. In the twenty-fourth year of his ascetic career Gosāla Mankhaliputta (abbreviated G. below), the leader of the Ajīviyas, lives in the same city, in the potter's shop of his lay disciple Hālāhalā. G. explains his doctrine to the six travellers (disācara) Sāņa, Kalanda, Kaņ[n]iyāra, Acchidda, Aggivesāyaṇa and Ajjuņņa (: Ajjuna ?) Gomāyuputta. He claims to have reached Jina-hood.
For the six 'travellers' (disācara : probably desâța, Abhay.; but cf. BASHAM p. 56 seqq.) see SCHUBRING P. 259. These dikcaras explain to G. their own (saya (text: sata] = svaka, Abhay.) theories on the eight prognostics (atthaviham: aşta-prakāram nimittam, viz divyam autpātam antarikşam bhaumam angam svaram laksanam vyañjanam, Abhay.), which are said to have been discussed in the Pūrvas (puvva-gaya); cf. BASHAM P. 213; Lehre par. 56 (on Angavijjā) has another series of eight mahānimittas. Abhay.'s explanation of magga (viz mārgau gita-märga-nrtya-mārga-laksanau, whence magga-dasamam) only proves his embarrassment; cf. BASHAM pp. 117, 214 and SCHUBRING p. 259. On the ground of these theories G. then explains, in half a śloka, the six inevitables (cha anaikkamanijjāim), namely possession and nonpossession, happiness and suffering, life and death.
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B 1. (660a) At Kotthaya Mv., answering Goy.'s questions, tells G.'s life-story:
G. was born in the cow-shed (gosālā) of the brahman Gobahula at Saravaņa near Sāvatthi. His parents, the mankha Mankhali and his wife Bhaddā, therefore called him Gosāla.
According to BASHAM (p. 37) the elsewhere unknown place-name Saravaņa might be sara-vana 'a thicket of reeds'. - mankha: citra-phalaka-vyagrakaro bhikṣāka-visesah, 'a mendicant bearing a picture board' Abhay.; cf. BASHAM p. 35
B 2. (661a) Once G., having become a mankha himself, came to Nālandā, a suburb of Rāyagiha, where at that time Mv., in the second year of his ascetic life, was staying in a weaver's house. On seeing the heavenly signs and the worldly fame that fell to the share of Mv.'s hosts, the householders Vijaya, Ananda and Suņanda, G. thrice begged Mv. to be admitted as his disciple. Mv. thrice refused. One day, visiting the weaver's house and not finding Mv., G. gave away all his possessions, and left Nālandā. At Kollāva, a place near Nālandā, he heard that My. had been a guest of the brahman Bahula who lived there. At last he met Mv. in the paniya-bhūmi, repeated his request and Mv. now accepted him as a disciple. Mv. and G. stayed together for six years, practising asceticism. .
jahā Bhāvaņāe refers to Ayāra II 15, 17, cf. JACOBI's translation in SBE XXII, p. 194.-Nālandā, a suburb of Rāyagiha: if the classical Nālandă (mod. Baragaon) is meant, it is situated at about seven miles (one yojana according to Buddhist works) north of Rājgir (cf. JAIN, Life p. 316 and Dey, Geographical Dict. p. 136; see Baragaon/Nālandā QIM 72 G/8/8 (T..., pp. 207 and 231). Kollāya: not identified. -For Sunanda HOERNLE has Sudamsaņa. --paniyabhūmi probably is not a place-name (SCHUBRING P. 258); according to Abhay. it stands either for paņita-bh. : bhānda-viśrāma-sthäna or for pranita-bh.: manojña-bh.
B 3. (664b) One day, when they were travelling from Siddhatthagāma to Kummāra- (or Kumma-)gāma, Mv. predicted that a certain flourishing sesamum shrub, although it would perish, still would form seeds in one of its pods. G., wanting to prove Mv. a liar, secretly pulled up the plant, which, however, later on succeeded in taking root again after a heavy shower.
The text has Kummāra (Kumma)gāma; the same place is called Kummagāma in B 5 below. (In B 4 HOERNLE has Kummagāma instead of Kunda
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gāma.) JAIN (Life p. 302) distinguishes between Kumara(gāma) and Kummagama but does not identify the places. According to PANDEY, HGTB, p. 167, Kumāragāma may be mod. Kumar, Muzaffarpur district; deest GIP. Siddhatthagama: probably mod. Siddhangram, Birbhum district (JAIN, Life, p. 334); deest GIP.-rerijjamāna, in the description of the sesamum plant (cf. also VII 31), is not atiśayena rājamāna or dedipyamāna (Abhay.), but leliyamāna (Pischel 279) lelāyamāna 'quivering' (SCHUBRING p. 258).
B 54. (665b) One day, at the outskirts of Kundagāma, G. thrice insulted the non-jaina ascetic (bala-tavassi) Vesiyāyaṇa. Vesiyāyaṇa at last tried to kill G. by means of his magic power of emitting a fiery lessä, but Mv. saved G. with his own. Afterwards Mv. explained G. what had happened and also taught him the ascetic discipline by which that magic power is obtained.
=
For saôsinam (: svām svakiyām uṣṇām scil. tejo-lesyam, Abhay.), not siôsinam (text), and for viyaḍ'āsaya 'a mouthful (culuka, Abhay.) of water' see SCHUBRING p. 258.
B 5. (666b) At some other time Mv. and G. passed the sesamum shrub mentioned in B 3 above. Mv. explained what had happened to it, adding that all plants are similarly capable of such a reanimation (pauṭṭa-pariharam pariharanti). Later on G. generalized that theory of reanimation and left Mv.
pauṭṭa-parihāra = pravṛtya-p. 'abandonment of transmigration', 'reanimation without transmigration' (BASHAM): lit. 'limitation [of rebirth] through remaining in force' (SCHUBRING p. 258, against Abhay.'s false etymologies).
B 6. (667a) Practising the ascetic discipline taught by Mv. in B 4 above, after six months G. obtained the magic power to emit a fiery lessā. (667b) He settled down in Savatthi (cf. A above), wrongly, as Mv. asserts, claiming to have reached Jinahood.
CI. (668a) G. is furious when he hears people repeat Mv.'s pronouncement on him. (668b) He tells the thera Ananda, one of Mv.'s disciples, a story: One day some merchants came across a huge ant-hill (vappī, °ppū, °ppā) with four tops. Opening them one by one, in the first hillock they found excellent water (orāla [: pradhana] udaga-rayana), in the second gold (o. suvanna-r.) and in the third gems (o. mani-r.). Hoping to find diamonds (o. vaira-r.) in the fourth top, they opened it against the advice of one of them, and out came a serpent which, by the magic fire in its eyes, incinerated them all except the one man that
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had warned against opening the fourth hillock. Likewise G. wil destroy Mv. if he ventures to speak ill of him, and will spare Ananda if he warns Mv.
vappi (also oppā, ppü) = vapri (not vapus as Abhay. explains) 'a hillock, an ant-hill', cf. vamrī, valmika.
C 2. (671a) At Kotthaya Āņanda informs Mv. of this threat. Mv. admits G.'s power but declares that it can do nothing against an Arhat. C 3. (671b) He orders Āņanda to warn Goy. and the other disciples against encountering G. C 4. (673b) While Aộanda is still carrying out this instruction G. goes to Mv. at Kotthaya and on the ground of his theory of reanimation (see B 5 above) denies to have actually been Mv.'s disciple: in fact he is not G. but Udāi Kundiyāyaṇiya and has entered G.'s body (the real G., Mv.'s disciple, having died long ago) only in order to undergo his seventh and last reanimation. He also specifies his six former reanimations, their place and duration.
According to G.'s theory all beings attain final perfection (sijjhai) after a mahāmāṇasa period (see below) during which they rid themselves of 560.603 particles of karman (kamm'amsa = karma-bheda, Abhay.). On the interpretation of the text, esp. on the question whether one must read the loc. sg. kammani (text, Abhay., LEUMANN) or the nom. pl. kammāni (HOERNLE, BASHAM) or the gen. part. pl. kammāņa(m) see SCHUBRING p. 260. Within that period successively ro they are born in an infinite number of classes (samjūha = samyūtha: nikāya-višeșa, Abhay.), 2° they are alternately born seven times as a god (jahā Țhāna-pade refers to Pannav. 2:103a, cf. 101a) in seven different classes (samjüha, for the details see HOERNLE p. 20, n. 5, and SCHUBRING p. 260 on BASHAM pp. 249-255: the interpretations differ very much one from another as well as from the one proposed here) and seven times as a sentient being (sanni-gabbha), and 3° finally they pass through reanimation (pautta-parihāra, see B 5 above) in seven consecutive bodies. As to the mahāmānasa period mentioned supra it is equal to 8.400.000 mahakappa periods, one mahākappa being equal to 300.000 sara periods. A sara is explained thus: the river Ganges is 500 yojanas in length (see SCHUBRING p. 260, n. I), half a yojana broad and 500 dhanus deep. The last of a series of seven Gangās (called Gangā, Mahā-Gangā, Sādiņa-G., Maccu-G., Lohiya-G., Avai-G., Param'avai[-G.]) each of which has seven times the dimensions of the preceding one, consequently is equal to 1 X 76 = 117.649 Gangās. Well then: removing one grain of sand from [the banks ? of] such a Param'āvai-Gangā every hundred years, it would take a sara period to exhaust all its sand.--For ādinara (SCHUBRING p. 260,3) read ādinava.
C 5. (677) Mv. replies that G. is like a thief who in vain tries to hide himself in different disguises. C 6. (677b) G. gets
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***
angry and begins to outrage Mv. C 7. (677b) Savvāṇubhūi, a native of the eastern country, and Suṇakkhatta of Kosala, two disciples of Mv., reprove G. and are incinerated by his magic fire (tavenam teenam. bhasa-rāsim karei). When Mv. reproves G., he again emits his magic fire but rebounding from Mv.'s body it strikes G. himself. G. says that within six months Mv. will die of bilious fever (pitta-jjara), but Mv. replies that within seven days G. himself will die of that disease as an imperfect being (chaumattha), whereas he, Mv., will live for another sixteen years as a Jina. The élite (aha-ppahāņa jaṇa) of Savatthi believe Mv.'s prophecy. Mv. now allows his disciples to argue with G. about all kinds of questions. So they do; G. is unable to defend himself and many of his pupils stay with Mv. Some, however, go back with him to Halahala's house. There G. starts conducting himself in a delirious way.
C 8. (680a) Mv. explains to Goy. that the magic fire that struck G. was powerful enough to destroy the sixteen regions (janavaya). He further explains that G. proclaimed two new theories, viz the theory of the eight finalities (aṭṭha caramāim) and the theory of the four drinks (cattāri pāṇagaim) and the four refreshing things that are not drinks (apāṇaya jaha Paoga-pade refers to Pannav. 16: 328a), in order to account for this delirious actions, scil. in order to hide his sins (tassa vi ya nam vajjassa [vajja avajjal pacchādan'aṭṭhayae). By expounding these new theories the Ajiviya theras succeed in reassuring their layman Ayampula of Savatthi who, wanting to question G. on the nature of the halla insect (: govälika-trna-saman'ākāraḥ kiṭaka-viseṣaḥ, Abhay.), visits him and is very much confounded by his master's strange behaviour. G. orders his theras to bury him after his death with the honours due to the last Jina.
The sixteen countries are:
1. Anga
2. Vanga 3. Maga(d)ha 4. Malaya
5. Malava 6. Accha 7. Koccha
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(capital Campā, mod. Champanagar) Eastern Bihar (capital Tamalitti, mod. Tamlūk) Eastern Bengal (capital Rayagiha, mod. Rājgir) Central Bihar
(capital Bhaddilapura, mod. Bhadia in Hazaribagh district) the region south of Patna and southwest of Gaya in Bihar (capital Avanti, mod. Ujjain) Malwa
(capital Vāraṇa, mod. Baran = Bulandshahar) U.P. (? maybe = [Kausiki] Kaccha in Purnea district)

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8. Pādha 9. Läḍha
(? maybe
= Pāḍham in Mainpuri district, U.P.)
(capital Koḍivarisa, mod. Bangarh) districts of Hooghly, Howrah, Bankura, Burdwan and E. Midnapur
(capital Vesāli, mod. Basārh) Muzaffarpur district
10. Vajja 11. Moli?
12. Käsi
13. Kosalā
14. Aväha?
15. Sambhuttara, also Suhmuttara 'north of Suhma', Suhma corresponding with the region of the districts Midnapur and Bankura in western Bengal.
XV
(capital Vārāṇasi, mod. Benares)
(capital Sageya, mod. Ayodhyā) Oudh
The above details about capitals and identifications are quoted from JAIN, Life, p. 263 seqq., s.v. For the two new Ajiviya theories see HOERNLE, o.c., p. 7; BASHAM, o.c., p. 254 seq.; SCHUBRING, O.C., p. 261. The gods Punnabhadda and Manibhadda (4th apaṇaya) will reappear in D 2 below; cf. BASHAM, o.c., p. 272 seq.-The name Ayampula reminds us of Ayambula in VIII 53.
C 9. (682a) At death's door, however, G. avows his errors: not he, but only Mv. is a Jina, and the theras must bury him with every mark of dishonour. Then he dies. C 10. (682b) Within the precinct of the potter's shed the theras organize a fictitious dishonourable burial of their master; then they publicly bury him with great pomp.
C 11. (685b) Mv. leaves Kotthaya (see A above) and goes to the Salakotthaya sanctuary near Meṇḍhiyagama. There he gets an attack of bilious fever. Hearing people talk about G.'s prophecy (see C7 above) Siha, one of Mv.'s disciples, becomes very anxious. Mv. sends for him and comforts him, repeating that he will yet live for another fifteen years and a half. He orders Siha to go to the woman Revai at Mendhiyagama and ask her to send the cock killed by the cat to Mv. instead of the two pigeons she was preparing for him. After having eaten the cock Mv. immediately regains his health.

For Mendhiyagama HOERNLE has Miḍhiyagama. The exact situation of the place is not known. For the vegetarian interpretations of the text as given by Abhay., see HOERNLE, o.c., p. 10 note.-bilam iva pannaga-bhūenam appänenam: the same phrase in VII 18; cf. SCHUBRING, O.C., p. 262.-When Revai asks Siha how he could know about the pigeons, ref. is made to the Khandaga episode in II 1.
D 1. (687a) Goy. questions Mv.: Savvāņubhūi and Sunakkhatta (see C7) have been reborn as gods and will achieve

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salvation in due time. D 2. (688a) After having passed twentytwo sāgarovamas in the Accuya heaven, G. will be reborn as the son of king Sammui and his wife Bhaddā, at Sayaduvāra in the Punda region at the foot of the Vinjha Mountains. He will be called Mahāpauma, Devaseña and Vimalavāhaņa. He will ill-treat the Jaina monks, esp. Sumangala, the great granddisciple (pauppaya: prapautraka) of the Arhat Vimala, while he is practising asceticism in the Subhūmibhāga grove near Sayaduvāra. Sumangala, thanks to his ohi-nāna, will know that in his last existence but one (io tacce bhava-ggahane) Mahāpauma was G.; he will tell him so and warn him. At last Sumangala will incinerate him with his magic fire. Later on Sumangala will be reborn in the great abode (mahāvimāna) Savvatthasiddha and attain a blessed end. (692a) After having been born many thousands of times among the species HAM (some of these rebirths are specified) and been killed by some kind of burning, D 3 (694a) finally G. will be reborn as a brahmin's daughter at Bebhela at the foot of the Vinjha Mountains. She will live happily with her husband and become pregnant, but one day she will perish in a jungle conflagration. Then G. will alternately be reborn as a god and as a human being devoted to study and asceticism. At last he will reach Mahāvideha, become a kevalin and tell the Jaina monks the deterrent story of his former existences; ref. to Dadhapainna in Uvav. par. 102-116. After having fasted to death he will attain liberation. * *
Cf. BASHAM, O.C., pp. 142-145.-For Sammui HOERNLE has Sumai. Further details on the names are given by the same author, 0.c., p. II.-Sayaduvāra and Punda: not identified.-G. will be called Devasena because the gods Puņņabhadda and Māņibhadda (cf. C 8 above) will be his generals.--For Bebhela HOERNLE has Vibhela.
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SAYA XVI
ahigaranil jarā? kamme3 jāvaiyam4 Gangadatta5 sumine ya uvaoga? loga8 Balio ohīl0 Dīv'li Udahï12 Disāl3 Thaniyāl4.
ahigaraņi and div' metri causa.
1. AHIGARAŅI. 1 (696b) * A wind-body (vāu-yāya) comes into existence (vakkamai) on an anvil (a higar a ņi); it perishes (uddāi : mriyate, Abhay.) by contact (puttha), ref. to II 14.
2 (696b) A fire-body (agani-kāya) in the fireplace (ingālakāriyā: agni-śakatikā, Abhay.) exists for at least an antomuhutta and at most three days. A wind-body joins it (anne vi tattha vāu-yāe vakkamai), without which the fire-body cannot glow (ujjalai).
3 (697a) The blacksmith is involved (puttha) in the five actions (mentioned in I 82 and III 31a) and so are the bodies of which his utensils etc. are made.
Cf. V 64 4a (698a) Beings (specification for HAMG) are the objects as well as the subjects of actions (jīve a hig ar a ņī vi ahigaranam pi; neraie etc.) as far as they are not obeying the commandments (aviraim paducca). They are the objects of their own actions as well as of the actions of other beings (jīve ... āyâhigaranī vi parâhigaranī vi tad-ubhayâhigaranī vi) and their actions are brought about by their own as well as by other beings' activity (jīvāņam... ahigarane āya-ppaoga-nivvattie vi para-pp.-n. vi tadubhaya-pp.-n. vi).
4b (698a) Also in the development (nivvattemāņa) of the five bodies, the five senses and the three active forces (mana-, vai
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and kāya-joga) beings are both object and subject as far as they are not obeying the commandments or, scil. while developing the body of transposition (āhāraga-sarīra) [in which case avirai is impossible, Abhay.], as far as they are inattentive (pamāyam paducca). * *
2. JARĀ.
1 (699b) * Beings in general may suffer decrepitude (jar ā) experienced by the body (sārīrā vedaņā) and distress (soga) experienced by the mind (māṇasā v.). A1-4 only suffer decrepitude; all other beings may suffer decrepitude and distress.
*
*
2a (700a) Sakka approaches Mv. (ref. to III 12a) and questions him on the topic 'range' (or 'sphere', oggaha). This, Mv. explains, is fivefold, viz the range of god-chiefs (dev'inda), kings, vassals (gāhāvas = gìhapatiḥ: mandaliko rājā, Abhay.), possessors of a house (sāgāriya) and [homeless monks here called] co-religionists (sāhammiya). Sakka recognizes the fact that the monks (samana niggantha) too have their range or sphere. After the god's departure Mv., being questioned by Goy., confirms Sakka's statement.
25 (701a) Goy. goes on questioning Mv. Sakka (as a rule: prāyena, Abhay.] speaks the truth; he is sammāvādi, not micchāvādi. Still he not only says things that are true (saccam bhāsam bhāsai), but [by inattention etc.: pramād'ādinā, Abhay.] also things that are false (mosam bh. bh.), both true and false or neither true nor false. Sakka's speech is objectionable inasmuch as he does not abandon harming minute beings while speaking (? jahe nam Sakke dev'inde deva-rāyā suhuma-kāyam anijjühittānam bhāsam bhāsai tāhe ņam S. d.-i. d.-r. sávajjam bh. bh.); otherwise (... nijjūhittāṇam) it is irreproachable (anavajja). For the question whether Sakka is capable of salvation ref. is made to Sanamkumāra in the Mo'uddesa, i. e. III 12d
Cf. Lehre par. 74.-According to Abhay. the vrddhāḥ say that suhuma-kaya is a hand or something like that (hast'adika vastu) or a cloth (vastra). anijjūhittānam then would be apôhya: adattvā, which would mean that Sakka's
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speech is irreproachable only if, in order to protect living beings, he covers his mouth with his hand etc. while speaking!
3 (701b) The actions of living beings always bring about accumulation [of particles of karman) (jīvānam ceya-kaļā kammā kajjanti no aceya-k. k. k.). Particles indeed are transformed so (tahā tahā ņam te poggalā parinamanti) [1] as to be accumulated by attraction (āhārôvaciya) and accumulated in [the being's] body (bondi- and kalevara-ciya), [2] as to cause all kinds of hardship and discomfort (dutthānesu dusejjāsu dunnisīhiyāsu), and [3] as to bring about disease (āyanke, loc. sg.), mental occupation (samkappe; samkalpaḥ: bhay'ādi-vikalpaḥ, Abhay.) and fatalities (maranânte) all of which result in the being's (se) death (vahāe hoi). During these three processes the tenet «n' atthi aceya-kadā kammā » holds good and applies to all HAMG. * *
ceya 'what must be accumulated': caya(na), Abhay.'s second explanation.
thānas are sita 'cold' etc. as well as kāyôtsarga and other postures, sejjā: vasati, nisihiyā : adhyāya-bhūmi, Abhay. The same three terms are also found together in 52 below where they probably have the everyday meaning 'standing, lying and sitting'; cf. Pupphac. 1,4. --Mv. addresses Goy. as saman'āuso.
3. KAMMA.
1 (702b) * Kinds of karman (k a m m a -pagađi), their perception etc., ref. to Pannav. 27 (497b), 26 (495a-496a), 25 (494a494b), 24 (4916-492b). * *
2 (703b) Mv. leaves Rāyagiha and goes to the sanctuary Egajambūya near the town Ulluyatīra. Goy. questions him. A monk who has cultivated his spiritual faculties (anagāra bhāviy'appā) and who performs certain ascetical practices (cf. II 161, IX 31a2, XI 01. 122) is allowed (se ... kappai) to move (auttāvettae) or stretch (pasārettae) his hands, feet, arms or legs only in the afternoon (paccacchimeņam ... avaddham divasam), not in the morning (puracchimeņam av. div.). If that monk gets tumours (tassa ņam amsiyão lambanti) and a physician sees it, gently lays him down and very gently cuts off the tumours (tam ca vejje adakkhu īsim pādei isim īsim amsiyāo chindejjā), the physician
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performs an action (kiriyā) whereas the monk does not, [because this is) only a hindrance of his duty (dhamm'antarāiya). * *
Ulluyàtira on the bank of the Ullugā: both the river and the town remain unidentified (JAIN, Life p. 347).--According to Abhay. (ref. to the Cūrņi) the monk in question indeed must observe kāyôtsarga only in the morning.
-auttāvettae (ävartayitum) and pasărettae (prasārayitum) also in 5* below.--- amsiya = arśa 'haemorrhoids' or, according to Abhay. who quotes the Curņi, a disease of the nose.
4. JĀVAIYAM.
(704a) * In hundreds, thousands and millions of years a hellbeing does not consume (khavai) as much karman as a monk annihilates by a short fast (jāv a iyam nam anna-ilāyae ... cauttha-bhattie etc. up to dasama-bhattie ... samane nigganthe kammam nijjarei). Similes: [1] if an old decrepit man attacks the tough trunk of a big Mangifera sylvatica (kosamba = kośâmra) with a blunt axe he utters loud cries but does not chop off big pieces of wood; likewise H, because they have to get rid of karmans that stick together very tightly etc.; repetition of the simile of the anvil in VI 11; [2] if a young and strong man attacks the soft trunk of a big silk-cotton tree (sāmali = śālmali) with a sharp axe etc.; likewise monks who have only loosely bound karmans etc.; repetition of the simile of the handful of grass in VI I. * *
anna-ilāyaya = anna-glāyaka'diminishing one's food successively' (Monier-Williams); on cauttha-bhatta etc. see Lehre par. 165.
5. GANGADATTA.
a (705b) At the sanctuary Egajambūya near Ulluyatira Sakka approaches Mv. (ref. to 22a above) and is told that a mighty (mah’iddhiya) god is able to [1] come, [2] go, [3] speak, [4] open and close his eyes, [5] move and stretch [his hands etc.] (āuttavettae vā pasārettae), [6] stand, lie and sit (thānam vā sejjam vā nisihiyam vā ceittae, cf. 23 above), [7] transform himself (viuvvittae) and [8] serve (? pariyārāvettae) only by attracting particles from outside (bāḥirae poggale pariyāittā). These are
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called 'the eight summarized answers' (attha ukkhitta-pasinavāgaraņāim). Sakka takes his leave with a rather precipitate reverence (sambhantiya-vandaņaenam).
b (706a) Answering Goy.'s question Mv. explains that two gods of Mahāsāmāņa abode (vimāņa) in the Mahāsukka heaven (kappa) had a dispute. One of them, a sinless and orthodox (amāi-sammaddiţthi-uvavannaga) god, asserted that particles are changed while being changed (pariņamamāņā poggalā pariņayā no apariņayā, pariņamantîi poggalā pariņayā no ap.), whereas the other one, a sinful heretical (māi-micchäditthi-uv.) god, contended that they are not. Just now the first god had decided to approach Mv. and ask him to arbitrage the dispute. Sakka being jealous of that god's magic power (of manifestation etc.), had anticipated him, approaching Mv. with a question of his own. That explains his being in such a hurry.
Cf. I 11.
(706b) That very instant the orthodox god, whose name is Ganga datta, approaches Mv. and propounds his problem. My, confirms the truth of his opinion. After Mv.'s sermon Gangadatta asks him whether he will achieve salvation or not: ref. to Sūriyābha in Rāyap. 44a-54b.
d (707b) Goy goes on questioning My. Gangadatta's iddhi totally fills his corporeality (sarīram gayā etc.); the jāva implicitly refers to the kūļágārasālā-simile, cf. III 12a. This iddhi he merited in his former life, when he was the householder Gangadatta in Hatthināura. He had been converted and had become a monk (jāvas referring to Purāņa in III 21b and Udāyaṇa in XIII 63) after having heard the then Arhat Munisuvvaya proclaim the lore in the Sahasambavana garden near that town. His future. * *
6. SUMIŅA.
1 (709a) a There are five kinds of dreams (su viņa -damsaņa): dreams may be [prophetically) true (ahātacca), extended (diffuse ? payāņa), founded on ideas (formed when one was
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awake] (cintā-sumiņa) or not (tav-vivarīya) or indistinct (avattadamsana).
b Dreams are seen only when one is half asleep (sutta-jāgara), not when one is asleep or awake.
CHA1-4G always are asleep (sutta), A5 are asleep or half asleep, only M may be either asleep or awake (jāgara) or half asleep.
d Dreams of [monks] who are closed [against karmic influx] (samvuda) are true (ahātacca); dreams of beings that are not closed (asamvuda) or only partly closed (samvudâsamvuda) may be true or not.
e Beings (HAMG) are not closed, partly closed and closed [against karmic influx) in the same way as they are asleep, half asleep and awake; ref. to C above.
There are forty-two [common] dreams (suvina) and thirty great dreams (mahā-suviņa), together seventy-two dreams (savvasuvinā).
& The fourteen great dreams the mother of a Tīrthankara and a Cakravartin sees during her pregnancy: gaya-usabha- ... jāva sihim (ref. to Jiņac. 32 seqq.); resp. seven, four and one of these are seen by the mother of a Vāsudeva, a Baladeva and a Mandaliya.
Cf. SBE XXII, pp. 231-238 and 246.
n (709b) [No dialogue.] Ten great dreams [among the 30 – 14 = 16 not mentioned under & above] were seen by Mv. at the end of the night (antima-rāiyamsi) when he still was an imperfect being (chaumattha). They are described and explained as follows: [1] a demon as [big as, Abhay.] a palmyra tree (tāla-pisāya) who holds a terrible light and is defeated (parājiya) = the destruction of the confusing (mohanijja) karman; [2] a male kokila (black or Indian cuckoo) with white (sukkila) feathers = the attainment of pure meditation (sukka-jjhāņa); [3] the same with variegated feathers = complete conversance with the twelve Angas; [4] a double string of precious stones = the preaching of the lore to laymen and monks (āgāra- and anāgāra-dhamma); [5] a herd of white cows (seya-go-vagga) = the spreading of the fourfold sangha (câu-vann'āinna sangha) of monks, nuns, laymen and laywomen; [6] a big lotus in full bloom = the proclamation
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of the lore to the four classes of gods; [7] an ocean with thousands of waves crossed by swimming = the crossing of Samsāra; [8] a big blazing sun = the acquisition of kevala-knowledge; [9] Mount Māņussuttara the core of which is wholly covered (niyageņam anteņam āvedhiya parivedhiya) with the splendid colours of emeralds (hari) and cat's eye gems = the praises of Mv. spreading through the threefold world; [10] Mv. himself seated on a throne on the top of Mount Mandara = the preaching of the lore by the Kevalin Mv. to an audience of gods, men and demons.
Cf. Thāņa 499a. i (711b) [No dialogue.] Fourteen dreams seen at the end of the night (suvin' ante) mean, for a man or a woman, immediate illumination and the acquisition of perfection and salvation in his ~ her present life (itthi vă purise vā ... tak-khaņām-eva bujjhai trn' eva bhava-ggahanenam sijjhai jāva antam karei). They are: [1] seeing oneself mounted on a herd (panti) of horses, elephants and the like; [2] seeing oneself as a rope that touches both the eastern and western shores of an ocean (dāmiņim (= rajjum, Abhay.) pāīņa-padin'āyayam duhao samudde puttham) and which is coiled up (samvelliya = samvartita); [3] seeing oneself as a string that touches both the eastern and western limits of the world (log'anta) and which is cut (chinna); [4] seeing oneself as a black etc. or white thread (suttaga) which is tangled (? uggoviya = udgopita: vimohita, Abhay.); [5] seeing oneself mounted on a heap (rāsi) of iron, copper, tin (tauya) or lead (sīsaga); [6] the same with silver, gold, gems and diamonds (vaira); [7] seeing oneself as a heap of grass etc. which is scattered about (vikkhirai, vikinna); [8] seeing oneself as a bunch (thambha) of grass (sara, viraņi), reed or creepers which is eradicated; [9] seeing oneself as a jar of milk etc. which is split (uppādiya); [10] seeing oneself as a jar of wine (sură-viyadakhumbha), sour gruel (sovīraga-v.-kh.), oil or liquid fat (vasā) which is broken (bhinna); [11] seeing oneself as one who has crossed (tinna) an ocean with thousands of waves (jāva ref. to the seventh dream in e above); [12] seeing oneself merged (ogādha) in a big lotus in full bloom (cf. the sixth dream in e
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above); [13] seeing oneself as one who entered into a house made of precious stones; [14] seeing oneself mounted on a ditto celestial car (vimāņa).
suvin'ante, cf. antima-raiyamsi in the preceding text.-For 61 see Introduction § 15, n. 24.
2 (713a) If one moves a vessel (puda) full of perfume prepared from the Costus speciosus (kottha kustha; kostha, Abhay.) etc. [jāva, according to Abhay., stands for patta: the leaves of Tamala, coya: tvac (cf. Sanskrit coca): the fragrant bark of the cinnamon tree, tagara: the Tabernaemontana coronaria] or the tree Pandanus odorantissimus (keyai) up and down and round in the wind (anuvayamsi), not the vessel, nor the perfume but only fragrant particles (ghāṇa-sahagaya poggala) float in the wind (vai) [and reach our nose]. **
ubbhijjamāna, nibbhijjamāna, ukkirijjamāņa and vikkirijjamāņa, I think, denote movements.
7. UVAOGA.
(713b) Function (u va og a) and seeing (pasaṇayā), ref. to Pannav. 29 (525a-526a) and 30 (528b-531b). **
8. LOGA.
1 (714a) Memorandum on the extent of the world, ref. to XII 71. a. At the six ends of the world (logassa carim' anta, viz N., E., S., W., up and down) there are no [complete] souls (jiva) but only parts and units of souls (jiva-desā, j.-paesā), lifeless entities (ajīvā) and parts and units of such (ajiva-desā, aj.-paesa). Discussion of the question which kinds of souls and lifeless entities are concerned, with ref. to X 11 section c (under intermediate directions, zenith and nadir) where a related topic is discussed. b. The same question in connection with the different hells (Rayaṇappabhā down to Ahesattamā) and heavens (Sohamma up to Isimpabbhārā).
2 (715a) An atom (paramânupoggala) may cover the distance
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between two opposite ends of the world (N. – S., E. - W. or up — down, in either direction) in one samaya.
3 (7172) If a man moves (āuttāvemāņa) or stretches (pasāremāna) his hand, foot, arm or leg in order to know whether it is raining or not, he commits the five actions (mentioned in I 82 and III 31a).
4 (717b) A god (deva mah’iddhiya etc.) standing at an end of the world cannot move or stretch his hand ... or leg in the nonworld (alogamsi) because in the non-world there are neither living beings nor particles of matter (aloe nam n'eu' atthi jīvā nev’ atthi poggalā) and movement of both living beings and lifeless entities is possible only if particles of matter are available (poggalā-m eva pappa jīvāna ya ajīvāņa ya gai-pariyāe āhijjai). These particles of matter [indeed] are attracted by the living beings and accumulated in [their] bodies (jīvānam āhārôvaciyā poggalā bondi-ciyā pogg. kalevara-ciyā pogg., cf. 23 above). * *
9. BALI.
(718a) Situation of the residence (sabhā suhammā) of Bali Vairoyaņ'inda (called Balicancā), king of the Northern Asurakumāras; his iddhi; ref. to II 8. * *
10. Ohi.
(7190) On ohi, ref. to Pannav. 33:536b-542a. * *
11-14. Div'UDAHI-DISĀ-THANIYÄ.
(719b) Attraction of matter (āhāra), breathing (ussāsa-nissāsa) - both ref. to I 22 where all Bhavaņavāsi gods (Asur akumārā ... jāva Thaniyakumārā) have already been treated -- and lessā with the Diva-, Ud a hi-, Disā- and Thaội y a- kumāras. Their lessā is yellow, grey, dark or black; the darker their lessā the greater their number but the smaller their might (iddhi). * *
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SAYA XVII
Obeisance to the Suyadevayā!
kunjaral samjaya- selesikiriyat Īsāņa: pudhavi6-7 daga8-9 vāū10-11 eg'indiya12 Nāga13 Suvannal4 Vijjul5 Vāulo 'ggil? sattarase.
1. KUNJARA.
1 (720a) * a. During his former existence the elephant (hatthi : kunjar a) Udāi (see VII 92) was an Asurakumāra. After his death he will be reborn among the H in Rayanappabhā. After that he will achieve salvation in Mahāvideha. b. The same for the elephant Bhūyāṇanda (see ibid.).
2 (720b) Casuistic application of the theory of the five actions (mentioned in I 82) to special cases of gathering or catching the falling fruit of a palm-tree (tāla-phala) and of shaking that tree or part of it.
As was the case in V 64 not only the man but also the fruit and the tree are said to be 'touched' (puţtha) by four or five actions. Obviously the action by which they are 'touched' or not is pāņâiväiyā kiriya 'murderous action'.
3 (721b) While bringing about (nivvattemāņa) the five bodies, the five senses and the three active forces (joga) beings (viz HAMG as far, of course, as they possess these bodies etc.) are affected by three, four or five actions (jīve ... siya ti-kirie siya cau-k. siya panca-k.).
The number of actions of course depends on whether, while bringing about these bodies etc., the being hurts (4th action) resp. kills (5th action) other beings or not.
4 (722a) On the six karmic conditions (bhāva), viz udaiya etc.; ref. to Aņuog. 113b seqq. **
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2. SAMJAYA.
1 (722b) a. 'Standing' (thiya) in Dharma i.e. Religion (s a mjaya -viraya-paḍihaya-paccakkhāya-pāvakamme dhamme, loc.), Adharma i.e. Non-religion (assamjaya- adhamme) or in a mixture of both (short samjayasamjaye dhammâdhamme) does not mean that one can sit, lie etc. on them, but that one lives in them (e.g. dhamme thie dhammam uvasampajjittāṇam viharai). b. HA1-4G live in Adharma, A5 either in Adharma or in a mixture of Dharma and Adharma, M in Dharma, Adharma or a mixture of both.
XVII 2
Notwithstanding VII 101 where the question whether one can sit etc. on the atthikayas is discussed, and XX 22 q.v., the terms Dharma and Adharma here obviously have nothing to do with the fundamental entities.-Note Goy.'s question se kenam kh'ai attheņam.
2 (723a) a. Monks (samana) are wise (pandiya), laymen (samaṇôvāsaya) are half-wise (bāla-pandiya) as the dissidents (annautthiya) say, but in Mv.'s opinion he who spares even one living being in a certain sense is not completely foolish (iassa nam ega-pāṇāe vi dande nikkhitte se nam no eganta-bāle tti vattavvam siya), whereas according to the dissidents he who does not refrain from harming even one living being is completely foolish (jassa... aņikkhitte se nam eganta-bāle tti v. s.). b. HA1-4G are foolish, A5 are either foolish or half-wise, M are foolish or wise or half-wise.
anikkhitta (anikṣipta): anujjhita, apratyakhyāta, Abhay.
3 (723b) In all circumstances the soul and its self are identical (sa cceva jive sa cceva jiv'āyā), not different from each other (anne jīve anne jīv'āyā) as the dissidents (annautthiya) pretend. The 'circumstances' enumerated in the text bear on moral conduct, forms of imaginative knowledge (jāva refers to XII 51a), mental functions, volition, stages of existence, karmic states, lessās, kinds of belief, knowledge and non-knowledge, instincts, bodies, activities and the two kinds of imagination.
4 (724a) With great emphasis (aham eyam jāṇāmi etc., mae eyam nayam etc.), although no dissidents are mentioned, Mv.

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contends that a mighty god (mah'iddhiya etc. deva), since he has a shape (puvvām-eva rūvi bhavittā), cannot become shapeless by transforming himself (no pabhū arūvim viuvvittāṇam citthittae), because as long as a [being's] soul in a particular stage of existence (tathāgaya) is united with a body (sasarīra, tão sarīrāo avippamukka) and (consequently) with a shape (sarūvi), with karman, affection (sarāga), sex (saveda, not savedana!), delusion (samoha) and lessā, that being will show colour and such other properties as are perceptible by the senses. A shapeless being (jīve puvvām-eva arūvī bhavittā), on the other hand, cannot obtain a shape by transforming itself. * *
3. SELESI.
1 (725b) A monk (aņagāra) who has reached complete freedom from karman (selesim padivannaya) no longer undergoes accidental changes ([no] eyai veyai jāva (see II 31d] tam tam bhāvam pariņamai) except (such as are brought about] by an impulse from the outside (nannatth' egeņam para-ppaogenam).
2 (725b) Change (eyaņā) considered from the point of view of matter (davv’eyanā), place (khett'e.), time (kāle.), stage of existence (bhāv'e.) and condition (bhav’e.).
3 (726a) Movement (calaņā), scil. of substances (davva), considered in connection with the accidental changes in the five bodies (sarīra-calaņā), the five senses (indiya-c.) and the three active forces (joga-c.).
4 (726b) The following dispositions and actions lead to perfection (are siddhi-pajjavasāņa-phala): desire of salvation (samvega: moksábhilāşa, Abhay.), disregard of wordly objects (nivveya), obedience to the guru and the other monks (guru-sāhammiya-sussüsanayā), readiness to confess and accuse oneself (āloyanayā nindanayā garahaņayā), forgivingness (khamāvanayā), appeasing [other people's, Abhay.) anger (viusamanayā), helping [the propagation of] the lore (suya-sahāyayā), aversion from [such] states of mind [as hilarity etc., Abhay.] (bhāve appadibaddhayā), retiredness (viņivattanayā), love of solitude (vivitta
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sayan'āsaņa-sevanayā), closing the senses (so'indiya- etc. samvara), renunciation (paccakkhāna) in connection with activity, body, passion, (carnal] enjoyment (sambhoga-pacc.), superfluous property (? uvahi-pacc.) and food (bhatta-pacc.), patience (khamā), passionlessness (virāgayā), sincerity (sacca, masc.) of state of mind (bhāva-s.) and in one's activities (joga-s.) and duties (karana-s.), subjugation of the inner sense, speech and the body (? mana- etc. samannāharaṇayā), abandoning the eighteen sins (koha-vivega etc. cf. I 94), excellence (sampannayā) in knowledge, belief and conduct, the endurance of afflictions (veyaņa-ahiyāsaņayā) and of death (māran'antiya-ahiy.). * *
Mv. addresses Goy. as samaņāuso.-viusamanayā = vyavasamanatā according to the comm. comes between khamāvanaya and suya-sahāyayā.uvahi = upadhi : adhika, Abhay.; cf. XVIII 7.-karaña: pratilekhan'ādi, the cleaning of implements for daily use and other duties, Abhay.
4. KIRIYĀ.
1 (728a) * a. The actions (kiri yā) HAMG commit by sinning against the five great vows (pānâivāya etc.), ref. to I 63. b. The same from the point of view of time (samaya), space (desa) and mass (paesa).
2 (728a) The suffering of all souls and indeed of all beings (HAMG) is made and perceived only by their own selves: jīvāņam ... atta-kade dukkhe, jīvā ... atta-kadam dukkham vedenti, jīvāņam ... atta-kadā veyaņā, jīvā ... atta-kadam veyaņam vedenti.
*
*
5. ĪSĀŅA. (7292) Sabhā and iddhi of I sāņa, inda of the lowest Northern heaven, ref. to X 6. * *
6-7. PUDHAVI.
sudd. 6 (729a)] If an earth-being (pudh a v i -kāiya) dies in the hell Rayaņappabhā (R.-pudhavie samohae) and must em
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body itself anew in the heaven Sohamma, it first transports itself to that new place of origin (uvavajjejjā) or it first effects the [necessary] attraction of matter (sampāunejjā: pudgala-grahanam kuryāt, Abhay.). This depends on whether the ejection of particles brought about by its death (i. e. its maran'antiya-samugghāya, one of its three samugghāyas, the other two being the veyaṇā-s. and the kasāya-s.) is partial (desenam samohanai) or complete (savveṇam s.). In the first case the attraction of matter precedes the displacement, in the latter case it is the other way round. * *
[udd. 7 (729b)] The same is true (1) if the earth-being dies in Sohamma and must embody itself again in Rayaṇappabhā, and (2) with earth-beings dying in other hells and heavens. ** Cf. XX 6a.
8-9. DAGA.
[udd. 8 (729b), 9 (730a)] The same with water-beings (au[= da ga -]käiya).
**
10-11. VAU.
[udd. 10-11 (730a)] The same with wind-beings (vā u - käiya). These, however, have four samugghāyas, scil. also the veuvviya-s. **
12-17. EG'INDIYA etc.
Attraction of matter (āhāra, ref. to I 22), lessa and iḍdhi of [udd. 12 (730a)] the A1 (eg'indiya), [udd. 13 (730b)] the Nagakumāras with ref. to XVI 11-14, [udd. 14] the Suvaṇṇakumāras, [udd. 15] the Vijjukumāras, [udd. 16] the Vaukumāras and [udd. 17] the Aggikumāras. * * at the end of each udd.
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SAYA XVIII.
padhamel VisāhaMāyandieya pāņâivāya4 Asure ya gula6 kevali? añagāres bhavie' taha Somil 10 aţthārase. The cadence of b is defective.
1. PADHAMA.
(731b) * a. [1] The single soul (jīve) and the single being (neraie etc. = HAMG) as well as souls (jīvā) and beings (neraiyā etc.) in general have no beginning as such (e.g. jīve ... jīvabhāveņam ... no padh a me apaļhame), whereas both the single perfect being and perfect beings in general (siddhe, siddhā) have a beginning as such. The same topic is then discussed at length in connection with different qualities possessed or not possessed by the soul(s), being(s) and perfect being(s). These qualities are: [2] attraction of matter (āhāraga, aņāhāraga), [3] capability of salvation (bhavasiddhiya, abh., no-bh.-no-abh.), [4] consciousness (sanni, as., no-s.-no-as.), [5] spiritual hue (salessa, al.), [6] belief (samma-, micchā- and sammāmicchā-ditthi), [7] self-control (samjaya, as., samjayâs., no-s.-no-as.-no-samjayâs.), [8] passion (sakasāya, ak.), [9] knowledge (nāņi, annāņi), [10] activity (sajogi, aj.), (11) imagination (sāgārôvautta, aņāgārôv.), [12] sex (savedaga, av.), [13] body (sasarīri, as.) and [14] the five developments (pajjatti, ap.). — A summarizing gāhā.
b. [1] The soul(s) and the perfect being(s) are endless (no carima acarima) as such whereas the being(s = HAMG) is (are) either having an end or endless as such. [2-14] The same topic discussed in connection with the qualities enumerated in a above. - A summarizing gāhā.
Those who are neither capable nor incapable of salvation (no-bhavasiddhiya-no-abhavasiddhiya) of course are the Liberated themselves; con
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sequently as such they are paḍhama. The same is true with beings beyond the notions consciousness (no-sanni-no-asanni) and self-control (no-samjayano-asamjaya).-pajjatti 'development' scil. of the faculties of attracting matter (āhāra) and building up the body, the sense and breathing organs, speech and the inner sense.
2. VISÄHĀ.
(737b) In the sanctuary Bahuputtiya near Visā hā Sakka approaches Mv. (ref. to XVI 22) and takes his leave. Goy. thereupon questions Mv. on Sakka's former existence (ref. to the kūḍagārasālā-diṭṭhanta in III 12a). In his former existence Sakka was the merchant (seṭṭhi) Kattiya in Hatthiņāura (sanctuary Sahassambavana). He was converted and ordained by Munisuvvaya; ref. to Sudamsana in XI 11 and to Gangadatta in XVI 5. His fasting to death and rebirth as the god Sakka in the Sohamma-vaḍemsaya vimāņa in Sohamma. * *
CUNNINGHAM (The Ancient Geography of India, Reprint of the original edition of 1871, Varanasi 1963, p. 338 seqq.) identifies Visākhā with Ayodhyā, i.e. Ajodhya QIM 63 J/1/9 (T.I., p. 204).
3. MAYANDIYA.
In the sanctuary Gunasilaya near Rayagiha Mv. answers five questions (1-5) of his disciple Magandiyaputta for whose qualities ref. is made to Mandiyaputta in III 31a.
1 (739b) a. An earth-, water- or plant-being with a dark spiritual hue (kāu-lessa) may in its next existence (aṇantaram uvvaṭṭitta) be a human being, reach the kevala-knowledge and consequently attain liberation. b. (740a) The other monks (samana niggantha) do not believe Magandiyaputta when he expounds this doctrine. They question Mv., who confirms it, adding that the same is true for earth-beings with a black lessā (kanha-lessa) or a blue 1. (nīla-l.) and [consequently] for earthbeings with a dark 1. as well as for water- and plant-beings.
2 (740b) a. When a monk who has cultivated his spiritual faculties dies (anagarassa bhāviy appano savvam kammam veemāņassa s. k. nijjaremāņassa s. māram maramāṇassa s. sarīram
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vippajahamānassa, carimam kammam veem. c. maram mar. c. sarīram vipp., māraṇ'antiyam k. veem. m.-a. k. nijj. m.-a. māram mar. m.-a. sarīram vipp.), the subtile ultimate particles of his karman (je carimä nijjarā-poggalā suhumā) spread over the whole world (savvam logam pi nam ogāhittānam ciṭṭhanti). b. Only M that are sanni and uvautta and Vemāniya-G that are uvautta pajjattaga etc. (see V 410) can discern and attract (jāṇanti pāsanti āhāranti) these particles, not imperfect M (chaumattha manussa), HA1-5 and other MG; ref. to the first Indiy'udd. viz Pannav. 15,1.
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According to Abhay. aṇagāra bhāviy’appā here means a kevalin: kevali cêha samgrahyah! Cf. Uvav. 131 seqq. On these ejected particles also cf. Pannav. 590b, 596a seq.-Once Magandiyaputta addresses Mv. as saman'auso.
3 (742b) The ramification of binding (bandha): one must distinguish
A. binding of substances or objects (davva-b.) which is
I. spontaneous (vīsasā-b.) and in this case
a) has a beginning (s'aiya-v.-b.) or
b) has no beginning (anaiya-v.-b.), or
2. brought about by an impulse (paoga-b.) in which case it is a) loosely bound (sidhila-bandhana-b.) or b) tightly bound (dhaniya-b.-b.);
B. binding of conditions (bhava-b.) scil.
1. of the primary kinds of karman (mula-pagaḍi-b.) or
2. of the secondary kinds of karman (uttara-p.-b.). This subdivision of the binding of conditions exists with all beings (HAMG) and applies to all of the eight kinds of karman (kammapagadi).
The comm. notes the following examples: for A 1 a) clouds and the like, for A 1 b) the fundamental entities (astikaya), for A 2 a) a bunch of grass etc., for A 2 b) wheels and the like, for B the binding of the soul with heresy etc. For the primary and secondary kinds of karman see Pannav. 465b
seqq.
(743a) The difference between the sin that has been done (pave kamme je kade), the sin that is being done and the sin that will be done illustrated with the simile of the archer (cf. V 64): it indeed is the same as the difference, scil. the movement

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or change [of place], of the arrow that will be, is or has been shot by the archer. This applies to HAMG.
Once Māgandiyaputta addresses Mv. as bhagavam.-In the text the notion difference is linked up with that of 'movement': eyai vi näņattam jāva (veyai vi nāņattam etc., cf. III 3d et passim) tam tam bhāvam parinamai vi nāņattam.
5 (743b) Of the particles they take in as a result of the attraction of matter (je poggale āhārattāe geņhanti) HAMG keep (āhārenti) a part and eject (nijjarenti) part. These ejected particles are not concrete (no cakkiyā tesu nijjarā-poggalesu āsaittae vā jāva (cf. VII 104] tuyațțittae vā); they are intangible (aņāharaṇam eyam buiyam). * *
nijjarenti: mütr'ādivat tyajanti, Abhay.; cf. XIX 38 under [8].-Once Mv. addresses Māgandiyaputta as saman'äuso.
4. PĀŅÂIVÃYA.
1 (744a) * Among living and lifeless things (jiva- and ajīva -davva) some are conducive to the enjoyment of living beings (jīvānam paribhogattāe havvam āgacchanti, cf. XXV 2) and some are not. To the former belong the eighteen sins (pāņa i vă y a up to micchādamsana-salla, see I 9'), the elementary beings and plants (Al) and coarse-bodied beings (bāyara-bondi-dhara kalevara: Aetc., Abhay.); to the latter belong abstinence (veramaņa and vivega) from the eighteen sins, the five fundamental entities and the monk who has reached the selesi state.
2 (744a) The four passions (kasāya), ref. to Pannav. 14:289b291b.
3 (744b) a. A number (jumma, here = rāsā, cf. XLI 1) that is divided by four (je nam rāsī caukkaenam avahāreņam avahīramāņe, lit. that is [repeatedly] reduced by four) is called a kada-jumma if the remainder is [o or] 4 (cau-pajjavasie). b. On the divisibility by four of the maximum (ukkosa-pade, loc.), minimum (jahanna-p.) and medium (ajahann'ukkosa-p.) number of HAMG and Siddhas. c. The same for females (itthi) in general and the females of each separate class of beings.
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jumma (yugma) the first time has the meaning rāsī 'number, sum'. In kada-jumma (kada krta : siddha, pūrṇa) and dāvara-jumma (dvapara-yugma) it means an even number as against oya (also oga -- ojas), an odd number,. in the compounds te-oya (te- tri-) and kali-oya (kali-: eka-). As to the divisibility by four of the number of H etc. suffice it to refer to Abhay.: etac caivam ājñā-prāmāṇyād avagantavyam, we just are to believe all this. For plants and Siddhas there are no (apada) maximum and minimum numbers.
4 (744b) There are as many vară (old edition: carā) AndhagaVanhino as pară A.-V. * *
An obscure text. No doubt there is some connection with the AndhagaVanhis Andhaka-Vṛṣṇis of mythology. Abhay., however, explains andhagavanhi as amhripa-vahni 'fire in trees' scil. big fire-beings (bādara-tejaskāyikā ity arthah) and quotes an explanation given by others according to which a.-v. 'blind fire' means fire that does not shine (aprakāśaka). varā would mean arvāg-bhāga-vartinaḥ ayuşkâpekṣaya 'lp'ayuşkā ity arthaḥ, parā: prakṛṣṭaḥ sthitito dirgh'ayuşa ity arthaḥ.
1 (746a) Of two gods of the same class (A surakumāra etc. specified) living in the same abode (āvāsa) the one that possesses the body of transformation is beautiful, whereas the one that does not possess this body is ugly (je se veuvviya-sarīre [adj.]... deve se nam pāsādie jāva [= darisanijje abhiruve] paḍirūve; je se aveuvviya-s. no pāsādie etc.). Likewise in the world of man one is beautiful if one has got ornaments (is alamkiyavibhusiya), ugly if one has got no ornaments (anal.-v.).
5. ASURA.
...
According to Abhay. (a)veuvviya-sarira is (a)vibhuşita-sarira, an (un)adorned body.-Once Goy. addresses Mv. as bhagavam.
2 (746b) of two beings of the same species (HAMG specified) living in the same abode (āvāsa) the one that is sinful and heretical has more karman, action, influx and perception than the one that is sinless and orthodox (je se mai-micchadiṭṭhiuvavannae ... se nam mahā-kammatarãe c' eva jāva [cf. VII 102b, XIII 41] mahā-veyaṇatarãe; je se amāi-sammadd.-uv. appakammatarãe etc.).

3 (747a) The quantity of future life (auya) a being (neraie [sing.] etc. specified) works in its present life remains intact (se
...

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purao kade citthai) as long as that being is consuming (padisamveei) its present life.
4 (747a) Of two gods of the same class (Asurakumāras etc. specified) who live in the same abode (āvāsa) the one that is sinless and orthodox (cf. ? above) is successful in accomplishing his purposes of magical transformation (ujjuyam viuvvissāmii ujjuyam viuvvai) whereas the one that is sinful and heretical is not (ujj. v. vankam v.). * *
6. GULA.
1 (748a) A lump of sweetmeat (phāniya-gula) may be the object of practical and theoretical reflection (vāvahāriya-naya and nicchaiya [= naiscayika]-naya). In practical reflection one of its sensory properties, viz its sweetness (godda), prevails, whereas theoretical reflection distinguishes all five colours, the two smells, the five tastes and the eight tactile properties in it. This general rule is further illustrated with twenty examples showing all of the twenty sensory properties that can prevail in practical reflection: the black bee, the blue parrot's tail, red Indian madder (manjitthiyā) etc.
Besides the vāvahāriya-naya and the nicchaiya-n. probably the arranger of the text also had the ujju-sutta-naya in his mind when he made this text follow on XVIII 54 one of the key-words of which is ujjuya; SCHUBRING, Lehre par. 76.- phāniya-gula : drava-guda, godựa = gaulya : madhura, Abhay.
2 (748b) An atom (paramânupoggala) has one colour, one smell, one taste and two tactile properties. An aggregate of two atoms (dupaesiya khandha) has one or two colours, smells and tastes and two, three or four tactile properties, etc. Enumeration of the possibilities up to fine (suhuma-parinaya) and coarse (bādarap.) aggregates of an infinite number of atoms. * *
In this connection up to the fine aggregates only four tactile properties are considered, two of which are always found together in one atom, namely cold or warm united with rough or smooth. For the coarse aggregates however all eight tactile properties have to be considered.
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7. KEVALI.
1
1 (749a) * Against dissidents (annautthiya) who say that a
a
Kevalin may be possessed by Yakṣa (jakkh'ãesenam aiṭṭha - yakṣ'āvesen' āviṣṭa) and that, in this case, his speech (bhāsā) is false or partly false (mosam vā saccā-mosam va) Mv. contends that a Kevalin [because of his infinite energy (ananta-viryatvāt), Abhay.] cannot be possessed (no aissai) by a Yakṣa and that his speech, since it is sin- and harmless (asāvajja avarôvaghãiya), can be only true (saccam) or neither true nor false (asaccāmosam).
XVIII 7
The terms jakkh'aiṭṭha and ummaya-patta stand together in Kappa (SCHUBRING, Das Kalpa-sutra, Leipzig 1905) 6, 12; Yakṣa here is used in the common popular meaning; see Lehre par. 69 end. The term ann'aiṭṭhe = any'aviṣṭaḥ (comm.) is not found in the printed text.
2 (749b) a. There are three prerequisites [of existence] (uvahi), viz karman, body and property (bahira-bhaṇḍa-mattôvagarana). A2-5MG possess all three of them, HA1 only karman and body. b. These uvahis are living, lifeless or partly living (sacitta, acitta, misaya). c-d. The same applies to the three kinds of appropriation (pariggaha).
upadhi (pw: 'Bedingung, Attribut'): upadhiyate-upaṣṭabhyate yen' ātmā 'sav upadhiḥ, Abhay.; for twelve upadhis ('Daseinsgrundlagen') see Lehre par. 179. The difference between upadhi and parigraha, Abhay. says, is in the idea of property (mamatva-buddhi).
16
3 (750a) a. There are three kinds of 'acting' (paṇihāṇa): mental (maṇa-p.), verbal (vai-p.) and corporeal acting (kāya-p.). A1 have only the corporeal form, A2-4 only the verbal and the corporeal forms, HA MG all three forms of 'acting'. b. The same is true with bad acting (du-ppaṇihāṇa) and good acting (su-pp.). * *
panihāna (also Thāņa 121a, 196a) is nearly synonymous with joga.On ** follows the statement that Mv. continues his peregrination; the discussion with the dissidents, however, was finished already in 72 above.
4 (750b) In the sanctuary Gunasilaya near Rayagiha a number of dissidents (annautthiya), viz Kalodāi etc. (ref. to the Annautthiy'udd., VII 101), being at variance on the real tenor of the doctrine of the fundamental entities explained in VII 10, question the layman (samaṇôvāsaya) Madduya on that topic. a. According to Madduya we know and see a thing only by what

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it produces [e. g. fire by its smoke, Abhay.] (jai kajjam kajjai jāņāmo pāsāmo, ahe kajjam na kajjai na jāņāmo na pāsāmo). Consequently, even though imperfect beings (chaumattha) like the annautthiyas and Madduya himself do not see (rūvam pāsai) wind (vāu-yāya), smell (ghāņa-sahagaya poggala), the fire that is in the pieces of wood used to make fire by attrition (aranisahagaya agari-kāya), things lying beyond an ocean (samuddapāragaya rūva), things in the heavens (devaloya-gaya r.), all these things may and indeed do exist all the same. b. (751b) Madduya then approaches Mv. who praises him for not having offended (āsāyaṇā) the Arhats, the Lore (dhamma) and the Kevalins by teaching others something he did not understand himself. Then Mv. explains the real tenor of that doctrine. c. Mv. answers Goy.'s question about Madduya's future, ref. to Sankha in XII 12.
Madduya addresses the dissidents as äuso. 5a (751b) When a mighty (maha’ddhiya etc.) god magically transforms himself (viuvvittā) into a thousand forms in order to fight with another (such god], these forms are in contact with one soul only (ega-jīva-phuda). Also the 'spaces' (antara) between these bodies (bondi) are in contact with one soul only and if they are touched etc., the soul is not affected; ref. to VIII 3.
For the expression tattha sattham na kamai see XIV s' note, XVIII 10'. 5b (752a) When gods (deva), fighting with demons (asura), touch (parāmusanti) a blade of grass, a piece of wood, a leaf or a pebble, it becomes an excellent weapon (paharana-rayanattāe pariņamai) for them. For demons however the same things become excellent weapons [only] as long as [the demons have] magically transformed [themselves into these objects] (Asurakumārāṇam devānam niccam viuvviyā paharaṇa-rayaņā pariņamanti).
6 (752a) A mighty (maha’ddhiya) god can freely move around (anupariyațțai) as far as the Continent Ruyagavara; beyond Ruyagavara he can move only [in one direction] (vīīvayai).
anupariyattejjā: sarvataḥ paribhramet whereas viivaejja: ekayā diśā vyatikrameta, Abhay.
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? (7522) The [1] Vāṇamantaras consume (khavayanti) an infinite number of karmic particles (anante kamm'amse) in one hundred years; the [2] Bhavaņavāsis except the Asurakumāras, the [3] Asurakumāras, the [4] common Joisiyas, the [5] Jois'indas (viz the suns and the moons), the gods of [6] Sohamma and Īsāņa, [7] Sanamkumāra and Māhinda, [8] Bambhaloga and Lantaga, [9] Mahāsukka and Sahassāra, [10] Anaya, Paņaya, Aruna and Accuya, [11] the lower (hitthima), [12] the medial (majjhima) and [13] the upper (uvarima) Gevejjas, [14] the gods of Vijaya, Vaijanta, Jayanta and Aparājiya, and [15] the Savv'atthasiddhas do so in [2] 200, [3] 300, [4] 400, [5] 500, [6] 1000 ... [10] 5000, [1] 100.000 ... [15] 500.000 years.
Cf. Tattv. IV 20 seq.-According to Abhay. the kamm'amsas here are particles of meritorious karman (punya-karma-pudgala); of course the highest classes of gods consume theirs in the longest space of time.
8. ANAGĀRA.
1 (754a) * When a monk who has cultivated his spiritual faculties (a nagara bhāviy'appā), while going forwards (purao), sideways or backwards (duhao), walks in the prescribed way (scil. not] looking [farther than] one yuga (juga-māyāe pehāe rīyam rīyamāna), and a chicken (kukkuda-poya) or a young quail (vattā-poya) or an antlike insect (kulinga) is trodden down (pariyāvajjejjā), he has committed an action in agreement with his religious duties (īriyāvahiyā kiriyā), not a profane and sinful action (samparāiyā k.). For the reason why ref. is made to VII 71. * * Mv. continues his peregrination.
duhao: dvidha: prstataś ca pārsvatah, Abhay.--juga is not yūpa (Abhay.) but yuga, i.e. four hastas or about two meters.--kulinga might be a forktailed shrike or a sparrow but according to Abhay, it is an antlike (pipilik'ādisadrśa) insect.
2 (754b) a. At Rāy. a group of dissidents (annautthiya) reproach Indabhūi [Goy.), contending that the Jainas (tujjhe) are wholly undisciplined and stupid (assamjayā jāva (see VII 2'] eganta-bālā), because they tread on living beings (pāne pecceha etc., jāva referring to VIII 71) while walking in the prescribed way (rīyam rīyamāna). Goy. returns the reproach contending
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that the Jainas (amhe) do not tread on living beings, because, while walking, they carefully look out again and again (dissā 2 vayamānā padissā 2 vayamāņā). b. (755a) Mv. praises Goy. for his repartee; among his disciples many imperfect monks (antevāsī samaņā nigganthā chaumattha) would not have been able to make it.
3 (755a) a. Answering Goy's further questions Mv. explains that an imperfect human being (chaumattha maņussa) either knows but does not see, or neither knows nor sees (na jāņai na pāsai) an atom (paramâņupoggala) or an aggregate (khandha) of two up to į units (paesa); in the case of an aggregate of o units however all four possibilities occur (jāņai pāsai, j. na P., na j. p., na j. na p.). b. (755b) The same is true with the āhohiya maņussa. c. In the case of the para-m-āhohiya maņussa the moment of knowing atoms and aggregates and that of seeing them does not coincide (jam samayam jānai no tam samayam pāsai etc.), because his knowledge (nāņa) is formally distinct (s'āgāra) whereas his vision (damsaņa) is formally indistinct (aņāgāra). d. The same is true with the kevali maņussa. * *
Cf. I 4", VII 78, XIV 10 and Pannav. 531 a seq. The expressions chaumattha manussa etc. are rather unusual,
9. BHAVIYA.
(756a) * a. A being's future stage of existence is indicated by prefixing bh a vi y a -davva to the name of that stage. Thus a bhaviya-davva-neraiya is a being (viz an Aó or a M) that will be a H in its next existence. The possibilities of rebirth are the following: A5M > HG, AMG > A1 (only earth, water and plants), AM > A1 (fire and wind) or A2-4, HAMG > A5M. b. The duration (thii) of such bhaviya-davva beings. * *
Cf. XIV 1 and Lehre par. 93.
10. SOMILA.
The title quite exceptionally refers to the fourth, not to the first text of the udd.
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1 (757a) * A monk who has developed his spiritual faculties (aņagāra bhāviy'appa) is able to penetrate (ogāhejjā, erroneously uggāhejjā) into the edge of a sword or a knife (asi-dhārā, khuradh.) without being cut; a weapon indeed has no effect on him [scil. on his transformation body, cf. XIV 51 note) (no khalu tattha sattham kamai). Likewise he cannot be burnt in fire or become wet in water, ref. to V 72.
2 (757a) An atom (paramânupoggala) and an aggregate of two up to į units (paesa) can be filled (phuda) by a wind-body but the process is not reversible; only certain aggregates of oo units can fill a wind-body (vāu-yāe ananta-paesienam khandhenam siya phude siya no phude). [Simile:] A bladder (vatthi) can be filled by a wind-body but the wind-body is not filled by the bladder.
phuda (: vyāpta, madhye kşipta, Abhay.) 'penetrated' or rather, thinking of the notion 'contact' (phuda = puţtha 'touched'), 'filled'.-vatthi = vasti: drti, Abhay.
3 (757b) Underneath each region of the nether world and the upper world substances (davva) possessing the five colours, the two smells, the five tastes and the eight tactile properties interpenetrate each other (anna-m-anna-baddhāim anna-m-anna -putthāim jāva (cf. I 66, XI 94. 103] anna-m-anna-ghadattāe cițțhanti. * * Mv. continues his peregrination.
4 (758a) In the sanctuary Dūipalāsaya near Vāņiyagāma the brahman Somila approaches My, with one hundred pupils (khandiya). He puts three questions (a,b,c) which he hopes Mv. will not be able to answer (nippattha-pasiņa-vāgaraṇam karessāmīi kattu).
a Somila's first question: does Mv. assent to [1] jattā, [2] javanijja, [3] avvābāha and [4] phāsuya-vihāra (jattā te bhante ... phāsuya-vihāram)? Mv.'s answer: [1] He assents to jattā in the sense of effort (Skt yatnā) viz in asceticism (tava), limitation (niyama), self-discipline (samjama), study (sajjhāya), meditation (jhāna), the Avaśyakas etc. [2] He assents to javanijja in the sense of subjection (Skt yāpaniya: vasyatva, Abhay.) of the senses by keeping them wholly under control (jam me so’indiya... phās'indiyāim niruvahayāim vase vattanti se ttam indiya-java
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nijjam) and of the passions (jam me koha- ... lobha vocchinnä no udirenti se ttam noindiya-javanijjam). [3] He assents to avvābāha in the sense of the suppressing of corporeal deficiencies, viz of various kinds of diseases caused by a complication in winds, bile and phlegm (jam me vaiya-pittiya-simbhiya-sannivāiyā vivihā rog'āyankā sarīra-gayā dosā uvasantā no udirenti se ttam avvābāham). [4] He assents to phāsuya-vihara in the sense of staying in gardens, parks, temples, halls, sheds and dwellings free from females, cattle (or rogues?) and eunuchs, having a stool, wooden seat or litter free from living beings (jam nam ārāmesu ujjāṇesu devakulesu sabhāsu pavāsu itthī-pasu-pandaga-vivajjiyāsu vasahīsu phāsu-esanijjam [:phāsuyam] pidha-phalagasejjä-samthāragam uvasampajjittānam viharāmi se ttam phāsuya-vihāram).
There is a certain ambiguity in this first question as there is in the two others. In everyday speech 'jatta te bhante' etc. is only a salutation conveying polite interest in a person's health and well-being; see Introduction p. 43 and the literature there referred to in note 48. The answer then, also Mv.'s answer, is 'jattā vi me' etc.: 'I am well.' But in Somila's salutation, as is proved by his question 'kim te bhante jatta' etc., obviously more was meant than meets the ear. However, Mv. stands no nonsense and accurately defines the terms of the brahman's backhanded compliment.
b (758b) Somila's second question: may [1] sarisavayā, [2] māsa and [3] kulattha be eaten? Mv.'s answer: brahmanical methods of consideration (bambhaṇṇaya nayā, plur.) distinguish two kinds of sarisavayā, viz mitta-s. 'people of the same age' (sarisavayā sadṛśa-vayasaḥ, Abhay.; the text subdivides them into sahajayaya, sahavaḍḍhiyaya and sahapamsukiliyaya) and dhanna-s. 'mustard' (s. sarṣapakāḥ). Of course only the latter may be eaten by monks (samaņa niggantha) and that only when it is sattha-parinaya (cf. VII 18) and allowed (esanijja) scil. obtained (laddha) by begging (jāiya). [2] The same, mutatis mutandis, with masa, which is kala-māsa (m.: 'month'; the names of the twelve months are recorded) and davva-m., the latter being either attha-m. (m. maşa 'a weight of gold or silver') or dhanna-m. (m. măşa 'bean'). [3] The same with kulattha, i.e. itthi-k. (k. kulastha 'girls, wives or mothers of a good family') and dhanna-k. (k. kulattha 'pulse etc.').
C
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(760a) Somila's third question: is Mv. one or two, is he imperishable (akkhaya), immutable (avvaya) and stationary
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(avatthiya) or has he different forms in past, present and future (anega-bhūya-bhāva-bhaviya)? Mv.'s answer: He is all of these, since from the point of view of [the] essence [of his soul, Abhay.] (davv'aţthayāe) he is one, from the point of view of knowledge and vision (nāna-damsan'atthayāe) he is two; as to paesas he is imperishable, immutable and stationary, but as to uvaoga he has different forms in past, present and future.
Conclusion of the episode: Somila becomes a layman, ref. to Citta in Rāyap. 120b.
e Goy. questions Mv. on Somila's future, ref. to Sankha in XII 12 * *
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lessã1 ya gabbha pudhavī3 mahâsavā1 carama3 dīva bhavaṇā1 ya nivvattis karana Vaṇacar'asura10 ya eg'uṇavīsaime.
SAYA XIX
1. LESSÄ.
(761a) The six spiritual hues (lessa), ref. to Pannav. 17,4:358a-369a.
* *
2. GABBHA.
(761b) The same topic, ref. to Pannav. 17,6:372b-373a, the Gabbh'uddesa. * *
3. PUDHAVI.
* (762a) a. [1] Two up to (java) four or five earth-souls (pudhavi -käiya) do not build, together, a common body (egayao sadhāraṇa-sarīram bhandanti), but each separate earthsoul by itself attracts matter (is pattey'āhāra), transforms it (is patteya-pariņāma) and builds a separate body (patteyam sariram bandhai) which afterwards it develops (bandhai) by [further] attraction and transformation of matter. Properties of such beings from the point of view of [2] lessä, [3] belief (diṭṭhi), [4] knowledge (nāṇa and annāṇa), [5] activity (joga), [6] imagination, [7] attraction of matter, ref. to Pannav. 28,1, [8] transformation of the attracted matter which, indeed, they accumulate (cijjai) after which it disappears or it (scil. the better part of it, Abhay.) passes [into the body] (cinne vă se uddai palisappai vā), [9-10] consciousness and speech of both of which they are destitute (tesi nam bhante jīvānam evam sannā i vā pannā i vā maņo i vā vai i vă 'amhe nam ähäremo' resp. 'amhe nam itthânitthe phase
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padisamvedemo'? no tiņ' atthe samatthe, āhārenti resp. padisamvedenti puņa te.), [11] relation to the eighteen sins, [12] origin, ref. to Pannav. 6, [13] duration (thii), [14] ejection of atoms (samugghāya), [15] death and rebirth, ref. to Pannav. 6.
b. The same with water-, fire-, wind- and plant-beings. In the case of plant-souls (vaņassai-kāiya), however, o of these may build, together, one common body (egayao sāhārana-sarīram bandhanti).
sāhārana-sarira : bahūnām sāmánya-sarira, Abhay.-uddäi : apadravati : apayāti vinaśyatiti malavat, Abhay.; cf. uddāi in II 14 and XVI 12. palisappai: sarirêndriyatayā pariņamati, Abhay.; cf. XVIII 36.
(764b) The relative size (ogāhanā) of the six kinds of A1 (six because patteya-sarīra and ni[g]oya plants are treated separately), both fine (suhuma : abbreviated s below) and coarse (bādara : b), in their undeveloped (apajjattaga: a) and developed (pajjattaga: p) states and taking into account their minimum and maximum size (jahanniyā ogāhaņā: j, ukkosiyā ogāhaņā: u). Consequently, since patteya-sarīra plants are always bādara, there are forty-four cases: I. $ nioya
| 18.) 2. S vāu-kāiya
the same with teu-k. 3. S teu-k. 4. S äu-k. 5. s pudhavi-k.
the same with āu-k. 6. b vāu-k. 7. b teu-k.
24. 8. b āu-k.
25* the same with pudhavi9. b pudhavi-k.
26*) k. 10-11. patteya-sarira b 27 up to 38* the same as 15vanassai-k. aj and
26* with b vāu-k. up b nioya aj
to pudhavi-k. 12. s nioya
Pi 39 up to 41* b nioya 13* s nioya
au 42 up to 44* patteya-sarira 14* s nioya
b vanassai-k. 15.
the same with vāu-k. 17*
pu
16*
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As a rule each of these beings is į times bigger than the one immediately preceding it; for those indicated with an * however the difference is said to be visesâhiya.
For ni(g)oya see Lehre par. 104. As is explained there these nigoyas originally no doubt were considered to be suhuma, although our text and Viy. 88gb = Jiv. 423b, Pannav. 381a also speak of bādara nigoyas.- patteyasarira (bādara vanassai-käiya): 'single plants' as against sāhārana-sarira: 'group plants' such as lichens and mosses, see Lehre par. 106; cf. & above and XXIII i-ii, iv-v.
• (765b) The plant-bodied being (vanassai-kāiya) (viz the nigoya consequently] is the finest (savva-suhuma ... savvasuhumatarāya) being of the AP class; then follow wind, fire, water and earth (vāu- ... kāya).—The plant (vanassai-kāya) is the biggest (savva-bādara ... savva-bādaratarāya) being of the Al class; then follow earth, water, fire and wind (pudhavi- ... kāya).--The body of a coarse earth-being (bādara-pudhavisarīra) is į times bigger than that of a coarse water-being ...; the body of a coarse wind-being is į times bigger than that of a fine earth-being (suhuma-pudhavi-[kāiya-]sarīra) ...; the body of a fine wind-being is o times bigger than that of a suhumavaṇassai-kāiya.
d (766b) The absolute size of an earth-being (pudhavi-kāiya) is explained with a simile: if a clod of earth the size of a playing ball (egam maham pudhavi-kāiyam jau-golā-samānam) is rubbed on a grinding stone (sanhakaranī) some earth-beings are crushed etc. and killed (uddaviya : mārita, Abhay.), others are not.The pain (vedanā) such a being experiences when it is trampled (akkante samāņe) is as great as that of an old decrepit man whom a young strong man gives a blow on the head.—The same is true with water-, fire-, wind- and plant-beings. * *
Once Goy. addresses Mv, as saman'āuso.
4. MAHÂSAVA.
(7676) With H karmic influx, action and perception are strong (they are ma h â s av a, mahākiriya, mahāveyaņa), but annihilation of karman is weak (appa-nijjara). With G influx
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and action are strong whereas perception and annihilation are weak. With AM all four are either strong or weak so that there is a permutation of sixteen possibilities. **
5. CARAMA.
1 (7686) With 'final' (car ama, carima) HAM karman, action, karmic influx and perception are weaker (they are appakammatarāya etc.) than with 'foremost' (parama) HAM because of [the shorter] duration [of their present quantum of life] (thiim paducca). With G the reverse is true.
carama beings indeed are alpa-sthiti scil. have nearly finished their quantum of life, whereas parama beings are mahā-sthiti scil. have still a long life-time before them, Abhay.
2 (76gb) Perception (veyaņā) is conscious (nidāya) or unconscious (anidāya), ref. to Pannav. 35 end: 557a-b. **
The text has nida ya aạidā ya and so has the comm. according to which nidā is a subst. deriving from dā 'to clean and means jñāna; cf., though, Lehre par. 86 and Viy. I 2o.
6. Diva.
(769b) The continents and oceans (div a -samuddā), ref. to Jiv. [Div.] 176a seqq. **
7. BHAVANA.
(7702) Number and appearance of the abodes of the gods (bh a v an'āvāsa with the Bhavaņavāsis, bhomejja-nagar'āvāsa with the Vāṇamantaras, vimāņ'āvāsa with the Joisiyas and the Vemāņiyas): the 6.400.000 abodes of the Bhavaņavāsis are made of precious stones (savva-rayana-maya) and so are the įhundred thousands of Vānamantara-abodes and the Vemāniya-abodes of which only those in Sohamma are said to be 3.200.000 in number; the hundred thousands of Joisiya-abodes are made of crystal (savva-phāliha-maya). * *
Cf. KIRFEL, Kosmographie pp. 264, 271, 276 and 297.
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8. NIVVATTI.
(770b) Ramification of the different dispositions (nivvatti): these nivvattis may be subdivided from the point of view of [1] the kinds of beings (A1 up to the highest gods, ref. to VIII 94), [2] the eight kinds of karman (here and further on the occurrence of each particular nivvatti with HAMG is indicated), [3] the five bodies, [4] the five senses (savv'indiya), [5] the four kinds of speech (sacca-, mosa-, saccāmosa- and asaccāmosa-bhāsā), [6] the four kinds of inner sense (sacca- mana), [7] the four passions, [8] the 5+2 + 5+ 8 sensorial perceptions, [9] the six shapes of the body (samṭhāṇa, see XIV 72), [10] the four acute instincts (sanna), [11] the six lessãs, [12] the three kinds of belief (ditthi), [13] the five kinds of knowledge, [14] the three kinds of non-knowledge (annāṇa), [15] the three activities (joga) and [16] the two kinds of imagination (uvaoga).--At the end two summarizing gāhās. **
nivvatti == nirvṛtti: nişpatti, Abhay.
9. KARANA.
(772b) Ramification of the different kinds of acting (karana) and their occurrence with HAMG. The karanas may be subdivided from the point of view of [1] matter, place, time, stage of existence and condition (davva- bhāva-karaṇa), [2-6] [3-7] in udd. 8 above, [7] the seven kinds of ejection of atoms (samugghāya), [8-10] [10-12] in udd. 8 above, [11] the three sexes, [12] the hurting of one- up to five-sensed beings, [13] the five properties of matter (poggala) and their subdivisions, viz [8-9] in udd. 8 above; samthāna here means the five geometrical forms, see XXV 31-2-At the end two summarizing gāhās. **
...
10. VANACAR'ASURĂ.
* *
(773a) The Vaṇamanta ras, ref. to XVI 11.
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SAYA XX
beindiya1 -m-āgāse2 pāṇa-vahe3 uvacae1 ya paramâņu antara bandhe' bhūmīR cāraṇa9 sôvakkamā jīvā1o.
1. BEINDIYA.
(773b) * The same discussion as in XIX 3a (with ref. to that place) in connection with two-sensed (beindiya), three-, four- and five-sensed living beings. Of course several properties vary for the different classes; consciousness and speech [9-10] for instance first appear with some (not all!) five-sensed beings. At the end the relative frequency of these beings: their number is inversely proportional to the number of their senses.
**
2. ĀGĀSA.
1 (775a) Space (agas a) of the world (log'āgāsa) and the non-world (alog'āgāsa), ref. to the Atthi[kaya]-uddesa II 10d-e with ogähittäṇam instead of phusittāṇam.

2 (775b) Different names (abhivayana) of the five fundamental entities (atthikaya): [1] dhamma or dhamm'atthikāya: abstinence (veramana in the case of the five vows, otherwise vivega; cf. I 91 et passim) from the eighteen sins, circumspection (five kinds of samii, see Lehre par. 173) and control (three kinds of gutti, see ibid.); [2] adhamma: the eighteen sins, assamii and agutti; [3] āgāsa: gagaṇa, nabha 'atmosphere' and twenty-four other names such as vivara 'hole', magga 'way', adhāra 'support', bhāyaṇa 'receptacle', aṇanta 'the infinite' etc.; [4] jiva: the series pāṇa bhūya satta and seventeen other names, among which also poggala (in the sense of body), sasarīra 'having a body' etc.;

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[5] poggala : atoms (paramânupoggala) and aggregates (khanda) of two up to o units (du- ... aṇanta-paesiya). **
The different ‘names' not only never render the exact meaning of the basic terms, they often entirely get off the point: e.g. dhamma and adhamma, the fundamental entities 'motion' and 'rest', are here taken in the sense of ‘religion' and 'non-religion'; cf. also XVII 2. comm. Abhay. gives many a queer etymology.
3. PĀŅAVAHA.
1 (777a) Abstinence (veramana and vivega as in 22 above) from the eighteen sins (the first of which is pânâivāya : pāņa - v a h a), the four forms of imaginative knowledge and the four processes of imagination (uppattiyā jāva pārināmiyā, uggahe jāva dhāraņā, cf. XII 518 under [2]), will (utthāna etc.), the fact of belonging to one stage of existence or another (neraiyatta etc.), the eight karmans, the six lessās, the three kinds of belief (ditthi) and the four views (damsaņa), the five resp. three kinds of knowledge and non-knowledge, the four (acute] instincts (sannā), the five bodies, the three activities and the two kinds of imagination, all these result in nothing but the self (savve te n' annattha āyāe pariņamanti).
2 (777b) The soul acquires its diversity (vibhatti-bhāvam parinamai) as a result of karman, ref. to XII 52. * *
4. UVACAYA.
(777b) The genesis etc. of the five senses (indiya- u v ac a y a), ref. to Pannav. 15,2:308b-315b.*
5. PARAMÂNU.
1(778a) The possible combinations (permutations) of colours, smells, tastes and tactile properties in the atom (param â ņ u - poggala), in aggregates (khandha) of 2 - 10, x and į units, and in fine (suhuma-pariņaya) and (785a) coarse (bāyara-p.) aggregates of oo units; ref. to XVIII 62.
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? (787a) Considered from the points of view [1] matter, [2] place, [3] time and [4] condition the atom (davva- ... paramânu) [1] is uncleavable, unbreakable, incombustible and intangible (acchejja abhejja adajjha agejjha), [2] has neither halves nor a middle nor units nor parts (anaddha amajjha apaesa avibhāima), [3] is timeless (see comm.) and [4] possesses colour (is vannamanta) etc. * *
Abhay. takes añaddha in the sense of 'timeless' (samaya-samkhyā'vayavâbhavāt) although the term is used in connection with khetta and consequently means anardha. Obviously the text is spoiled where it says that from the point of view of time the atom is avanna agandha etc.; probably this should be anaddha (= anadhva) asamaya.
6. ANTARA.
a (789a) If an earth-soul living between (antarā samohae samohaạittā) the two hells Rayaņappabhā and Sakkarappabhā must embody itself anew in Sohamma heaven, it first transports itself (uvavajjejjā) to its new place of origin and then starts attracting matter (āhārejjā) or vice versa; ref. to XVII 6, specifying that that text has sampāunejjā instead of āhārejjā.-The same with earth-souls living between other hells and going to other heavens, or living between two heavens and going to some hell.
(789b) The same with water-souls. © (790a) The same with wind-souls. **
7. BANDHA.
(790b) The binding (b and ha) [of karman] is threefold: effected by the exertion of the soul (jīva-ppaoga-b.), immediate (anantara-b.) and mediate (parampara-b.). This is true for all HAMG. This is demonstrated for the binding of the eight kinds of karman and their realization (udaya), as well as for the binding of sexes (veya), bodies, instincts (sannā), lessās, kinds of belief (dițțhi) and kinds of knowledge and non-knowledge. * *
anantara- resp. parampara-bandha : yeşām pudgalānām baddhānām satām anantaraḥ samayo vartate teşām anantara-bandha ucyate, yeşām tu baddhānām dvitiy'ādih samayo vartate teşām parampara-bandha iti, Abhay.
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8. BHŪMI.
1 (791b) The fifteen places where karman is bound and consumed (kamma-bh ü mi) are the five Bharahas, the five Eravayas and the five Mahāvidehas. The thirty places that are free from karman (akamma-bh.) are the five Hemavayas, the five Herannavayas, the five Harivāsas, the five Rammagavāsas, the five Devakuras and the five Uttarakuras. Measured time (ussappinī and osappini) does not exist there, nor does it exist in the Mahāvidehas where time is said to be stationary (avatthie ņam tattha kāle).
Lehre par. 113 and 117.—Cf. Thāņa 2018. Once the appellation is saman'āuso.
2 (791b) In the Mahāvidehas all twenty-four Arhats preach the Doctrine of the Four Restraints (caujjāma dhamma); in the Bharahas and the Eravayas only twenty-two do so, whereas the first and the last Arhat preach the Doctrine of the Five Vows and Confession (panca-mahavvaiya sapadikkamana dhamma).
Cf. Thāņa 2012.
3a (792a) Names of the twenty-four Arhats (titthagara) who preached in Jambuddiva, viz in Bharahavāsa, during the present osappini.
Paumappabha, the sixth Jina, is called Suppabha and Candappabha, the eighth Jina, is called Sasi.
3b (792a) Between these twenty-four Tīrthankaras there are twenty-three intermediate times (jiņ'antara). The Kāliya-suya falls into decay (voccheda) during the seven middle interims (viz 9 up to 15), the Ditthivāya during all of the twenty-three interims.
Cf. WEBER, Ind. Stud. 16, p. 211 seq.-Kaliya-suya (Lehre par. 40 and 151): WEBER, Ind. Stud. 17, p. 13 seq.-Ditthivāya : the 12th Anga.
4a (792a) In Jambuddīva, viz in Bharahavāsa, the Puvva-gaya, during the present osappiņī, will survive (anusajjissai) Mv. by a thousand years; it will survive the other Tīrthankaras by a definite (samkhejja) or an indefinite (asamkhejja) time.
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4b (792a) The Lore (tittha) will survive Mv. by twenty-one thousand years.
40 (792b) The Lore will survive the twenty-fourth future Tirthankara by the same definite number [of thousands of years] (samkhejjāim scil. vāsa-sahassāim) as lasted the period during which Usabha the Kosaliya (who was the first Tīrthankara of the present osappiņā] lived as a Jina (jina-pariyāya).
Scil. a period of 99.000 puvvas, see Jiñac. 227 with Jacobi's translation, SBE XXII p. 284.
5 (792b) The Preachers of the Lore (titthagara) are the Arhats; the Lore (tittha) is the fourfold community (cāuvvann'āinna samaņa-sangha) of monks, nuns, laymen and laywomen. The Exponents of the Sacred Word (pavayani) are the Arhats; the Sacred Word (pavayaņa) is the Basket of the Twelve Angas (duvālas'anga gani-pidaga) Ayāra up to Diţthivāya.
The question is rather obscure: tittham bhante tittham titthagare tittham? and pavayanam bhante pavayaņam pavayaņi pavayanam?-duvālas'anga ganipidaga : also in XXV 39.
6 (792b) The members of prominent and noble families (ugga, bhoga, rāinna ; Ikkhāga, Nāya, Koravva) adhere (ogāhanti) to the Lore (dhamma), make themselves free from karman and attain liberation. Some of them are reborn in the worlds of the four kinds of gods. **
Ikkhāga = Aikşvāka, the line of Ikşvāku; Nāya = jñāts, Mv.'s family; Koravva = Kauravya, the line of Kuru.
9. CARAŅA.
(793b) There are two kinds of [magical] gait (cār a ņ a): a the magical faculty (laddhi) called vijjā-cārana is brought about by him who is chattham chatthenam anikkhitteņam tavo-kammenam (cf. II 16b) vijjāe uttara-guna-laddhim khamamāņa (see comm.); further details about its velocity and its range both in horizontal and vertical directions; b (794a) the jangha-carana-laddhi is brought about ațțham aţthenam anikkhitteņam tavo-kammeņam; its velocity and range. If somebody who possesses these faculties
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does not confess before dying, he is not ‘perseverant (n'atthi tassa ārāhanā). **
See Introduction par. 15, n. 24.-On the meaning of vijjāe etc. the comm. is rather obscure: 'vijjāe' = vidyayā: pūrva-gata-śruti-višeșa-rūpayā karanabhūtayā; 'uttara-guna-laddhim' ti uttara-guņāḥ: pinda-visuddhy-ādayas teșu cêha prakramät tapo grhyate, consequently fu.-go-laddhim': tapo-labdhim; 'khamamāna' - kşamamāna : adhisahamāna. Abhay. quotes five gāhās. Cf. Lehre par. 181 end.
10. SÔVAKKAMA.
1a (795b) Premature exhaustion of quantity of life (uvakkama) is possible only with AM (who consequently may, but must not, be só va k k a ma), not with HG (who are always niruvakkama).
uvakkama (not to be mixed up with the uvakkama mentioned in Thāņa 220b): aprāpta-kālasy' āyuso nirjarana (Abhay.), i.e. 'cause of death'; cf. JACOBI on Tattv. II 52.
1b (796a) Rebirth consequently] may be the result of such a 'cause of death' which is either internal or external (āộvakkama, paróvakkama), or not be the result of such a cause (niruvakkama). Specification for rebirth (uvavajjai) and death (uvvattai, with Joisiyas and Vemāņiyas cayai) on the different stages of existence.
2 (796) HAMG are reborn and die by their own power (āy’iddhīe no par’iddhie), through their own karmans (āyakammunā etc.) and exertions (āya-ppaogeņa etc.).
Cf. XXV 8° (with the same series iddhi kamma paoga known also from III 4%) and IX 32b.
3 (796b) a. HA2-5M (except Siddhas) and Gare [1] kaisamciya, [2] akai-samciya or [3] avvattaga-samciya : [1] a definite number of them may simultaneously enter another stage of existence (samkhejjaenam pavesaņaenam pavisanti, cf. IX 32a2) or [2] an indefinite number may do so (asamkhejjaeņam ...) or [3] one of them may separately in one samaya do so (ekkaenam ...). Al are akai-samciya and Siddhas are akai-s. or avvattaga-s.
b. The relative frequency of these three cases with HAMG
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and Siddhas. c. (797a) Simultaneous rebirth on another stage of existence (pavesanaga) is effected in five ways, namely [1] by one group of six beings (chakka-samajjiya), [2] by part of such a group (no-chakka-s.), [3] by one group of six beings and part of such a group, [4] by several groups of six beings, or [5] by several groups of six beings and part of such a group. With Al only cases [4] and [5] are possible.
d. (797b) The relative frequency of these five cases with HAMG and Siddhas. e (798a) = c with groups of twelve beings (bārasa-samajjiya). f (798b) = d with groups of twelve beings. g(798b) = c with groups of eighty-four beings (culasīi-samajjiya). h (799a) = d with groups of eighty-four beings. * *
avvattaga = avaktavya, Abhay. or perhaps avyakta.
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SAYA XXI
sālii kalali ayasiiii vamseiv ikkhuv dabbhevi ya abbhavii tulasīviii ya atthee dasa-vaggā asīi puņa honti uddesā.
Vagga i.
Udd. 1 (800a) * [1] The souls embodied in the roots (jīvā mūlattāe vakkamanti) of the plants sāli, vīhi etc. originate from AM; ref. to Pannav. 6. [2-3] They may appear and disappear (avahāra = apahāra) simultaneously (ega-samaenam) in any given number, ref. to XI 1b. [4-33] Further description of their qualities and faculties, the domains under discussion (size of the body etc.) being the same as those enumerated in XI 19. All beings have already several times or even an infinite number of times been reborn in the roots of these plants, cf. XI 1d. * *
Udd. 2-10 (801b) The same as udd. I in respect of the souls embodied in 2. the bulbous root (kanda), 3. the stem (khandha), 4. the bark (tayā), 5. the branches (sāla), 6. the shoots (pavāla), 7. the leaves (patta), 8. the flowers (puppha), 9. the fruits (phala) and 10. the seeds (bīya) of the same plants; slight differences are noted in udd. 8-10. * * at the end of each udd.
Vagga ii-viii.
(802a) The same as vagga i, with slight differences, for the plants ii. kala, masura etc., iii. ay a si, kusumbha etc., iv. va m s a, venu etc., v. ukk hu, ikkhuvadiyā etc., vi. sediya, bhandiya, d abbh a etc., vii. abbhar uha, voyāna etc. and viii. tulasi, kanhadala etc.
Cf. XXIII comm.
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SAYA XXII
tāli eg'il atthiya bahubīyagālii ya gucchãiv ya gummav vallīvi ya cha ddasa-vaggā ee satthim puna honti uddesā.
Vagga i-vi.
(803a) The same as saya XXI, with slight differences, for the plants i. tāla, tamāla etc., ii. the eg a - biy ag a trees nimba, amba etc., iii. the b ah u - bīy ag a trees at thiya, tinduya etc., iv. the guccha shrubs vāingani etc., v. the g um ma shrubs siriyayā, navamāliyā etc. and vi. the valli creepers pūsaphalī etc.; references to Pannav. I.
Cf. XXIII comm.
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SAYA XXIII
Obeisance to the Suyadevayā!
āluyalohīii avayālli pādhīiv taha māsavanni-vallīv ya panc' ee dasa-vaggā pannāsā honti uddesā.
Vagga i-v.
(804a) The same as saya XXI, with slight differences, for the plants i. alu ya, mülaga etc., ii. lohini etc., iii. ā y a etc., iv. pādhā etc. and v. māsa paņņi etc.
See Introduction $ 4.-In Pannav. 300-39b (cf. also Utt. 36, 93 seqq.) the same plants form two families called patteya- and sahārana-sarira-bayaravanassai-kāiya (cf. XIX 36 comm.) and the patteya family is subdivided into the following twelve groups: ia ega-biyaga rukkha, trees with one seed
cf. Viy. XXII i ib bahu-biyaga rukkha, trees with many seeds
cf. XXII ii 2 guccha
XXII iv shrubs (see JACOBI, SBE XLV, p. 216) cf. 3 gumma)
XXII v 4 layā, big plants (see below) 5 valli, creepers
cf. XXII vi 6 pavvaga, reeds
cf. XXI v, iv 7 tana, grasses
cf. XXI vi 8 valaya, palms
cf. XXII i 9 hariya, herbs
cf. XXI vii-viii 10 osahi, annual plants
cf. XXI i-iii II jala-ruha, water-plants (see below) 12 kuhana, funguses
cf. XXIII iii. The sahāraña family is treated in XXIII i-ii and iv-v but not all the names mentioned in Pannav, appear there. Probably the eleventh group of the patteya family was not treated in XXI-XXIII because several plants belonging to that group (uppala, pauma, nalina) had already been discussed in XI 1-8. Also the fourth group of the same family (starting with pauma -layā, see Pannav. 32b) is missing in the Viy.
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SAYA XXIV
uvavāyali) parīmāņam[2] sanghayan'[3) uccattam[4] eva samthā
nam[6]
lessā[6] ditthill nāņe[8) annāņe[9] joga[10] uvaoge[11] sannā[12) kasāya[13] indiya[14] samugghāyā[15] vedanā[16] ya
vede[17] ya āum[18] ajjhavasāņā[19] anubandho[20] kāya-samveho[21] jīva-pade jīva-pade jīvānam dandagammi uddesā cauvīsaimammi sae cauvvīsam honti uddesā.
The third gāhā says that the saya is composed of twenty-four udd., one for each species (jīva-pada). Each udd. will discuss twenty-one qualities and faculties of these beings, viz [1] rebirth (for their former existence see below), number of souls which may be thus embodied simultaneously (ega-samaeņam), joining of the bones (or firmness of the frame), size of the body (uccatta : sarīr'ogāhaņā), [5] form of the body, spiritual hue, belief, knowledge, negative knowledge, [10] activity, imagination, instincts, passions, senses, [15] expulsion of atoms, perception of karmans, sex, duration of life during that existence, determinations which may be praiseworthy (pasattha) or not (apasattha), [20] duration of the being's stay on that stage of existence during several rebirths, [21] coming back (gai-r-āgai) to the same form of existence.
The fourth gana of the first line of the second gāhā has five moras.--See Introduction & 5. The qualities and faculties discussed in XXIV are mainly the same as those treated in connection with the plants in XXI-XXIII and XI 1-8.
* H may originate either [A] (805a) from A5 devoid of consciousness (asanni) in which case they live only in Rayaņa
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XXIV 1
ppabhā, or [B] from A5 endowed with consciousness (sanni), or [C] from M endowed with consciousness; in cases B and C they may live [1] (809a and 8146 resp.) in Rayaņappabhā or [2] (812a and 815b resp.) in any other hell. * *
2-11
(Udd. 2: 818a) * Asurakumāras, (udd. 3: 821a) Nāgakumāras and (udd. 4-11: 822b) Suvaņņa- up to Thaniyakumāras have the same origins. * * at the end of each udd.
12
Earth-beings originate either [A] from any of the five kinds of A, viz from earth-beings (823a), water-beings (824a), firebeings (824b), wind-beings (825a) or plants (825a), or [B] from A2 (826a), A3 (827b), A4 (827b), asanni A5 (828a) or sanni A5 (828b), or [C] from M both sanni and asanni (830a), or [D] from G (830b). *
13-16
The same is true with (udd. 13: 832b) water-beings, (udd. 14: 833a) fire-beings, (udd. 15: 833a) wind-beings, (udd. 16: 833a) plants. Fire- and wind-beings, though, do not originate from G. * * at the end of each udd.
In the old edition udd. 13 is introduced by 'Namo Suyadevayāe'.
17-19
The same is true with (udd. 17: 833b) A?, (udd. 18: 834a) A3, (udd. 19: 834a) A4. * * at the end of each udd.
20 A5 originate from [A] H (834b), [B] A (836a), [C] M (838a) or [D] G (839a). * *
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XXIV 21
21
The same is true with M: [A]: 842b, [B] and [C]: 843a, [D]: 843b. * *
22
(846a) Vāṇamantaras have the same origin as Nāgakumāras. **
23
(847a) The same is true with Joisiyas. * *
24
(848a) The same is true with Vemāņiyas; specification for the different heavens. *'*
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SAYA XXV
lesâl ya davvaa samthāna' jumma' pajjava niyantha samaņā? ya ohes bhaviyâbhavie9–10 sammāll micchela ya uddesā.
See Introduction $7.
1. LESĀ.
1 (852a) * The six spiritual hues (less ā) and their relative frequency, implicit ref. to Pannav. 3 (see Introduction § 10 under B 38) and ref. to I 2o, itself a ref. to Pannav. 17,2.
2 (852b) a. There are fourteen kinds of beings subjected to samsāra (samsāra-samāvannaga jīva) viz [1-4] fine and coarse [one-sensed] beings both developed and undeveloped, (5-10] A2-4 both developed and undeveloped, and [11-14] developed and undeveloped five-sensed beings devoid of and endowed with consciousness. b. The relative quantity of the comparatively smallest and greatest amounts of activity (jahannaga and ukkosaga joga) of these fourteen kinds of beings.
Cf. Samav. 26b. 3 (854a) Two beings (HAMG) living in the first samaya of their rebirth (padhama-samaóvavannaga) are equally active or not (sama-jogi or visama-j.). This depends on whether the beings [reached their new place of origin without or with a change of direction (vigraha) and consequently, thus Abhay.] have arrived there as āhāraga resp. aņāhāraga beings. If both of them are āhāraga or aņāhāraga, they are [of] equal [activity] (tulla). An anāhāraga being, however, is inferior (hīņa) to [scil. less active than] an ähāraga being [āhāra, attraction of matter for the purpose of reincarnation, being an activity]; in the same way an āhāraga being is superior (abbhahiya) to an anāhāraga being.
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XXV 1
In these cases the being isoror x times or times ‘inferior' resp. 'superior'.
4 (854b) a. There are fifteen kinds of activity (joga): activity is effected by the inner sense or by speech, both of which may be true, false, both true and false or neither true nor false (sacca-mana-joga etc.), or it is effected by one of the seven bodies (oraliya-sarira-kaya-joga, orāliya-mīsā-s.-k.-j. etc., see XIII 71o). b. The relative quantity of the comparatively smallest and greatest (jahann'ukkosaga) forms of these fifteen activities. * * The same text in Pannav. 317b with paoga instead of joga.
2. DAVVA.
1 (855b) Substances (da v v a) are living (jiva-d.) or lifeless (ajiva-d.). Lifeless substances have a form (are rūvi) or are formless (arūvi), ref. to Pannav. 5:179a. Both living and lifeless substances are infinite in number.
2 (856a) Lifeless substances exist on behalf of the living ones (jiva-davvāņam ajīva-davvā paribhogattae havvam āgacchanti, cf. XVIII 41), not the other way round. Souls (jiva-davvā) indeed take possession (pariyadiyanti) of lifeless substances; the latter constitute (nivvattiyanti) the five bodies, the five senses, the three activities and the breathing (aṇāpāṇatta) of HAMG.
3 (856b) a. Within 'the world the measure of which cannot be expressed in numbers' (asamkhejja loga, cf. V 94) these innumerable substances necessarily stay in space (davvāim āgāse bhaiyavvaim or bhaviyavvāim). b. Within one unit of space particles of matter (poggala) accumulate resp. disperse (cijjanti resp. chijjanti, or [with aggregates, Abhay.] uvacijjanti resp. avacijjanti) in the six directions if there is no hindrance [that means: if the unit of space is not situated on the limits of the non-world]; otherwise (vāghāyam paducca) they can do so only in three, four or five directions.
bhaviyavvam
Probably davvaim ... bha[v]iyavvaim means davvehim although bhaiyavva might be bhaktavya 'to be distributed'; according to Abhay. bh. bhaktavya: bhartavya dhāraṇiya!

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XXV 2
4 (857a) The substances (davvāim) which the soul (jiva) takes up (genhai) for the purpose of building the bodies either 'stand by' (are thiya, see comm.) or do not 'stand by' (athiya). Moreover, the soul takes them up in respect of substance, space, time and condition (davvao bhāvao); ref. to Pannav. 28, 1:498b. Specification of the different modalities of this process which depend on the purpose for which the substances are taken up.
**
thiya sthita: 'being in the place occupied by the units of the soul' (jīva-pradeśâvagāḍha-kṣetrasyabhyantara-vartin), Abhay.
3. SAMTHĀŅA.
1 (858a) a. There are six geometrical formations (sam - thāna), viz the [simple] ring-shaped (parimandala), discshaped (vaṭṭa), triangular (tamsa), square (cauramsa) and oblong (ayaya, lit. 'stretched') formations and the complex (anitthamtha) formation. All these are infinite (aṇanta) both in substance (scil. in number: davv'aṭṭhayae) and infinite[ly different] as to [the number of] units of space [they occupy] (paes'aṭṭhayae). b. The relative frequency of the six geometrical formations considered from the same points of view (davva and paesa) separately and jointly (davv'attha-paes' aṭṭhayae).
Complex formations (anitthamtha lit. 'behaving otherwise': parimandal'adivyatirikta, Abhay.) are composed of any number of simple geometrical formations of any kind (parimaṇḍal'ādīnām dvy'ādi-samyoga-nişpannatvena, Abhay.).
2 (859a) a. The five [simple] geometrical formations (samṭhāṇa but the complex formation is missing) are infinite in number (aṇanta) in each separate region of both the nether and the upper world. b. (?) If, by superposing the ring-shaped formations found in this world according to the number of their space-units, one could build a construction that has the shape of a barley-corn (java-majjha), there still would remain an infinite number of ring-shaped and other formations beyond this construction. The same is true if one should use disc-shaped, triangular, square or oblong formations to build such a construction. The same is also true in each separate region of both the nether and the upper world.
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I tried to render Abhay.'s explanation. The text is very obscure indeed: jattha nam... ege parimandale samthane java-majjhe tattha ... parimaṇḍalā samṭhāṇā... aṇanta; vaṭṭā nam ... c' eva evam jāva ayaya. jattha nam ... ege vatte samthane java-majjhe, tattha parimandala samṭhānā... evam c' eva java ayaya. evam ekk'ekkenam samthanenam panca vi careyavvā.
3 (860a) All of the five geometrical formations (the sequence here being vaṭṭa, tamsa, cauramsa, ayaya, parimandala) may be bidimensional (payara-vaṭṭa etc.) or tridimensional (ghana-vaṭṭa etc.); oblong formations may also be unidimensional (seḍhiayaya). Moreover, these formations may consist of an even or an odd number of atoms (jumma- resp. oya-paesiya); ring-shaped formations, though, are always jumma-paesiya. The following table gives the minimum number of atoms and of the units of space they occupy:
if the formation
is
↓
disc-shaped triangular
square
oblong ring-shaped
unidimensional
odd
3

bidimensional
INITI
the number of its atoms being
even
odd
even
odd
15000
20 +00
73527 5
4
20
XXV 3
tridimensional
45

even
2 +∞ 20
32
12
In all the cases the maximum number of atoms is co (anantapaesiya) and the maximum number of units of space occupied is (asamkhejja-paes'ogāḍha) [because the number of space-units in the world (loka) is asamkhyeya, Abhay.; cf. VIII 105].
40
According to Abhay. tridimensional disc-shaped formations have the shape of globular sugarplums (sarvataḥ samam ghana-vṛttam modakavat), bidimensional ones that of flat pastries (bahalyato hinam tad eva prataravrttam mandakavat). The minimal formations (see also Malayagiri on Pannav. 11a seqq.) are explained in the diagrams on the following pages. Note that ring-shaped formations are not regarded as unidimensional. In the comm. following on section below four vṛddhôkta gāhās summarize section; they are also quoted in the Prajñāpanāṭīkā (12b) where Malayagiri says that they are taken from the Utt.-nijjutti.
4 (862a) The five simple geometrical formations considered from the point of view of their divisibility by four. [N.B. -
-A
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XXV 3
PAYARA-VATTA
OO
Oo
oya - paesiya
oya-pa
jumma-pae siya GH AŅA -VATTA
1o
OO
O
Olo
oo
هاهاها
oya-paesiya VATTA
jumma-paesiya
PAYARA-TAMSA
oya-pae siya
jumma-paesiya GHAŅA-JAMSA
jum ma-pae siya
ooo
olo
olo
ooo
Oo
TAMSA
oya-paesiya
Diagrams of the minimal formations
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XXV 3
PAYARA-CAURAMSA
GHANA-CAURAMSA
ooo
Ooo
oya-paesiya
ED
Olo
jumma-pae siya
GHAŅA-AYAYA
CAURAMSA SEDHI-AYAYA
1--- oya-pae siya
jumma paesiya
oya -pae siya
ololololo 00000
OOOO PAYAR? ĀYAYA
oya-pae siya Ooo
ooo ÀYAYA
jumma-pae siya PAYARA- PARIMANDALA
jumma-paesi ya
ooo
Oo
olo
GHANA-PARIMANDALA
Tololo
OOOO
PARIMANDALA
Viy. XXV 33
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XXV 3
quantity that is divisible by four is called kada-jumma (abbreviated kj below) = kyta-yugma; quantities the remainder of which is three, two and one if they are divided by four are called teoga (to) = tryoja(s), dāvara-jumma (dj) = dvāpara-yugma and kalioga (ko) = kalyoja(s) resp.] The text distinguishes between one single formation (parimandale etc. samthāne) and the totality of all formations (parimaņdalā etc. samthānā); in the latter case the formations are regarded both as a whole (ogh'ādesenam, see comm.) and separately (vihān'ādesenam). Moreover, the formations are considered from the point of view of substance (scil. number: davv'atthayāe), number of atoms (paes'atthayāe), number of space-units occupied (e.g. a formation is kada-jummapaes'ogādha), duration (e.g. kada-jumma-samaya-thiiya) and accidentals (pajjava). The details may be summarized as follows:
all formations
from the point of view
of
one formation or
all formations vihān'ādesenam
ogh'ādesenam
kj to diko
ki
to
dj ko
substance
all kinds
-
- -
X
X
X
X
X
-
--
atoms
all kinds
x
x
x
x
x
x
x
x
*
X
X
X
1 x
X
units of space
ring-shaped disc-shaped triangular square oblong
X
X X
X
X X X X
X
x x
X
x
units of time and accidentals
all kinds
x
x
x
x
x
x
x
x
ogh'ādesenam: sāmānyatas, vihan'ādesenam : bheda-prakārenaikaikaśas (Abhay., 874b); the details of the vihān'ādesa prove to be only a repetition of those recorded for one single formation. The vihān'adesa details concerning disc-shaped (and consequently square) formations considered from the point of view of units of space are missing in the printed text, not in Abhay. The
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XXV 3
section of our table marked with an asterisk is summarized in a urddhôkta gāhā quoted by Abhay.
5 (864b) Lines (sedhi) in general [viz lines passing through both the non-world and the world] are oo in substance (scil. number: davv'atthayāe ananta) whether they run from E. to W. (pāīņapadīņ’āyaya) or from N. to S. (dāhiņuttar’āyaya) or from zenith to nadir (uddha-m-ah’āyaya). This is also the case with lines in the non-world (alog'āgāsa-sedhi). Lines in the world, however, are ¿ in number (davv'atthayāe asamkhejja) in the three directions [because the number of units of space in the world is cs Abhay.; cf. 3 above).
Lines in general are o in length (paes'aţthayāe ananta) in the three directions. In the non-world, however, only horizontal lines (running from E. to W. and from N. to S.) are o in length, whereas vertical lines (from zenith to nadir) are co, c, or x in length. In the world horizontal lines are x or , and vertical lines are in length.
Lines (sedhi) are unidimensional oblong formations (āyaya, cf. sedhi-āyaya in 3 above), whence their names pāina-padin'āyaya etc.-To account for the x or < length of horizontal lines in the world Abhay, gives the explanation of the Cūrņi: asyêyam Cūrnikāra-vyākhyā: loka-vrttan nişkrāntasyâloke pravistasya dantakasya yāḥ śrenayas tã dvi-tr'ādi-pradeśā api sambhavanti tena tāḥ samkhyāta-pradeśā labhyante seşā asamkhyāta-pradeśā labhyanta iti. He adds three gāhās taken from the sīkā.
6 (866a) a. Lines in general (scil. lines passing through both the non-world and the world] have no beginning and no end (anāiya apajjavasiya) in whatever direction they run. In the world all lines have a beginning and an end (s'āiya sapajjavasiya). In the non-world vertical lines may have a beginning and an end and both vertical and horizontal lines may have neither of these or one of these. b. The number of lines in general running in each of the three directions is divisible by four (seờhio nam ... davv'atthayāe ... kada-jummāo) and so is the number of these lines in the world and the non-world. The same is true for the number of space-units ... paes'atthayāe ...) of lines in general. Lines in the world, however, have a number of paesas that is divisible by four or that, in the case of horizontal lines, gives a remainder of two paesas if divided by four (dāvara-jumma). Lines in the non-world have a number of paesas that is either
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XXV 3
divisible by four or that gives a remainder of three (teoga), two (dāvara-jumma) or, in the case of horizontal lines, one (kalioga) if divided by four.
a. The vertical lines in the non-world that have both a beginning and an end are those near the two small horizontal layers of the central world: kşullaka-pratara-pratyāsattau urdhv'āyata-śrenir āśrityâvaseyaḥ (kşullakapratara = khudļāga-payara in XIII 43a 5a); cf. Lehre p. 32, n. 2 = Doctrine p. 41, n. 2. b. Horizontal lines in the world of course always have an even number of paesas since they always are split in two equal halves by the centre of the Rucaka (see XIII 4'), Abhay. That the number of paesas of horizontal lines in the non-world may be kada-jumma, teoga, dāvara-jumma and kalioga is quite obvious if we compare a line that touches the world at the kşullaka-pratara-dvaya (see a above) with lines that touch the world immediately above and below this place and which, because of the gradual bulging of the upper and the nether world, are one, two, three etc. paesas shorter. Does the fact that the number of paesas of vertical lines in the nonworld cannot be kalioga (vastu-svabhāvāt, Abhay.) mean that it never can be i because of the kşullaka-pratara-dvaya? Cf. Abhay. 868a 5-7.
? (866b) There are seven kinds of lines (sedhi) along which all movements of atoms, aggregates and souls are bound to proceed (anusedhim gai pavattai, no visedhim g. p.). Lines are straight (ujju-āyaya), have one or two deflections (egao- and duhao-vamka), form a figure (with two right angles] open at one side (egao-khaha; C Abhay.) or at two sides (duhao-khaha; 4 Abhay.), are circular (cakkavāla) or semicircular (addha-cakkavāla).
Cf. Țhāna 705b and Lehre par. 95.
8 (866b) The number of abodes in the different regions of the world, ref. to I 51.
(866b) The twelve Angas (duvālas'anga gani-pidaga) Ayāra up to Diţthivāya, ref. to Nandi 246b.
10 (867a) The theory of relative number (appā-bahuya) applied to [1] the five stages of postexistence (panca-gai, viz as HAMG or Siddha); [2] beings with (one up to five) senses and without senses; [3] beings with a body (sakāiya, viz the five kinds of Al and tasakāiya) and without a body (akāiya); [4] souls (jīva), atoms (poggala) up to [scil., according to the comm., units of time (samaya), substances (dravya), units of space (pradeśa) and]
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accidentals (pajjava); [5] beings that bind and do not bind the karman of quantity of life; ref. to Pannav. 3, 2-4:119b-132a, Pannav. 3, 23:143b and Pannav. 3, 25:155b.
XXV 3
4. JUMMA.
1 (873a) The theory of the four kinds of numbers (jum ma) applied to HAMG and Siddhas, ref. to XVIII 43.
2 (873a) a. The same theory applied to ‘all that is' (savva-davvā, plur.) which is sixfold scil. consists of the five fundamental entities (dhamm'atthikāya etc.) and time (addha-samaya): substantially (davv'aṭṭhayae) motion, rest and space are ko (for these abbreviations see XXV 34 above), souls and time are kj and matter may be each of the four sums; from the point of view of the number of units of space they occupy all six are kj. b. The theory (873b) of relative number (appā-bahuga) applied to these six, ref. to Pannav. 3, 21:140a-b. c. All of these six occupy space (ogāḍha): all of them occupy [the] of space [of the world, except space (ākāśâstikāya) itself which has ∞ units since it occupies both the world and the non-world, thus Abhay., that is a kj sum of units of space]. d. The same as c above with regard to the different regions of the upper and the nether world.
units
3 (874a) The soul, HAMG and the Siddhas considered from the point of view of their divisibility by four. The topic is discussed in the same way as in 34 above. Synopsis of the details: table on next page.
4 (877a) The five bodies, ref. to Pannav. 12:268b-278b.
5 (877a) Beings (jiva) are mobile (seya) or immobile (nireya). Among Siddhas (beings beyond samsara: a-samsāra-samāvannaga) those that live in the second or in a further samaya of their state (parampara-siddha) and among beings living in samsāra (samsara-samavannaga) those that have reached the selesi state (selesi-padivannaga) are immobile. Siddhas living in the first samaya of their state (anantara-siddha) are totally mobile (savv'eya); beings that have not yet reached the selesi state (a-s.-p.)

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XXV 43 table:
from the point
of view of
substance
units 2 of the
soul
body
units (875a) of
space
units of time
accidentals (876a) viz colour etc.
4
kinds of knowledge,
non-know
ledge and
vision except 7
kevala-knowledge and
vision
one
ko

soul
1
all 4
all 1
kj
kj
all 4
HAMG
all 4
one
ko
all
kj
all 4
kj
all 4
m1-12] 。
kj
all 4
all 43
all 4
kj
all 4
kj
5
Siddhas
one
ko

all
all 4
N.B.- one: one soul etc. or all souis etc. considered vihan'adeseņam; all: all souls etc. considered ogh'ādesenam.
2 except of course with the Siddhas the text distinguishes between jivapaesas and sarira-paesas.
3 all except the A1 which are kj.
4 applying only to the sarira-paesas, the jiva-paesas in this respect being no kj no to no dj no ko.
5 tasya (scil. siddhasya) varn'ady-abhavat, Abhay.
6 with HAMG, of course, as far as they are found. cakkhu-, acakkhu-, ohi-damsaṇa.
are totally mobile if they reach their new place of origin by a deflected course (viggaha-gai-samāvannaga), otherwise they are only partly mobile (des'eya).
The anantara-siddhas (: ye siddhatvasya prathama-samaye vartante) are mobile siddhi-gamana-samayasya siddhatva-präpti-samayasya cakatvad iti, Abhay.--des'eya: moving like a worm (? ilika-gatya, cf. PSM s.v. iliya); savv'eya: moving like a ball (genduka-gatyā), Abhay.
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XXV 4
6a (878a) Atoms (paramâņu-poggala) and aggregates of (two] up to an infinite number of atoms (jāva ananta-paesiya khandha) are infinite in number and so are objects (poggala) occupying one up to į units of space (ega- ... jāva asamkhejja-paes'ogādha), existing for one up to į samayas (ega- ... asamkhejja-samayatřhiīya) and possessing one up to 0 degrees of each of the sensory properties (ega- ... aṇanta-guna-kālaya etc.).
6b (879b) [= Pannav. 3, 26:160a-b] The relative number of the atoms and aggregates discussed in 6a from the point of view of substance (davv’atthayāe) and number of units separately (paes'atthayāe) and jointly (davv'attha-paes'atthayāe).
? (881a) Atoms and aggregates from the point of view of their divisibility by four. The topic is discussed in the same way as in 34 and 43 above. Synopsis of the details:
from the point
atom
aggregate
of view of
One*
all *
one *
all *
substance
ko
all 4
I
ko
all 4
atoms
all 4
(1) dj
kj, dj
(2) to
all 4
(3) kj
(4) ko
all 4
(5) all 4
all
units of space
ko**
kj
(6) dj, ko
(7) to, dj, ko
(8) all 4
units of time
all 4
sensory properties
all 4
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XXV 4
N.B.-* one: one atom etc. or all atoms etc. considered vihan'ādeseņam; all: all atoms etc. considered ogh'ādesenam.
** 881bui we must read no kada-jumma-paes'ogādhe as in 882a3. (1) aggregates of 2, 6 etc. paesas (2) aggregates of 3, 7 etc. paesas (3) aggregates of 4, 8 etc. paesas (4) aggregates of 5, 9 etc. paesas (5) aggregates of x, į oro paesas (6) aggregates of 2 paesas (7) aggregates of 3 paesas (8) aggregates of 4-6 paesas
8 (882b) An atom and an aggregate of an odd number of atoms have no halves (anaddha), whereas an aggregate of an even number of atoms has halves (s'addha). An aggregate of x, i or o atoms may have halves or not and the same is true with a number of atoms (paramânupoggalā) and aggregates.
Cf. V 78. 9 (883b) a. An atom (paramânupoggala) or any given aggregate (jāva ananta-paesie [khandhe]), or a number of these, may be in motion (seya) or in rest (nireya). b. The minimum and maximum durations of an atom or an aggregate in motion are I samaya and ļāvaliyā resp. For the atom or aggregate in rest these durations are i samaya and a space of time resp. There always (savv'addham) are (scil. were, are and will be, Abhay.) atoms and aggregates in motion and in rest. c. Minimum and maximum durations of the intermediate space of time (antara) during which the atom or aggregate is in motion between two spaces of time during which it is in rest. If the atom or aggregate does not leave its state of being an atom resp. an aggregate of a given number of units (thus Abhay, on sa-tthān'antaram paducca), these durations of course correspond with what has been stated in b above. If, however, they leave that state (paratthān'antaram paducca, that means if the atom enters an aggregate or if a given aggregate enters another aggregate, Abhay.), the maximum interim duration is a < space of time in the case of the atom and a co space of time in the case of the aggregate. Of course there is no intermediate space of time (n'atthi antaram) during which all atoms or aggregates are in rest. d. The relative (884a) frequency of atoms and of all kinds of
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aggregates in motion and in rest. e. The same considered from the point of view of substance (davv'aṭṭhayae) and number of units (paes'atthayae) separately and jointly (davv'aṭṭha-paes'aṭṭhayae). f. Atoms are completely in motion (savv'eya) or in rest (nireya), whereas aggregates may also be partly in motion (des'eya). g-j b-e above repeated with paramânupoggala savv'eya and nireya, and with du- paesiya khandha des❜eya, savv'eya and nireya.
5
Cf. V 75.-For savv'eya and des'eya see above.-Text-correction: dupaesie khandhe pucchā. Goyama siya des'ee siya savv'ee siya niree, evam java aṇantapaesie (cf. 885a1).
XXV 4
10 (886a) There are eight central units (majjha-paesa) of motion (dhamm'atthikaya), rest (adhamm'a.) and space (āgās'a.) and of [each separate] soul (jiv'a.). The central units of a soul occupy (ogahanti) 1 up to 6 or 8 (but never 7) units of space.
**
According to the Curni these central units of motion, rest and space are situated in the Rucaka cube (cf. XIII 43a). According to Abhay., however, this is not quite true: dharma and adharma indeed coincide with the world and consequently their central units must coincide with the centre of the world somewhere in the intermediate space below Rayaṇappabhā (cf. ibid.). The Rucaka is considered to be the centre of motion etc. (dharmâstikäy'ādi) because it is the place from which the ten directions start. The comm. further states that the eight central units of the soul, which are in the centre of its total range (sarvasyām avagāhanāyām madhya-bhāga eva) [scil. of the body it occupies], may occupy a number of units of space less than eight because of their density (samkoca-vikāśa-dharmatvāt teṣām); but why can they (according to Abhay. vastu-svabhāvāt) not occupy seven units of space?
5. PAJJAVA.
1 (887b) The accidental conditions of living and lifeless entities (jiva- and ajiva-pajjava), ref. to Pannav.5:179a-202a.

2 (887b) a. There are ¿ samayas in one āvaliyā etc. up to in one ussappiņi (47 names of spaces of time), ¿ or (siya ... siya ...) ∞samayas in two or more of these spaces of time. In one or more than one poggala-pariyaṭṭa (see XII 4o), however, as well as in the past, the future and time in general (tīy'addhā, aṇāgay'addha and savv'addha), there are o samayas. b. (888a) The same with reference to the number of āvaliyās in one āṇā-pāņu

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XXV 5
etc. up to in time in general. c. (888b) The same with reference to still greater spaces of time up to: there are so poggala-pariyattas in the past, the future and time in general. .
For the forty-seven names of spaces of time see V 13. d. (889a) The future (anāgay'addhā) has one samaya more than the past (tīy'addhā), the past one samaya less than the future. Time in general is twice the past plus [one samaya] (savv'addhā ņam tīy'addhão [abl.] säirega-duguņā) or twice the future minus (one samaya] (... aṇāgay'addhão thov'unaga-duguņā); the past is half time in general minus [one samaya], the future half time in general plus (one samaya].
The "one samaya" of course is that which forms the present. 3 (889b) On the nioyas, ref. to Jīv. 423b.
4 (890a) On the six karmic conditions (nāma) [of the soul], ref. to XVII 14, bhāva being replaced by nāma. * *
nāma = pariņāma : bhāva, Abhay.
6. NIYANTHA.
Introductory gāhās: pannavana(1) veda(2) rāge(3) kappa(4) caritta(5) padisevanā(6) nāne(7) titthe(8) lingal 9) sarīre(10) khette(11) kāla(12) gai(13) samjama(14)
nigāse (15)
jog'(16) uvaoga(17) kasāe(18) lesā(19) parināma(20) bandha(21)
vede(22) ya kammódirana(23) uvasampa-jahanna(24) sannā(25) ya āhāre(26) bhava(27) āgarise(28) kāl’(29) antare(30) ya samugghāya(31) khetta(32)
phusaņā(33) ya bhāve(34) parināme(35) vi ya appā-bahuyam(36) niyanthānam.
Cf. Tattu. IX 48-49.-In the first introductory gāhā suya (?bis) is omitted because it is in fact part of nāņa (suya-nāna).
(890b) * There are five [more or less perfect] kinds of monks (ni ya n t ha): monks indeed are ‘empty' (pulāga), 'spotted' (bausa), 'bad' (kusīla), 'free' (also niyantha) or 'pure' (sināya). With regard to these five (abbreviated P, B, K, N and S below)
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the uddesa discusses the thirty-six qualities and faculties enumerated in the introductory gāhās.
(1) a. P are proclaimed (pannatta) to be of five kinds: one may be a P in the domains of knowledge (nāṇa-puläga), belief (damsaṇa-p.), conduct (caritta-p.) or equipment (linga-p.), or one is a P in the scantiest degree (ahāsuhuma-p.). b. There are five kinds of B: B are 'enjoying' or not (abhoga-bausa, aṇābhoga-b.), closed [against karmic influx] or not (samvuda-b., asamvuḍa-b.), or ahasuhuma-b. c. The K-class is, in fact, composed of two entirely different classes, viz the paḍisevaṇā-kusīla (abbreviated PK below) i.e. the 'K by transgression' and the kasāya-k. (abbreviated KK) i.e. the 'K by passion'. Both of these are found in the five varietes described above in connection with the P-class. d. There are five kinds of N: they live or do not live in the first or in the last samaya of their N-state (padhama-, apaḍhama-, carama- and acarama-niyantha) or they are ahasuhuma-n. e. There are five kinds of S: they are acchavi (see comm.), asabala (spotless), akamm'umsa (free from karmic particles; vigata-ghātikarman, Abhay.), samsuddha-nāṇa-damsaṇa -dhara (that means Arhats, Jinas or Kevalins) or, finally, aparissavi (apariśrāvin: abandhaka scil. niruddha-yoga 'binding karman no more and free from all activity', Abhay.).
XXV 6
In Thana 336a the collective name is niggantha, not niyantha. The two terms, however, usually are considered to be identical (Pischel 333) although in the latter word the prefix is ni-, not nis- (Lehre par. 184). According to Abhay. the first niyantha is nirgrantha in the meaning of nirgata sabahyâbhyantarad granthad, i.e. a sadhu, whereas the second niyantha (N) more precisely means nirgata granthāt, viz mohaniya-karm'akhyād. As to the other terms: pulăga 'ka 'empty ear of corn', bausa = bakuśa: sabala, kusila = sila, sinaya = snataka 'purified' (cf. the brahmanic snataka) scil. ghatikarma-lakṣaṇa-mala-paṭala-kṣālanād, Abhay. On the P Abhay. quotes two gāhās according to which the five kinds of their status are due to errors, doubts, transgressions in the domain of the fundamental and additional gunas, modifying one's equipment without reason and mental occupation with illicit objects resp. The explanation of the terms used in connection with the B (given in two gāhās quoted by Abhay.) is rather obscure: abhoga and aṇābhoga mean 'knowing resp. not knowing' that one commits a sin (dosa), cf. aṇābhoga: ajñāna in XXV 72 (third item of section a) below; also cf. VII 62; one is (a)samvuda in the domain of the fundamental and additional gunas (mül'uttarehim [gunehim]); an ahasuhuma-b. is he who cleans his eyes and mouth (acchi-muha majjamāņa ?). Abhay. further quotes three gāhās on the K and two on the N. For two hundred kinds of K see Mahānis. III.

=

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XXV 6
On the etymology and the exact meaning of acchavi (used in connection with the S) the comm. quotes several opinions: acchavi means avyathaka 'steady' or is = a-cchavi (chavi in the sense of sarira scil. tad-yoga) or = a-kşapin (with two very unlikely explanations, cf. also XXV 721 comm.).
(2) P belong to the male or the neuter sex, whereas B and K may belong to each of the three sexes; KK, though, may also be sexless (aveyaya), scil. have suppressed or annihilated the sexual feeling (uvasanta- or khīņa-veyaya). N always are uvasanta-v. or khīņa-v. and S always are khīna-v.
(3) P, B and K (893a) experience likes and dislikes (are sarāga), whereas N and S do not since N have suppressed or annihilated and S have annihilated all passions (uvasanta-kasāya-vīyarāga, khīna-k.-v.; cf. (18) below).
(4) All five classes (893a) may practise a fixed state of living [in connection with the ten items ‘nakedness' (ācelakya) etc., Abhay.], in which case they are called thiya-kappa (sthita-kalpa, according to Abhay. sthiti-k.), or they may not do so (athiya-k.). Whereas P always practise the normal monastic way of living (thera-kappa), B and K may also imitate the praxis of the Jina (jina-k.). Moreover, KK may and N and S always will stand beyond these two ways of living (kappáīya).
thiya-kappa relates to the periods of Rşabha and Mahävira, who gave up clothes etc. (cf. the two gāhās dasa-thāna-thio kappo ... quoted by Abhay. in his Vștti on Thāņa 3, 4 [p. 169a]), athiya-kappa to those of the twenty-two other (madhyama) Tīrthankaras, Abhay. On the last statement of the text Abhay, says: kalpâtīto vā kusilo bhavet kalpâtītasya chadmasthasya tirthakarasya sakaṣāyatvād and nirgranthaḥ kalpâtita eva bhaved yatas tasya jinakalpasthavirakalpa-dharmā na santi.
(5) [As to conduct (caritta)] (893b) the self-discipline of P, B and PK is the normal self-discipline of the pious monk before or after profession (sāmāiya- resp. cheôvatthāvaniya-samjama), whereas with KK it may also be that of the monk in the exceptional position prescribed by atonement (parihāra-visuddhisamjama) or even a self-discipline showing only slight changes (suhuma-samparāya-s.). With N and S self-discipline has reached its ideal perfection (ahakkhāya-s.)
This sütra may be added to the places (Viy. 9o9a, Thāņa 322b, Uvav. 30 II) mentioned in Lehre par. 177. In our text the terms, although connected
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with samjama, in fact relate to conduct (caritta (5) in the introductory gähäs). For the exact meaning of the terms see Lehre 1.c. For samjama proper see (14) below.
(6) The transgressions (893b) of P and PK relate to both the fundamental and the additional gunas (they are mula- and uttaraguna-padisevaya), those of B only to the additional gunas. KK, N and S do not commit any transgressions (apaḍisevaya). The text expressly states that offending the fundamental gunas means giving way to one of the five [sins that bring about] karmic influxes (mulaguna-paḍisevamane pancanham āsavāṇam annayaram paḍisevejjā) [scil. committing sins against the five vows, Abhay.] and that the uttara-gunas here are the ten renunciations (dasaviha paccakkhāṇa); cf. VII 22.
XXV 6
(7) P, B and PK (894b) have the two or three lowest kinds of knowledge, KK and N may also possess the fourth kind; S always have kevala-nāņa.
The expression dosu (scil. nāņesu) hojja is rather curious.
...
(7bis) As to their knowledge (894b) of the Tradition of the Lore (suya), P at least study (ahijjejjā) it up to the third vatthu of the ninth Puvva, which is called Ayara; their study, however, cannot extend beyond the ninth Puvva. B and PK may study ten Puvvas, KK and N all fourteen Puvvas; these classes at least study the 'Eight Vessels of the Sacred Teaching' (aṭṭha pavayanamāyāo aṣṭa-pravacana-matṛ according to Abhay. who refers to Utt. 24, 1; cf. Lehre par. 173). S reach beyond all traditional knowledge (suya-vairitta).
(8) P, B and PK (895a) are part of the sangha (thus Abhay. on tittha), whereas the other classes may also stand beyond it (atittha), scil. be Tirthankaras or Pratyekabuddhas.
In (8) and (9) there seem to be terminological connections with the theory of the fifteen anantara-siddha-kevalis (Pannav. 18b); cf. Lehre par. 81.

(9) Materially speaking (895a, davva-lingam paducca) all five classes may possess the external marks of Jaina or non-Jaina monkhood or those of the laity (sa-, anna- and gihi-linga) but spiritually (bhava-l. paḍ.) [that means as to their knowledge etc., Abhay.] they all are Jaina monks (? sa-linga).

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XXV 6
(10) As a rule all classes (895a) have three bodies, viz the earthly, fiery and karmic bodies. Yet B and PK may also possess the transformation body and KK may also possess the transposition body.
(11) All classes (895b) are born and live (jammaņa-santibhāvam [= sadbhāvam, Abhay.] paducca) in karmic places (kammabhūmi) but, except the P-class, they may visit places free from karman (akamma-bh.) if they are brought there [by gods and the like] (sāharanam paducca).
saharanam = samharaṇam: kşetrântarāt kşetrântare dev’ādibhir nayanam, Abhay.
(12) Generally speaking (896a) all classes are born and live (jammanam santibhāvam ca paducca) either in the susama-dūsamākāla or in the dūsama-susamā-k. or in the dūsama-k. of an osappiņi or an ussappiņī. There are, however, one or two slight differences: P, N and S for instance never are born in the dūsamā-k. of an osappiņi. Moreover, all classes may be born and live also in the dūsama-susamā-palibhāga of a no-osappiņi-noussappiņi. Classes experiencing sāharaṇa (sāharanam paducca, cf. (11) above) live in some (annayara) good period (samākāla) or palibhāga.
osappiņi and ussappiņi are found only in Bhārata and Airāvata. In Mahavideha (part of which is a karma-bhūmi), Hemavata etc. the evolution of time is called no-osappiņi-no-ussappiņi, Abhay. In the text this no-o.-no-us. is divided into four parts (palibhaga) called susama-susamā, susamā, susamadūsamă (so also read 896b6) and dūsama-susamă.
(13) Whereas (897a) after death S attain liberation (siddhi-gai), the other classes are reborn among all kinds of gods (inda, sāmāniya, tāyattīsa, logapāla, ahaminda; the rank depends on their virāhaņā or avirāhanā) in the different Vemāņiya-heavens; the quantity of life (thii) of these gods.
avirähaņā = avirādhanā : jñan'ādinām athavă labdher anupajivanā, Abhay. (14) The classes P, B and K (898a) present forms of selfdiscipline (samjama-thāņa), but with N and S there is no difference in this respect: they all possess [the] one [maximal] form of self-discipline. At the end the relative frequency of the possible cases.
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XXV 6
(15) If they (898b) are considered as a whole the five classes present an infinite number of differences in conduct (carittapajjava). All N and S, though, are completely equal (tulla) to each other in this respect. For the other three classes we must distinguish two points of view. P, B and K, each of them within their own class (satthāņa-sannigāseņam:P compared with P etc.), are equal to each other or superior resp. inferior to each other in all possible degrees, scil. superior resp. inferior by , or 1 (añanta- etc. bhāga-hīna resp. -m-abbhahiya) or oo, į or x times (ananta- etc. guna-hina resp. -m-abbhahiya). If, however, these classes are compared with each other (para-tthāna-sannigāsenam), P are o times inferior to B, PK, N and S; and B and K are 00 times inferior to N and S. P and KK, though, may be equal or superior resp. inferior to each other in the above-mentioned six degrees (cha-tthāna-vadiya); the same is true for B and K. At the end the relative frequency of the possible cases.
Lehre p. 204, n. 5 = Doctrine p. 324, n. 3: twice read 'unterlegen bezw. überlegen', 'inferior resp. superior'.
(16) All classes (899b) are active in the three ways (mana-, vaiand kāya-jogi) except S who may be active or inactive (ajogi).
(17) All classes (899b) have the formally distinct or the formally indistinct imagination (are sāgaróvautta or aņāgaróvautta).
(18) P, B and PK (899b) have the four passions. KK have one (lobha), two (plus māyā), three (plus māņa) or all four passions (plus koha) in the samjalana-degree. N have suppressed or annihilated the passions (are uvasanta- or khīņa-kasāi). S have annihilated them.
(19) P, B and PK (901b) have one of the three best lessās; KK may have any of the six lessās. N have the best (sukko lessā and so have S (parama-sukka-lessā) if they are not devoid of lessā (alessa).
(20) [The purity (śuddhi, Abhay.) of] P, B and K (9029) may grow, diminish or remain stationary (they may be vaddhamāņa-, hīyamāņa- or avatthiya-parināma) whereas [that of] N and S may only grow or remain stationary. At the end the minimum and maximum durations of this increase, decrease and standstill.
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XXV 6
(21) P bind (903a) seven karmans, viz all except quantity of life; B and PK may bind the same or all (padipunna) eight karmans. KK bind the same seven or eight karmans but they may also be fret from the confusing karman. N bind only the perceptible karman (veyanijja-kamma) and so do S if they are not altogether free from binding karman (abandhaya).
(22) P, B and K (903a) experience (veei) all eight karmans. N experience all except the confusing karman, and S experience only the perceptible karman and the karmans quantity of life, individuality (nāma-kamma) and social standing (goya-k.).
(23) P rouse (903b, udirei) six karmans, viz all except the perceptible karman and quantity of life. B and PK rouse all eight, or seven (scil. all except quantity of life), or the same six karmans. The same is true with KK who, however, may also rouse five karmans (not the confusing kind). N rouse the same five karmans or only individuality and social standing. S rouse individuality and social standing or they do not rouse any karman (are anudīraya).
(24) Synopsis (904a) showing what P etc. will become (uvasampajjai) if they leave their status (pulāyattam etc. jahai):
PBPK | KKN Sassam
jama
siddhi-gai
samja- mâsam
jama
X X X
xxxxx
1 | XXX
X
(25) P, N and S (904b) are devoid of instincts (no-sannôvautta), whereas B and K may be devoid of instincts or not (sannôvautta).
This seems to be the meaning according to Abhay.: pulāka-nirgranthasnātakā no-samjñópayuktă bhavanti ... bakus'ādayas túbhayathā. Anyway the text is corrupt; probably we must read: pulāe ... no sannôvautte hojjā nosannôvautte hojjā.
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XXV 6
(26) P, B, K and N (904b) attract matter [into their bodies] (are āhāraya); S may do so or not (āhāraya vā... aņāhāraya vā).
(27) S will have (905a) only one more rebirth (bhava-ggahaņa), whereas P and N will have one up to three, B and K one up to eight more rebirths.
(28) Synopsis (905a) showing the minimum and maximum number of future changes of status (? āgarisa = ākarşa, ākarşaņa: cāritrasya prāpti, Abhay.) of the different classes:
with one rebirth
with more than one rebirth
minimum
maximum
minimum
maximum
7
B and K
more than
more than
1000
100
(29) These are (906a) the minimum and maximum durations of the status of the different classes:
maximum
for one minimum single
minimum
maximum
for more than one
Band K
Band K
I samaya antomuhutta
always (savv'addham)
antomuhutta I samaya | less than
a koți of
puvvas I samaya antomuh. antomuh. less than
a koți of puvvas
I samaya antomuhutta
always (savu'addham)
(30) These are (906a) the minimum and maximum durations of the intermediate time (antara) following the space of time during which a P-status etc. was experienced:
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minimum
maximum
minimum
maximum
for one single
for more than one
P
antomuh.
I samaya
an endless
time
x years
B and K
Band K
A
A
none I samaya 6 months
none
none
(31) With P (907a) three kinds of ejection of particles (samugghāya) are possible, viz those of karmic perception (veyaņā-s.), passion (kasāya-s.) and death (māran'antiya-s.). With B and PK besides these also the ejection of particles from the transformation body---cf. (10) above--and from the fiery body (panca samugghāyā ... jāva teyā-samugghāe) are possible. To these five in the case of KK the samugghāya of the transposition body must be added. With N there is no ejection of particles whatever and with S only the kevali-samugghāya is possible.
samugghāya : see Lehre par. 89. (32-33) Each P, B, K and N (907b) occupies and touches of the world (logassa ... asamkhejjai-bhāge hojjā, resp. as.-bhāgam phusai), whereas a S may occupy and touch or < parts (asamkhejjā bhāgā, plur.) of the world and even the whole world (savva-loga).
(34) With P, B and K (907b) karman is partly suppressed and partly annihilated (pulāe etc. khaộvasamie bhāve hojjā), with N it is suppressed or annihilated ... uvasamie vā bhāve hojjā khaie vā bh. h.), with S it is annihilated (... khāie bh. h.).
Cf. Lehre par. 182. (35) On the number (908a) of beings that, during one particular samaya (ega-samaeņam), are P etc. (padivajjamāņae paducca) or have quitted the status of P etc. (puvva-padivannae paducca).
(36) The relative frequency of P etc. * *
7. SAMAŅA. 1 Description of the self-disciplined beings (samjaya = saman a) considered from the same thirty-six points of view:
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(1) There are (909a) five kinds of self-disciplined beings each of which is divided into two subspecies. One may as a matter of fact practise [1] normal self-discipline (sämaiya-samjaya) which may be temporary (ittariya) or lifelong (avakahiya); [2] the self-dicipline after profession (cheôvaṭṭhavaniya-s.) in which case the profession either [is a repeated profession, scil.] follows on a transgression of the vows (saiyāra) or does not follow on such a transgression (niraiyāra) [scil. is the profession of a pupil (saikṣaka) or of an adept of Pārsva's doctrine, Abhay.]; [3] an exceptional form of self-discipline prescribed by atonement (parihara-visuddhiya-s.) in which position one either actually atones for one's guilt (nivvisamāņa) or serves such a nivvisamāņa (nivviṭṭha-käiya); [4] a self-discipline showing only slight changes (suhuma-samparāga-s.) for evil (samkilissamāṇaya) or good (visuddhamāṇaya); and finally [5] the ideal self-discipline (ahakkhāyas., lit. the enunciated s.) of the imperfect monk (chaumattha) or of the perfect being (kevali).
At the end five gahas explain the terms sāmaiya-s. etc. For sāmaiya-s. the Fourfold Restraint (cāujjāma, i. e. Pārsva's lore) is the highest dharma (anuttara dhamma: śramaṇa-dharma, Abhay.) and he who practises it (phasayanta) in the three ways (scil. with mind, speech and body) is a sāmāiya-s. He who adopts the Fivefold Restraint (panca-jama, i.e. Mv.'s lore) after having quitted (chettūṇa) his former spiritual rank (pariyāgam porāṇam) is a cheôvaṭṭhavaniya-s. He who occupies an exceptional position (pariharai) by practising, in the threefold way, the highest dharma of the pure (visuddha) Fivefold Restraint is a parihara-visuddhiya-s. He who experiences (veyayanta) [one passion, viz] greed only in a very small degree (lobhâņu) and [whose karman] is suppressed (uvasāmaya) or annihilated (khavaya) is a suhuma-samparaya-s. and as such is only a little inferior to the ahakkhāya-s. (ahakkhāyā [abl.] ūņao kimci), i.e. the imperfect (chaumattha) or the perfect being (jina) that has suppressed or annihilated the confusing karman.
19
XXV 7
nivvisamāņa (parihārika-tapas tapasyat, Abhay.) and nivvittha-kaiya (nirviśamānakânucaraka, Abhay.): see Lehre par. 162; CAILLAT, Expiations pp. 171 and 183.
The details of the further description of these five kinds of
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XXV 7
self-disciplined beings may be omitted because the text, as a rule, only refers to the related kinds of niyantha in udd. 6. According to (5), indeed, sāmāiya-s. and cheôvaṭṭhāvaṇiya-s. are P, B or K, parihāra-visuddhiya-s. and suhuma-samparāya-s. are KK and ahakkhāya-s. are N or S; cf. udd. 6(5) above. Subdivision of the text:
(2) veda
(3) rāga
(4) kappa
(5) caritta
(6) paḍisevaņā
(7) nāņa
(8) (a)tittha
(9) linga
(10) sarīra
(11) khetta
(12) kāla
912a
(13) gai (14) samjama-ṭhāna 912a
(15) caritta-pajjava
912b
(16) joga
(17) sāgāra
(18) kasaya
(19) lessã
910a
910a
910a
910b
910b
910b
911a
911a
911a
911a
911b
290
913a
913a
913a
913a

(20) pariņāma
(21) bandha
(22) veyaṇā
(23) udiraṇā
914b
(24) uvasampa-jahanna 915a
(25) sannā
915a
(26) āhāra
(27) bhava
(28) ägarisa
(29) kāla
(30) antara
(31) samugghāya
(32) khetta
(33) phusaṇā
(34) bhāva
2 (919a) Introductory gāhā:
padisevanaa dos'āloyaṇa ya aloyanârihe c' eva tatto sāmāyārīd pāyacchittee tavet c' eva.
(35) pariņāma
(36) appābahuya
914a
914b
914b
a Transgression (padisevana) is tenfold: [it originates from] [1] pride (dappa), negligence (pamāya), ignorance (anābhoga: ajñāna, Abhay.; cf. abhoga and aṇ-ā. in VII 62 and XXV 6(1)), desire (aura, i.e. hunger, thirst etc., Abhay.), [5] misfortune (āvai: apad), confusion (samkinna, v.l. sankiya 'alarm', tintina 'complaining because of deficiency'), precipitation (sahasakkāra, one gāhā in Abhay.), fear (bhaya), enmity (paosa pradveṣa) and [10] examination (? vimamsā ṣaṇa, Abhay.).
vimarśa: sikşak'ādi-parīk

915a
915b
916a
916b
917a
917a
917a
917a
917a
917a
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XXV 7
[No dialogue.] There are ten faults relative to confession (āloyaṇā-dosa): [1] rousing [the confessor's] compassion [in order to get a light penance] (ākampaittā), choosing an indulgent confessor (aṇumāṇaittā), confessing only the faults that others have seen (jam diṭṭham), confessing only grave (bāyaram) or [5] only small faults (suhumam), confessing secretly (channam, speaking indistinctly, Abhay.), verbose confession (sadd'aulayam
sabd'ākula), confessing one fault to several confessors (bahujana), confessing indistinctly (avvatta, scil. to a guru who is not thoroughly instructed, an agītârtha, Abhay.) and [10] confessing a fault to a guru who is guilty of the same fault (tassevi tat-sevin).
=
el [No dialogue.] A monk is able to confess his faults in the proper way if he possesses the following ten qualities (dasahim thanehim sampanne anagare arihai atta-dosam aloittae): if he [1] has a good birth (jāi-sampanna), belongs to a good family (kula-s.), respects the decorum (vinaya-s.), knows [the difference between good and evil] (nāṇa-s.), [5] is faithful (damsaṇa-s.), has a good conduct (caritta-s.), is tolerant (khanta), has complete control [of his senses] (danta), is truthful (amãi) and [10] does not regret [to have confessed] (apacchā'ṇutāvi).
c2 [No dialogue.] A monk is able to receive confessions in the proper way (... arihai āloyaṇam padicchittae) only if he possesses the following eight qualities: if he [1] is acquainted with good behaviour (āyārava), understands [the sins that are confessed] (āhārava), is conversant with the practice [of confession] (vavahārava), is devoid of false shame (uvvilaya: apavriḍaka, Abhay.), [5] is able to release the confessant from his guilt [by imposing the right penance] (thus Abhay. on pakuvvaya), is discreet (aparissavi), is able to make the confessant do the penance (nijjavaya niryāpaka) and [8] is able to see the calamities of the hereafter (avāya-damsi: pāralaukikâpāya-darsin, Abhay.).
=
d (920a) [No dialogue.] There are ten forms of correct behaviour (sāmāyārī) among monks. They are (enumerated in a gāhā): [1] compliance with a wish (iccha-kāra), the admission of being guilty (micchā-kāra), assent (taha-kkāra), formulae used

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XXV 7
when leaving (āvassiyā) or (5) entering a place (nisihiyā), a request for instruction or a question concerning oneself (āpucchaņā), a request for confirmation or a question concerning somebody else (padipucchaņā), placing something at somebody's disposal (chandaņā), promising (nimantaņā) and [10] entering another teacher's tutelage (uvasampayā).
e (9200) [No dialogue.] There are ten kinds of penance (pāyacchitta) depending on whether the sin one committed deserves [1] simple report (āloyaņā'riha), confession proper (padikkamaņariha), both report and confession (tad-ubhayâriha), renunciation of the corpus delicti (vivegâriha), [5] the kāyôtsarga-posture (thus Abhay. on viussaggâriha), asceticism (tavâriha), reduction of one's seniority as a monk (chedâriha), complete annulation of the same and repeated profession (mūlâriha), repeated profession after an interim (aņavațțhappâriha) or [10] exclusion from the community (pāranciyâriha).
Quotations (several defective gāhās): see Introduction $ 15. For parallel places in other texts see Lehre par. 136 (sāmāyāri) and 161 (pāyacchitta); cf. also LEUMANN, Übersicht p. gb and CAILLAT, Expiations p. 142 (āloyaņādosa), p. 141 (the qualities of confessant and confessor), p. 111 (pāyacchitta). - In connection with the eight qualities of a worthy confessor Abhay. states that āyāra is dictated by jñān'ādi-pañca and vavahāra by āgama-śrut'ādı-pañca, cf. I 19 and VIII 82 resp. Thāņa 484a reads avahārava for āhārava and adds (9) piya-dhamma and (10) dadha-dhamma.
€ (921a) [No dialogue.] Ramification of asceticism (tava): the subdivisions being the same as in Uvav. 30 (to which place the text, expressly or implicitly by means of jāva, refers), we only record the divergences.
External asceticism:
1. A. 7. solasama bhatta om. in Viy.
B. For Uvav. (niv)vāghāima Viy. has (a)nīhārima, cf. II
16a II. A. 2. Viy, refers to Viy. VII 17b.
B. 7. Viy. adds appa-tumantuma. III-V. Viy. refers to Uvav. 30. VI. 4. Viy. refers to the Somil'uddesa, XVIII 104.
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Internal asceticism:
II'.
III'.
V'.
2. a. Viy. refers to Viy. XIV 32, where the forms of respectful treatment are listed as folows: de 3 an By Oik. For (Uvav. eyassa abhigacchaṇaya) Viy. has intassa paccuggacchanaya.
XXV 7
4-5. Viy. has the following subdivision:
pasattha-mana-viņaya (cf. Uvav. b)
1. apāvaya, 2. asāvajja, 3. akiriya, 4. niruvakkesa, 5. aṇanhavakara, 6. acchavikara, 7. abhūyâbhisankaņa [mana or vai] apasattha-m.-vinaya (cf. Uvav. a)
1. pāvaya, 2. sāvajja etc.
Sequence of the ten kinds of service (veyavacca): 1 2 6 5 4 3 8 9 10 7.
1. 8. For Uvav. vilavanaya Viy. has paridevaṇayā. 3. y. Viy. sutta-rui.
S. Viy. ogaḍha-rui which according to Abhay. (sādhupratyāsannibhūtas tasya sadhûpadeśad rucir avagāḍharuciḥ) is the same as Uvav. uvadesa-rui.
BB. Viy. padipucchaṇā. Sequence of the anuppehās: 777, aaa, BBB, SSS.
4. c. Viy. suhuma-kirie aniyaṭṭi.
d. Viy. samocchinna-kirie appaḍivāī. In Viy. khanti (Uvav. wrongly aa) etc. are the characteristics (lakkhana) and vivega (Uvav. wrongly a) etc. are the attributes (alambana) of pure meditation. Sequence of the aṇuppehās: yyy, 888, BBB, xxx.

VI'.
A. 1 and 2: inverted order in Viy. **
A few explanations given by Abhay.: jhanjhā (II B 6) 'quarrelsomeness' or, according to the Curni, aṇatthaya-bahuppalāvitta; tumantuma (II B 7): hṛdayastha kopa-višeṣa; niruvakkesa (II' 4-5, a-b under 4): svagata-sok'ady-upakleśa-viyukta; acchavikara (ibid. under 6) 'not troubling oneself or somebody else' kṣapi: sva-parayor āyāsa (cf. XXV 6(1) comm. end);

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abhūyâbhisankaņa (ibid. under 7): ‘not afraid of ghosts and demons (bhūta)'; paridevaņayā (V' i 2): punaḥ punaḥ klistabhāşanatā.
8. OHA.
The term oha does not appear in the text. According to Abhay. (852b) it denotes the undifferentiated 'multitude of beings as against the beings capable of salvation etc. in udd. 9 seqq.
a (927a) * When being reincarnated, souls (ee vi jīvā in the answer, whereas the question has neraiyā nam bhante kaham uvavajjanti? Cf. f below), by means of purposive acting (ajjhavasāņa-nivvattienam karanóvāenam), leave their (present] existence (thāna) and enter their new (purima: purovartin, Abhay.) existence ‘in a wink' (? seya-kāle: esyati kāle, Abhay.; cf. V 414), leaping like a monkey (pavao viva pavamāņā). b Their velocity, ref. to XIV 12. © They produce the quantity of life of their new existence (para-bhaviy'āuyam pakarenti) by [their own] decisions and activities (ajjhavasāņa-joga-nivvattienam karanôvāenam). (927b) Their rebirth (gai) is brought about by the wane of their quantity of life, form of existence and duration (āu-, bhava- and thiż-kkhaya). e They are reborn on their own strength (āya'ddhữe no par'iddhie), on the strength of their own karmans (āya-kammuņā etc.) and exertions (āya-ppaogenam etc.); cf. XX 102 and IX 326. i The same is true with all beings (cf. the question in a above). The text expressly points out the exceptional case of the A1 for which the process of rebirth takes four samayas (causamaiya viggaha); cf. VII 11. * *
9-10. BHAVIYÂBHAVIYA.
11-12. SAMMA-MICCHA.
The same is true with [udd. 9 (927b)] beings capable (bh av a-siddhiya) and sudd. 10 (ibid.)] incapable of salvation (a b h. - s.), as well as with [udd. 11 (ibid.)] orthodox (s a mmadiţthi) and sudd. 12 (ibid.)] heretical (miccha diț țhi) beings. * * at the end of each udd.
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Obeisance to the Suyadevaya!
jiva1 ya lessa pakkhiya3 diṭṭhi annāņa nāņa sannão" veya kasãe uvaoga1o joga11 ekkāra[sa] vi ṭhāṇā.
XXVI. BANDHI-SAYA.
The introductory gaha is not an usg. but enumerates the eleven qualities from the point of view of which souls and beings will be discussed in sayas XXVI-XXX: [kind of] soul, lessä, 'belonging to the [light or dark] half [of existence]' (pakkhiya), belief, knowledge, non-knowledge, instinct, 8 sex, passion, 10 activity and 11 imagination. The unusual sequences annāņa nāņa and uvaoga joga are due to the metre. For sayas XXVI-XLI see Introduction § 6.
...

1
la (928b) * A soul that has already bound karman (jive bandhi) may or may not again bind 'bad karman' (pāva kamma) in the present and ~ or in the future; consequently there are four cases: I) bandhai bandhissai, II) bandhai na bandhissai, III) na bandhai bandhissai, and IV) na bandhai na bandhissai. In the first place this depends on the above-mentioned eleven qualities of that soul. With most of these all four cases are possible. However, (1) for souls that have not the white lessä, that stand in the dark half [of their existence without beginning and end] (kanha-pakkhiya, see XIII 1a), that are heretic or partly so (sammāmicchädiṭṭhi), or that possess one of the three nonknowledges (are annāņi etc.), the instincts (sannôvautta), one of the three sexes (saveyaga etc.) or one of the first three passions (koha- māyā-kasai) only cases I and II are possible; (2) for souls devoid of passion (akasai) only cases III and IV are possible; (3) for souls devoid of lessa (alessa) and activity (ajogi) and endowed with omniscience (kevala-nāņi) only case IV is possible.
6

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XXVI 1
1b (930b) What has been said above in connection with the soul in general applies to the human soul. With HAG only cases I and II are possible.
? (931a) The text further discusses the question whether the soul in general and HAMG may or may not, in the present and in the future, bind each of the eight kinds of karman taken separately. It now appears that the general rule in la above applies to the binding of the confusing karman (jah' eva pāvam kammam tah' eva mohaņijjam pi niravasesam jāva Vemāņie), whereas for the other kinds of karman its validity is restricted by the following additional rules: (1) human souls endowed with passion (even lobha-kasāi) are, in the present, always binding (cases I and II) the karmans that obscure knowledge and vision, the karmans of individuality (nāma-kamma) and social standing (goya-k.) and the obstructing karman; (2) future binding without present binding (case III) of course is impossible in the case of the perceptible karman; (3) with the karman called quantity of life there are several curious devergences some of which are difficult to account for; suffice it to say that the possibilities of binding this karman not seldom contrast with those of binding pāva kamma: e.g. with a heretic soul all four cases of present and future binding resp. non-binding are possible whereas with a partly heretic soul (sammāmicchădithi) only cases III and IV
occur. * *
bandhi : baddhavan scil. karma, Abhay.-At first sight pāva kamma 'bad karman' seems to mean nothing but karman in general (cf. Lehre par. 84 end). However, if most of the additional rules for the binding of the eight kamma-pagadis (in %) only narrow down the validity of the general rule regarding the binding of pāva kamma (in ?) there is one important exception: the possibilities of binding 'quantity of life' (āuya-kamma) indeed often contrast with those of binding pāva kamma.--According to Abhay. case I of the present and future binding resp. non-binding relates to beings incapable of salvation (abhavya), case II to beings capable of salvation (bhavya) that are bound to attain the annihilation of karman (prāptavya-kşapakatva) or, more precisely, in the case of āuya-kamma (932b), to him who lives in his last body (carama-sarira), case III to him who has suppressed and case IV to him who has annihilated the confusing karman (mohôpaśame vartamāna resp. kşiņa-moha).
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XXVI 2
2-11
The same discussion in connection with HAMG that are sudd. 2 (934b)] living in the first samaya of their present existence (añantarovavannaga, cf. XIV 1') or (udd. 3 (935b)] in a later samaya (paramparovavannaga), in the first or a later samaya of [udd. 4-5 (936a)] their occupation of the new place of origin (añantar’- and parampar'ogāṇha), [udd. 6-7 (ibid.)] their attraction of matter (anantar’- and parampar'āhāraga), [udd. 8-9 (ibid.)] their development (anantara- and parampara-pajjattaga), and sudd. 10-11 (ibid.)] in connection with HAMG that will not again or that will again enter the same existence (thus Abhay. on carima resp. acarima). * * at the end of each udd.
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XXVII. KARIMSUGA-SAY A.
1-11
(938a) On the question whether souls and beings differentiated as in XXVI bind or do not bind 'bad karman' and the eight kamma-pagadis (hence there are nine daņdagas) in past, present and future. Since all beings have bound (karim s u) karman in the past, XXVII is merely a repetition of XXVI with the possibilities: I) karimsu karenti karissanti, II) karimsu karenti na karissanti, III) karimsu na karenti karissanti, and IV) karimsu na karenti na karissanti.
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XXVIII. KAMMASAMAJ J AŅA-SAY A.
1-11
(938b) On the question where, that means on which stage of existence (kahim: kasyām gatau, Abhay.), souls and beings differentiated as in XXVI have earned (s a majjiņi msu, samāyarimsu) 'bad karman' and the eight kamma-pagadis. There are eight possibilities: karman may have been acquired on the stages A, AH, AM, AG, AHM (read in accordance with the comm.: ahavā tirikkha-joņiesu ya neraiesu manussesu ya), AHG, AMG and AHMG. * *
Text and comm. both have Kammasamajjanana-saya.---samāyarimsu, according to an old explanation quoted by Abhay., means 'experienced': samācaritavantah, papa-karma-hetu-samācaranena tad-vipäkanubhavanenêti vrddhāh.
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XXIX. KAMMAPAT THAVANA-SAY A.
1-11
(9400) On the question whether souls and beings differentiated as in XXVI began [to perceive] (paţth a vi msu) and finished [perceiving] (nițțhavimsu) 'bad karman' and the eight kamma-pagadis simultaneously (samāyam) or not (visamāyam). This depends on whether they have the same quantity of life (sam'āuya) and are reborn at the same time (samovavannaga) or not (visam’āuya, visamovavannaga). There are four possibilities, viz: I) samāyam patthavimsu samāyam nitthavimsu, II) s. P. visamāyam n., III) v. p. s. n., and IV) v. P. O. n. resp. corresponding with I) sam’āuya samovavannaga, II) s.-7. visamộvavannaga, III) visam'āuya samov., and IV) v.-ā. visamóv. **
patthavimsu: prasthāpitavantaḥ, that means prathamatayā vedayitum ārabdhavantah ; nitthaoi su : misthapitacantah, nisthăm nătazantah ; samāyam: samakam, yugapad; Abhay.
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XXX. SAMOSARANA-SAYA.
1-11
1 (942a) On the question whether souls and beings differentiated as in XXVI adhere to the creed (s a mosarana) of I) those that accept voluntary action (kiriyā-vādi), II) those that deny voluntary action (akiriya-vādi), III) the agnostics (annaniya-vādi) or IV) the moralists (veṇaiya-vādi).
2 (943a) The future stage of existence (neraiy'āuyam karei) of the same souls and (945a) beings.

...
3 (946a) Capability of salvation of the same souls and beings.
**
pa
samosarana (: mata, Abhay.) 'creed' rather than 'heretical creed' or 'heresy' (thus JACOBI, Suy. 1, 12; also cf. ibid. 2, 2, 79; Dasa 6 and Utt. XVIII 23); the Jainas in fact may, in a way, be regarded as kiriyā-vādis, see Lehre par. 83 and JAIN, Life p. 211 seqq. Abhay. quotes different opinions on the meaning of the four terms. The kriyā-vādins (1) pretend that action, being impossible without an actor, is connected with the soul (kriya atma-samavāyini), or (2) that only action counts (kriya pradhanam, kim jñānena?), or (3) they maintain the real existence of the soul (jiva, atman) and of all other categories (padârtha); there are 180 different schools, cf. JACOBI on Suy. 2, 2, 79 and JAIN o.c., p. 212, n. 127. The akriya-vādins (1) deny action because of the instability of things or (2) because of the momentary existence of the samskāras (one śloka quoted; on this kṣaṇika-vāda cf. JACOBI on Utt. XVIII 23), or (3) they, viz the Buddhists, pretend that only purity of heart scil. intention (citta-suddhi) counts, not action, or (4) in their opinion the categories have no real existence; 84 schools, cf. JAIN l.c., n. 130. The ajñānikas (1) despise all knowledge pretending it is nonknowledge, or (2) they consider non-knowledge to be salutary since it causes freedom from karmic bounds, or (3) they pretend that nobody can have knowledge about some object because the means of cognition never cover the total range of the object (tatha na jñānam kasyâpi kvacid api vastuny asti pramāṇānām asampūrṇa-vastu-viṣayatvāt); 67 schools, cf. JAIN 1.c., n. 132. The vainayikas, finally, say that a heavenly rebirth etc. is the reward of good conduct (vinaya); 32 schools, cf. JAIN 1.c., n. 136.

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XXXI. U VAVĀ YA-SAY A.
1 (948b) * The four 'small numbers' (khudda jumma) are khudļāga-kada-jumma, kh.-teoya, kh.-dāvara-jumma and kh.-kalioga; they are defined in exactly the same way as the numbers (jumma) in XVIII 43.
khudda, khuddăga = kşullaka as against the 'big numbers' (mahājumma) in XXXV i 1', Abhay.; see also Introduction $ 6.
2 (948b) a 1. The stage of existence from which a 'small' kada-jumma group of H (khuddāga-kada-jumma-neraiyā) originates (kuo uv av ajj anti? kim neraiehimto uv.? etc.), ref. to Pannav. 6. 2. The number of such H originating simultaneously (ega-samaenam) may be 4, 8, 12, 16, [etc. up to] x or < 3. The way in which they originate, ref. to XXV 8a-e. b The same (1-3) for H specified for the seven hells. cd = a b with khuddāga-teoya-neraiyā (in C under 2 the numbers are 3, 7, 11, 15, [etc. up to] x or :). ef = a-b with kh.-dāvara-jumma-neraiyā (in e under 2 the numbers are 2, 6, 10, 14, [etc. up to] x or :). g-h = a·b with kh.-kalioga-neraiyā (in & under 2 the numbers are 1, 5, 9, 13, [etc. up to] x or s). * *
2-28 The same questions in connection with H possessing (udd. 2 (949a)] a black, [udd. 3 (949b)] a dark or (udd. 4 (ibid.)] a gray lessā; [udd. 5 (ibid.)] H capable of salvation (udd. 6-8 (ibid.)] of the same three lessās, and in the same way sudd. 9-12 (950a)] H incapable of salvation, sudd. 13-16 (ibid.)] orthodox H, (udd. 17-20 (ibid.)] heretical H, [udd. 21-24 (ibid.)] kanha-pakkhiya H (cf. XIII 1a) and sudd. 25-28 (ibid.)] sukka-pakkhiya H. * * at the end of each udd.
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XXXII. UVVAT TANA-SAY A.
(951a) The same as XXXI udd. 1-28 taking into consideration the next existence of these beings (anantaram UV vattittā kahim gacchanti etc.). * * at the end of each udd.
The text has Uvavațțaņā-saya.
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XXXIII. THE TWELVE EG’INDIYA
[AVANTARA-]SAYAS.
Av antara saya 1.
(951b) a The five kinds of Al (eg’indi y a), viz earth-, water-, fire- and wind-beings and plants, may be fine (suhuma) or coarse (bāyara) and each of these two species may be developed (pajjatta) or not (apajjatta).
b For all of these 5 X 2 X 2 subspecies of Al the eight kinds of karman exist (aţtha kamma-pagadīo pannattão). They bind (bandhanti) seven (that means all except āuya-kamma) or all of these kinds of karman. They perceive (veenti) fourteen kinds of karman (kamma-pagadī) viz the eight kinds already mentioned to which are added the absence (ovajjha) of the senses of hearing, seeing, smelling and tasting and the absence of female and male
sex. * *
itthi-veya-vajjha: yad-scil. karma-Judayāt stri-vedo na labhyate tat striveda-vadhyam, Abhay. Probably we should read i.-U.-bajjha (bāhya), cf. I 74. The term kamma-pagadi is rather unusual in this connection.
2-11
(952a) The same subject developed after the example of XXVI 2-11. * * at the end of each udd.
Avantara sa y as ii-xii.
(952b) The same discussion applied to Al taking into account their black, dark or gray lessā and their capability resp. incapa
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bility of salvation. These eleven avantarasayas consequently repeat the pattern of XXXI udd. 2-12. Each avantarasaya has eleven udd. except avantarasayas ix-xii which have only nine because the notions carama and acarama cannot be applied to beings that are incapable of salvation.
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XXXIV. THE TWELVE EG’INDIYA-SEDHI
[AVANTARA-]SAYAS.
Avanta rasa y a 1.
1 (954b) a Repetition of XXXIII i ra.
b If an undeveloped fine earth-being (apajjatta-suhuma-pudhavi-kāiya) dies on the eastern border (puracchimille carim'ante) of Rayaņappabhā and must be reborn as a being of the same species on the western border (paccacchimille c.-a.) of Rayaņappabhā, its transition takes one, two or three samayas (ega-samaieņa vā du-s. vā ti-s. vā viggahenam uvavajjejjā).
Answering Goy.'s question (se ken'attheņam ...) Mv. explains that he proclaims a theory of seven possible lines (sed hi). Lines indeed are straight (ujjuy'āyaya), deflected once or twice (egayao- and duhao-vamka), [forming a rectangular figure] open at one side (egayao-khaha) or (a 4 shaped figure] open at two sides (duhao-kh.), circular or semicircular (cakkavāla, addhacakkavāla); cf. XXV 3? If souls reach the place of their new embodiment by a straight, a once deflected and a twice deflected course (sedhi) the transition (viggaha) lasts one, two and three samayas resp.
d What has been said under b above is true in four hundred cases viz 4 cases (the apajjatta-suhuma being becomes an apajjatta-suhuma, a pajjatta-suhuma, an apajjatta-bāyara or a pajjatta-bāyara being) x 5 (the being may be reborn among the five kinds of Al) x 4 (the original being may be apajj.-suh., pajj.-suh., apajj.-bāy., pajj.-bāy.) x 5 (the original being may belong to the five kinds of A1).
With fire-beings there is a slight difference because the coarse
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(bāyara) species in this case is found only in man's world (manussa-khetta), cf. VI 81. The same three transitions, however, are possible here too in three cases: (9559) Al dying on the eastern border of Rayaņappabhā and becoming coarse fire-beings in Maņussa-(also called Samaya-)khetta, (955b4) coarse firebeings dying in Maņussa-khetta and becoming Al on the western border of Rayaņappabhā, and (955b8) coarse fire-beings dying and becoming coarse fire-beings in Manussa-khetta. The place of these beings in Maņussa-khetta is not indicated.
e (956a2: read apajjatta-suhuma-pudhavi-kāie nam ...) The same four hundred cases (savva-paesu vi) are possible if the beings move from West to East (or, in the case of coarse fire-beings, from the West of Rayaņappabhā to Samaya-khetta etc.).
(956a7: evam eeņam gamaenam ...) The same (b, d, e above) is true if the direction is S. to N. or N. to S.
8 (956ag: apajjatta- etc.) The same (b, d, e, f above) is true for Al moving in these four directions from one border to the opposite border of the lower hells, Sakkarappabhā etc. Souls, however, that live on some border of these hells and which must embody themselves anew in coarse fire-beings are obliged to go to the Samaya-khetta. This they can do only by a once deflected or a twice deflected course lasting two resp. three samayas. The same is true if coarse fire-beings must embody themselves in Al living on some border of Sakkarappabhā etc.
The caus. samohanāvetta (955b11) is rather curious.-955b ult. read pajjatta-bāyara-vaņassai-käie.-viggaha usually means a 'deflected course' (vakra-gati). Our text, however, also speaks of an ega-samaiya viggaha in which case it simply means a 'transition' (višişta-sthāna-prāpti-hetu-bhūtā gatir, Abhay.); cf. also Tattv. II 26 seqq.
2 (957a) a If an undeveloped fine earth-being dying in some place outside the 'tube' in the nether world (aholoya-khetta-nālie bāhirille khette) must be reborn as a being of the same species in some place outside the 'tube' in the upper world, its transition takes three samayas if the starting-place and the place of destination when projected on one plane are situated on a straight line (ega-payarammi anu-sedhie); it takes four samayas if they are situated on different lines (viseờhie).
nāli: trasa-nādi, Abhay.; see Lehre par. 95.--In its explanation of the
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difference between transitions of three and of four samayas the comm. is not very clear. It seems to imply that the soul takes (1) an anuśreni course if both starting-place and place of destination are situated in a main direction, and (2) a visreni course if the starting-place is situated in an intermediate direction. E.g. if a being dying outside the tube some place in the N.W. of the nether world must go to some place outside the tube in the upper world, it first moves to the N. or the W., then enters the tube, rises to the upper world and reaches its new place of origin. Of course, if the place of destination is also situated in an intermediate direction, the above interpretation would make a pañca-samayiki gati (thus Abhay.) necessary; the text, however, does not speak of such a transition. Also cf. VII 1'.
b Again this theory is developed for the four hundred cases mentioned in 1d above. The transitions are the same everywhere except with fire-souls. If (957b3) Adying outside the 'tube' in the nether world must be reborn as coarse fire-beings in Samaya-khetta, the transition takes two or three samayas, scil. follows a once or a twice deflected course. If (957b penult.) coarse fire-beings dying in Samaya-khetta must be reborn outside the 'tube' in the upper world the transition takes two, three or four samayas. If (958a3) the same must be reborn in Samaya-khetta the transition takes one, two or three samayas.
c (95829) Application of the same theory to souls moving from the upper world to the nether world with the same divergences in the case of the coarse fire-beings.
d (958a penult.) Application of the same theory to souls moving from some place on the eastern border of the world (logassa puracchimilla carim'anta) to another place on the eastern border: the transition here takes one, two, three or four samayas, scil. follows a straight, a once deflected or a twice deflected course ega-payarammi aņu-sedhi (for °dhim or °dhie) or visedhim resp. Other circumstances being the same, (958b penult.) the transition from E. to S. takes two, three or four samayas, (95997) the transition from E. to W. takes one, two, three or four samayas, and (959011) the transition from E. to N. again takes two, three or four samayas.
e = d but starting from (959a ult.) the S., (959b7) the W. and (959b9) the N.
3 (959b penult.) Further particulars on certain classes of Al that have been discussed above: their abodes (thāņa, ref. to
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XXXIV i 1
Pannav. 2:71b-77b), karman, binding and perception of karman (ref. to XXXIII i 1b), origin (ref. to Pannav. 6), samugghāyas and duration. The last topic is treated in nearly the same way as in XXIX 1, but sam'āuya and visam'āuya are equated with tulla-tthiīya and vemāya-(= vimātra: vişama-mātra, Abhay.) thiīya resp., and samõvavannaga and visamõvavannaga are equated resp. with tulla- and vemāya-visesâhiyam kammam (lit. ‘karman' the differentiation of which begins at the same resp. a different moment) pakarenti. * *
Once the title samaņāuso is used.
2-11
(962) The subject discussed in XXXIV i 13 developed after the example of XXVI 2-11. * * at the end of each udd.
Avantarasa y as ii-xii.
(963a) The subject discussed in i developed after the example of XXXIII ii-xii.
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XXXV. THE TWELVE EG’INDIYA-MAHĀJUMMA
[AVANTARA-]SAYAS.
Avantar asa y a 1.
1 (964b) There are sixteen 'great numbers' (m a hāju m m a) the names of which are formed by combining the terms kadajumma, teoya, dāvarajumma and kalioya (see XVIII 4%) with themselves and with each other in the sixteen possible ways: [1] kadajumma-kadajumma, [2] kadajumma-teoya etc. up to [16] kalioya-kalioya. The second term of these compounds indicates the remainder (viz 4 = 0, 3, 2 and i resp.) if the dividend is divided by 4; the first term indicates the remainder (also 4 = 0, 3, 2 and i resp.) if the quotient of that same division is divided by 4. Thus e.g. if A: 4 = B, the remainder being C, and if B : 4 = D, the remainder being E, the number A is a teoyadāvarajumma if C is 2 and E is 3. - Text: je nam rāsī caukkaenam avahāreņam avahīramāṇe cau-pajjavasie je nam tassa räsissa avahāra-samayā ('the number of times four has been subtracted') te vi kada-jummā se ttam kadajumma-kadajumme etc.
The interpretation of mahājumma in Lehre p. 33 = Doctrine p. 42 must be understood in the way explained above. If we adopt the abbreviations kj, to, dj and ko (cf. XXV 34) the smallest possible 'great numbers' are kj-kj 16, kj-to 19, kj-dj 18, kj-ko 17, to-kj 12, to-to 15, to-dj 14, to-ko 13, dj-kj 8, dj-to 11, dj-dj ro, dj-ko 9, ko-kj 4, ko-to 7, ko-dj 6 and ko-ko 5, thus Abhay. These numbers are called 'great' because their minima are 4-19, whereas the minima of the 'small numbers' (khudda-jumma, see XXXI 1) are 1-4. Also cf. Introduction $ 6.
2a (966a) [1] The stage of existence from which a kadajummakadajumma group of Al originates, [2] the number of souls simultaneously (ega-samaenam) reborn in such a group, [3] their
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inexhaustibility etc. up to [33] their next rebirth: references to the Uppal'udd. XI 1.
The numbers referred to under [2] of course are the same as the minima (16 etc.) indicated in the preceding note, to which x, ¿ and (in contradistinction to the beings grouped in 'small numbers', see XXXI 12) ∞o are added.
2b (967a) The same for the fifteen other 'great numbers'.
2-11
The sixteen descriptions of 12 above applied to A1 [udd. 2 (968a)] living in the first samaya of their existence (padhamasamaya-kaḍajumma-kaḍajumma-eg'indiya etc.), [udd. 3] not living in that samaya (apaḍhama- ...), [udd. 4] living in their last samaya (carama- ...) or [udd. 5] not in their last samaya (acarama- ...); to these are added the A1 that are [udd. 6] padhamapadhama-(thus read with the comm.!)samaya-kaḍajumma-kaḍajumma-eg' endiya etc., [udd. 7] paḍhama-apaḍhama-s.- [udd. 8] [udd. 9] padhama-acarama-s.- ..., [udd. 10] carama-carama-s.- ... and [udd. 11] carama-acarama-s.- ...; in these six compounds the first term seems to indicate the moment of the being's status as an A1 while the second term indicates the moment of the being's belonging to a kaḍajummakaḍajumma group. at the end of each udd.
padhama-carama-s.
* *
...3
According to Abhay. the padhama-2-samaya-kaḍajumma-2-eg'indiya beings (udd. 6) for instance are ekendriyôtpadasya prathama-samaya-yogad ye prathamaḥ prathamaś ca samayaḥ krtayugma-kṛtayugmatvânubhūter yeṣām ekendriyāņām te.

...
Avantaras ay as ii-xii.
(969b) The subject of avantarasaya i, udd. 12-11 developed after the example of XXXIII ii-xii. * *

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XXXVI-XXXIX. THE TWELVE BEINDIYA-, TEINDIYA-, CAURINDIYA- AND ASANNI-PANCÊNDIYA-MAHĀJUMMA-[AVANTARA-]SAYAS.
(970b) The subject treated in XXXV applied to A2, A3, A1 and to A5 devoid of consciousness. * *
XL. THE TWENTY-ONE SANNI-PANCÊNDIYA
(972a) The subject treated in XXXV applied to five-sensed beings possessing consciousness. There are of course twenty-one (instead of twelve) avantarasayas because the beings in question may possess six (instead of three) lessās. * *
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XLI. RASĪJUMMA-SAYA.
1 (975) There are four kinds of numbers (rāsījum m a) called kadajumma, teoya, dāvarajumma and kalioya or rāsī-jummakadajumma etc.
rāsi-jumma is jumma in the sense of rāsi (cf. XVIII 4') scil. ‘number in general' as against the 'small numbers' in XXXI 1 and the 'great numbers' in XXXV i rl; also see Introduction $ 6.
2 (975b) a. Origin of a rāsī-jumma-kadajumma group of H (r.-j.-k.-neraiyā), ref. to Pannav. 6: repetition of XXXI 12a, section 1. b. The number of such H originating simultaneously: repetition of XXXI 12a, section 2. c. On the question whether there is an interim on the occasion of their rebirth or not (s'antara and nirantara). d. In a given samaya these souls (te ... jīvā) can form only one kind of rāsī-jumma. e. The way (976a) in which they originate: repetition of XXXI 12a, section 3. f. These H are born and live 'without merit' (āya-ajasenam uvavajjanti, āya-ajasam uvajīvanti) scil., according to Abhay., 'without exerting themselves' (yaśas: samyama). g. As a result of what has been said under f above they possess lessā (are salessa), are active (sakiriya etc.) and cannot attain liberation during that very existence (ten' eva bhava-ggahanenam).
3 (976) The same applies to all other beings with the exception that M, under f, may (but not necessarily do) live āya-jasam in which case, under g, they are alessa and akiriya and consequently attain liberation in that very existence, or they are salessa etc. * *
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XLI
2-196
(976b) The subject treated in udd. I developed after the example of XXXI 2-28. The references are: udd. 2-4: HAMG forming a rāsī-jumma-teoya, a r.-j.-dāvara
jumma and a r.-j.-kalioya; udd. 5-28 = udd. 1-4 taking into account that the HAMG may
possess any of the six lessās; udd. 29-32 = 1-4 with beings that will achieve salvation; udd. 33-56 = 29-32 taking into account the six lessās; udd. 57-84 = 29-56 with beings that are incapable of salvation; udd. 85-112: the same with orthodox beings; udd. 113-140: the same with heretical beings; udd. 141-168: the same with kanha-pakkhiya beings; udd. 169-196: the same with sukka-pakkhiya beings. ** at the end of each udd.
(978b) The solemn conclusion of the Viy. is written out in full: Goy. affirms the eminent truth of Mv.'s teachings, honours his master and retires.
(978b) Colophon: the whole work comprises 138 sayas divided into 1925 uddesas.
See Introduction $ 2.
(979a) Gāhā: the whole work comprises 184.000 words. (979b) Gāhā: eulogy of the work.
Namaskāra to Goyama and the other ganaharas, to the bhagavai Vivāhapannatti (sic) and to the twelve Angas (duvālas'angagana-pidaga).
Gābā: a devout wish that the Suyadevayā bhagavaī may destroy the reader's (mama) mental darkness.
Plan for the study of the Viy: of sayas I-VIII one must study two udd. every day except in the case of saya IV where udd. 1-8 must be mastered in one day and udd. 9-10 in one day; each of the sayas IX-XX must be studied in one day, in two days, or in three days at the utmost; saya XV however must be mastered in one day (with special rules for fasting); sayas XXI
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XLI
XXIII take one day each; of sayas XXIV-XXV six udd. must be studied every two days; sayas XXVI-XXXIII together take one day and so do each of the sayas XXXIV-XXXVIII, sayas XXXIX and XL (taken together ?) and saya XLI. (980a) Three devout gāhās. The number of granthas is 15.751.
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INDEXES

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I. INDEX OF PROPER NAMES
PERSONS
Abbreviations: a. = annautthiya (dissident), A. – Arhat, Ā. = Ajiviya, b. = brahman, d. = disciple of Mv., h. = householder, k. = king, l. = layman or -woman, m. = monk, n. = nun, P. = Pásávaccijja, p. = prince(ss), 9. -- queen, . - race, t. = traveller (disācara).
Aimutta, d. V 43 Aggibhūi (= Goyama II), d. III 11 Aggivesāyaṇa, t. XV A Acchidda, t. XV A Ajja-Candaņā, n. IX 3310 Ajjuņaga Goyamaputta XV C4 Ajjuņņaga Gomāyuputta, t. XV A Aņuvālaya, A. 1. VIII 58 Anojjā, Mv.'s daughter IX 334 comm. Andhaka-Vrsni, see Andhaga-Van
hiņo Andhaga-Vanhiņo (varā (v.l. carā) and
parā), r. XVIII 44 Annavālaya, a, VII 101 (XVIII 74) Abhii, p. XIII 63 Ammada, m. XIV 33 Ayampula, Ā. I. XV C8; see Ayambula Ayambula, A. 1. VIII 5"; see Ayampula Avaviha, A. 1. VIII 53 Ajīviya I 2°, VIII 51-3, XV Āņanda, h. XV B2 Ananda, d. XV C1-4 Anandarakkhiya, P. II 58 Ikkhāga, r. XX 86 Ikşvāku, see Ikkhāga Indabhūi, see Goyama I Isibhaddaputta, 1. XI 121 Udaya, a., A. I. VII 101, VIII 59,
(XVIII 74) Udāi Kundiyāyaniya XV C4 Udayana', k. XII 2 a Udāyaṇa”, k. XIII 63 Uppalā, Sankha's wife XII 17
Uvviha, A. 1. VIII 53 Usabha, A. XX 840 Usabhadatta, b. converted by Mv.
IX 331 Eņejjaga XV C4 Aikşvāka, see Ikkhāga Kaccāyaṇa, see Khandaga K. Ka[n]ņiyāra, t. XV A Kattiya, merchant XVIII 2 Kalanda, t. XV A Kāyaraya, Ā. I. VIII 53 Kālāsa Vesiyaputta, P. m. I 95 Kāliyaputta, P. m. II 55 Kālodāi, a., m. VII 10, XVIII 7 Kāsava, P. m. II 56 Kundiyāyaniya, see Udāi K. Kurudattaputta, m. III 1d Kūņiya Videhaputta, k. VII 92-3,
XIII 63 Kesi, p. XIII 68 Koravva, r. XX 88 Kauravya, see Koravva Khandaga Kaccāyaṇa, d. II 16 Gangeya, P. m. IX 32 Gaddabhāli, b. II 16a Gāhāvai, a. VII 101 (XVIII 74) Gobahula, b. XV Bi Gomāyuputta, see Ajjunna G. Goyama I (Indabhūi), d. passim, see
XIV 71, XVIII 82 Goyama II, see Aggibhúi Goyama III, see Vāubhui Goyamaputta, see Ajjunaga G.
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Gosāla Mankhaliputta, head of the A.
sect XV Candaņā, see Ajja-C. Candappabha, A. XX 83a Cedaga, k. VII 9 comm., XII 22 Cetaka, see Cedaga Cellaņā, q. I 1, introduction Jamāli, nobleman, m. IX 332 Jayanti, P., n. XII 2 Fñáty, see Nāya Ņamudaya, Ā. I. VIII 53 Tammudaya, a. VII 101 (XVIII 7') Tāmali Moriyaputta, h. III 12a Tāla, A. I. VIII 53 Tālapalamba, Ā. 1. VIII 53 Tīsaya, m. III 110 Triprsta, former birth of Mv. XIV 714
comm. Devasena (= Mahāpauma) XV D2 Devāņandā, Usabhadatta's wife IX 331 Dhammaghosa, m. XI 11% Dhāraņi, q. XI 91 Näganattuya, see Varuņa N. Nāmudaya, a., A. 1. VII 104, VIII 5',
XVIII 74 Nāya, r. XX 86 Nāyaputta (= Mv.) VII 101 Nārāyaputta, d. V 81 Niyanthiputta, d. V 81 Paumappabha, A. XX 83a Padmāvati, q. VII 9 comm. Pabhāvai, q. XI 113 Pārsva, see Pāsa Pāsa, A. V 94, IX 325, XXV 71(1) Pāsávaccijja, followers of Pāsa V 94;
see also Kālāsa Vesiyaputta, Kāliyaputta, Mehila, Anandarakkhiya,
Kāsava, Gangeya Pingalaga, d. II 16 Piyadamsaņā (= Aņojjā) IX 33a comm. Pūraņa, h. III 21b, VII 935 Pokkhali, I. XII 1 Poggala, b., m. XI 12 Bala, k. XI 113 Bahula, b. XV B2 Bhaddā, Gosāla's mother XV BI Bhaddā, q. XV D2 Bhāraddāi XV C4 Mankhali, Gosala's father XV BI
Mankhaliputta, see Gosāla M. Mandaliya XVI 61 Mandiya XV C4 Mandiyaputta, d. III 31. Madduya, I. XVIII 74 Malla(k)i, r. VII 92 Mallarāma XV C4 Mahabbala, Mahābala, p. XI 113 Mahāpauma, p. XV D2 Mahābala, see Mahabbala Mahāvīra, A. passim; see III 21b-3,
VII 93d.101, XV, XVI 61h, XX
84a-b Māgandiyaputta, d. XVIII 34 Migāvai, q. XII 2 Munisuvvaya, A. XVI 5d, XVIII 2 Meha, p. IX 332a comm. Mehila, P. II 55 Moriyaputta, see Tāmali M. Revai, 1. XV Cu Roha', d. I 64 Roha? XV C4 Licchavi, see Lecchai Lecchai, r. VII 9 Vanhi, see Andhaga-Vanhiņo Varuna Nāganattuya, 1. VII 930 Vāubhūi (= Goyama III), d. III 11 Vijaya, h. XV B2 Videhaputta, see Kūņiya V. Vimala, A. XI 11 Vimalavāhaņa (= Mahāpauma) XV
D2 Vesāli (= Mv.) XII 24 Vesāliya (= Mv.) II 18a Samviha, A. I. VIII 53 Sankha, I. XIII Sankhavālaya, a., Ā. 1. VII 10, VIII
53, (XVIII 74) Sammui, k. XV D2 Sayāṇīya, k. XII 2a Savvānubhūi, d. XV C7.DI Sasi (= Candappabha) XX 83a Sahassāṇīya, k. XII 28 Sāņa, t. XV A Sāmahatthi, d. X 4 Siva, k. XI 91 Sivabhaddaya, p. XI 91 Siha, d. XV CHI Suņakkhatta, d. XV C7. Di
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332
Suņanda, h. XV B2 Sudamsaņa, merchant XI II Sudamsaņā, Mui's sister IX
comm. Suppabha, A. XX 838 Sumai, k. XV D2 comm. Sumangala, m. XV D2 Suhatthi, a. VII 101 (XVIII 74)
Seņiya, k. I 1, introduction Selavālaya, a. VII 101 (XVIII 7') Selodāi, a, VII 101 (XVIII 74) Sevālodāi, a. VII 10 (XVIII 74) Somila, b. XVIII 10* Skandaka, ācārya VII 638 comm. Halla, p. VII 9* comm. Hālāhalā, Ā. 1. XV A. C4.7
GEOGRAPHY
Abbreviations: c. = country, p. = people or tribe, s. = sanctuary (ceiya), t. = town, v. = village.--For identifications see the foot-note of the Introduction (abbreviated n.) or the commentary on the first text referred to.
Gunasilaya, s. near Rāyagiha passim Candoyaraña, s. near Uddandapura
XV C4 Candovayarana, s. near Kosambi XII
2a
Anga, c. XV C8 Angamandira, s. near Campā XV C4 Acchā, c. XV C8 Avāha, c. XV C8 Āla(m)bhiyā, t. n. 28; XI 12, XV C4 Uddandapura, t. XV C4 Ulluyatīra, t. XVI 32. 58 Egajambūya, s. near Ulluyatīra XVI
32.5 Kayangalā, t. n. 40; II 16 Kāmamahāvana, s. near Vāņārasi XV
C4 Kāyandi, t. X 48 Kāsi, c. VII 9', XV C8 Kunda(g)gāma, t. n. 44; IX 331-2, XV
B4 Kumāragama for Kummagāma q.u. Kurmagāma, v. XV B3 Koccha, c. XV C8 Koțpha(ya), s. near Sāvatthi IX 332d,
XII 11, XV A-C Kondiyāyaṇa, s. near Vesāli XV C4 Kollāya, v. XV B2 Kosambi, t. n. 46; XII 2 Kosala, t. VII 9o, XV C7 Kosalā, c. XV C8 Kosaliya 'of Kosală' XX 840 Khattiya-Kundaggāma, the kşatriya
part of Kundaggāma q.v. Gangā V 7, VII 64, XI 9'; of seven
kinds XV C4 comm.
Campā, t. V 1!. 10, IX 3320, X 49,
XIII 63, XV C4 Chattapalāsaya, s. near Kayangalā II
I la Țankaņā, p. III 21a Tapodā, see II 57 comm. Tāmalitti, t. III 12a Tungiyā, t. n. 27; II 55 Dūipalāsa(ya), $. near Vāņiyaggama
IX 32, X 4, XI 1, XVIII 104 Nandaņa, s. near Moyā III 11 Nālandā, suburb of Săvatthi XV B2 Pattakālagaya, s. near Alabhiyā XV C4 Palhayā, p. III 21a Pādaliputta, t. XIV 82 Pādha, c. XV C8 Pālāsaya, t. X 40 Punda, c. XV D2 Puņņabhadda, s. near Campā V 11. 10,
IX 3320, XIII 68 Pupphavaiya, s. near Tungiyā II 55 Pulindā, p. III 212 Babbarā, p. III 218 Bahuputtiya, s. near Visāhā XVIII 2 Bahusālaya, s. near Kundaggāma IX
331-24
321
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Bio, Bebhela, t. III 216, X 4", XV
D3 Bhăraha, see Cosmographical Names Bhuttuyā, p. III 278 Maga(d)ha, c. XV C8 Mandiyakucchi, s, near Rāyagiha XV
C4
Matsya, see Vaccha Malaya, c. XV C8 Mahātavovatīrappabhava, a hot spring
II 57 Mahesarī, t. XIV 82 Mālava, c. XV C8 Māhana-Kunda(g)gāma, the brahman
part of Kundaggāma q.v. Midhiyagāma, v. XV CII comm. Miyavaņa, garden near Vīībhaya XIII
63 Mendhiyagama, v. XV CII Moyā, t. n. 26; III 11 Moli, c. XV C8 Rāyagiha, t. Ii introduction, III 44
61-2, V 9', VI 101, VIII 7', XIV 84,
XV C4 et passim Lādha, c. XV C8 Vanga, c. XV C8 Vaccha, c. XV C8 Vajja, c. XV C8
Vāņiyagama, t. n. 29; IX 323, X 4,
XI 1', XVIII 104 Vāņārasī, t. III 61-2, XV C4 Vinjhā mountains III 215, XIV 82,
XV D2-3 Vibhela, see Bibhela Visāhā, t. XVIII 2 Vīībhaya, t. n. 50; XIII 69 Vebhāra hill II 5?, III 4* Vesāli, t. n. 29; VII 92-3, XV C4 Sankhavana, s. near Alabhiyā XI 12 Sabarā, p. III 21a Sambhuttara, c. XV C8 Sayaduvāra, t. XV D2 Saravana, place near Sāvatthi XV BI Sahasambavaņa, garden near Hatthiņā
pura XI 9', XVI 54, XVIII 2 Sälakotthaya, s. near Mendhiyagama
XV Cu Savatthi, t, n. 39, II I8, IX 33°d, XII ,
XV A-B2. 7. C2-11 Siddhatthagāma, v. XV B3 Sindhusovira, c. n. 49; XIII 63 Subhūmibhāga, grove near Sayaduvāra
XV D2 Susamārapura, t. III 210 Hatthiņāpura, t. n. 42; XI 9'. 11°, XVI
54, XVIII 2
MYTHOLOGY AND COSMOGRAPHY
The cosmographical names, names of classes and sub-classes of gods as well as the names of gods, celestial abodes etc. enumerated in I 28.45, II 8, III 7.8, IV 1-8 and X 56 have been recorded only when there was some special reason to do so.
Abbreviations: C. = continent, d. = direction, g. = goddess), h. = hell, m. = month, m.m. = mythical mountain, o. = ocean, p. = part of the world, r. = region, R. = Rāhu, S. = Sakka, v. = vimāņa, Va. = abode of the Vānamantaras.
Aggikumāra, g. XVII 17 Aggei, d. X 1, XIII 43 Aņuttarovavāiya, g. V 411-12, VI 1,
XIV 716.4b, 81 et passim Antahuņdi for Amba-Hundi? see Viy.
980a
ang pada penis Hopefie Viy. Auto huren detahun
Anna-jambhaga, g. XIV 88 Abbhintara Pukkhar'addha, c. (part)
V 14 Amba-Hundi? see Antahundi Ayasivaņa, Va. I 111 Arunābha, v. XI 1210
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Aruņôdaga, 0. VI 5 Alā, see Ilā Aviyatta- (v.l. Ahivai-) jambhaga, g.
XIV 86 Avvābāha, g. XIV 84 Asaņavaņa, Va. I 111 Asogavana, Va. I 11 Asoya, m. XI ? Ahivai-jambhaga, see Aviyatta-j. Āicca = Sūra, g. XII 62b Aditya, see Āicca Āyāva, g. XIII 68 Asvina, see Asoya Āsādha, m. XI u Indā, d. X 1", XIII 48 Indra, g. XIV 22a comm. Ilā, g. X 56 Isāņa, g. III 11d.2. 8, IV 1-8, X 49.56,
XIV 22. 62, XVII 5 Īsāņi, d. X 11, XIII 43 Isimpabbhārā, the abode of the Siddhas
XIV 81 Uttarakura, r. XX 81 Udahikumāra, g. XVI 12 Eravaya, p. XX 81-2 Kacchabha, R. XII 61 Kancaņa-pavvaya, m.m. XIV 86 Kanha Vasudeva XIV 71a comm. Kaņhasappa, R. XII 61 Kāyandagā devā, g. X 4 Kārttika, VII 936 Kāli, g. X 58 Kālôya, o. V 14 Kibbisiya, g. IX 332-6, XII 51a
comm. Kilbişika, see Kibbisiya Kuru, k. XX 88 comm. Kusumbhavaņa, Va. I r11 Krsnasarpa, see Kanhasappa Khanjaņa-vann'ābha, v. XII 61 Khambaya, R. XII 61 Kharaya, R. XII 61 Khettaya, R. XII 61 Gangadatta, g. XVI 50-d Gandhāvai, m.m. IX 3125 Cakkavatti, XVI 61% Canda, g. III 8, X 5", XII 628. 3 Camara, g. III 118. 21-3.68. 8, VII 92-9,
X 4-5, XIII 62
Camaracancā, Camara's residence II 8,
III , XIII 62 Campayavaņa, Va. I 111 Campijjā devā, g. X 4 Citta, m. XI ! Citta, m.m. XIV 86 Cüyavaņa, Va. I 111 Chattovavaņa, Va. I 111 Jakkha XVIII 71 Jadilaya, R. XII 61 Jama, g. III 70. 8, IV 1-4, X 5b Jamaga, m.m. XIV 86 Jamā, d. X 1', XIII 48 Jambuddiva, c. V 1, VI 101 (simile),
VIII 21, IX 1-2 et passim Jambhaga, g. XIV 86 Joisiya, g. IX 2 et passim Tamā, d. X 1, XIII 48 Tāyattīsagā devā, g. X 4 et passim Tilagavaņa, Va. I 111 Thaniyakumāra, g. XVI 14 Daddura, R. XII 61 Disākumāra, g. XVI 13; ori XI 10% Divakumāra, g. XVI II Devakura, r. XX 81 Dharana, g. III 116.8, X 4.56 Dhāyaisanda, c. V 14 Dhuva-rāhu, R. XII 61 Nāgakumāra, g. XVII 13 Niggohavaņa, Va. I 111 Negamesi, see Hari N. Nerai, d. XI, XIII 43 Paumāvai, g. X 50 comm. Pankappabhā, h. XIII 43a et passim Pajjanna, g. XIV 22% Paņdaga, vaņa IX 3125 Parjanya, see Pajjanna Pavva-rāhu, R. XII 61 Pāgasāsaņa, S. III 21b Pāņa-jambhaga, g. XIV 86 Pālāsigā devā, g. X 4 Pukkhala-samvattaga, mythical cloud
V 72 Puņņabhadda, g. XV C8. D2 Puppha-jambhaga, g. XIV 86 Pupphaphala-jambhaga, g. XIV 86 Purandara, S. III 216 Posa, m. XI 111 Phala-jambhaga, g. XIV 86
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Bandhujivagavana, Va. I 111 Bambhasanti, yakşa see Viy. 980a Baladeva, XVI 618 Balicancā, Bali's residence XVI 9 Bali Vairoyaņa, g. III 115.28. 8, X 4.5,
XVI 9 Bali Vaissadeva, g. XI 9 Bibhelagā devā, g. X 4 Bharata, cakravartin VII 63a comm. Bhăraha, p. V 5*, VI 7, VII 64,
VIII 21 et passim Bhāsarāsi-vann'ābha, v. XII 61 Bhūyāṇanda, g. X 4 Magara, R. XII 61 Maghava, S. III 21b Maccha, R. XII 61 Manjitha-vaņņ'ābha, o. XII 61 Mandara, m.m. XI 102, XIII 4', XVI
61h et passim Mahāghosa, g. X 4 Mahāvideha, p. XX 81-2 et passim Mahāsāmāņa, v. XVI 56 Mahāsukka, heaven V 4*, XVI 56 Māņibhadda, g. XV C8. D2 Māņussuttara, m.m. XI 10, XVI 61h
et passim Mālavanta, m.m. IX 31 a5 Miyanka, v. XII 62 Mehā, g. X 5a Yakşa, see Jakkha Rammagavāsa, p. XX gi Rayanappabhä, h. XI 11°, XIV 81 et
passim Rayaņi, g. X 5a Rāi, g. X 5a Rāhu, g. XII 61 Ritha, v. VI 5', XIII 43a Ruyamsa, g. III 8 comm. Rucaka, see Ruyaga Ruyaga XIII 4', XXV 36 comm., 420
comm. Ruyagavara, c. XVIII 75 Lavaṇasamudda, 0. III 3*, V 1*. 23,
VI 83 Lavasattama, g. XIV 74a Lāuyavaņa, Va. I 111 Lāuya-vann'ābha, v. XII 61 Leņa-jambhaga, g. XIV 88 Logantiya, g. VI 53
Vairoyaņa, see Bali V. Vaissadeva, see Bali V. Vajjapāņi, S. III 215 Vattha-jambhaga, g. XIV 86 Varuna, g. III 7€.8, IV 1-4, X 5b Vasumai, g. X 56 comm. Vāukumāra, g. V 21 (also kumārī),
XVII 16 Vāṇamantara, g. I 111, VII 93, XIX 10 Vāyavvā, d. X 1', XIII 43 Vāruņi, d. X 1, XIII 43 Vāsudeva XVI 618; see also Kanha V. Viggaha-kanda, place in Bambhaloga
XIII 458 Vicitta, m.m. XIV 88 Vijjā-jambhaga, g. XIV 86 Vijjukumāra, g. XVII 15 Vijjū, g. X 58 Vimalā, d. X ', XIII 48 Viyadāvai, m.m. IX 3125 Vemāņiya, g. V 410, VI 4° et passim Veyaddha, m.m. VII 64, IX 3145, XIV
86 Verottā, g. see Viy. 980a Vesamaņa, g. III 70.8, IV 1-4, X 55 Vaišvānara, see Bali Vaissadeva Sakra, see Sakka Satakratu, see Sayakkau Siva, g. III 12a comm. Śrngataka, see Singhādaya Sakka, g. III 115-c.25-c. 216-47-8,
V 4, VII 92-9, X 4-6, XIV 22. 62. 85,
XVI 2o. 52-b, XVIII 2 Sakkā, see Sukka Saņamkumāra, g. III 1.2c-d, X 4,
XIV 62 Sanavana, Va. I 111 Saterā, see Sadārā Sattavannavaņa, Va. I 112 Sadārā, g. X 56 comm. Saddāvai, m.m. IX 3125 Sayakkau, S. III 215 Sayaņa-jambhaga, g. XIV 88 Savvațţhasiddha, mahāvimāņa V 82,
XV D2 Sahassakkha, S. III 21b Sāi, see Seyā Singhādaya, R. XII 61 Siddhatthavana, Va. I 111
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Sukkā, g. X 55 Suyadevayā (in namaskāras) XV A,
XVII 11, XXIII, XXIV 13 comm.,
XXVI 11; also Viy. 980a Surūya, g. III 8 comm. Suvaņņakumāra, g. XVII 14 Sūī, see Seyā Sūra, g. III 8, X5, XII 62-3 Seyā, g. X 56 comm.
Soma, g. III 78.8, IV 1-4, X 56 Somaņasa, vana IX 31 45 Somā, d. X 11, XIII 43 Hari Negamesi, g. V 42 Harivāsa, p. XX 81 Hālidda-vann'ābha, v. XII 61 Hemavaya, v. XX 81 Heraņņavaya, p. XX 81
OTHER PROPER NAMES
Anga, see Duvālas'anga-gaņi-pidaga Udāi, elephant VII 9, XVII 11 Gai-ppavāya VIII 7 Jyotişkarandaka, work XII 61 comm. Diţțhivāya XX 836 Duvālas'anga-gani-pidaga XVI 611,
Puvva XI 114, XV A comm., XVIII 2,
XX 848, XXV 6(7bis), 71(7bis) Pūrva, see Puvva Bhūyāṇanda, elephant VII 9, XVII 11 Mahāsilākaņțaga samgāma, war VII 99,
XV C8 Rahamusala samgāma, war VII 98 Secanaka, elephant VII 92 comm.
XVI 616,
Nigodașațțrimsikā, work XI 10* comm.
Nigodasatin XV3", Viy.
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II. INDEX OF TERMS AND TOPICS
aikkantal VII 2 aikkanta cf. kālâikkanta, khetta,
pamāņão, maggå aisesa nāņa damsaņa XI 9. 122 aihi-puyā XI 97 aihi-samvibhāga VII 22 amsiyão XVI 32 amhripa-vahni XVIII 4* comm. akai-samciya XX 103 akakkasa-veyanijja VII 63a akada I 68 akamma III 310, VII 14 akamm'amsa XXV 601) akamma-bhūmi XX 81, XXV 6/11).
21(11) akasäi VIII 25, XVIII 1, XXV 71(18),
XXVI-XXX; cf. kasāya akāiya VIII 28 akāma I 111 akāma-nikaraṇā veyaņā VII 74 akicca I 101 akicca-tthāņa VIII 63, X 25 akiriya, oyā I 2, II 5*, VII 2+, VIII 65,
XXV 72' (under II 4, 3), XLI akiriyā-vādi XXX akohatta amāṇatta amayatta alobhatta
cf. kasāya akkhaya avvaya avasthiya XVIII 104;
cf. sāsaya akkhīņa-padibhoi VIII 53 agadhiya cf. amucchiya agami-kaya I 8*a, V 2. 69. 7, VI 51.
8, VII 102H, XIV 5', XVI 1°, XVIII
aggamahisi devi III 11, X 5, XII 69,
XIV 62 aggi XI 91 agni XIV 5 comm. aghãi-kamma VIII 10 comm. acakkhu-damsaņa VI 35, VIII 2', XII
518, XIII 19, XVII 23, XXV 43 acarama, acarima III 120, VI 3, VIII
3, XIII 1% 2, XIV 485, XVIII 1, XXV 611), XXVI 4"); udd. 11 of XXVII-XXX; XXXIII i-viii 11,
XXXIV i 11, XXXV i 5-XL acaliya kamma I 16-7 acitta VII 72. 102C, VIII 69, XIII 71;
cf. sacittàcitta-misaya acchavi XXV 6(1) acchavikara XXV 72 acchejja IX 332 acchejja abhejja aďajjha agejjha XX 52 ajasa XIV 86 ajīva I 64-5, II 104.d-e, III 312, V 9',
VII 1. 24. 72 101, IX 3149, X 1", XI 10', XIII 448. 71, XIV 4", XVI
81.4, XVIII 4', XXV 21-251 ajogi VIII 26. 84, XVIII 1, XXV 6(16).
71(18), XXVI(-XXX); cf. joga ajjhayaņa VIII 7 ajjhavasāņa IX 31, XI 11", XXIV,
XXV 8(-12) ajjhoyaraya IX 3320 ajjhovagamiyā veyaņā I 43 ajjhovavanna cf. mucchiya anjali-paggaha XIV 32 asthama-bhatta VII 98, XX 9 et
passim athiya XXV 24 athiya-kappa XXV 614). 724) adajjha cf. acchejja addha V 73. 81, XX 5', XXV 48 aņaikkamanijjāim (cha) XV A
agandha cf. avaņņa agaruo, agurulahuya I 9%, II 180, 100,
XI 101 agiddha cf. amucchiya agutti XX 22 agejjha cf. abhejja
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aṇagara I 95, III 1lc.e. 3la.d, VI 13,
VII 16. 71. 91. 102a.c, IX 32. 33, X 21.4, XII 11b. 91a, XIV 73, XV C 1. 11-D 2, XVII 31, XVIII 41; cf. bhāviy'appa aṇagāra
anajjhovavanna cf. amucchiya
aṇaddha cf. aḍḍha
ananhaya II 55-6
aṇanhavakara XXV 721 aṇatta XIV 92
anattha-danda-veramaņa VII 22 ananta-jiva VII 33; °-jiviya VIII 31 anantara, nirantara IX 32, XIII 61,
XLI
anantara-khetta VI 104
anantara-pajjatta(ga)
XIII Ia. 2, XXVI-XXX, XXXIII-XXXIV
aṇantara-parampara-anuvavannaga
XIV 13
anantara-bandha XX 7
anantara-siddha XXV 45. 6(8-9) comm. aṇantar'āhāra(ga) XIII 1a. 2-3, XXVIXXX, XXXIII-XXXIV
anantar'ogaḍha(ga) XIII 1a. 2, XXVIXXX, XXXIII-XXXIV aṇantarovavannaga V 410, XIII 1a. 2,
XIV 19, XXVI-XXX, XXXIIIXXXIV
anabhiggahiya bhāsā X 33
anavajja XVI 22b
anavaṭṭhappa XXV 720
anavadagga V 94, IX 32b, XII 2h anavanniya-devattana X 25
aṇāiya cf. ai
anauttam VII 16
aṇāgaya VII 2o
aṇagay'addha cf. addha
aṇāgāra1 VII 22
aṇāgāra XVIII 83
aṇāgāra-dhamma XVI 61h
aṇāgārôvautta I 52. (64). 92, VI 35. 41,
VIII 25, IX 31, XI 1 (-8), XII 51a, XIII 1a. 2, XVII 23, XVIII 1, XIX 3. 8, XX I. 3, XXI-XXIV, XXV 6(17), 1(17), XXVI (-XXX), XXXV (-XL); cf. uvaoga
aṇāņupuvvi I 64
aṇābhioga III 53 aṇābhoga I 17, VII 62, XXV 6(1), 72a

aṇārambha I 18, V 77, VIII 12 aṇāloiya-paḍikkanta IX 3320.8, X 25. 4, XIII 63; cf. aloiya-p. aṇāharaṇa XVIII 35
aṇāhāraga VI 35. 4, VII 11, VIII 25, XVIII 1, XXV 13. 6(28). 71(26), XXXV (-XL); cf. ähāra(ga) anikkhitta tavokamma II 1b, III 12a.
21b, VII 93e, IX 31, XI 91. 122, XV B 4. 6. C 11, XVI 32, XX 9 aniggaya XIV 19
aniṭṭha akanta appiya asuha amaṇunna amaṇāma I 52, VI 31, VII 64, XIII 42a, XIV 34. 52. 92
anitthamtha XXV 31
anidae I 22; aṇidaya XIX 52
anindiya I 74, II 10d, VIII 23, X 11, XI 102, (XVI 81), XXV 310 anisattha IX 332b aṇīhārima II 16a, XXV 721 anu I 14, XXV 71(1) gāhā 4 aņukampa VII 63b, VIII 81 aņutāvi cf. apaccha'ṇutāvi aņudai cf. udai aņudiņņa cf. udiņņa
aņudīraga, raya cf. udiraga anupariyaṭṭai XVIII 7o; cf. I 11o. 91, II 15.6a, IX 332g-h
aņuppehā XXV 721
anubandha XI 1 (-8), XXI-XXIV
anubhāga I 43, VI 82
anubhava I 110
aņumāņa V 48
aņumāņai XXV 72b
anuvautta V 410
anuvaraya III 31a, VIII 101
anusedhi XXV 37, XXXIV i 12
aņevambhūya V 52
anesaņijja cf. aphāsuya andaya VII 5
anhavakara XXV 721 atiy'addha cf. addha atta1 cf. āyā
atta XIV 92
attha VIII 81
atthikaya I 64. 92, II 10, VII 101, VIII 22. 9a. 104, X 11, XI 101, XII 51a, XIII 44, XVII 21 comm., XVIII 33 comm., 41. 74, XX 2, XXV 42.10

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atthitta I 34 adinna VIII 71 adukkhaņayā VII 63b adukkhi VII 1", XIV 42 addha-cakkavāla XXV 3?, XXXIVin addhā (tīy'a. or atiy'a., aņāgay'a.,
savv'a.) I 64. 9', XII 51a, XXV 5°;
VII 2% addhā-samaya II 104, X 1", XI 10,
XIII 4"b, (XVI 8'), XXV 42 addhā-kāla XI Il adhammad XVII 21; cf. XX 22 adhamma? cf. arthikāya antakara I 4". 93, V 43.7 anta-kiriya I 25.81, III 31d antara! V 75, VIII 26. 9b-e, XII 91b,
XXV 4'. 6(30), 71(80); cf. aṇantara,
jiņ'antara, s'antara antaraVIII 3’, XIV 81, (XVIII 75a);
cf. uvās'antara antara-diva IX 3-30, X 7-34 antima-sarira, -sarīriya I 4'. 99, V
43.7; cf. carima-s. antevāsi V 4* et passim antosalla-maraņa II 16a anna-ilāyaya XVI 4 annautthiya I 94. 101-2, II 51.7, V 31
5o. 65, VI 101.3, VII 101, VIII 59 comm., 7. 101, XVII 22-3, XVIII
71.4. 82; cf. parautthiya anna-m-anna-baddha anna-m-anna
puţtha ... I 68, XI 9!. 10, XVIII 103 anna-linga XXV 69), 72(9) annāņa, adj. oņi I 5o, II 10€, V 78,
VI 3" 4', VIII 23-6, IX 3142, XI 1 (-8). 9', XII 31a. 10°, XIII 18.2, XVII 23, XVIII 1, XIX 38. 8, XX 1. 37. 7, XXI (-XXIV), XXV 49,
XXVI (-XXX), XXXV (-XL) annāņiya-vādi XXX apaesa cf. apadesa apaccakkhāņa-kiriyā I 2o. 98, V 62,
VII 86 apaccakkhāni VI 4, VII 23.5 apaccakkhāya (pāvakamma) I 1", VII
13b. 2', VIII 61. (7), XVII 21 apacchā'ņutāvi XXV 72c1 apacchima-māran'antiya-samlehaņā
jhūsaņ'ārāhaņā VII 22
apajjatta(ga) V 41, VI 36. 4", VIII
11-2. 21.3, XIX 36. 8, XXV 12,
XXXIII-XXXV apajjatti XVIII 1 apajjavasiya cf. pajjavasiya apaạisevaya XXV 6(6), 71(6) apadihaya (pāvakamma) I 111, VII 2',
VIII 61. (74), XVII 21 apadhama XVIII 1 apadhama-samaya XXV 6(1), XXXV
XL apadesa V 73. 81, XX 52 apamrtyu V 52 comm. aparitta VI 36 aparissāviXXV 6(1) aparissāviXXV 72c2 apavartanā I 12 comm. apasattha I 9', XXIV (cf. [19]) apāņayāim (cattāri) XV C 8 apāvaya XXV 72' (under II' 4, 1) apuţtha I 61-8, II 1", V 41a, VIII 85;
cf. puţtha, phuda, phusai appa cf. āyä appakamma(tarāga) I 2%, V 63, VI 3?,
VII 34 102b, XIII 4", XVIII 5,
XIX 51 appakiriya(tarāga) V 63, VI 3', VII
1020, XIII 4', XVIII 5o, XIX 4. 51 appadikkama II 18a appa'ddhiya, app'iddhiya X 3', XIII
4', XIV 33, XVI 11-14 appa-tumantuma XXV 72(under II
B 7) appa-nijjara VI 1', XIX 4 appamatta-samjaya I 18. 22, III 3le appaveyaņa(tarāga) I 2, V 63, VI 11.
3', VII 61. 102H, XIII 4', XVIII 5?,
XIX 4. 51 appa-sarira I 22 app'āuya V 61 app’āsava(tarāga) V 63, VI 3+, VII 102,
XIII 4', XVIII 5?, XIX 4. 51 app'āhāra(ga) VII 17b. 31 app'iddhiya cf. appa'ddhiya aprašasta XI 3 comm. aphāsa cf. avaņņa aphāsuya VIII 53 comm. aphāsuya anesaņijja V 6', VIII 61 aphusa I 101
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abandhaga XI 1, XXI (-XXIII), XXV
310.6121), XXXV (-XL) abāhā! VI 34 abāhā? VI 53, XIV 81 abuddha-jāgariyā XII 11b abbhakkhāņa V 45. 69 abbhintara-parisayā devā XIV 2? abbhutthāņa XIV 32 abhakkhaya XVIII 104 abhavattha VIII 23 abhavasiddhiya I 64, III 120, VI 33.5.
45. 10, VIII 23, XIII 19. 2, XVIII 1, XXV 10, XXX18, XXXI 9-12,
ix-xii of XXXIII-XXXV, XLI abhiggaha III 12a, XI 91 abhiggahammi boddhavvā bhāsā X 33 abhiņiyvaţtai V 415, VI 101 abhivayaņa XX 22 abhihada IX 332 abhūyâbhisankaņa XXV 72% (under
XX' 4, 7) abhejja cf. acchejja amajjha cf. majjha amāi III 46-6, 52-3, (XIII 9), XXV 72c1 amãi sammaddithi I 2, III 64, V 410,
XIV 3', XVI 5b-c, XVIII (32). 52.4;
cf. sammaddiţthi amucchiya agiddha agadhiya anajjho-
vavanna VII a amuha VIII 63 ambu-vāsi XI 9' arasa cf. avaņņa araha(nta), arihanta I 43.5, III 2', VII
1°, VIII 2, IX 332e, XII 116.28. 91a, XIV 224, XV C 2. D 2, XVI 5d,
XVIII 2. 74, XX 82-5, XXV 6(1) arāga XVII 24 arūva, ovi II 104.0, VII 104, XI 101,
XIII 7, (XVI 81), XVII 24, XXV 21 'alam atthu' I 45, (V 5) alābha XV A aliya asabbhūya asantavayaņa V 69 alukkhi XIV 41 alessa VI 4', VIII 25, XVII 24, XVIII I,
XXV 6(19). 71(19), XXVI (-XXX);
cf. lessā aloga I 64, II 10a.d-e, IX 316, XI 101,
XIII 435,4a, XIV 81, XVI 84, XX 21, XXV 35-6
alog'anta I 62.4, XI 102 avagaya-veda VIII 83 avagāhaņā II 104, XIII 44a avacijjai XXV 23 avatthiya II 108, V 89, XX 81, XXV
6(20) 71120); cf. akkhaya and sāsaya avaddh'omoyariya VII 17 avaņņa agandha arasa aphāsa II 10,
XI 1 (-8). 91. (12), XII 518 avatta-damsaņa XVI 618 avattavvam XII 103 avasthita XII 61 avahariya cf. avahiya avahāra XI second introductory gāhā
under 3, XXI (-XXIII) avahiya XI 1 (-8), XII 20; avahariya
XXXV (-XL) avahirai XII (-8), XII 26, XXXV
(-XL) avāya XII 51a, XVII 23, XX 31 avāya-damsi XXV 72c2 aviggaha-gai I 7?, XIV 51 avibhāima XX 52 avibhāga-pariccheya VIII 10% avirai, adj. aviraya I 18.11.99, VII 21.
86, VIII 61. (7'), XI 1 (-8), XVI 1",
XVII 24, XXXV (-XL) avirāhaņā XXV 6(13). 71(13) avirāhiya-samjama and -samjamāsam
jama I 26 avisuddha-lesa VI 93 avii-davva XIV 61b avīriya I 83-4 avedaya, aveyaya VI 35. 4, VIII 25,
IX 310, XVIII 1, XXV 62). 71(2),
XXVI (-XXX); cf. veda avvatta XXV 726 avvattaga-samciya XX 103 avvaya cf. akkhaya and sāsaya avvābāha XVIII 104 avvoyadā bhāsā X 33 asamvuda I 110, VII 21. 91, (XII 1%),
XVI 61d-e, XXV 6(1) asamsāra-samāvannaga I 18. 84, XXV
asamkhejja loga V 94, XXV 23 asaccāmosa VIII 1, XIII 71, XVI 22b,
XVIII 71, XIX 8-9, XXV 14 asamjama, jaya I 18.11. 22.6, II 5, V 45,
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aho X 11 aho-kandūyaga XI 9 aho-loga cf. ahe-loga
āi (s’āiya, aņāsya) V 94, VI 3*, VIII 26.
83. 99, (IX 325), XII 26. 7', XIII 431, XVIII 3*, XXV 36
āu, āu-kāya, āu-kāiya I 67, II 5?, V 2,
VI 51-2.81, VII 102D, XIII 42a, XVII
8-9, XVIII 31, XX 66 āu-kkhaya bhava-kkh. țhii-kkh. II 185,
XXV 8 (-12) autta III 310, VII 71 āuya, ā.-kamma I 110. 21-2.7. 78. 81.
94.7, II 1", V 3. 67. 78, VI 36. 42. 82, VII 61-2.4, IX 31 23.1, XI 92. 10°. 11, XII 1°, XIII 7, XIV 1°. 748, XVI 11-14, XVII 12-17, XVIII 5', XXIV, XXV 310.8, XIX 1, (XXXIV
VI 35-6. 41, VII 21.4, VIII 61. (71), XVII 21, XVIII 1. 82, XXV 6124).
71124); cf. samjama asana-pāņa-khāima-säima V 6', VII
180.7, VIII 61, XII 11a; cf. NOURISHMENT asadda V 75; cf. sadda asantavayaņa cf. aliya asanni I 22.6-7, VI 36. 4", VII 74, VIII
23, XIII 18. 2, XV D 2, XVIII I,
XXV 19, XXXIX asabala XXV 6(1) asabbhūya cf. aliya asamārambha VIII 12 asarīra, ori I 74, II 1", VI 4', XVIII 1;
cf. sarīra asarira-padibaddha (jiva) XVIII 41 asāya, assāya VI 12. 103, XI 1 (-8),
XXXV i 1 (-XL) asärambha VIII 1 asāsaya I 98, VII 2o. 36, XIV 438,
XIX 7 asunna-kāla I 24 asubha V 61. 9, VI 12, IX 32b, XIV 21 asura III 21-4, VI 51-2, 81, XVIII 75b asoccă IX 3141. 326; cf. soccă assamii XX 22 assāya cf. asāya assāyā-veyaņijja kamma I 110, VII 636 ahakkhāya-caritta VIII 24 ahakkhāya-samjama, -samjaya XXV
615). 77 ahammiya XII 26 ahaveya VIII 835 ahāu-nivvatti-kāla XI 111 ahākammam I 48 ahāchanda X 4 ahātacca XVI 61 ahānigaranam I 48 ahā-riyam riyai V 21 ahāsuttam rīyai VII 16.7', (X2) ahāsuhuma XXV 6(1) ahigarana, oņi VII 13a, XVI 1* ahigaraņiyā kiriyā cf. kiriyā ahiyāsaņayā XVII 34 aheu cf. panca heū panca ahel ahe-loga, aho-loga II 106, XI 101,
XIII 434.5b, XX 27, XXV 3o. 4, XXXIV II
aura XXV 72a4 āôvakkama XX 1015 ākampai XXV 7251 āgai cf. gai-r-āgai āgama V 48, VIII 82 āgarisa XXV 6(28). 71428); cf. gahan'
agarisa, bhav'ägarisa āgāra-dhamma XVI 61 āgāsa I 65, II 10, V 414, VII 10, VIII
22. 98. 104, X 11, XI 101.3-4, XII 2,
XX 2, XXV 28. 35-6 ājāi V 31 ānamai pānamai ūsasai nīsasai (ussasai
nissasai), subst. āņāma pāņāma üsāsa nisāsa (ussāsa nissāsa) I 2.7. 2o. 74, II 11-3.5, V 2', VI 72, IX 342a, XI 1 (-8), XVI 11-14, XXI-XXIII, XXXV (-XL); cf. āņāpāņatta, āņā
pāņu āņavaņi bhāsā X 38 āņā I 33, VIII 82 āņā-pāņatta XXV 2; cf. āņamai āņā-pāņu XII 46-4, XIII 4*a; cf.
ānamai āņuppuvvi I 69, (XVII 4") āpucchaņā XXV 720
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ābāha V 42, VIII 32, XI 10o, XIV 84-5, XV C 7
abhiogiya I 26, III 53, XIV 22 abhoga I 17, VII 62, XXV 6(1) amantaṇī bhāsā X 33
aya-ajasa XLI
ayanka XVI 23; cf. rog'ayanka aya-jasa XLI
ayaya XXV 31-4; cf. ujjuy'ayaya ayarakkha deva III 11b. 218. 63 ayariya VIII 81, IX 332%, XII 2b ayariya-uvajjhāya V 68
āyā, atta, appa I 36. 42. 63. 95-7, II 51, III 42. 5', VI 31. 104, VII 13a, X 31, XI 1 (-8), XII 10, XIII 7, XVI 14a, XVII 29. 42, XX 31. 102, XXV 8; cf. aôvakkama, aya-(a)jasa
āyāņa V 413, (VI 10")
āyāma-majjha XIII 43a
āyārava XXV 72c2 ayur-bandha XIV 13 comm. ārambha(i) I 1o, III 31d, V 77, VIII 12
ārambhiyā kiriyā cf. kiriyā ārāhaṇā, haya, "hiya I 33, III 12d. 46, V 67, VIII 63. 82. 101-2, X 24-5, (XIII 9), XX 9; cf. apacchima- ... alasiyatta XII 2b aloiya-paḍikkanta II 16b, III 46. 53, V 67, VII 93e, X 4, XI 11. 121e, XV C 7. D 1, XX 9; cf. aṇāloiya-p. aloemi paḍikkamāmi pāyacchittam tavo-kammam paḍivajjāmi VIII 63, X 25; cf. padikkamai
aloyaṇā I 95 comm., XVII 34, XXV 72b-c.e
...
avai XXV 720
avakahiya XXV 71(1)
āvaraṇijja kamma cf. darisan'avaraṇijja k., nāņ'ā. k.
avassaya XVIII 104
avassiya XXV 720
āvāsa I 5, VI 6, X 3', (XII 72), XIII 1. 2. 41. 62, XIV 11, XVIII 5, XIX 7, (XXV 38)
āvīi-maraṇa XIII 72 āsaņâņuppadāņa XIV 32 äsanâbhiggaha XIV 32
äsava XXV 6(6); cf. mahâsava(tarāga) and app'āsava(tarāga)

āsava-dāra III 31d (in a simile) äsāyaṇā XVIII 74
asīvisa cf. kamma-āsīvisa, jāi-ā. āhākamma I 97, V 67, (VII 8'); "mmiya IX 332b
āhāra, rei I 12-3.7. 22. 71.3-4. 97, II 16b. III 128, VI 2. 62. 104, VII 17-8. 32, 64. 84, VIII 53, XIII 5, XIV 61. 73, XVI 23. 84. 11-14, XVII 12-17, XVIII 32.5, XIX 38, XX 1. 6, XXIXXIII
āhāraga VI 35. 4', VII 11, VIII 25, XI 1 (-8), XVIII 1, XXV 13. 6(26). 1(26), XXXV (-XL); cf. aṇantar'āhāraga, aṇāhāraga, app'āhāraga, parampar'āhāraga, mahâharaga āhāraya sarira I 74, VIII 9c.t-g, XIII 71c, XVI 14b, XXV 14 āhāraya-mīsaya sarira XIII 710, XXV
14
āhārava XXV 7202
ähevacca III 8
ahohiya I 45, VII 73, XIV 10, XVIII 83
ingala cf. saingāla, viingāla icchä-kära XXV 720 iccha'nuloma bhāsā X 33 ittha kanta piya suha maņunna maṇāma II 16b, VI 31, XIV 52. 92 itthânittha XIV 52
iddhi III 1-2, IV 5-8, X 31. 5-6, XIV 51, XVI gb.d, XVII 5. 12-17; cf. appa'dḍhiya, mah'iḍdhiya
iddhi kamma paoga III 42, 51, XX 102, XXV 8 (-12)
iddhi jutti jasa bala vīriya purisakkaraparakkama III 61; cf. uṭṭhāna ... ittariya XXV 71(1)
itthatta II 15
itthi XVIII 43
indiya I 74, II 4, III 9, VII 72, VIII 11. 24, XI 1 (-8), XII 2b, XIII 1a. 2. 44a, XVI 14, XVII 13. 33-4, XVIII 101, XIX 8-9, XX 4, XXI-XXIV, XXV 22, XXXV (-XL); cf. anindiya, eg'indiya etc., vigalêndiya indiya-vas'atta XII 2b iriyavahiya cf. iriyā

331

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isi IX 34" iha cf. ettham iha-gaya VII 61. 91 iha-bhaviya I 1'. 9, V 31 iha-loga VIII 81
Žriyāvahiya, 'yä kiriyā I 10%, III 314,
VI 39, VII 134.6. 7', VIII 89, X 2,
XVIII 81 iriyāsamiya III 320 āryā-samiti VIII 71 comm. isim-pure-vāya patthā-v. mandā-v.
mahā-v. V 21 īhā XII 51a, XVII 23, XX 31 ihā'poha-maggaņa-gavesaņa IX 3142,
XI 9. 114
ukkosa, 'siya, 'senam cf. jahanna ukkhitta-pasiņa-vägaraņāim (attha)
XVI 5-6 uggam'uppāyan'esaņā VII 18 uggaha cf. oggaha uccatta IX 31a3.b, XI 1 (-8). 9?,
(XXXV i 1 seqq.); cf. also ogāhaņā uccāra (pāsavaņa khela singhāņa vanta
pitta) I 74 ujju-mai VIII 26 ujjuy'āyaya XXV 3?, XXXIV i r? ujju-sutta-naya XVIII 61 comm. uțțhāna kamma bala viriya puri
sakkāra-parakkama cf. vīriya uddha-muinga V 94, XI 101 uddha-loya II 10%, XI 101, XIII 438.50,
XXV 39. 4, XXXIV i r? uddhā X 11 uttara-kiriyam riyai V 21 uttara-guņa VII 22-3, XX 9, XXV 6).
udīrai cf. eyai udīraga, aņudiraga or oraya XI 1 (-8),
XXV 6(23), 71(23), XXXV (-XL) udiraņā I 38, XXI (-XXIII) udiriya I 13-4. 3', III 3! udīrei I 14-7. 31.6, VII 1', XVIII 104,
XXV 6(23), 71(23); cf. also V 21 uddāi II 1", XV D 2, XVI r', XIX za uddesiya IX 3326 uddha-kandūyaga XI 91 udvartană I r comm. upaśānta-moha VIII 84 upāśraya cf. śramanôpāśraya uppattiyā (buddhi) XII 5', XX 31 uppala XI 1-8 uppāyaṇa cf. uggam’uppāyaṇ'esaņā ummāya XIV 21 uyațțai for uvvațțai I 1* ura-parisappa cf. parisappa uvautta V 410, (XVIII 3) uvaoga II 108.c, XII ro', XIII 44a,
XVI 7, XVIII 104; cf. aṇāgārôvautta,
sāgārôvautta uvakkama cf. sôvakkama, niruvakka
ma, āôvakkama, parôvakkama uvakkamiyā veyaņā I 43 uvakkesa cf. niruvakkesa, sauvakkesa uvagaraņa V 414 uvacaya XX 4; cf. also kammôvacaya,
poggalôvacaya uvaciņăi, ocijjai, ciya I 13-4.10. 31. 74.
9?, VI 3', XII 1', XVI 23. 84, XXV
23 uvajjhāya VIII 81, IX 332K, XII 2b;
cf. āyariya-u. uvaţthāvaņa cf. chedôvatthāvaniya uvabhoga VIII 2* uvabhoga-parībhoga-parimāņa VII 22 uvaramai I 8 uvaraya VIII 101 uvavajjai, uvavanna, uvavaya I 22.6.
71.4. 81. 109, II 161. 55-7, III 116.2, 2a. 4.5, IV 9, V 32. 94, VI 69, VII 11. 34. 61.4. 78. 92-3, VIII 510, IX 32al.b. 332e-h, X 26.4, XI 1 (-8). 121C, XII 72-9', XIII 1-2. 61.3, XIV 1. 74b. 82, XV C 4. 8. D, XVI 5d. (11-14), XVII I. 6-11. (12-17), XVIII 2. 59.9, XIX 34. 7, XX 1.6.
72(6)
za svona
uttara-pagadi-bandha XVIII 33 uttara-veuvviya I 52 udai, aņudai XI 1 (-8), XXXV (-XL) udaiya XIV 72, XVII 1*, (XXV 54) udaga II 52.7 udaya V 421, VIII 90-e, IX 321, XIV
2', XXI (-XXIII) udahi I 65; cf. ghaņôdahi udinna, aņudiņņa I 2'. 39.4, V 412
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86. 10lb-2, XXI-XXIV, XXV 13. 6(13), 1(13), 8-12, XXIX 1, XXXI, XXXIV-XLI; cf. anantarôvavannaga, paramparôvavannaga
uvavaṭṭai for uvvatṭai q.v. I 71, IX 32al.b, XX 10lb
uvasanta XVIII 104; V 412 (u.-moha); IX 31, XXV 6(3).(18) (u.-kasaya); IX 31, XXV 6(2) (u.-veyaya) uvasamiya XIV 72, XVII 14, (XXV 54), XXV 6(34), 71(34) uvasampaya XXV 772d
uvasamaya XXV 71) in gahā 4 uvasamei I 36
uvassaya cf. samaņôvassaya uvahi (1) XVII 3; (2) XVIII 72 uvāsaga cf. kevali ..., samaņôvāsaga uvās'antara I 64. 92, II 10h, VI 53, XII 51a, XIII 43a
uvāsiyā cf. kevali ..., samaņôvāsiyā uvvaṭṭai, ṭṭaņā I 71, IX 32al.b, XI I
(-8), XII 81. 91b, XIII 18. 2. 63, XIV 82, XV C 4. D 2, XVII 11, XVIII 31. 5o, XIX 3a, XX 10lb, XXXII; cf. also uyaṭṭai, uvavaṭṭai uvvilaya XXV 72c2
usiņa X 22-3
usiņa-joniya II 5', VII 31
ussappiņi IX 332e, XII 2b. 4o, XX 81, XXV 6(12), 71(12); cf. MEASURES (of time)
ussasai, ussāsa cf. aņamai ussuttam rīyai VII 16. 71, (X 21)
úsasai, ūsāsa cf. āņamai
rju-gati VII 11 comm.
egao-khaha XXV 32, XXXIV i 11 egao-vamka XXV 37, XXXIV i 11 eg'atthiya VIII 31
eganta-danda VII 21
eganta-pandiya I 81, VII 21
eganta-bāla I 81, VII 21, (VIII 71), XVII 22, XVIII 82 eg'indiya II 11-2, VII 74, IX 342a,

XIII 44d, XIV 12, XVII 12, XVIII 41, XIX 3, XXXIII-XXXV; cf. also the different kinds: pudhavi-kaiya
etc.
eg'indiya pancêndiya II 1od, V 22, VI 42. 51, VIII 11-2, X 11, XI 101, XII 91b, XV D 1, XVI 81, XXV 12; cf. anindiya and HAMG ettham... iha I 34
...
eyai veyai calai phandai ghaṭṭai khubbhai udīrai tam tam bhāvam parinamai III 31d, V 71, XVII 31, XVIII 3* eyaṇā XVII 32
evambhūya V 52
eşyat-kala V 414 comm.
esaņā cf. uggam'uppāyaṇ'esaṇā esanijja XVIII 10; cf. phāsu esaṇijja esiya vesiya samudāņiya VII 1o
ogāḍha, ogāhai I 6o, II 12.6a, V 81, VI 104, XIII 44e-e, XIV 72, XVIII 3. 101, XX 21, XXV 33-4. 42-3.6.10; cf. aṇantar'ogāḍha, parampar'ogāḍha ogāḍha-rui XXV 721 under V' 3 ə ogahaṇā I 52, V 76, VI 8o, XI 1 (-8), XIX 3b.d, XXI-XXIV; cf. also uc
catta
oggaha, uggaha (1) XII 51a, XVII 23, XX 31; (2) XVI 22a
ogha VII 84
ogh'ādesenam XXV 34. 43.7
omoyariya VII 17; cf. avaḍdh'omoya
riya
oya-paesiya XXV 3a
oraliya sarira cf. sarira
oraliya-misaya sarira XIII 71o, XXV 14 ovamma V 48
osanna VII 64, X 4
osappiņi VII 64, IX 332e, XII 2b. 4o, XV C 8, XX 81.4, XXV 6(12), 1(12); cf. MEASURES (of time)
oha XXV usg. 8
ohāriņi bhāsā II 67
ohi III 12a, 21b. 61, VI 35, VIII 25, IX 31a2.b, XI 91. 122, XII 51a, XIII 1a, XV D 2, XVI 10, XVII 23, XXV 43 ohi-marana XIII 72

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kamma(ya) sarira I 1°. 74, II 1, VIII
ge-f, XII 4b-d, XIII gle, XIV 51
comm., XXV 14 kamma-lessā XIV 1.91 kamm'ādāņa VIII 58, IX 33 28 kammiyāl II 55 kammiyā”, v.l. kammayā (buddhi) XII
519, XX 31 kammộvacaya VI 32-3 karai, karei, kada I 39. 69. 101, V 32.5",
VII 63. 83, XII 49, XVII 4(1).2,
XVIII 3*, XXVII; cf. pakarei karana I 101, VI 1°, XVII 3*, XIX 9,
XXV 8 (-12) karaņa-vīriya I 84 karei karāvei karentam aņujāņai VIII
kai-samciya XX 103 kakkasa-veyaņijja VII 63a kankhā-pa(d)osa I usg. 3. 93 kankhā-mohaņijja kamma I 31-2.5.7-8 kada cf. karai kada-jumma XVIII 49, XXV 34.6.
41-3.7, XXXI-XXXII, XXXV-XLI kaņha-pakkhiya XIII 18. 2, XXVI
XXX, XXXI 21-24, XLI kanha-rāi VI 52-3 kantāra-bhatta V 67, IX 3325 kandappiya I 28 kappal II 6. Ion, VI 51. 81, XI 101,
XII 51a, 103, XIII 2. 488, XIV 10, XVI 5. 81, XVII 6-11, XVIII 103,
XX 6, XXV 32 kappa? I 38, XXV 6/4). 71(4) kappai XVI 3 kappâīyal VIII 102 kappâīyaXXV 6(4) kappôvaya VIII 102 kappôvavattiyā gai I 81 : kabbada cf. kavvada kambala VIII 62 kamma I 14.6-7.10. 2. 43. 64-5.79.83.9,
II 15, V 416. 52. 61.. 7?, VI 12. 3.9', VII 35. 63. 1028, VIII 21. 83-4. 9b-e, IX 326, XI 1 (-8). 11", XII 52 7. gla, XIV 42. 618.745, XV C 4, XVI 23. 4, XVII 24, XVIII 32. 72, XX 3°. 86. 10, XXI-XXIV, XXXIV i 1%; cf. (a)ghāi-kamma, appa- and mahākamma(tarāga), āuya-kamma, kankhā-mohanijja k., carima k., pāva-k., mohaņijja k.; cf. also
iddhi ..., uțýhāņa ... kamm'amsa XV C 4, XVIII 77; cf.
akamm'amsa kamma-āsivisa VIII 21 kamma-nisega VI 34 kamma-pagadi I 110.41. 9?, V 41b, VI
34-5. 9, VIII 84. 90-e. 10%, IX 31 81-2.(b), XI 1 (-8), XII 12. (26). 518, XIII 8, XVI 3', XVII 2', XVIII 33, XIX 8, XX 34. 7, XXV 6(21 - 23). 71(21-23), XXVI 110, XXXIII, XXXy
XL kamma-bhūmi IX 31 85.(b), XX 81,
XXV 6(11-12). 71(11)
kali-oga, "-oya XVIII 4', XXV 34.6.
41-3.7, XXXI-XXXII, XXXV-XLI kalevara XVI 29. 84; cf. bāyara- and
suhuma-bondi-(dhara) kalevara kallāņa kamma VII 1028 kavala VII 17 kavvada or kabbada X 32 kasaya (koha māna māyā lobha) I 5”.
93.5, VI 4', VII 18.64.71. 84, VIII 25, IX 31a3.b, (X 2), XI 1 (-8), XII 12. (2b). 518, 104, XIII 19. 2, XVII 34, XVIII 1. 42. 104, XIX 8-9, XXIXXIV, XXV 613.18). 7113.18), XXVI
XXX, XXXV (-XL) kasāya-kusīla XXV 6-71 kāiyā kiriyā cf. kiriyā ka'ussagga II 18 kānkşā I 32 comm. kāma VII 72 kāma-bhoga VII 7', XII 63 kāmi VII 72 kāya VI 12 32, VIII 12. 5o, XIII 71c,
XVII 3*, XVIII 72-8; cf. äu-kāya, tasa-kāiya, pudhavi-kāiya etc., mahā- and suhuma-kāya, (s)akāiya kāya-țghii XI i comm. kāya-bhava-ttha II 52 kāyôtsarga comm, on XVI 28. 63 and
XXV 72 kāla V 414, 75. 82, VI 4', VII 28. 9,
XI 104. 111-, XII 4, XVI 1", XX 81.4, XXV 4.6(12.20.29-30). 71(12.20.29
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kodi-sahiya VII 22 koha VII 17a; cf. kasāya kṣīņa-moha VIII 84 comm.
30); cf. (a)sunna-kāla, diha- and (ra)hassa-k., missa-k., seya-k.; cf.
also davva ... kāla-vāsi XIV 22a kālaikkanta VII 17b, IX 332d käliya-suya XX 835 kiikamma XIV 32 kicca I 101 kicca-(hattha-)gaya cf. hattha-kicca
gaya kibbisiya I 26; cf. also Kibbisiya kiriyā (1) I 63. 9. 101-9, III 316-e,
VII 89, XI 1, XIV 4 comm., XVI 39, XVII 4", XXI-XXIII; cf. antakiriyā, appa- and mahākiriya(tarāga), īriyāvahiyā and samparāiyā k., uttara-kiriyam riyai, (s)akiriya; (2) five kinds of k., viz kāiya, ahigaraņiyā, pāusiyā, pāriyāvaniyā and pāņâivāiyā: I 82, III 31a, V 64, VIII 4. 65, IX 34, XVI 13. 83, XVII 12; (3) five kinds of k. viz ārambhiyä, pariggahiyā, māyāvattiya, apaccakkhānakiriyā and micchādamsaņa-k.: I 2,
V 62 kiriyā-vādi XXX kīya IX 332b kiya-gada V 67 kunthu VII 82.6 kumāra-samaņa V 43 kula VIII 81, IX 3325, XII 26 kulagara V 53 kulatthā XVIII 104 kusila X 3', XXV 6-71 kūdâgārasālā-dithanta III 12a 21a,
XVI 54, XVIII 2; cf. XIII 44 kevala samjama etc.: I 45, (VII 8'); k.
damsaņa: VI 3*, VIII 2', XII 51a, XIII 19, XVII 23, XXV 4%; k. nāņa: IX 3101. (b), XV D3, XVI 615,
khaiya XIV 7, XVII 14, XXV (54).
6(34). 7134) khaôvasama, samiya IX 31 81-2.(b), XI
11*, XIV 79, XVII 11, (XXV 5),
XXV 6(34) khandha I 44 101, II 100, V 71-5, VIII
99, X 1", XII 4o. 10%, XIV 72. 10, XVIII 62. 88. 102, XX 22. 5', XXV
37. 46-9 khamā XVII 34 khamāvanayā XVII 34 khaya IX 31a2.(b); cf. au-kkhaya ... khavai XVI 4, khavayai XVIII 77 khavaya XXV 71(1) gāhā 4 khaha cf. egao-kh., duhao-kh. khahayara VII 5. 64, VIII 1, XV D 2 ... kh'āi ...: III 213, VI 1, VIII 51 85,
XII 25, XVII 21 khāmei II 16, XII 12 khimsai cf. hilai khīņa I 9', V 412, VII 79, IX 316,
XXV 6(2-3.18) khudda jumma, khuddāga j. XXXI
XXXII khuddīga-payara XII 432.62, XXV 35
comm. khetta I 67, V 78, VI 104, VIII 89, XI
10', XXV 6(11.32-33), 71(11.32-93); cf.
also davva ... khettaikkanta VII 176 kheda XIV 13
3
, XVI 611,
nirava-o
XVIII 21 XX
kevali I 45, V 41.7.9-11.13-14.7%, (VI 105),
VII 12. 73, VIII 2. 84. 99, IX 31. 332e, XIV 436 comm., 10, XVIII 3a comm., 71.4. 8*. 104 comm., XXV 72(1); kevali k.-sāvaya k.-sāviyā k.- uvāsaga k.-uvāsiya tap-pakkhiya tap-pakkhiya-sāvaya 4: V 4?, IX
gai? I 81, VI 34. 82, VII 14, VIII 29. 81,
XIV 11, XXV 6(13). 71(13), 8; cf.
niraya-gai, panca-g., siddhi-g. gai? VI 51, XI 102, XIII 44a, XIV 5?,
XVI 84, XXV 3?; cf. (a)viggaha-gai gai-ppavāya VIII 7 gai-r-āgai XI 1 (-8) gacchae citthae nisiyae ... II 186, III
310, VII 16.71 gadhiya cf. mucchiya gaņa V 68, VIII 81, IX 3325, XII 26 gandha VIII 2?; cf. vanna ...
31 a1.b
335

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gabbha I 74, II 5?, V 4”, XII 516,
XV C 4, XVI 618 gabbhavakkantiya V 82, VIII 11-2. 2,
IX 324 gamaņa II 10a gamaņijja I 34 garahai, Chei, Orihai I 36. 95, VIII 63,
X 25; cf. hilai ... garahaņā XVII 34 garu(ya)tta I 9', (XII 2"); cf. guruya gao, guruya-lahuya I 9, II 16a gahaņa II 104, XIII 4a gahan'āgarisa VIII 83a; cf. ägarisa gahiya baddha puţtha kada ... XII 40 gāsa VII 17D gāhāvai XVI 22a giddha cf. mucchiya giddha-patha II 18a giri-padaņa II 16a gilāņa VIII 81, XII 26 gilāņa-bhatta V 67, IX 332b gihi-linga XXV 69). 71(9) guņa II 10, V 7. 81, XIV 7, XXV
19. 46.9; cf. also davva ... guna cf. mūla- and uttara-guņa gunarayanasamvacchara (tavokamma)
II 6b guņa-vvaya VII 93°, VIII 51, XI
1210 gutti, adj. gutta II 16, XX 22 guru VIII 81, XVI 34 guruya I 9°; cf. garu(ya)tta guruya-lahuya cf. garuya-lahuya gocchaga VIII 62 gotta, goya VI 8', XI 102, XII 3 gola-vasta-samugga X 58
cauttha ... cottisaima bhatta II 186 cauppaya VII 1', XV D2 cauramsa XXV 31-4 caurindiya XXXVIII; cf. eg'indiya ...
pancêndiya cakkavațți V 53, XVI 6% cakkavāla XXV 3?, XXXIV i ! cakkhu-damsaņa VI 3", VIII 2", XII
51a, XIII 14, XVII 2', XXV 43 candima cf. NATURAL PHENOMENA,
moon cayai I 73, VII 3?, IX 32a1., X 4,
XI 1 (-8). 11°, XII 81, XIII 69, XV C 4. D 3, XIX 7, XX 101b, XXI
XXIII caraga-parivvāyaga I 26 carama XIV 1 carama, carima III 120, VI 3, VII 1',
VIII 33, XIII 12. 2, XIV 436, XVIII 1. 3, XIX 5', XXV 6(1), udd. 10 of XXVI-XXX and of avantarasayas i-viï of XXXIII-XXXIV, udd. 4 of
XXXV-XL carama-(a)carama XXXV-XL carama-śarira VII 73 comm. caramāim (attha) XV C8 caritta I 19.38, II 168, VIII 24. 81. 10%, I X 3142, XII 101, XVII 3*, XXV
61.5). 71(5) caritta-pajjava XXV 6(16). 71(15) caritta-mohaņijja-kamma V 411 carittâcaritta VIII 24 carima-kamma V 4 carima-nijjarā V 4 carim'anta (logassa) XVI 8-12, XXXIV
il-?; cf. log'anta caru XI 9! cala V 414, XIII 4*a calaņā XVII 38 caliya kamma I 18-7 cāujjāma dhamma I 95, V 94, (IX 32C),
XX 89, XXV 74(1) gāhā i câuvvaņņa samaņa-sangha XVI 616,
XX 85 cāraņa XX 9 ciņãi, cijjai, ciya I 12-4, 31. 74. 9?,
VI 3', XII 1”, XVI 28. 84, XIX 3a,
XXV 23 ciņņa XIX 3a
ghaņa XXV 3 ghaņa-vāya (valaya) I 64. 92, II 10,
XII 51a, XX 60 ghaņôdahi (valaya) I 64. 9%, II 10,
XII sa, XX 66 ghara-samudāņa III 12a 215 ghāi-kamma VIII 106 comm.; cf.
ghāti-karman ghāņa-(sahagaya-)poggala VI 101,
XVIII 74 ghāti-karman XXV 61 comm.
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cintā-sumiņa XVI 6la culasīi-samajjiya XX 103 ceiya-khambha X 54 ceya-kada XVI 23 cela-vāsi XI 91 coddasapuvvi V 415 cola-patta VIII 62
chaumattha I 4", III 210, V 41.7. 51. 78,
VII 73. (84), VIII 22. 84, IX 3320, XIII 10, XIV 10, XV C 7. 9-11. D 2, XVI 611, XVIII 39. 74. 82-3,
XXV 71(1) chakka-samajjiya XX 10% chattha-bhatta III 12a, 210, VII 930,
IX 31a2, XI 9!. 12°, XIV 746, XV
B 4. 6. C 11, XVI 32, XX 9 chandaņā XXV 720 channa XXV 72 chavikara XXV 72 (II' 5, 6) chāumatthiya-samugghāya II 2 chijjai XXV 23 cheda XXV 72e chedôvatthāvaniya-samjama XXV 6(5).
71) seqq. chedôvatthāvaniya-caritta VIII 24
IX 31a3.b, XI 1 (-8). 11'. 121-2, XII 4b. 91H, XIII 18. 2. 445, XVI 1, XVIII 43. 77. 9, XIX 32-b, XX 1, XXI-XXIV, XXV 12.4. 38. 49-10.
607.13-15.20.27-30) 2117.18-15.20.27-30) jāi VI 82 jāi-āsivisa VIII 21 jāiya XVIII 104 jāgara XVI 61 jägariyatta XII 26 jāgariyā cf. dhamma-j., buddha-j. and
abuddha-j., sudakkhu-j.; padijā
garamāņa jāņa III 42 jāņai I 95, II 15, VI 4?, IX 320 jāņai pāsai II 1", III 41. 6', V 412.7.9 -
11.13. 78. 81, VI 93 (105), VII 1*, VIII 22.6, IX 31a2.b, XI 91. (124),
XIV 716. 91. 10, XVIII 3. 74. 83 jāyaṇi bhāsā X 33 jiņa I 33.47-8). 45, VII 1°, VIII 2%, IX
332e, XV A. B 1.7. C 8-10, XX 84c,
XXV 71(1) gāhā 5 jiņa-kappa XXV 6(4) jiņ'antara XX 836 jiņa-sakahā X 5a jiya VIII 82 jiva I 36. 44. 64-6. 74. 91-2.4.7, II 15.6a.
53.7. 10, III 31a.d. 4", V 2'. 415.6'. 82. 94, VI 13. 32-3. 41-5. 6. 101-2, VII 11-2.8. 2. 31.3.4.6.72.8. 101-2a, VIII 22-3. 31-2. 65.98. 105-7, IX 31a2. 332e. 34', XI, XII (-8). Io1.3-4. HI!, XII 12. 2". 5. 7, XIII 448.. 7', XIV 42.4. 91, XV B 5, XVI 13-21.3. 61. 81.4, XVII 12-8. 21-3. 4, XVIII 1. 38. 4" 75a, XIX 32. 7-8, XX 1. 22. 7, XXI-XXIV, XXV 12. 21-2.4. 310. 43.5.10. 518, XXVI 1, XXVII
XXX, XLI; cf. also pāņa ... jīvai VI 102 jiva-ghaņa V 94 jīva-paoga-bandha XX 7 jutti cf. iddhi ... jumma XVIII 4', XXV 33-4.6. 41-3;
cf. kada-j., khudda j., mahāj., räsi-j. joi VIII 64 joga, ogi I 18. 36. 5. 64. 9, V 414, VI
39. 4", VIII 25. 84, IX 3123.b, XI 1
jakkha XIV 2', XVIII 71 jangha-cāraṇa-laddhi XX 9 janavaya XV C8 jattā XVIII 104 jammaņa-maha or -mahimā, nik
khamaņa-m., nāņ'uppāya-m., pari
nivvāna-m. III 21a, XIV 22a jaya XII 52 jarā XVI 21 jalacara, oyara VIII 1, XV D 2 jalana-ppavesa II 16a jala-ppavesa II 188 javanijja XVIII 104 java-majjha XXV 32 jasa XIV 88; cf. āya-jasa, iddhi ... jaso-kitti XIV 52 jahanna ukkosa, Onniya 'siya, onnenam
oseņam I 12.7. 5o. 10, II 52-3, III 3le, V 1", 7. 82. VI 34.7', VIII 9a-e. 10°,
337
22

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(-8), XII 518. 10', XIII 19. 2. 44a, XVI 145, XVII 13. 23. 33-4, XVIII 1. 73 comm., XIX 3a. 8, XX 1. 3?, XXI-XXIV, XXV 12-4. 2. 616). 71418), 8 (-12), XXVI-XXX, XXXV
XL; cf. joga III 31c comm. joņi II 52-3, V 3. 4”, VI , VII 5.
X 2', XIV 61a; cf. usiņa-joņiya jñāna VII 84 comm.
jhallari XI 101 jhāņa XVIII 104; cf. sukka-jjhāņa jhusira-gola XI 101 jhúsaņa cf. apacchima- ...
recorded in this index); cf. anikkhitta tavokamma, disā-cakkavāla
tavokamma tava-teya XV C 1-2. 7. D 1; cf. also
teya, teya-nisagga, reya-lessā, teya
samugghāya tavassi VIII 81; cf. bāla-t. tav-vivariya (sumiņa) XVI 61a tasa, t.-kāiya, t. pāņa I 65, V 2", VI 5',
VII 13b. 21. 64. 74 101, VIII 2.?,
IX 34 tas-sevi XXV 72b taha-kkāra XXV 720 tahābhāva III 61 tahārūva I 74. 81, II 166. 59, III a
210, V 6', VII 13€, VIII 6', XV C7 tāyattīsagā (devā) X 4; tāyattisiyā (d.)
III 11 tāvasa I 2o; cf. vāņapattha t., disāpok
khiya t. tittha (1) XX 84-5; (2) XXV 618).
7118) titthagara, titthamkara V 5o, XV C
8-9, XVI 6%, XX 82-5, XXV 618) tirikkha-joņiya I 79, II 54, VII 5. 64,
VII 92-3a, IX 3243 et passim; cf. e g'indiya ... pancêndiya tiriya-loya II 10%, XI 10', XIII 438.55 tiviham tivihenam VII 2', VIII 5* (also
tiviham duvihenam etc.). 7', XVIII
thaviyaya V 67 thāņa II 104, XIII 44 a thāņa sejjā nisihiyä XVI 2. 5a thii, adj. -thisya I 12.7.10-11. 27. 5o, II
1o, III 12a.d. 23. 7, IV 1-4, V 8, VI 34 53. 82, VII 34. 98, IX 332es, XI 1 (-8). 11-3. 12, XII 911, XIV 52.614. 7. 89, XV D 1-2, XVI 54.9, XVII 1!. 5, XVIII 2. 9, XIX 34.5' XXI, XXI-XXIII, XXV 34. 48a 6113). 71(13), XXXIV i 1, XXXV
XL; cf. āu-kkhaya ... thiya XVII 21; XXV 24 thiya-kappa XXV 64). 7114)
82
tamsa XXV 31-4 taņu-vāya (valaya) I 64. 9', II 10h,
XII 5a, XX 60 tathāgaya XVII 24 tappa XI 10 tap-pakkhiya cf. kevali tab-bhava-marana II 16a tamā X 11 tamu-kāiyā devā XIV 22b tamu-kkāya VI 5', XIV 22b taru-padana II 16a tava, tavokamma I 1', II 16. 55-6, III
12a, VIII 63, IX 3310.20, X 25, XVIII 104, XXV 72e-- (ramification; the subdivisions that are identical with those in Uvav. 30 have not been
tivva I 110 tiy'addhā cf. addha tudiya X 5a tumantuma cf. appa-t. tulla(ga) XIV 712., XXV 13. 6(15),
71(14-15), XXXIV i 13 teindiya XXXVII; cf. eg'indiya ...
pancêndiya teu, teū-kāiya VII 102H, XIII 42a; cf.
eg'indiya teoya, 'ga XVIII 43, XXV 34.6. 41-3.7,
XXXI-XXXII, XXXV-XLI tejaskāyika XVIII 4* comm. teya = tava-teya q.v. XV C 7-9. DI teya-nisagga XV D 3 teya-lessă III 12a, VII 10°C, XIV 95, XV B 4.6, XVI 5 teya-samugghāya XV C 7. D 2
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teya, teyaya (sarīra) I 15. 74. 9?, II 1",
VIII 90.8-4, XII 4 tericchiya I 2 ... tti vattavvam siyā I 44-5. 61.3. 82b.
101, II 15. 10b-e, V 22. 45. (5'), VII 74, XII 8, XVII 24. 41
thalacara VIII I thāvara (pāņa) I 65, VII 21 thira XIII 44a thūla(ya) VII 2o. 93C, VIII 52 thera-kappa XXV 6(4) therā (bhagavanto) I 95, II 55, V 43. 94,
VIII 5. 62-3. 74. 81, X 5a, XII 2, XV C 1-4. 7-10
damsaņa I 1o. 38. 45. 64. 9, II 16a, 104,
V 418.(13), VI 35. (105), VIII 24-5.81. 104, XII 51a, 101-2, XIII 1a-b. 2, XVII 2. 3, XVIII 8%. 104, XX 3', XXV 43. 6(1); cf. aisesa nāņa d.,
salinga-d.-vāvannaga dakkhatta XII 2b danda XVII 2?; cf. aṇattha-d.-vera
maņa, eganta-d. dantukkhaliya XI 91 dappa XXV 728 darisan'āvaranijja kamma V 415 darśana VII 89 comm. daviy'āyā XII 101 davva I 64. 92, II 12. 108., III 4*, V
411.14-15. 76-7, 9, VIII 12. 26. 104, XI 9!. 104. (12%), XII 49-51a, XIII 4**. 72, XIV 4*. 615. 7b, XVII 3*, XVIII 38.4'. 103-4, XIX 7, XXV 2.
31.4-5.10-43.65-7.9; cf. bhaviya-davvadavva khetta kāla bhāva II 12.6a, 10",
V 81, VII 2, VIII 29, XI 101, XIII 7?, XIV 43). 79, XVII 3*, XIX 9,
XX 52, XXV 24 davva-linga XXV 618). 7119) davva-lesā I 99, XII 518 davva-vaggaņā cf. maņo-d.-v. davv'indiya I 74 dāņa VIII 24 dāna VII 19c comm. dāvara-jumma XVIII 4' XXV 34.6.
42-8.7, XXXI-XXXII, XXXV-XLI
dițțhi I 52. 64. 9*, VI 35. 4, XI 1 (-8),
XII 51a, XVII 23, XIX 3a. 8-9, XX 1. 34. 7, XXI-XXIV, XXVIXXX, XXXV-XLI; cf. amāi sam
madditthi, mãi micchāditthi disā X 14, (XI 10), XIII 4', (XVI
81-2, XXV 35-6) disākumāri XI 10 disā-cakkavāla tavokamma XI 9 disācara XV A, B 7 disā-pokkhiya tāvasa XI 91 disi-yvaya VII 22 diva I 64. 92, II 10", VI 83, XI 97. 101,
XII 51a, XIX 6; cf. antara-diva diviccaya V 21 diha-kāla I 110.67 dih'āuya V 61 dukkha, dukkhi, duha I 21. 101, II 15,
VI 31. 101.3, VII 15. 61.4. 83. 102a, X 2*, XII 25, XIV 4, XV A, XVII 42 dukkhāvaņayā III 31d duppautta-kaya-kiriya III 324 dubbaliyatta XII 2b dubbhikkha-bhatta V 67, IX 3320 dubhāga-ppatta VII 17b duha cf. dukkha duhao-khaha XXV 37, XXXIV i 1 duhao-vamka XXV 3?, XXXIV i ! dūsama-dusamā VII 64 dūsama-susamā XXV 6(12) dūsamā XXV 6(12) deva, ovi I 111. 2o. 73, II 186 51.5 7,
III 1-2, 4'. 5. 63-8. 10 - IV 8, V 44-6.10-12.94-5, VI 1'. 5. 81. 92-10", VII 34 73. 92-3, VIII 11. 24. 85, IX 32a5, X 25. 31. 5, XI 10%. 12, XII 61-2. 81, 9, XIII 2. 62, XIV 1. 2. 31.3. 53. 62. 71b.4. 84-90. 5. XV D, XVI 22. 5. 61. 84. 9. 11-14, XVII 24. 5. 13-17, XVIII 2. 3. 51.4. 75-7,
XIX 7, XXV 6113), 72(13) deva-loga I 111. 2?. 74, II 55, III 58, V
8. 94-5, VII 74. 98C, VIII 54-4, X 2*, XIV la, XV C 4. D 1, XVIII 74,
XX 88; cf. also kappal devâdhideva XII 9 desa II 10d-e, V 71, VIII 7. 104, X 11 ,
XI 10', XVI 8', XVII 4
339
22*

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desa ... savva ... I 3" 7', V 74, VII 22-3,
VIII 83.9-101, XVII 6-11, XXV 45.9 desâvagāsiya VII 22 dosa I 9', VII 178.8, XXV 70-c; XVIII
104
dravya-leśyā XIV comm.
dhaniya I 110.9?, XVIII 33 dhamma! I 9?, II 161, VII 64, VIII 10,
IX 3181-2.4.1, XII 2, XVI 61h, XVII 2', XVIII 74, XX 2% (!) 88; cf. căuj- jāma dh., pancamahavvaiya sapadi
kkamaņa dh. dhamma? cf. atthikāya dhamma-jāgariya II 6), XII 11a dhamma-deva XII 9 dhamm'antarāiya XVI 32 dhammiya XII 2b dhāraņā VIII 82, XII 51a, XVII 23,
XX 31 dhūma cf. sadhūma, viya-dh.
natthitta I 34 namaskāras pp. 3a, 5a, ba; XV A,
XVII 1', XXIII i, XXIV 13, XXVI
1; p. 979b naya cf. ujju-sutta-n., nicchaiya n.,
vāvahāriya n.; bambhaņņayā nayā naraga VII 64. 92-3 naradeva XII 9 nāga VI 51-281 nāņa, adj. nāņi I 19. 38. 4. 5. 64.9,
II 16a. 56. 10€, III 61, V 4121.13), VI 3. 4. (10%), VIII 23-6. 84. 10, IX 31 81-3., XI 1 (-8), XII 51a, 101-2, XIII 14. 2. 4*, XVII 2. 3*, XVIII r. 83. 104, XIX 38. 8, XX 1. 31. 7. XXI-XXIV, XXV 43.6(1.7.7bis). 7117. 7bln), XXVI-XXX, XXXV-XL; cf. aisesa nāņa damsaņa; ohi-, kevala-,
suya-n. nāņ'ävaranijja kamma VI 9', VIII 84 nāņ'uppāya-mahimā cf. jammaņa-
maha nāma VI 84, XI 10', XII 3; näma =
pariņāma: bhāva XXV 5*, cf. XVII
nāli XXXIV i 12 niutta VI 82 nioya cf. nigoya nikāei I 14.6 nikkhamaņa-maha cf. jammaņa-maha nikkhamaņâbhisega IX 332c nikkhitta-sattha-musala XII 118 nigarana cf. ahānigaranam ni(g)oya XIX 36, XXV 58 niggantha VII 17-8, VIII 62-3, XXV 6
comm.; cf. samaņa n. nigganthi VII 1?-, VIII 63 niggaya XIV 13 nicca cf. sāsaya nicchaiya naya XVIII 61 nijjarā, nijjarei, nijjiņņa I 13-7. 31.6,
III 310, VI 11, VII 19.36.83, VIII 61, XII 4, XIV 41-2. 74b, XVI 4, XVIII 32.5; cf. appa- and mahā-nijjara,
carima-nijjarā nijjarā-poggala XVIII 32.5 nijjavaya XXV 72c nitthayai XXIX I niţthiy'attha nițțhiy’aţtha-karanijja cf.
niruddha-bhava nidāņa III 12a nidāya XIX 52 niddāi V 416 niddha VIII 9a; cf. alukkhi nindai VIII 63; cf. hīlai ... nindaņā XVII 34 nippaccakkhāņa-posahovavāsa cf. nis
sila ... nimantaņā XXV 72d nimitta XV A niyaņțiya VII 22 niyantha (1) II 15.6a, 5', XXV 6; (2)
XXV 6-71 nirantara cf. aṇantara niraya-gai I 103 niravacaya cf. niruvacaya-n. niravasesa VII 2% niraiyāra XXV 71(1) nirāuya V 3 niruddha-bhava n.-bh.-pavanca pa
hīņa-samsāra p.-s.-veyaņijja vocchinna-samsāra v.-S.-veyaņijja ni
tthiy'attha n.-a.-karaņijja II 15 niruvakkama XX rola
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pakarei I 9?, VII 6', XII 1', XIV 13,
cf. karai pakāma-nikaraṇā veyaņā VII 74 pakuvvaya XXV 720 pakkhiya cf. kanha-pakkhiya and
sukka-p., tap-pakkhiya pakkhiya posaha XII ta paccakkha V 48 paccakkhāi, okkhāņa, "kkhāni, okkhāya
I 81. 9, II 19. 56, VI 42, VII 13b. 21-5.98€, VIII 5?, XVII 21. 34, XXV 618); cf. bhatta-paccakkhāņa and
-paccakkhāya paccakkhāņa-posahovavāsa VII 989,
VIII 5', XI 121c; cf.nippaccakkhāņa
niruvakkesa XXV 721 niruvacaya-niravacaya V 82 nireya V 75, XXV 45.9 niliyai V 94 nivvattaņā'higarana-kiriyā III zla nivvatti XIX 8 nivvițţha-kāiya XXV 71(1) nivvisamāņa XXV 71(1) nivvuda V 41a1.13), (VI 105) nivvega XVII 3* nisīhiyā XXV 720 nisega cf. kamma-n. nissasai, nissāsa cf. āṇamai nissila ... nippaccakkhāņa-posahova
vāsa VII 64, 92-3a, XII 82 nihatta VI 82 nihattei I 14.6 nisanka I 331.7-8) nisasai, nisāsa cf. ānamai nihārima II 16a, XXV 727 neraiya I 12-6. 74, IV 9, V 65-4, VI 11.3,
VII 34. 85, IX 32a2, XII 82, XIII 1. 3-42a, XIV 34, XV D 2, XVI 4, XVII 11, XXXI-XXXII; cf. naraga,
niraya-gai, HAMG neraiya-loga V 65 no-osappiņi-no-ussappiņi XXV 6/12).
71112) no-kamma VII 36 no-pakāma-rasa-bhoi VII 17 no- (other compounds with) V 45, VI
35.4', VIII 2, XVIII 1
paccakkhāņâpaccakkhäņi VI 4", VII 25 paccakkhāni bhāsā X 33 paccuggacchaņayā (intassa) XIV 32 pacchôvavannaga I 22 pajjatta(ga), otti I 74, 11I 12a, 210, V 410,
VI 3. 41, VIII 11-2. 21.3, XVI 50, XVIII 1. (3%), XIX 36. 8, XXV 19, XXXIII-XXXV; cf. aṇantara- and
parampara-p. pajjava I 64.9", II 16. 10, VIII 28, XII
51a, XIV 439, XXV 34.10.43.82.7. 3';
cf. caritta-p. pajjavasāņa cf. mahā-p. pajjavasiya (sa-p., a-p.) VI 3', VIII 29.
88. 99, XIII 43b, XXV 36 pajjuvāsaņayā (thiyassa) XIV 32 panca-gai XXV 310 panca-jāma XXV 71(1) gāhā 2; cf.
panca-mahavvaiya sapadikkamana
dhamma pañcanamaskāra p. 3a panca-mahavvaiya sapadikkamaņa
dhamma I 9ʻ, V 94, (IX 329), XX
82; cf. panca-jāma panca heü panca aheủ V 78 panc'indiya, pancêndiya I 74, II 5,
VII 5, XXXIX-XL; cf. eg'indiya ...
pancêndiya patthavai XXIX 1 padikkamai, maņa I 95 comm., VIII
52-8. 63, XXV 7e; cf. (aņ)āloiya,
aloemi padiggaha VIII 62
pautta-parihāra XV B 5. C 4 pauppaya XV D 2 paesa, adj. o-paesiya I 110.64. 9%, II
12.68, 106.d, V 414.71-5.81, VI 47.52 62, VIII 34. 74. 94. 104-6, X 11, XI 101.3-4, XII 4a. 51a. 7. 103, XIII 43.46-, XIV 616. 7. 10, XVI 81, XVII 4', XVIII 62. 83. 102.4, XX
22. 5o, XXV 23. 31.8-6. 310-43.8-10 paesa-kamma I 4', VI 82 paoga VI 3, VII 14, VIII 11-2.9, XIV
41 comm., XVI ra, XVII 31.3, XVIII 39, XX 7, XXV 1 comm.;
cf. also iddhi kamma paoga paosa XXV 22a
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padijāgaramāņa XII la padiņiya VIII 81, IX 3325 padipucchaņā XXV 720.1 (V' 3 BB) padibhoi cf. akkhīņa-p. padimā III 21b, VI 1°; cf. bhikkhu
P.
padilābhei V 61, VII 130, VIII 61 padivadai XIV 11 padisamveei I 73, V 22. 69, VII 6',
XVIII 5*, XIX 3a, XXI padisamsāhaņayā (gacchantassa) XIV
padisattu V 53 padisevaņā, ovaya XXV 6(6) 71(6).2a paạisevaņā-kusīla XXV 6-71 padihaya(-pāva-kamma) VII 21, XVII
2; cf. apadihaya padhama XVIII 1 padhama-(a)carama-samaya, pa
dhama-(a)padhama-samaya XXXV
XL
padhama-samaya VII 1', XXV 19. 6(1),
XXXV-XL paniya-bhümi XV B 2 paņihāņa, du-ppaņihäņa, su-pp. XVIII
payāņa (suviņa) XVI 61a payogasā I 34, VI 32 parautthiya I 10, II 5?; cf. also
annautthiya parakkama cf. iddhi jutti ..., utthāņa ... para-bhaviya I 1.94, V 31 parama XIX 5 parama-sukka-lessa XXV 6(19) paramâņu XX 52 paramâņupoggala I 10', II 104, V 74-5.
81, VIII 2?. 98, X1, XII 2". 48-c. 71. 103, XIV 4'. 7, 10, XVI 8, XVIII 44. 62. 83. 101-3, XX 2o. 5,
XXV 38. 49-9 para-m-āhohiya I 45, VII 73, XIV 10,
XVIII 88 parampara-khetta VI 10* parampara-pajjattaga XIII 19. 2; udd.
9 of XXVI-XXX and of the avan
tarasayas of XXXIII-XXXIV parampara-bandha XX parampara-siddha XXV 45 parampar'āhāra(ga) XIII 18.2; udd. 7
of XXVI-XXX and of the avantara
sayas of XXXIII-XXXIV parampar'ogādha(ga)XIII 1.2; udd. 5
of XXVI-XXX and of the avantara
sayas of XXXIII-XXXIV paramparôvavannaga V 410, XIII 19.2;
udd. 3 of XXVI-XXX and of the
avantarasayas of XXXIII-XXXIV para-loga II 16b, VIII 81 parahattha III 31a pariggaha V 7?, VII 84, XVIII 72; cf.
pāņaivāya ... pariggaha pariggahiyā kiriyä сf. kiriyā pariccayai VII 73 pariņamai, oņāmai, oņaya, °ņāma I 1'.
22. 34. 73-4, III 42.5, V 75, VI 3'. 51-2. 62. 9, VII 14.3. 94. 1023, VIII I. 9%. IO, XI II, XII 4. 51b-7, XIV 34-42-4, XVI 23. 56-c, XVII 3°, XVIII 34 755, XIX 38, XX 1. 3, XXV 5* comm., 6120). 71(20); cf. also XXV 6, introductory gāhā 3135); cf. eyai ..., poggala-pariņāma, satthâsya sattha-pariņāmiya, suhuma- and bādara-pariņaya pariņāmao XII 26
paņiya III 4", V 410 paņdiya I 4o. 98, (VII 87), XVII 22;
eganta-p.. 11 162, Xllla, XX1
para-loga a III 318
pandiya-maraņa II 16a, XIII 72 patteya V 94 comm., XIX 3a-, XXI patteyabuddha XXV 618); cf. pratye-
kabuddha patthada XIII 48a patthā vāya cf. isim-pure-vāya pannavani bhāsā X 33 pabhu VII 74 pamatta X 3 pamatta-samjaya I 18. 22, III 3le pamāņa V 42-8 pamāņa-kāla XI 11 pamāņa-patta VII 17b pamāņaikkanta VII 17b, IX 3320 pamāya I 35, III 310, XVI 146, XXV
74a
payaņuībhavai V 62 payara XXV 39, XXXIV i 1a; cf.
khuddīga-p. payalāi V 416
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KVI 58
pánaivāiya 161.VII 1°: VIl 2*. 993
păriņāmiyā (buddhi) XII 518, XX 31;
cf. also buddhi pariņivvāņa-mahimā cf. jammaņa-
maha paritta V 94, VI 39, XII 26 paridevaņayā XXV 72 paripassao (text: 'yassao) XIV 1 paribhogattāe XVIII 4', XXV 22 parimandala XXV 31-4 parimāņa-kada VII 2? pariyā[i ?)yai, pariyāittā III 48-51. 62,
VI 9, VII 16.9', XIV 5o, XVI 58 pariyāya XIV 95 pariyāra X 5 pariyārei II s parivuda V 94, XII 2b parivvāyaga XI 12°; cf. caraga-p. parisappa VIII 1', XV D 2 parisā (1) III 10; cf. abbhintara-, majjhima- and bāhira-parisayā devā;
(2) XVI 615 parisuddha VII 18 pariharai XXV 71(1) gāhā 3 parihāra-visuddha-caritta VIII 2 parihāra-visuddhi-samjama, -samjaya
XXV 6(6).71 paritta V O parisaha VIII 84 parisahôvasagga I 9', II 1, IX 3325 parôvakkama XX 101b paryāya I 34 comm. paliovama XI 111.3. 1210 palibhāga XXV 6112) paliyanka V 94 palisappai XIX 38 pavattiņi VIII 63 pavayaņa XX 85 pavayaņa-māyāo (attha) XXV 617018)
717bis) pavayaņi XX 85 pavāya cf. gai-ppavāya pavesana(ga) IX 3222-6, XX 103 pavvayai III 123, IX 31a1.b et passim pavvāvei II 161, IX 31 84.b pasattha I 74. 91.8, III 120, VI 1', IX
31a3; XXIV, cf. [19] pasiņa-vāgarana cf. ukkhitta-pa-väga-
raņāim pasissa IX 310
pahīņa I 78; cf. niruddha-bhava ... pāusiyā kiriyā cf. kiriyā pāôvagamaņa, adj. °gaya II 1o, III 2a.
216, XXV 72t; cf. also DEATH-FAST pāņa (bhūya jiva satta) I 101, II 15.66,
III 310, V 52. 64, VI 51-2. 10°, VII 27. 636. 74, XI 1-8, XII 26, XVII 2?, XVIII 82, XX 2?; cf.tasa and thāvara
(pāņa) pāņagāim (cattāri) XV C 8 pāņa-bhoyaņa cf. NOURISHMENT pāņamai cf. āņamai pāņâivāiyā kiriyā cf. kiriya pāņaivāya V 6, VII 135, XIX 9 pāņaivāya ... pariggaha VII 2o. 936,
VIII 5?, XIX 9; cf. mahavvaya,
SINS pāmicca IX 332 pāyacchitta VIII 63 pāranciya XXV 72 pārināmika XII 20 comm. pāriņāmiya XIV , XVII 14, (XXV
54) pāriņāmiyā buddhi cf. pao b. pāriyāvaniyā kiriyā cf. kiriyā pāva kamma I 111.4", VI 1', VII 21. 8%.
101-2a, VIII 6', XVII 21, XVIII 3*,
XXVI-XXX pāvaya XXV 72 pāsai XI 94; cf. jāņai pāsai păsattha X 4 pāsādiya ... XVIII 51 pāhuņaga-bhatta IX 332b piiy'anga I 74 piu-sukka I 74 piņda VIII 62, XI 102; cf. rāya-p.,
sägāriya-p., sejjāyara-p. pucchani bhäsā X 33 puţtha I 61-3.8. 82-3, II 14, III 310, V
418. 64, VI 5°, VIII 85, IX 34', XI 91. 103, XII 4°, XIII 44b-c, XVI 11.3. 89, XVII 12.4, XVIII 10%; cf. anna-m-anna-baddha ... phuda,
phusai pudhavi-kāiya ... vaņassai-kāiya cf.
eg'indiya pudhavīl I 64. 9%, II 3. 104, VI 11.3. 61. 84, VIII 3*, IX 3282, XI 101, XII 3. 51a, 103, XIII 19. 41-8.59, XIV
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phāņiya-gula XVIII 61 phása XIII 423, XIX 38; cf. vaņņa ... phāsu-esaņijja I 9?, V 61, VII 13€.7,
VIII 6', XVIII 104 (= phāsuya) phāsuya VIII 6o; cf. phāsu-esaņijja phāsuya-vihāra XVIII 10* phuda II 101, VI 101, VII 15.3", VIII
3*, XVIII 758, 102; cf. puţtha phusa I 101 phusai I 61-4, II 108-h, V 74, XXV
6(83). 71183); cf. puţtha, phuda
81. 10, XV D 2, XVI 82, XVII 11. 6-11, XVIII 103, XX 6, XXV 32. 4,
XXXI-XXXII, XXXIV pudhavī? I 65, V 2°, VI 51-2, 81, VII
136. 102, VIII 71, XIII 42a.c, XVII
6-7, XVIII 31, XX 68; cf. eg'indiya punya XVIII 77 comm. putta-jiva-rasa-hariņi (scil.nāli) I 74 pudgala XVII 6 comm. purao kada XVIII 58 purisa IX 34 purisakkāra-parakkama cf. iddhi jut
ti ..., utthāņa ... purisa-jāya VIII 101 puris'ādāņiya V 94, (IX 32b) pulāga XXV 6-71 puvva(-gaya) see the index of proper
names; cf. also coddasapuvvi puvvôvavannaga I 22 pūiya IX 3320 pejja-bandhaņa VIII 51 poggala I 12-5.7. 2o. 44, II 5?. 108.1,
III 2, V 75. 81. 9, VI 11. 31. 104, VII 31. 101.20, VIII 22. 104.7, XIV 27. 612. 72. 91-9, XVI 28. 5b-c. 62. 84, XVIII 32.5, XIX 7. 9, XX 2', XXV 23. 310.49a; cf. paramânu-poggala,
ghāņa-(sahagaya-) p., bāhiraya p. poggala-pariņāma V 9', VI 51-2, VIII
1, XIV 34-41. 618 poggala-pariyațța XII 46-4, XIII ja
comm., XXV 5 poggali VIII 107 poggalôvacaya VI 32-3 poyaya VII 5 porisi VII 17b, XI 111 posaha cf. pakkhiya p. posaha-sālā XII 11a posahiya XII ila posahovavāsa VII 2?; cf. paccakkhāņa
and nippaccakkhāna-p. pratilekhana XVII 34 comm. pratyekabuddha IX 3141 comm. pramāda XVI 220 comm. pravrajyā I 4' comm. prasasta XI 3 comm.
andhar
bausa XXV 6-71 bandha VIII 9 (cf. also bandhana),
XVIII 33 bandhai I 18.10. 35.8. 8. 9?, III 314,
V 411, VI 31.6. 9', VIII 83, XII 12. 25. 4°, XIX 38, XX 1, XXV 6(21).
71121), XXVI bandhaga, 'ya V 410, VI 8o. 9', VIII
831, XI 1, XXI-XXIII, XXV 310.
6(21). 71(21), XXXV-XL bandha(na) I 110. 97, VI 33-4, VII 14,
VIII 83a, XII 12, XVI 3', XX 7 bambhacări XII 11a et passim bambhaceravāsa I 4", IX 3141.(b) bambhannayā nayā (plur.) XVIII
104 bambhi livi p. 5a bala cf. iddhi jutti ..., utthāņa ... baladeva V 58 bali XI 9. 102 baliyatta XII 2b bahu-biyaga VIII 31 bahu-sama XIII 45a bādara, bāyara I 1. 67, V 75, VI 35.
51-2, 81, Vill 1. 2°, XIX 35-c. 8,
XXV 1. 72, XXXIII-XXXV bādara-pariņaya XVIII 69, XX 51 bāyara-bondi-kalevara XV C 4 ;
bāyara-bondi-dhara kalevara XVIII
41 bārasa-samajjiya XX 103 bāla I 42 98, III 2a, XVII 22; cf.
eganta-b. bāla-tavassi III 12a. 211, XV B 4 bāla-tavokamma III 12a bāla-pandiya I 42 81, XVII 22
2
phala VIII 53
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b.
bāla-maraņa II 188, XIII 72
bhāva-deva XII 9 bāliya I 95
bhāva-linga XXV 619). 71() bāliyatta I 98
bhāva-leśyā XIV i comm. bāhiragā devā XIV 29
bhāva-lesā I 9, XII gla bāhira-parisayā devā XIV 22
bhāv'indiya I 74 bāhira-bhanda-mattovagarana XVIII bhāviy'appa añagāra III 21b. 41.4, 5'.
6', XIII 9, XIV 11. 31. 9', XVI 3*, bāhiraya poggala III 4' 5" 6", VI 9o, XVIII 3. 81. 101 VII 9', XIV 5', XVI 58
bhāve appadibaddhayā XVII 34 bisarira XII 81
bhāsā I 101, II 6, V 46, VI 35, VII 21, biya II 52-3
X 3', XIII 718, XIV 99, XVI 22b, buddha-jāgariyā XII 110
XVIII 71, XIX 8-9 buddhi XVII 2, cf. also uppatiyā b., bhikṣā-samüha VII 18 venaiyā b., kammiyā b. păriņāmiyā bhikkhu X 25
bhikkhu-padimā II 166, X 24; cf. beindiya (jiva) XXXVI; cf. eg'- padimā indiya ... pancêndiya
bhijjai XIII 71 bondi XVI 28. 84, XVIII 88; cf. bhuya-parisappa cf. parisappa
bāyara- and suhuma-bondi-kalevara bhūya cf. pāņa bohi VII 13e, IX 31816.)
bhūyâbhisankaņa XXV 72 (II' 5, 7) bheya cf. sāhaņaņā-bheya
bhoga VII 72-8, VIII 24; cf. kāmabhakkheya XVIII 104
bhoga bhanda-mattovagarasa cf. bāhira-b.-m. bhogi VII 79-3 bhatta-paccakkhāņa, "ya II 188, XIV
79, XVII 34 bhaya VII 84-5, XXV 722
magga XV A bhava XVIII 104; cf. āu-kkhaya ..., maggâikkanta VII 17b davva ...
majjha V 73. 81, XX 52 bhava-ggahaņa V 48. 68, VII 78, VIII majjha-paesa VIII 99, XXV 410
102, IX 3123, XI 1 (-8), XIV 74a, majjhima cf. jahanna ukkosa XV D 2, XVI 61, XXV 6(27). 71(27), majjhima-parisayā devā XIV 22 XLI
mad'āi II 15 bhava-tthii XI 1 comm.
maņa V 440, VI 12. 39, VIII 12. 5, XII bhavaņa IX 3185.15
46-4, XIII 71), XVII 3*, XVIII 78, bhavattha VIII 2. 84
XIX 3a. 8-9, XX 1, XXV 14 bhava-dhāraṇijja I 5.74
maņuya, maņussa, maņāsa I 45 78, bhava-siddhiya I 64, III 120, VI 38.5. II 5*, V 98, VII 638.4, VIII 83a. 106,
41. 10, VIII 23, XII 2, XIII 18. 2, IX 3224, XVIII 3o; cf. māņussa(ya), XVI 225. 5o, XVIII 1, XXV 9, XXX purisa 13, XXXI 5-8, XXXIII-XXXV, maņuya-loga V 65, XVIII 5'; cf. XLI
maņussa-loga bhavāgarisa VIII 838; cf. āgarisa maņussa-khetta XXXIV i 11 bhaviya-davva- I 2*, XII 9, XVIII 9 maņussa-loga I 111; cf. maņuyabhāyaṇa VIII ga
loga bhāva V 418. 78, VIII 5?. 81, XIII 44a, mano-dayva-vaggaņā V 411, XIV 716
XIV 4° 72, XVII 14. 3*, XVIII 1. mandaliya XI 91 38. 10*, (XXV 5'), XXV 6(84). 71(34); manda-vāya cf. īsim-pure-vāya cf. davva ..., eyai ...
mamatta-bhāva VIII 51
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maraņa II 18a, V 78, XI m', XIII XVIII 32; cf. apacchima-māran'
7?, XV A, XVI 23, XIX 3a; cf. antiya-samlehaņā-jhūsan'ārāhaņā uddāi
māram maramāņa XVIII 32 maha cf. jammaņa-maha
māsa XVIII 10% maha'ddhiya cf. mah'iddhiya
micchatta IX 31a2. 3328 mahavvaya II 16b, XV C 7. DI micchākara XXV 720 mahākappa XV C 4
micchādamsaņa-kiriyä сf. kiriyā mahākammastarāga) I 2, V 63, VI 3', micchādiţthi I 2, III 2d, XVIII 1,
VII 34. 1025, XIII 4', XVIII 5, XXV 12, XXXI 17-20, XLI; cf. also XIX 51
ditthi, mãi micchāditthi maha-kāya XIV 3
micchāvādi XVI 22b mahākiriya(tarāga) V 69, VI 3+, VII missa-kāla I 24
102b, XIII 4', XVIII 5o, XIX 4-5 missa-jāya IX 332b mahājumma XXXV-XL
mīsaya cf. āhāraya-m., orāliya-m., mahānijjara(tara) VI 1+, VII 73, XIX 4 veuvviya-m., sacitta acitta m. mahā-pajjavasāņa VII 73
mīsasā, mīsā VIII 1 mahāmāṇasa XV C4
mucchiya giddha gadhiya ajjhovamahāvāya cf. isim-pure-vāya
vanna VII 178, XIV 73 mahā-vimāņa XV D 2
munda IX 31 al.(b) et passim mahāveyana(tarāga) I 22, V 63, VI 11.3, mundāvai II 165, IX 31 84.b, XV C7
VII 61, 1025, XIII 41, XVIII 5, musala cf. nikkhitta-sattha-musala XIX 4-51
musā V 61 mahā-sarīra I 2, XIV 31
musāvāi VII 21 mahâsava(tarāga) V 69, VI 3', VII 1021, müla XXV 720
XIII 4', XVIII 5?, XIX 4-51 mula-guņa VII 21-3, XXV 616). 71(6) mahā-sumiņa, °-suviņa XI II, XVI mūla-pagadi-bandha XVIII 38 618-h
mehuņa II 53-4, VII 84, X 5a mahâhāraga VII 3
mokkha I 48 mah'iddhiya (maha'ddhiya) deva I 79, moksábhilāşa XVII 34 comm.
III 11a. 214.2. 7, V 44, VI 51. 9. 101, mosa VII 21, VIII 12, X 33, XIII 71a-b, X 3', XI 10%, XII 61. 81, XIII 4", XVI 220, XVIII 7', XIX 8-9, XXV XIV 33 53 99, XVI 54. 84. 11-14, XVII 24, XVIII 75a.6
moha 1 99, V 412, XVII 2"; cf. kşiņamah’iddhīyatarāga XIV 21
moha mahimā cf. jammaņa-maha
mohaņijja kamma I 4, VIII 84, XIV māi III 45.6. 52.3, (XIII 9)
21, XVI 61h; cf. kankhă-mohanijja mãi micchāditthi I go, III 61, V 40, ke, caritta-m. k. XIV 31, XVI 56-c, XVIII (3%). 52.4; cf. micchādiţthi mãi-anga I m*
raiya(ga) V 67 māu-oya I 74
rayaharana VIII 62 māu-jīva-rasa-hariņi (scil.nāli) I 74 rasa II 15; cf. vaņņa ... māņa cf. kasāya
rahassa-kāla I 110 māņasā vedaņā XVI 21
rāga cf. arāga, vīyarāga, sarāga māņussa(ya) XIV 718, XV D 3, XVIII rāya XVI 22a 31; cf. maņussa
rāya-piņda V 67, IX 3325 māyā cf. kasāya
rāya-risi XI 91 māyāvattiyā kiriyā cf. kiriyā
rāyahāņi III 7, IV 5-8 māraņ'antiya VI 62, XVII 34 6-11, rāsi XVIII 43
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rāsi-jumma XLI riyai cf. ahā-riyam r., uttara-kiriyamr.,
ahāsuttam r., Ussuttam r.; riyam
riyai VIII 71, XVIII 81-2 risi cf. isi, rāya-risi rukkha III 4', VIII 3', IX 342b; cf. also NATURAL PHENOMENA, plants and
trees ruyaga XIII 43 rūva X 2', XVIII 74; cf. arūva,
vanna ... rūvi II 104.0, VII 72. 10', X 1', XI 101,
XIII 71, XIV 9', (XVI 81), XVII 24,
XXV 21 rog’āyanka XVIII 104
71(32-33), XXXIV i 1°; cf. iha-loga,
deva-l., maņuya-l., maņussa-1. loga-thii I 65, (III 3, V 2') log'anta I 62.4, VI 58. 62, XI 10, XVI
611. 84; cf. carim'anta loga-pāla III 11. 7-8, IV 1-8, X 50,
XI 91 | lobha XXV 7 gāhā 4; cf, kasaya
laţthi VIII 62 laddhi III 6', VI 3*, VIII 24-5, XX 9;
cf. vīriya-laddhi, veuvviya-1. laddhi-vīriya I 84 lava XIV 74a lahuya(tta) I 91-9 lāghaviya (app'icchā amucchā agehi
apadibaddhayā) I 98 lābha VIII 24; XV A lāvanna XIV 52 linga I 39, IX 31a2, XXV 611.9). 7119);
cf. salinga-damsaņa-vāvannaga livi cf. bambhī livi lukkhayā VIII 9a lukkhi XIV 41 lūha III 4" (cf. comm.) les(s)ā? I 22-8. 52 64.92, III 4*, IV 9-10,
VI 98, VII 34, VIII 2", IX 31 22-3.b, XI 1 (-8). 114, XII gla, XIII 18.c.2, XIV 11, XVI 11-14, XVII 12-17, XVIII 3', XIX 1-38. 8-9, XX 1.3?. 7, XXI-XXIV, (XXV 14), XXV 6/18). 71(19), XXVI (-XXVIII), XXXI, XXXIII, XXXV-XLI; cf.
(s)alessa, kamma-lessā les(s)āVIII 85, XII 6', XIII 44, XIV
01.4 loga I 64, II 168. 108.d.f-h, V 94, VI 101,
(VII 12), VII 84, VIII 106, IX 316. (-326). 332e, XI 9'. 10, XII 26. 7, XIII 438-42.5, XIV 81, XVI 8, XVIII 39, XX 2', XXV 23. 32.5-6.44.6(32 33).
vai V 4'0, VI 12. 3?, VIII 12, XII 46-4,
XVIII 73, XIX 39, XX 1, XXV 14;
cf. vaya vaira V 94 vakkamai XVI 11-2, XIX 7, XXI
XXIII vakkala-vāsi XI 91 vaggaņā cf. mano-davva-vaggaņā vamka cf. egao-vamka, duhao-v. vajja III 21b-3 vațța XXV 31-4 vaddhai II 16a, V 82, XXV 6(20), 71120) vaņa-pāsi (or -vāsi) XI 91 vaņassai(-kāiya) V 2*, VI 5o. 81, VII
13b, 31-3. 64. 102b, XI 1-8, XIII 42a, XVIII 3'; cf. eg'indiya, NATURAL
PHENOMENA, plants vaņņa I 2°, VI 51-2 vanna gandha rasa phāsa I 74(+ rūva),
II 1?. 188 (+ samthāņa). 104, V 75, VI 31 (+ rūva). 9(+ rūva), VII 64 (+ rūva). (9'). 102 (+ rūva), VIII 1 (+ samthāņa). 12103 (+ sam. thāņa), XI 1 (-8). 9'. 101. (12%), XII 5', XIV 41 (+ rūva).38, 72, XVII 24 (+ rūva), XVIII 6. 10", XIX 7-9, XX 5, XXI-XXIII, XXV 34 43.7, XXXV-XL; sadda rūva gandha rasa phāsa VII 7, XIV 52 74b,
XXI vaņņa-bajjha ? (kamma) I 74 vattavvam cf. tti vattavvam siyā vatthu XXV 64bis). 71/7dis) vaddaliya-bhatta V 67, IX 332b vayal VIII 5', XVII 34; cf. vai vaya' VII 19h; cf. guna-vvaya, disi-vv.,
maha-vv., sīla-vv. valaya cf. ghaņa-vāya, ghaņôdadhi,
tanu-vāya
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virāhaya III 12d, VIII 68. 101 virāhiya-samjama and -sarjamâsam
jama I 26 viliyai V 9 comm. vivāga VII 101-22 vivitta-sayanoasana-sevanaya XVII 3* vivega I 9, VII 638. 1028, XII sta,
XVII 23. 34, XVIII 4', XX 22-3',
XXV 72 visa-bhakkha II Ba visama-jogi XXV 13 visam’āuya I 2*, XXIX 1, (XXXIV i
visamayam XXIX 1 visamôvavannaga I 2, XXIX 1,
(XXXIV i 1) visaya III visuddhamāna XXV 711) visuddha-lesa VI 98 visedhim, odhie XXV 3?, XXXIV i
valaya-marana II 16a vavahāra VIII 82 vavahārava XXV 720 vas'atta cf. indiya-vas'atta, kasāya vas'atta-maraņa II 16a vặu-kāya, v.-kāiya III , III 43, V 21,
VII 1021, IX 3425, XIII 428 (vāu), XVI 11-2, XVII 10-11, XVIII 74
10%, XX 60 vāu-vāsi XI 91 vāņapattha tāvasa (42 kinds of) XI 91 vāya I 65, VIII 2, X 3o; cf. isim-pure
vāya, ghana-v., taņu-v. vāvahāriya naya XVIII 61 vāsa I 64.99 vāsudeva V 52 viuvvai I 74, II 5', III 11-20. 21. 42.5,
V 66, VIB, VII gl-33, X5%, XII glo, XIII 9, XIV 62. 99, XVI 5o, XVII
24, XVIII 54 76 viusamanayā XVII 34 viussagga I 9', XXV 72 vigalêndiya VI 12. 3. 41 viggaha, v.-gai I 7, VI 5'. 81, VII 11
comm., XIV 12-3. 5', XVIII 31,
XXV 45. 8, XXXV i 1-2 viggaha-viggahiya XIII 46 viggahiya cf. viggaha-viggahiya, savv'
aviggahiya vigraha XXV 13 vijjā-cāraņa-laddhi XX 9 viņivațţaņayā XVII 34 vidisā XI, XI 10%, XIII 430, (XVI
81-2) vinnāņa II 58 vinnu II 15 vibhanga-jñāna VI 98 comm. vibhanga-nāņa III 61, IX 31a2, XI 9.
12 vimāņa I 5', III 2, III 7, IV 1-4,
VI 59-64, XII 61-2a, XIV 9', XVI 5b-0, 61, XVIII 2, XIX 7; cf. mahā-
vimāņa viraya VII 2', XI 1 (-8), XVII 2',
XXI-XXIII, XXXV (-XL); cf.
aviraya virāgayā XVII 34 virāhai XIV 11 virāhaņā XXV 6(13) 71(13)
vihāņādesenam XI 11°, XXV 48.7 vihāra cf. phāsuya-v. viingāla VII 178.8 vii-davva XIV 616 viivayai VI 5', X 3', XIV 3° 5';
XVIII 79, cf. I 110.94 vil-pantha X 21 vimamsā XXV 728 viyadhūma VII 17.8 vīyarāga(-samjaya) I 22, VIII 84, XXV
618), 71(3) viriya, in most cases utthāņa kamma bala viriya purisakkāra-parakkama I 35-8.42. 83-4, II 16. 10C, III , V 414, VII 73, XII 518. 101, XIV 5. 10, XVII 2*, XX 3'; cf. iddhi
236, (XVI
bala viriya pa u 10. 109
vīriya-bajjha (kamma) I 88 vīriya-laddhi I 74, III 61, VIII 24; cf.
laddhi-vīriya visasā I 34, VI 3?, VIII 11-2. 9a, XIV
4 comm., 78, XVII 1”, XVIII 33 vutthi-kāiyā devā XIV 228 veuvviya-laddhi I 74, III 6', XIV 5
comm. veuvviya-samugghāya I 7", III 11.2a.
21b. 4" 5', VI 98 (?) veuvviya (sarīra) I 74. 9, II 1", VIII
348

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90.1-, XII 4.-, XIII 710, XVIII 5', saingāla VII 172 XXV 1*; cf. uttara-veuvviya, bhava- sauvakkesa XXV 72 dhāraṇijja
sao IX 32b veuvviya-misaya XIII 71c, XXV 1 samlehaņā II 186, III 128. 211, IX 331c; veei cf. vedei
cf. apacchima-māran'antiya-samleveņaiya-vädi XXX 11
haņā-jhūsan'ārāhaņā veņaiyā (buddhi) XII 51a, XX 31 samvara, samvarai, orei I 39. 4. 9', veda II 5-, VI 36.4', VIII 25, IX 31a3.b, VIII 5o, IX 31 a1.b, XVII 34
XI 1 (-8), XII 18. 2, XVII 24, samvuda I 10. 93.7, III 310, VII 21. 7, XVIII 1, XIX 9, XX 7, XXI-XXIV, X 2', XVI 614, XXV 6(1) XXV 612), 7(2), XXVI-XXX, samvudasamvuda XVI 614 XXXV (-XL); cf. avagaya-veda, samvega XVII 34 ahaveya
samveha XI 1 (-8), XXI-XXIV veda-bandha XI 1 (-8)
samsaya-karani bhāsā X 38 vedaņa-udīraņayā and -uvasāmaņayā samsāra I 110.24. 9', II 162, III 120, VI III 21a
33, IX 332-5, XII 7, XVI 616; ve(d)ei, veyaņā I 13-7. 21-231-2.6-43. cf. niruddha-bhava...
101, II 15. 5', III 31.d, V 5. 69, samsāra-samāvannaga I 18. 84, VII 4, VI 11-2. 10, VII 15. 36. 61. 74, X 23, XXV 19.45 XI 1 (-8), XII gła, XIV 2', XVI 21. samsārin XII 101 3', XVII 34.4”, XVIII 32, XIX 34. samsuddha-nāņa-damsaņa-dhara 5', XXI-XXIV, XXV 622). 71(22), XXV 6(1) XXXIII, XXXIV i 13, XXXVsakasāi cf. kasāya (-XL); cf. appa- and mahä-veyaņa- sakāiya VIII 23 tarāga, padisamveei
sakiriya VII 2', XI 1(-8), XXV 721 (11' vemāya, vemāyāe III 310, VI 12. 103, 5, 3), XXXV-XLI VII 61, VIII 99, XXXIV i 13
sakkāra XIV 32 veyaņijja VII 85, VIII 84, XIV 42; cf. samkappa XVI 28
(a)kakkasa-veyaņijja, (as)sāyā-v., ni- samkāmaņa, "mei I 14.6 ruddha-bhava ..
samkiņņa XXV 722 veyāvacca XII 26
sankiya I 32.8, II 8, X 4, XI 9', veyāvadiya V 43
XXV 724 vera I 82, IX 34
samkilissamāņa XXV 71(1) veramaņa I 9', VII 22. 638 93c. 102, samkhāņa II 16a
VIII 5?, XI 121c, XII 51a, XVII 2, sangiyā II 55 XVIII 4', XX 22-31
sangha VIII 81, IX 3328, XII 2", XXV vehāṇasa II 16a
618), 72(8); cf. cāuvaņņa samaņavocchinna VII 1" 7', XVIII 10'; cf. sangha niruddha-bhava ...
samghayaņa I 5o, IX 3143., XI 99, vodāņa II 55-6
XXIV voyadā bhāsā X 33
sacitta VII 7, XIII 710
saçitta acitta misaya V 77. 9', XVIII sankā I 32 comm.
sacca I 33.(7-8), VII 2", VIII 1°, XIII śuddhi XXV 6(20) comm.
712-b, XVI 2o. 59, XVII 34, XVIII śramanôpāśraya VII 18a comm.
7', XIX 8-9, XXV 1*
saccāmosa VIII 1?, XIII 712-b, XVI sa-addha cf. addha
220, XVIII 7', XIX 8-9, XXV 14 saanta II a
sajogi VIII 25. 84, IX 3188.1, XVIII 1,
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XXV 6(16) 71(16), XXVI (-XXX);
cf. joga sajjhāya XVIII 104 samciya cf. akai-samciya, avvattaga-s. samjama, samjaya I 18-9. 22.6. 46. 9',
II 165, 55-6, III 3€, V 45, VI 35. 4, VII 18. 21.4, IX 3141.(b), XVII 2, XVIII 1. 104, XXV 615), 7'; cf.
asamjama samjayâsamjaya I 22.5, V 45, VII 24,
XVII 2', XVIII 1, XXV 6124), 72(24) samjalaņa IX 31 12.b, XXV 6(18), 71(18) samjüha XV C4 samjoyaņā III 31a samjoyaņā-dosa VII 178.8 s'addha cf. addha saţthi-tanta II 18 samthäņa, samthiya I 5?, V 94, VI 51-2,
(VII 1°), IX 31a3.b, XI 92 101, XIII 431.51, XIV 7, XIX 8-9,
XXIV, XXV 31-4; cf. vaņņa ... satta VIII 59; cf. pāņa ... sattha VIII 32, XIV 38. 5', (XVIII
76a). 101; cf. nikkhitta-sattha-musala sattha-pariņaya XVIII 104 satthâīya sattha-pariņāmiya V 2*, VII
18 satth'ovādaņa II 16a sadda V 41a. 75, VII 79, VIII 22, XIV
59.746, XX 1 sadd'āulaya XXV 725 sadhūma VII 178 s'antara IX 3201.(b), (XIII 6), XLI 1° santo IX 320 samthāraga II 185, VIII 62; cf. sejjā-s. sannā (1) XIX 3*, XX 1; (2) I 64. 99,
VII 84, XI 1 (-8), XII gla, XIII 19. 2, XVII 2, XIX 8-9, XX 34. 7, XXI-XXIV, XXV 6125), 71(25),
XXVI-XXX, XXXV-XL sanni I 22. 74, VI 39. 4', VIII 23, XI
I (-8), XIII 18. 2, XV D 2, XVIII
I. 39, XXI-XXIII, XXV 1, XL sanni-gabbha XV C4 samnivaiya XIV 72, XVII 14, (XXV
54) sapaesa V 73.81, VI 41 sapajjavasiya cf. pajjavasiya sapadikkama II 16a
saptabhangi XII 103 comm. sabhä suhammā II 8, X 6, XVI 9,
XVII 5 sabhāvao XII 26 sama I 2, VII 82.6 sama-jogi XXV 13 samajjiņai XXVIII samajjiya cf. chakka-, bārasa- and
culasīi-samajjiya samajjha cf. majjha samana niggantha I 38.93.7, III 316,
VI 1', VIII 82, XIV 74. 95, XV C 3. 7-8, XVI 228. 4, XVII 22, XVIII 34 82. 104; cf. kumāra
samaņa, samaņa = samjaya XXV 7 samaņa samaņi II 18 samana samaņi sāvaya sāviya III 12d,
XVI 61h; cf. cāuvvaņņa samaņa
sangha samaņa-dhamma IX 3142 saman'āuso V 13-4, VI 7, VII, XI
9', XII 63, XVI 2*, XVII 34, XVIII
32.5, XIX 34, XX 81, XXXIV i 18 samaņôvassaya VIII 5'; samaņôväsaya
VII 13a samaņôvāsaga, "saya II 55, VII 13. 986,
VIII 51-8. 61, X 25. 4, XI H. 124, XII 1, XVII 2”, XVIII 74; cf. uva
saga samaņôvāsiyā XII 2 samannāharaņayā XVII 34 samayal I 64. 92, V 414. 8', VII 1",
XII 20, XIV 12-3.7, XVI 89, XVII 41, XXV 19. 34.10. 43.68.7. 5. 61), XXXIV i 11-2, XXXV-XL; cf. MAESURES of time, SIMULTANEITY samayal VIII 58 samaya-khetta II 9, VIII 21, XI 102,
XIII 44b-c comm., XXXIV i 11-2 sam’āuya I 2, (XVI 11-14, XVII 12
17), XXIX 1, XXXIV i 13 samākāla XXV 6112) samayam XXIX 1 samārambha, 'bhai III 310, V 77, VII
13b. 102b, VIII 12 samāhi VII 13€ 930 samii, samiya II 16b, XX 22 samugghāya II 2, VI 64, VIII 9. 105
comm., XI 1 (-8), XIII 10, XIV
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43h comm., XVII 6-11, XIX 3a. 9, XX 1, XXI-XXIV, XXV 6(31). 71(31), XXXIV i 13, XXXV-XL; cf. teyas., veuvviya-s., samohaṇai samudda I 64. 92, II 10h, VI 83, XI 91. 101, XII 51a, XVIII 74, XIX 6 samüha VIII 81 samôvavannaga I 22, (XVI 11-14, XVII 12-17), XXIX 1, XXXIV i 13 samosarana XXX samohaņai, haya I 74, III 11.2a, 21b. 4. 5. 61, VI 62. 93, VIII 9a, XV C 7. D 2, XVII 6-11, XIX 3, XX 6; cf. samugghāya
sampatti III 11. 51, XII 91b, XIII 9 sampannaya XVII 34
samparāiyā (kiriya) I 102, VII 13.6. 71,
VIII 83 (samparaiya-bandha and -kamma), X 21, XVIII 81 sampauṇejjā XVII 6-11
sambhoga XVII 34 sammatta VII 64, IX 31a2 sammaddamsana IX 31a2 sammaddiṭṭhi, sammādiṭṭhi III 12d, XVIII 1, XXV 11, XXXI 13-16, XLI 85-112; cf. amãi sammaddiṭṭhi, cf. also ditthi
sammāņa XIV 32
sammāvādi XVI 22b
sammucchima V 82, VII 5. 74, VIII
I. 21, IX 324 sayam-kada I 21 sayam IX 32b sara XV C 4 saraga(-samjaya) I 22, VIII 84, XVII 24, XXV 6(3), 71(3) sarisavaya XVIII 101 sarira I 15. 22. 35. 52. 64. 74. 92.7, II 14, V 22. 77, VI 41. 62. 104, VIII I. 21-2. 65. 9, X 12, XI 1 (-8). 11', XII 4. 51a. 81, XIII 448, 71c, XIV 3', XVI 13.4b. 21. 5, XVII 12-3. 23-4. 33-4, XVIII 11. 3. 4. 5. 72. 10, XIX 3. 8-9, XX 1. 22-31. 7, XXI-XXIV, XXV 14. 22.4. 43-4, 6(10). 1(10), XXXV-XL; cf. antima-sarīra salinga XXV 6(9) 71(9) salinga- (or gi-)damsaṇa-vavannaga I
26

salessa I 18. 22, VI 4', VIII 25, XI 1 (-8), XVII 24, XVIII 1, XXV 6(19). 71(19), XXVI (-XXX); cf. lessā sall'uddharana VII 93c
savana II 56
savīriya I 83-4
saveyaya cf. veda
savva cf. desa... savva...
savva-jīvā VI 42, XI 1 (gāhā 4), XII 72, XV B 5, (XXI-XXIII) savva-thova cf. RELATIVE FREQUENCY
etc.
savva-davvā XII 51a, XXV 42
savv'addham VIII 9a, XXV 49 savv'addha cf. addha savva-paesā XII 51a savva-pajjavā XII 51a
savv'aviggahiya XIII 45a
savva-suviņā XVI 61o
sasarīra, °ri I 74, II 14, VI 41, XVII 24, XVIII 1, XX 22; cf. sarira
sahattha III 31a
sahasakkāra XXV 72a
s'ãiya cf. äi
sâiyara XXV 71(1) s'äuya V 32
sākeya VII 22
sāgara I 64. 92 sāgarovama XI
11.3. 12
s'āgāra (1) VII 22; (2) XVIII 83 sagariya XVI 22a
sagariya-pinda V 67 sāgārôvautta I 52. (64). 92, VI 35, VIII 25, IX 3183.b, XI 1 (-8), XII 51a, XIII 1a. 2, XVII 23, XVIII 1, XIX 3. 8, XX I. 31, XXI (-XXIV), XXV 6(17), 1(17), XXVI (-XXX), XXXV (-XL); cf. also uvaoga sädhäraṇa V 94 comm. sādhāraṇa-sarira XIX 3a, XX I sāmāiya I 95; VII 13a, 22, VIII 51 sāmāiya-caritta VIII 24 sāmāiya-samjama, jaya XXV 6(5) 71 sāmāņiya deva III 11. 21b sāmāyārī XXV 720 samuddaya V 21
saya VI 12. 103, VII 61, XI 1 (-8), XXXV (-XL)
sāyā-veyaṇijja kamma VII 63b

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s'ārambha V 77 sārambha, obhai III 310, VIII 12 sārīrā vedaņā XVI 21 sâvacaya V 82 savajja XVI 220 sāvaya II 18a, XII 2a; cf. kevali ... sāviyā cf. kevali ... sāsaya I 44-5.64.98, II 104, V 94, (VII
1). 26. 39. (8?, IX 32"), XII 71, XIV 41-38, XIX 7; sāsaya akkhaya avvaya avathiya nicca II 16a, IX
332e; cf. akkhaya ... sāhaņaņā-bheya XII 45 sāhannanti XII 4a sāhammiya XII 2”, XVI 22a, XVII 34 sāharaṇa IX 31a5.(b), XXV 611-12) sähu XII 26 sijjāyari XII 24; cf. sejjāyara sijjhai (bujjhai muccai pariņivvāi
savva-dukkhāņam antam karei) I 110. 45. 93.5, II 165, III 12a.d. 2°, V 48-4. 68. 94, VII 12.3c. 78.930-d. (102c), VIII 22. 10?, IX 31 84.b. 3314.2g-h, XI 9. 121c.(2), (XII 12. 2"). 81.916, XIII 63, XIV 82-8. 9o, XV C 4. 8. D, XVI 54. 64, XVII 11, XVIII 31. 7. Io', XX 88, XXV 613). 7118),
XLI; cf. siddha, siddhi sijjhamāņa XI 9 sidhila I 110.9?, (XII 12), XVIII 33 siņāya XXV 6-7 siņeha-kaya I 67. 101 siddha I 18. 64. 84. 9', II 15-63, V
82, VI 33.41, VIII 22-3.98. 107, XIV 10, XVIII 1.4, XX 109, XXV 320
sukha, suha II 1", VI 3!. 10, VII 8%.
1024, X 2', XV A suttal VIII 81 sutta? XVI 61 sutta-jāgara XVI 62 suttatta XII 26 sudakkhu-jāgariyā XII 11 sunna-kāla I 24 supaitphaga VII 1”, XI 10; supaitthiya
XIII 450 subha V 61. 9°, VI 12. 5', IX 32,
XI 114, XIV 94 subhâsubha, suhâsuha II 1", V 99,
VI 1?, IX 32b suya p. 6a, VIII 81-2. 10', XXV 67bis).
7147bis); cf. kāliya-suya and nāņa suya-sahāyayā XVII 34 suviņa XVI 61; cf. mahā-sumiņa susama-dûsama XXV 6(12) susama-susamā VI 73 sussūsaņayā XVII 34 suha cf. sukha suhâsuha cf. subhâsubha suhuma I 6?, V 75, VI 35, VIII 1. 23,
XIV 5 comm., 84-5, XVIII 3*, XIX
36.8, XXV 12 725, XXXIII-XXXV suhuma-kāya XVI 22b suhuma-pariņaya XVIII 69, XX 51 suhuma-bondi-kalevara XV C 4 suhuma-samparāga-caritta VIII 24 suhuma-samparāya-samjama, jaya
XXV 6(6). 71 sükşma-samparāya VIII 84 sūriya I 61, V 11. 10, VI 51-2, VII
776. 64, VIII 85, XII 6', XIV 94 sejjä сf. țhāņa sejjā nisīhiyā sejjāyara-pinda V 67, IX 332 sejjā-samthāraga IX 33d sedhi VI 5'. 62, XII 21, XXV 33.5-7,
XXXIV i 11-3 seya V 75, XXV 45.9 seya-kāla III 310, V 4:4, XVIII 36,
XXV 8 (-12) selesi(-padivannaga) I 84, VI 1°, XVII
3', XVIII 4', XXV 45 seha VIII 81, XII 20 soga XVI 21 soccă V 4?, IX 315; cf. asocca sottiya XI 91
siddhi I 64, II 18. 5o. 104, XVII 34,
XXV 6(13.24). 71(13.24) sissa IX 315 sissiņi V 53 siôsiņa X 22-3 siya X 22-3 sīla VIII 101 sīla-vvaya VII 98C, VIII 5', XI 1210 sukka-jjhāņa XVI 61h sukka-pakkhiya XIII 14. 2, XXVI-
XXX, XXXI 25-28, XLI 169-196 sukka-lessa XXV 6619), 71(19) sukkâbhijāya XIV 96, XV C 4
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sôvakkama XX 101a sôvacaya V 82 sthāpanā-karmika V 67 comm. syädvāda XII 108 comm.
haņai IX 34 -hattha-kicca-gaya III 5', XIII 9 hatthi VII 82.6. 92-31, XVII 11 hallā XV C 8 hasai V 41b hassa-kāla I 110 hāyai II 18a, V 89, XXV 6(20), 7(20) hiyamāņa cf. hāyai hilai nindai khimsai garahai avamannai
V 4*. 6, XII 11a heu cf. panca heu panca ahed
VII 11.5 23-8. 36-6. 61-85. 7. 83-4, VIII 11. 21.3. 65. 83. 9a-e. 106-7, IX 32a1.b. 332.8-h, XI 1 (-8). 112-4, XII 46. 51a72. 9. 104, XIII 5. 61. 7?, XIV 12-8. 21. 3. 51-2. 61. 72. 9, XV D2, XVI 19-21.3. 61, XVII 13. 21-3. 3o. 4, XVIII 1. 32-5. 4o. 52-3, 72-3. 9, XIX 4-5. 8-9, XX 3. 7. 10. XXIV, XXV 13. 2?. 37.10-43.5. 8-12,
XXVI-XLI HERESY IX 332d-e (Jamāli); cf. Ājiviya,
anna- and para-utthiya HISTORY (1) of the universe V 53, VI
73, VII 64, XX 82-6; (2) the War of the Big Stones and the War of the
Charriot with the Club VII 92-38 ‘IRREVOCABILE FACTUM' I 11. 61. 7. 82.
101, VIII 69. 71, IX 3320, XII 82,
XVI 56-c MAGIC I 74, II 5', III 1-2. 41.4. 5. 61,
V 42.15. 68, VI 9, VII 92-33, X 3', XIII 9, XIV 5. 84-5. 93.5, XV B 4. 6. C 2.7-8. D 2, XVI 58-5, XVIII 54 756, XX 9; cf. also bhāviy'appa
anagāra, viuvvai MEASURES (of time) V 12-4. 9°, VI 7',
XI 11, XII 625, XVIII 104, XXV
5°; (linear) VI 72 NATURAL PHENOMENA: - cloud III 4°, VII 64, VIII 98 - darkness VI 51-4, XIV 22b - day and night V 92, XI 111 — disease IX 3320, XV C 7. II, XVI
BUDDHISTS II 57 comm., XXX 11
comm. CALCULATIONS I 5o, III 22. 310, VIII
83, IX 323, XI 102. 11, XII 4a. 61. 10%, XIII 18. 2. 445-d, XVIII 62, XX 51 10%; cf. jahanna ukkosa,
RELATIVE FREQUENCY CASUISTICS I 89, V 62.4, IX 34, XVI
19.8, XVII 1-3 CONVERSIONS I 9', II 18h, V 94, VII
10', IX 329 331.2, XI 9'. 113.4. 12, XII 2', XIII 63, XV, XVIII 104 COSMOS I 5? 64-5. 92, II 3. 7-10, IV
1-8, V 23. 94, VI 5-6'. 81.3, (VII 12), IX 1-30, X 11, XI 9'. 101-2, XII 3. 518. 64. 7, XIII 43-5. 62, XIV 81, XVI 81-2.4. 9, XVII 5, XVIII 103, XIX 6-7, XX 2'. 81; cf. also NAT
URAL PHENOMENA DEATH-FAST II 61, III lc.e.28. 210,
VII 98c, IX 332€6, X 4, XI 113. 121c, XIII 69, XIV 73, XV D 3, XVI 5, XVIII 2 DIVISIBILITY I 10", V 72-3. 81, VI 4',
XX 5', XXV 48 ELEPHANT VII 82.6. 92-3, XVII 11 EMBRYOLOGY I 74, II 52-3 ETYMOLOGY V 9, XII 62, XIV 74. 84.6 HAMG I 12-8. 21-2.4.7-31.7. 4. 5. 68-4.
71-2.81.4, 9%, III 4', V 39. 415. 52. 77. 82 92-9, VI 1o. 38-3. 4. 6. 82. 102-4,
- ebb and flow III 32 – garment VI 32-3 - hells and heavens VI 81 - horse X 3 - light VIII 85 -- madness XIV 21 - plants and trees III 4", VI 7',
VII 31-2, 64, VIII 3', XI 1-8, XIV 82, XV B 3, 5, XVI 6, XXI
XXIII — rain VII 64, XIV 22a
smell XVI 62 — spring II 5? – sun I 61, VIII 85, XIV 94 --- sun and time V 1
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— suns, moons etc. V 10, VI 51-281,
VII 64, VIII 85 — sun- and moon-eclipse XII 61 --- wind V 21, X 3; cf. also bandha,
COSMOS, EMBRYOLOGY, MEASURES,
NOURISHMENT NON-DIALOGUE TEXTS V 67. 78, VII 85,
VIII 22. 63, X 2', XIV 5', XVI 61h-i,
XXV 726- NOURISHMENT I 9?, II 15,6b, III 45, V
61.7, VII 13c.7-8, VIII 5. 61-2, IX
3320, XII 11a POPULAR BELIEF XII6', XIV 2' comm.,
XVIII 71 PROPHECY XV B 3 (cf. B 5). C 7. II,
XVI 55, XX 84; cf. aslo REBIRTH REBIRTH II 16, VII 93a.d, IX 332e,
XIII 63, XV D1; cf. uvavajjai; stories of former rebirths: III 11c.e.28. 21b (cf. VII 936), X 4, XI 1°, XV C 4, XVI 54, XVII i XVIII 2; future rebirths predicted: V 94, XI 121c, (XII 14), XIV 82, XV D 2-3, XVI 5c-d, XVII i (XVIII 74. 104)
RELATIVE FREQUENCY, NUMBER, SIZE etc.
I 1?. 24.7, III 2, V 78.8', VI 36, VII 23.5. 72, VIII 12. 26. 96-0.6, IX 32a2-6, XI 104, XII 4-4, XII 916-2. 104, XIII 420.5b, XVI 11-14, XIX 30-C, XX 1. 103, XXV 11-2.4. 31.10.
42.65.9. 6(14-15.38). 71136) SIMILES I 62.4-6, II 5. 10b, III 11. 21a.
314. 5. 62, V 37. 66, VI 11. 3?. 10, VII 14.8. 102a, VIII 63, XI 102-3, XII 29. 63.7', XIII 44. 62. 9, XIV 1°. 74a. 94, XV C 1. 5. 11, XVI 4, XVIII 34 102, XIX 34, XXV 8; cf. kamma-āsīvisa, kūļâgārasālā
ditthanta SIMULTANEITY (egeņam samaeņam) I
99 10%, II 5', V 31, IX 31 26.06, XI 1 (-8), XIII 14. 2, XXI-XXIV, XXV 6(35). 7135), XXXI-XXXII, XXXV-XLI; VII 35, VIII 9. 106,
XII 101, XXIX 1 SINS, the eighteen I 63. 9', II 181, VII
632. 1024, XII 26. 51a, XVII 23. 34, XVIII 4', XIX 38, XX 1. 22-32
354

Page #357

CONTENTS
Preface
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
9
Bibliography and Abbreviations
.............
II
INTRODUCTION
Names and Subdivisions of the Text (S$ 1-2) Nucleus and Accretions (83) .... Accretions ($$ 4-6) ....... ..... . Saya XXV, another Accretion? (8 7) ........ Characteristics of the Nucleus (8) . References ($$ 9-14) ............... Non-dialogue Texts ($15) . ..... ... The Nucleus as a Primary Pannatti (816) Some Characteristic Dialogues ($ 17) .... Refutation of the Dissidents (18) . Conversion Stories ($ 19) Stories about Gods (20) ............... Ordering Principles and Methods (21) .......... Conspectus of the Composition of the Viy. ($22) .. ....
CRITICAL ANALYSIS & COMMENTARY
Saya
Udd.
p.
Saya
Udd.
i Calana 2 Dukkha 3 Kankha-paosa 4 Pagai 5 Pudhavi 6 Jāvanta 7 Neraiya 8 Bāla 9 Guruya 10 Calaņāo 1 Usāsa-Khandaya 2 Samugghāya
3 Pudhavi 4 Indiya 5 Annautthiya 6 Bhāsā 7 Deva 8 Camaracanca 9 Samayakhetta 10 Atthikāya i Kerisa-viuvvaņā
(Moyā) 2 Camara 3 Kiriyā
III
II
355

Page #358

Saya
IV
V
VI
VII
VIII
356

Udd.
4 Jāņa
5 Itthi
6 Nagara
7 Pālā
8 Ahivai
9 Indiya
10 Parisă
1-4 Vimāņa
5-8 Rāyahāṇī
9 Neraiya
10 Lessă
1 Ravi
2 Anila
3 Ganthiya
4 Sadda
5 Chauma[ttha]
6 Au
7 Eyaṇa
8 Niyantha
9 Rayagiha
10 Candima
I Veyaṇā 2 Āhāra
3 Mah'assava
4 Sapaesa
5 Tamuya
6 Bhaviya (Pudhavi)
7 Sali
8 Pudhavi
9 Kamma
10 Annautthi
I Āhāra
2 Virai
3 Thavara
4 Jīvā
5 Pakkhi
6 Au
7 Aṇagāra
8 Chaumattha
9 Asamvuḍa
10 Annautthi
I Poggala
2 Asīvisa
3 Rukkha
4 Kiriyā
5 Ājīva
6 Phāsuga
p.
100
102
102
103
103
103
103
104
104
104
104
105
106
107
107
I 10
IIO
113
116
117
118
119
120
120
122
123
126
126
127
127
128
130
133
135
136
136
136
138
139
140
143
145
145
147
148
148
149
Saya
IX
X
XI
XII
XIII
XIV
Udd.
7 Adatta
8 Padiniya
9 Bandha
10 Ārāhaṇā
1 Jambuddiva 2 Joisa
3-30 Antara-dīvā
31 Asocca
32 Gangeya
33 Kundaggāma
34 Purisa
1 Disi
2 Samvuḍa-anagāra 3 Aya'ḍḍhi
4 Samahatthi
5 Devi
6 Sabha
7-34 Uttara-antara
dīvā
1 Uppala
2-8 Sālu etc.
9 Siva
10 Loga 11 Kāla
12 Ålambhiya
1 Sankha
2 Jayanti
3 Pudhavi
4 Poggala
5 Aivaya
6 Rahu
7 Loga
8 Naga
9 Deva
10 Āyā
I Pudhavi
2 Deva
3 Anantara
4 Pudhavi
5 Āhāra
6 Uvavāya
7 Bhäsä
8 Kamma
9 Aṇagara keyā
ghaḍiyā
10 Samugghāya I Carama

p.
150
151
154
156
159
159
159
159
162
163
165
167
168
169
170
170
171
172
173
174
174
176
178
179
181
182
183
183
185
187
189
190
190
191
193
193
194
194
199
199
199
201
201
202
203

Page #359

Saya
Udd.
P.
Saya
Udd.
208
210
254
XV XVI
223
O N
N
N N
N
N M
ل
ا
N
N
N
N
N
N
XVII
2 Ummāya 3 Sarira 4 Poggala 5 Agani 6 Kim-āhāra 7 Samsitha 8 Antara 9 Anagāra 10 Kevali TEYA-NISAGGA i Ahigaraņi 2 Jarā 3 Kamma 4 Jāvaiyam 5 Gangadatta 6 Sumiņa 7 Uvaoga 8 Loga 9 Bali 10 Ohi 11-14 Diva etc. i Kunjara 2 Samjaya 3 Selesi 4 Kiriyā 5 Isāņa 6-7 Pudhavi 8-9 Daga 10-11 Vāu 12-17 Eg'indiya etc. i Padhama 2 Visāhā 3 Māyandiya 4 Pāņâiväya 5 Asura 6 Gula 7 Kevali 8 Aṇagāra 9 Bhaviya 10 Somila i Lessā 2 Gabbha 3 Pudhavi 4 Mahâsava 5 Carama 6 Diva 7 Bhavana
204
8 Nivvatti 205
9 Karaņa 206
TO Vanacar'asurā 207 Х 1 Beindiya
253 2 Āgāsa
253 209 3 Pāņavaha
254 4 Uvacaya 212 5 Paramâņu
254 213 6 Antara
255 214 7 Bandha
255 221 8 Bhūmi
256 222 9 Cārana
257 IO Sôvakkama
258 XXI
260 XXII
261 225 XXIII
262 XXIV
263 228 XXV i Lesā
266 229 2 Davva
267 229 3 Samthāņa
268 229 4 Jumma
275 230 5 Pajjava
279 231
6 Niyantha 7 Samana 8 Oha
294 233
9-10 Bhaviyâbhaviya 294 233
II-I2 Samma-miccha 294 XXVI BANDHI-SAYA
295 234 XXVII KARIMSUGA-SAYA 298 234 XXVIII KAMMASAMAJJANA235 SAYA
299 236 XXIX KAMMAPATTHAVAŅA-S. 300 236 XXX SAMOSARANA-SAYA 301 238 XXXI UVAVĀYA-SAYA
302 239 XXXII UVVATTAŅĀ-SAYA 303 240 XXXIII EG'INDIYA-SAYAS 304
XXXIV EG'INDIYA-SEDHI-SAYAS 306
XXXV EG'INDIYA-MAHĀ244
JUMMA-SAYAS 244 XXXVI-XXXIX BEINDIYA-TEIN
DIYA-, CAURINDIYA-,
ASANNI-PANCÊNDIYA248
MAHĀJUMMA-SAYAS 312 250 XL SANNI-PANCÊNDIYA
MAHĀJUMMA-SAYAS 312 XLI RĀSĪJUMMA-SAYA 251
280 288
232 233
234
XVIII
310
XIX
313
357

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Page #361

INDEXES
Index of Proper Names Persons .............
Geography ........... Mythology and Cosmography ...
Other proper names ... .... Index of Terms and Topics ................ Contents (with the list of uddesa- and saya-titles) ......
319 321 322 325
THE ST. CATHERINE PRESS, TEMPELHOF 37, BRUGES, BELGIUM

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Page #363

1. P. THOMAS: Lucubrationes Manilianae. 1888. - Uitverkocht.
2. H. PIRENNE: Histoire de la constitution de la ville de Dinant au moyen âge. 1889. - Uitverkocht.
3. F. CUMONT: Sur l'authenticité de quelques lettres de Julien. 1889. Uitverkocht.
4. F. CUMONT: Notes sur un temple mithriaque à Ostie. 1891. Uitverkocht.
—
RIJKSUNIVERSITEIT TE GENT
UITGAVEN DOOR DE FACULTEIT VAN LETTEREN EN WIJSBEGEERTE
A. Serie: Werken
5. H. LOGEMAN: Elckerlyc, a fifteenth century dutch morality, and Everyman, a nearly contemporary translation. 1892. Uitverkocht. 6. J. FREDERICHS: Robert le Bougre, premier inquisiteur général en France. 1892. Uitverkocht.
7. H. VAN DER LINDEN: Histoire de la constitution de la ville de
Louvain au moyen âge. 1892. -
—
Uitverkocht.
8. J.-J. VAN BIERVLIET: La mémoire. 1893. Uitverkocht.
9. L. DE LA VALLÉE-POUSSIN: Svayambhupùràna, dixième chapitre. 1893. Uitverkocht.
-
10. F. CUMONT: Anecdota Bruxellensia I: Chroniques byzantines du manuscrit 11376. 1894. · Uitverkocht.
II. L. PARMENTIER: Anecdota Bruxellensia II. Les extraits de Platon et de Plutarque du manuscrit 11360-63. 1894. -
Uitverkocht. 40 fr.
12. J. BIDEZ: La biographie d'Empedocle. 1894.
13. L. WILLEMS: Étude sur l'Ysengrinus. 1895. - Uitverkocht.
14. M. BASSE: De stijlaffectatie in Shakespeare, vooral uit het oogpunt van het euphuisme. 1895. - Uitverkocht.
15. H. VAN DER LINDEN: Les Gildes marchandes dans les Pays-Bas au moyen âge. 1896. - Uitverkocht.
16. L. DE LA VALLÉE-POUSSIN: Textes et études tantriques I: Pancakrama. 1896. Uitverkocht.
17. CH. JUSTICE: Anecdota Bruxellensia III: Le « Codex Schottanus >> des extraits << de Legationibus ». 1896. — Uitverkocht.

A

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18. P. THOMAS: Catalogue des manuscrits de classiques latins de la Bibliothèque royale de Bruxelles. 1896. Uitverkocht.
19. L. WILLEMS: L'Élément historique dans le Coronement Loïs. 1896. Uitverkocht.
B
-
20. G. DES MAREZ: Étude sur la propriété foncière dans les villes du moyen âge et spécialement en Flandre, avec plans et tables justificatives. 1898. Uitverkocht.
21. H. LOGEMAN: Faustus-Notes. A supplement to the Commentaries on Marlowe's « Tragicall History of D. Faustus ». 1898. verkocht.
Uit
22. A. HANSAY: Étude sur la formation et l'organisation économique
du domaine de l'abbaye de Saint-Trond depuis les origines jusqu'à la fin du XIIIe siècle. 1899. Uitverkocht.
23. E. ROLLAND: Une copie de la vie de Saint Théodose par Théodore, conservée dans le Baroccianus 183. 1899. Uitverkocht. 24. H. LOGEMAN: The English Faust-Book of 1592. 1900. Uitverkocht.
―
25. J. BIDEZ: Deux versions grecques inédites de la vie de Paul de Thèbes, publiées avec une introduction. 1900. -- Uitverkocht.
26. P. DE REUL: The language of Caxton's Reynard the Fox. 1901. Uitverkocht.
27. J. MEES: Histoire de la découverte des îles Açores et de l'origine de leur dénomination d'îles flamandes. 1901. Uitverkocht.
28. H. LOGEMAN: Elckerlyc-Everyman. De vraag naar de prioriteit opnieuw onderzocht. 1902. - Uitverkocht.
-
29. J. MANSION: Les gutturales grecques. 1904. Uitverkocht. 30. H. SMOUT: Het Antwerpsch Dialect, met eene schets van de geschiedenis van dit dialect in de 17e en 18e eeuw. 1905. Uitverkocht.
--
162 PP.
31. J. DE DECKER: Contribution à l'étude des Vies de Paul de Thèbes. 1905. - 88 pp., 110 fr.
32. E. ROLLAND: De l'influence de Sénèque le Père et des rhéteurs sur Sénèque le Philosophe. 1906. 68 pp. Uitverkocht. 33. D. STEYNS: Études sur les métaphores et les comparaisons dans les œuvres en prose de Sénèque le Philosophe. 1907. - 168 pp. Uitverkocht.
34. H. OBREEN: Floris V, graaf van Holland en Zeeland, heer van Friesland (1252-1296). 1907. -XLVIII-180 pp. Uitverkocht.
35. J. DENUCÉ: Les origines de la cartographie portugaise et les cartes des Reinel. 1908. VIII-138 pp., 3 Pl. Uitverkocht.
36. H. LOGEMAN: Tenuis en Media. Over de stemverhouding bij

――――――

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konsonanten in moderne talen met een aanhangsel over de fonetiese verklaringen der wetten van Verner en Grimm. 1908. --- X-206 pp.,
160 fr. 37. V. FRIS: Essai d'une analyse des « Commentarii sive Annales rerum
Flandricarum » de Jacques de Meyere. 1908. — XIV-244 pp. -
Uitverkocht. 38. E. DE STOOP : Essai sur la diffusion du Manichéisme dans l'Empire
romain. 1909. - VIII-152 pp. — Uitverkocht. 39. A. BLEY: Eigla-Studien. 1910. — X-254 pp., 220 fr. 40. N. NACHEZ: Essai sur le délit de sacrilège en droit français jusqu'à
la fin du xve siècle. 1910. – II-140. pp. — Uitverkocht. 41. J. DE DECKER : Juvenalis Declamans. Étude sur la rhétorique
déclamatoire dans les Satires de Juvénal. 1913. -- Uitverkocht. 42. L. DE LA VALLÉE-POUSSIN : Bouddhisme. Études et matériaux.
Théorie des douze causes. 1913. – Uitverkocht. 43. J. BIDEZ: Vie de Porphyre le philosophe néo-platonicien avec les
fragments des traités. Iepi ayahuátwv et De regressu animae. 1913.
- VIII-204 pp. -- Uitverkocht. 44. F. VAN ORTROY : L'Euvre cartographique de Gérard et de Corneille
de Jode. 1914. - XXVI-132 pp. – Uitverkocht. 45. J. NOLF: La réforme de la bienfaisance publique à Ypres, au xvie
siècle. 1915. – LXVI-276 pp., 160 fr. 46. W. BLOMMAERT : Les châtelains de Flandre. Étude d'histoire consti
tutionnelle. 1915. - 250 pp. - Uitverkocht. 47. M. HAMELINCK: Étude préparatoire à la détermination expéri
mentale de diverses individualités intellectuelles. 1915. - 68 pp.,
8 Pl., 80 fr. 48. H. VAN HOUTTE : Histoire économique de la Belgique à la fin de
l'Ancien Régime. 1920. -- Uitverkocht. 49. P. FAIDER : Études sur Sénèque. 1921. – 324 pp. - Uitverkocht. 50. P. GRAINDOR : Marbres et textes antiques d'époque impériale. 1922.
- 98 pp., 4 Pl. - Uitverkocht. 51. H. ED. PIRENNE : Essai sur le Beau. 1923. - Uitverkocht. 52. H. VAN WERVEKE: Het Bisdom Terwaan, van den oorsprong tot het
begin der xiye eeuw (met een kaart). 1924. – 164 pp., 1 krt. --
Uitverkocht. 53. en 54. P. GRAINDOR : Album d'inscriptions attiques. A. Texte :
B. Planches. 1924. -— VIII-82 pp., 114 Pl. - Uitverkocht. 55. H. LOGEMAN : Mr W. Bilderdijk. De Goudmaker. Blijspel, een
in direkte navolging van L. Holberg's Arabiske Pulver. 1925. ---XX76 pp., 4 Pl., 50 fr.

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56. G. CH. VAN LANGENHOVE: On the Origin of the Gerund in English.
Phonology. 1925. - XXVIII-132 pp. - Uitverkocht. 57. L. VAN PUYVELDE: Un hôpital du moyen âge et une abbaye y
annexée. La Biloke de Gand : étude archéologique. 1925. — 124 pp.,
15 dessins, 51 Pl. - Uitverkocht. 58. O. DAMBRE: De dichter Justus de Harduijn. (1582-1641). 1926. –
XXVI-552 pp., 330 fr. 59. G. G. DEPT: Les Influences anglaise et française dans le Comté de
Flandre au début du xiile siècle. 1928. — 232 pp. — Uitverkocht. 60. P. FAIDER: Sénèque de la Clémence. 1928. -- 102 pp. - Uitver
kocht. 61. J. BIDEZ: La Tradition manuscrite et les éditions des discours de
l'Empereur Julien. 1929. — XII-156 pp., Uitverkocht. 62. 63 en 64. H. VAN HOUTTE : Les Occupations Étrangères en Belgique
sous l'ancien régime. 1930. - 570 fr. Tome I, XXIV-590 pp.; Tome II, 546 pp.; Tome III, Table alphabétique des noms de personnes et
des noms de lieux, 52 pp. 65. P. FAIDER: Catalogue des Manuscrits de la Bibliothèque publique
de la Ville de Mons. 1931. -- 696 pp., 300 fr. 66. F. L. GANSHOF: Recherches sur les Tribunaux de Châtellenie en
Flandre, avant le milieu du XIIIe siècle. 1932. -- Uitverkocht. 67. H. J. DE VLEESCHAUWER: Jacobus Acontius' Tractaat De Methodo.
1932. — 208 pp., 100 fr. 68. R. FONCKE: Die Explosion des Mechelner Sandtores (1546) in
Flugschriften der damaligen Zeit (mit einer Abbildung). 1932. –
120 pp., 1 Pl., 100 fr. 69. H. VAN WERVEKE: Kritische studiën betreffende de oudste ge
schiedenis van de stad Gent. 1933. — 104 pp., 3 Pl., 70 fr. 70. J. P. HAESAERT: Contingences et régularités du droit positif. 1933.
— 60 fr. 71. H. J. De VLEESCHAUWER : La déduction transcendantale dans l'æuvre
de Kant. Tome premier. La déduction transcendantale avant la
critique de la raison pure. 1934. -- 334 pp., -- Uitverkocht. 72. C. VERLINDEN : Robert Ier, Le Frison, Comte de Flandre. Étude
d'histoire politique. 1935.- 210 pp., 140 fr. 73. P. DE KEYSER : Colijn Caillieu's Dal sonder Wederkeeren of Pas der
Doot. 1936. - 160 pp., 75 fr. 74. H. J. DE VLEESCHAUWER: La déduction transcendantale dans l'auvre
de Kant. Tome second. La déduction transcendantale de 1781 jusqu'à la deuxième édition de la critique de la raison pure (1887). 1936. — 602 pp. — Uitverkocht.

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75. H. J. De VLEESCHAUWER: La déduction transcendantale dans l'auvre
de Kant. Tome troisième. La déduction transcendantale de 1787
jusqu'à l'Opus postumum. 1937. —- 712 pp., 400 fr. 76. P. VAN DE WOESTIJNE : Rutilius Claudius Namatianus de reditu suo.
Édition critique. 1936. — 104 pp. - Uitverkocht. 27. G. VAN LANGENHOVE : Linguistische Studiën I. 1936. — XXVI-166 pp.,
150 fr. 78. H. F. BOUCHERY : Thémistius in Libanius' brieven. 1936. - 296 pp.,
225 fr. 79. P. LAMBRECHTS : La composition du Sénat Romain de l'accession au
trône d'Hadrien à la mort de Commode (117-192). 1936. --- 240 pp.,
180 fr. 80. R. FONCKE: Duitse vlugschriften van de tijd over het proces en de
terechtstelling van de protestanten Frans en Nikolaas Thys te
Mechelen (1555). 1937. – 192 pp., 125 fr. 81. J. P. HAESAERT : La Portée politique du New-Deal. 1937. - 130 pp.,
100 fr. 82. R. DE MAEYER : De Romeinsche villa's in België. Een archeologische
studie. 1937. — 338 pp., 2 Pl. — Uitverkocht. 83. P. VAN DE WOESTIJNE : Les Cynégétiques de Némésien. Édition
critique. 1937. - 68 pp., 55 fr. 84. G. MEIR: Dood en Doodssymboliek in Ibsens Werken. 1938. -
250 pp., 180 fr. 85. FR. BLOCKMANS : Het Gentsche stadspatriciaat tot omstreeks 1302.
1938. – 575 PP., 225 fr. 86. † P. GRAINDOR : Terres cuites de l'Égypte Gréco-Romaine. 1939. —
198 pp., 32 Pl., 180 fr. 87. G. VAN LANGENHOVE: Linguistische Studiën II : Essais de linguis
tique indo-européenne. 1939. — XVII-154 pp., 125 fr. 88. E. RAUCQ: Contribution à la linguistique des noms d'animaux en
Indo-Européen. 1939. — XIII-I10 pp., 1oo fr. 89. † Dr. P. PINTELON : Chaucer's Treatise on the Astrolabe, Ms. 4862
4869 of the Royal Library in Brussels. 1940. - 176 pp., 24 Pl.,
225 fr. 90. R. DE MAEYER : De overblijfselen der Romeinsche Villa's in België.
De Archeologische inventaris. Eerste deel. 1940. --- XIV-288 pp.
Uitverkocht. 91. P. VAN DE WOESTIJNE: Index Verborvm in Qvinti Sereni Librvm
Medicinalem. 1940. — 88 pp., 45 fr. 92. S. J. DE LAET: De Samenstelling van den Romeinschen Senaat
gedurende de eerste eeuw van het Principaat. 1941. – 340 pp., 150 fr.

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93. P. LAMBRECHTS : Contributions à l'Étude des Divinités Celtiques.
1942. -— 200 pp., 24 Pl. -- Uitverkocht. 94. Eg. I. STRUBBE: Egidius van Breedene (11...-1270). 1942. — 432 pp.,
220 fr. 95. ET. SABBE: De Belgische Vlasnijverheid, deel I, De Zuidneder
landsche Vlasnijverheid tot het verdrag van Utrecht (1713), 1943. —
425 pp., 270 fr. 96. A. L. E. VERHEYDEN : Het Gentsche Martyrologium (1530-1595).
1946. - XXIV-88 pp., 145 fr. 97, 98 en 99. E. DE BRUYNE: Études d'esthétique Médiévale. Tome I,
De Boèce à Jean Scot Erigène, XIV-374 pp.; Tome II, l'Époque Romane, X-422 pp.; Tome III, Le xine Siècle, X-402 pp. 1946. --
Uitverkocht. 100. G. VAN LANGENHOVE: Linguistische Studiën III. 1946. a) Essais de
linguistique générale; b) Le sémantème Indo-Européen *H,y. --
IX-136 pp., 190 fr. 101. H. UYTTERSPROT : Heinrich von Kleist. — De Mensch en het Werk,
1948. — VIII-616 pp., 540 fr. 102. J. DHONDT: Etudes sur la naissance des principautés territoriales en
France (Ix-Xe siècle). 1948. - XXVIII-346 pp. - Uitverkocht. 103. A. HENRY : L'Euvre lyrique d'Henri III, Duc de Brabant. 1948. -
120 pp., XIII Pl., 220 fr. 104. P. LAMBRECHTS : Dr. Hubert Van de Weerd. Een vooraanstaand
figuur der Gentse Universiteit. 1949. -- 56 pp., 50 fr. 105. S. J. DE LAET: Portorium. - Étude sur l'Organisation douanière
chez les Romains, surtout à l'époque du Haut-Empire. 1949.
512 pp. - Uitverkocht. 106. P. FAIDER: Sénèque : De la Clémence. II. Index omnium verborum,
1950. - 228 pp., 270 fr. 107 en 108. M. E. DUMONT : Gent. Een stedenaardrijkskundige studie.
Tome 1, Tekst. XII-590 pp. — Tome II, Atlas. 1951. –
1300 fr. 109. A. HENRY : Adenet le Roi. Tome I : Livre I, Bibliographie; Livre II,
La tradition manuscrite des Euvres d'Adenet le Roi. 1951. — IX
269 pp., 330 fr. 110, III en 112. G. DE POERCK : La draperie médiévale en Flandre et en
Artois. Technique et terminologie. Tome I, La Technique, 342 pp.; Tome II, Glossaire français, XIII-254 pp.; Tome III, Glossaire
flamand 194 pp. 1951. — 1080 fr. 113. L. MOURIN: Jean Gerson, Prédicateur français. 1952. — 510 pp.,
760 fr.
1949. -

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114. Zestig jaren onderwijs en wetenschap aan de Faculteit van de
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134. A. SCHARPÉ: Kālidāsa Lexicon, Volume I, Basic Text of the Works
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des Apôtres ch. XX à XXIV. Tome I: Ancien Portugais et ancien
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DELEU JOZEF A. C., was born in 1925 at Alveringem, West Flanders. He studied Germanic Philology and, in 1947-48, Sanskrit (under A. Scharpe) and Tocharian (under W. Couvreur) at the State University of Ghent. He graduated in 1957 on a dissertation entitled "De Prabandhakosa van Rajasekharasuri." From 1958 to 1963 he worked as a researcher of the Belgian National Foundation for Scientific Research. He was awarded a travelling scholarship that allowed him to study Jaina Prakrit (under W. Schubring and L. Alsdorf) at the University of Hamburg in 1959. In 1963 he took the degree of 'Geaggregeerde H.O.' at the University of Ghent, where, subsequently, he was appointed 'Geaggregeerde' of the Faculty of Letters and Philosophy. Publications : "Lexicographical Addenda from Rajasekharasuri's Prabandhakosa" (Indian Linguistics, Turner Jubilee Volume II, Poona 1959); "Studies in the Mahanisiha, Chapters I-III of the M. critically edited..." (in one volume with W. Schubring's edition of Chapters of the same text, Alt- und Neu-Indische Studien 10, Hamburg 1963); "Indische Literatuur" (Moderne Encyclopedie der Wereldliteratuur IV, Gent 1967); "Nirayavaliyasuyakkhandha, Uvanga's 8-12 van de jaina Canon" (Orientalia Gandensia IV, Leiden 1969); etc. rs IV-V Jain Education Internauone & Personal Use Only

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