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

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The Viyahapannatti (Vyakhyaprajnapti) or Bhagavai (Bhagavati) is the fifth Anga of the Jaina Svetambara Canon. It is, as the title says, a 'Proclamation of Explanations' viz of explanations given as a rule by Mahavira, 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 Viyahapannatti 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. For Private & Personal use only www jainelibrary.org

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VIYAHAPANNATTI (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 151EUR AFLEVERING JOZEF DELEU VIYAHAPANNATTI (BHAGAVAI) THE FIFTH ANGA OF THE JAINA CANON Introduction, Critical Analysis, Commentary & Indexes. 1970 ,,DE TEMPEL", TEMPELHOF 37, BRUGGE (BELGIE)

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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, Viyahapannatti, 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 Viyahapannatti' as he considered that work to be 'der langst falligen 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 Mahaviras' (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 Viyahapannatti is the most frequently quoted canonical text. The present work intends to give a fairly complete analysis of the Viyahapannatti; 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. 10

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BIBLIOGRAPHY AND ABBREVIATIONS A. VIYAHAPANNATTI (= Viy.) The present analysis is based on the Agamodaya-Samiti (= Ag.S.) edition of the Viy, and Abhayadeva's Vitti (3 vols, Bombay 1918-1921). The incomplete edition (comprising the text and the same Vstti of sayas I-XXIII only) published by the Sri Jainanand Pustakalay (= J.P., 3 vols, Gopipura 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 sutra 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 Ag.S. AKM the Agamodaya-Samiti edition of the Canon. Abhandlungen fur die Kunde des Morgenlandes herausgegeben von der Deutschen Morgenlandischen Gesellschaft (30 vols), Leipzig 1857-1948.

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ANIS Antag. Anuog. Ayara Dasa 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 fur Kultur und Geschichte Indiens an der Universitat Hamburg, 1928 seqq. Antagadadasao, Ag.S., Bombay 1920. (Translation: The Antagada-dasao and the Anuttarovavaiya-dasao transl.... by L. D. BARNETT. [Oriental Translation Fund, New Series, vol. 17] London 1907.) Anuogadara(im), Ag.S., Bombay 1924. Acaranga-sutra. Erster Srutaskandha. Text, Analyse und Glossar von W. SCHUBRING. (AKM XII, 4) Leipzig 1910, reprint Nendeln 1966. Ayaradasao in W. SCHUBRING (and C. CAILLAT), Drei Chedasutras-Ayaradasao, Vavahara, 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 (Beitrage) fur die Kunde des indischen Altertums herausgegeben von A. WEBER (17 vols), Berlin-Leipzig 1850-1885. Jambuddivapannatti, ed. Devcand Lalbhai-JainaPustakoddhara, vols 52 and 54, Bombay 1920. Finacaritra in H. JACOBI, The Kalpasutra of Bhadra

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bahu. (AKM VII, 1) Leipzig 1881, reprint Nendeln 1966. (Translation: H. JACOBI, in SBE XXII, Oxford 1884.) Jiv. Jivabhigama, Ag.S., Bombay 1919. Kappav. Kappavadimsiyao 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 Mahanis. Mahanisiha; [chapters I-V] J. DELEU and W. SCHUBRING, Studien zum Mahanisiha. (ANIS 10) Hamburg 1963.-[chapters VI-VIII] F.-R. HAMM und W. SCHUBRING, Studien zum Mahanisiha. (ANIS 6) Hamburg 1951. Nandi, Ag.S., Bombay 1924. Nayadhammakahao, Ag.S., Bombay 1919. For Nay. I, 1, 1-146 see P. STEINTHAL, Specimen der Nayadhammakaha, Leipzig 1881. Nandi Nay. Nir. J. DELEU, Nirayavaliyasuyakkhandha--Uvanga's 812 van de jaina Canon (Orientalia Gandensia IV, 1967, pp. 77-150), Leiden 1969.--Contains Nirayavaliyao, Kappav., Pupph., Pupphac. and Vanhid. Pannavana, Ag.S., Bombay 1918-1919. R. PISCHEL, Grammatik der Prakritsprachen. (Grundriss I, 8) Strassburg 1900.-Ref. are to paras. Pannav. Pischel PSM H. D. T. SHETH, Paia-sadda-mahannavo, Calcutta 1928; 2nd edition Benares 1963. Pupph. Pupphac. Rayap Pupphiyao in Nir. above. Pupphaculao in Nir. above. Rayapasenaijja, Ag. S., Bombay 1925.

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Samav. SBE Samavaya, Ag.S., Bombay 1918. Sacred Books of the East ... edited by F. M. MULLER (50 vols), Oxford 1879-1900; reprint Benares 1965 seqq. K. von KAMPTZ, Uber die vom Sterbefasten handelnden alteren Painna des faina-Kanons, Hamburg 1929. Sterbefasten Suy. Suyagada, Ag.S., Bombay 1917. (Translation: H. JACOBI, in SBE XLV, Oxford 1895.) Tand. Tandulaveyaliya, Devcand Lalbhai- Jaina-Pustakoddhara 59, Bombay 1922. Tattv. H. JACOBI, Eine faina-Dogmatik.Umasvati's Tattvarthadhigama-Sutra. (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 60) Leipzig 1906. Thana Thana, Ag.S., Bombay 1918-1920. T.I. A. SCHARPE, 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 Ubersicht E. LEUMANN, Ubersicht uber die Avasyaka-Literatur. Aus dem Nachlass herausgegeben von W. SCHUBRING. (ANIS 4) Hamburg 1934. Utt. J. CHARPENTIER, The Uttaradhyayasutra ... edited with an introduction, critical notes and a commentary. Uppsala 1922. (Translation: H. JACOBI, in SBE XLV, Oxford 1895.) A. F. R. HOERNLE, The Uvasagadasao or the Religious Profession of an uvasaga. (Bibliotheca Indica) Calcutta 1888-1890.-Vol. 1 Text and Commentary; vol. 2 Translation. Uvas. Uvay. Uvavoiya = E. LEUMANN, Das Aupapatika Sutra, erstes Upanga der Jaina. 1. (only) Teil: Einleitung, Text und Glossar. (AKM 8, 7) Leipzig 1883; reprint Nendeln 1966. 14

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Vanhid. Vanhidasao in Nir. above. Vavahara, see Dasa above. Vav. Vivag. Worte Mv. Vivagasuya, Ag.S., Bombay 1920. W. SCHUBRING, Worte Mahaviras, kritische Ubersetzungen aus dem Kanon der Jaina. (Quellen der Religionsgeschichte, Band 14) Gottingen 1926. C. OTHER ABBREVIATIONS AND SYMBOLS elementary beings and animals A1, A2 etc. A endowed with 1, 2 etc. senses Abhay. Abhayadeva's Vitti on Viy. comm. commentary god(s) and goddess(es) Goy. Goyama Indabhui hell-being(s) M human being(s) Mv. Mahavira Ray. Rayagiha ref. reference(s) udd. uddesa(s) uddesakasamgrahagatha the common introduction of Goy. questioning Mv. at Ray., 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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SS 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 (Vyakhya-prajnapti) is a 'Proclamation of Explanations' viz of explanations given as a rule by Mahavira in answer to questions asked by his disciples, in most cases by Goyama Indabhui. Sometimes (Antag. 6, Uvas. 79, Pupph. 3, 2) the text is shortly styled Pannatti, i.e. the pannatti par ex cellence. INTRODUCTION SS 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 (uddesa, degsaka). Exceptionally XXI-XXIII are first subdivided into vaggas (varga) and XXXIII-XL are first subdivided into [sub-]sayas (avantarasata, 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 17

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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 (sata, sataka) can only mean 'a cento, a century'. Abhay. (on the first uddesakasamgrahagatha) 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 SS 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 dasas for instance are not actual decades scil. that in canonical nomenclature exact counting was often sacrificed to this manifest preference for decimal subdivisions. 138 SS 3. Nucleus and Accretions. WEBER (Ind. Stud. 16, pp. 289 and 295-298) already suggested that the fifth Anga 18

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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 Rayagiha.' SS4. 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 Viyahaculiya; cf. the AUTHOR, Orientalia Gandensia II (1965) p. 147. " Moreover the same sayas and XV (Teyanisagga) have no introductory gaha, 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 namaskara 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). 19

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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 cliches in Nay. 2nd srutaskandha, Antag., Anutt. and Nirayavaliyasuyakkhandha (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. SS 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 = rasi, XVIII 43). Rebirth then consists (cf. Pannav. 6 to which XXXI 12 refers) of uvavaya and uvvattana, 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 dasa, has twelve ajjhayanas. I do not think these are mere coincidences. 20

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to a spatially higher stage of existence. That is why the topic is treated in separate Uvavaya- (XXXI) and Uvvattana-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 samsara 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' (mahajumma), 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', rasi-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, lessa, capability of salvation, position within the dark or light half [of samsara)', 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 lessas are taken into account. 21

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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. SS 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. SS 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 22

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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 Tirthankaras 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 Thana and Uvav. loosely connected with 71 by the common term padisevana '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 SS 21 (end) and SS 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 Ray.; 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 Ray. 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 24

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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. SS 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 namaskaras and the solemn clothing of Goy.'s first question. 25

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We do not here consider as such the javas 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 jaha) 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: 'neraiya nam bhante kevai-kalassa anamanti va panamanti va usasanti va nisasanti va?' jaha Usasa-pae. 'neraiya nam bhante ahar'atthi?' jaha Pannavanae padhamae Ahar'uddesae taha bhaniyavvam. 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 SS 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., Anuog. and Nandi. The first question they pose indeed is: which parts of these texts do the references incorporate into the Viy. ? SS 10. Panna v a na, 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 java-type in fact we may also reckon the four references to Rayap., 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 nana; Ray. itself here refers to Nandi) and X 6 (varnaka of Suriyabha's residence). 13 Cf. Lehre par. 48,4. 26

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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 (Usasa) in I 12.7 9 (Joni) in X 22 10 (Carama) in VIII 33 II (Bhasa) in II 6 12 (Sarira) in XXV 44 13 (Parinama) in XIV 41 14 (Kasaya) in XVIII 42 15 (Indiya): udd. 1 in II 4, udd. 2 in XX 4 20 (Antakiriya) in I 25; I 26-7 are identical with the end of Pannav. 20 21 (Ogahanasamthana) 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 (Ahara) in VI 2; see also I 12.7, II 12 and XIII 5 29 (Uvaoga) in XVI 7 30 (Pasanaya) in XVI 7 32 (Samjaya) in VII 24 33 (Ohi) in XVI 10 34 (Pariyarana) in XIII 3 35 (Veyana) in X 23; see also XIX 52 36 (Samugghaya) in II 2 and XIII 10. B. Partly incorporated payas: I (Pannavana) is almost completely incorporated in VIII 11 (description of the corporeal inanimate world and the souls within samsara, 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 27

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Pannav. 18a, XXV 45 and 6(8-9) with Pannav. 18b-23a (the souls beyond samsara). 2 (Thana) 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. avasa and vimana. 3 (Bahuvattavvaya): only four of the twenty-seven daras 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 (kaya, 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 (lesa, 135a-b) implicitly referred to in XXV 11 9 (sammatta, 136b) in VI 36 under 9-11 10 (nana, 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 (ahara, 138a) ibid. under 44-45 15 (bhasa, 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 (jiva, 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 (mahadandaya, 161b-163a) is missing. 766 17 (Lessa): four of the six udd. are completely incorporated, 28 -

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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 (Kayatthii) 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 (Sanna): related matters are discussed in VII 84 and in all the descriptions of beings taking sanna (see Index II s.v. sanna ?) 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. SS 11. Another canonical treatise frequently referred to is Jiva 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 (Manuss'udd.) and a curiously amalgamated text ending in two Vemaniyadeva-udd. to the G; in the middle of the discussion of the astral gods an originally independent text, the Divasagarapannatti25, has been interpolated. Nearly the whole third paoivatti 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 Tirikkhajoniyaudd. in VII 5 and 4 resp.; the greater part of the Manuss'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 Manuss'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 Divasagarapannattisamgahani for which see Lehre ibid. 29

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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 padivatti there are only two places in Jiv. that have been referred to in the Viy., viz part of the second padivatti in XII 92 and the last section of the fifth padivatti (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 SS 12. I come to the Jambuddivapannatti, sixth Uvanga, which is a description of the central continent, Jambuddiva, subdivided into seven vakkharas. 16 The Viy. only thrice refers to Jambudd. One of these references, however, viz IX 1, incorporates the whole of vakkharas I-VI. The two other places, VI 73 and VII 64, refer to two related fragments of vakkhara 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 fur Indologie und Iranistik 3 (Leipzig 1924), p. 50 seqq. 30

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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-samasa) of the whole Sura- 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 3deg (ref. to Nandi), V 48 and XVII 14 (ref. to Anuog.). 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 SS 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 Sura- 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 31

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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 sutra of I, is loosely connected with I 10? by the word samaya but in fact has nothing to do with the preceding and following sutras. However, as it refers to Pannav. 6 upon which follows Pannav. 7 = 'T'sasa' it in a sense modulates to the first catchword of II 1, 'Osasa'. 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-sabhas 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 (Isana, XVII 5). 22 As a whole IX 3-30 and X 7-34 introduce XI 9', see SS 22 under IX 3-30, 32

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Parallelism and enframement will indeed prove to be very important ordering methods used in the composition of the Viy. (see SS 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 SS 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. SS 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 = Thana 306a; VII 85 and VIII 22 are two consecutive texts24 in Thana 505a-b; XXV 72d and XVI 61h are two consecutive texts in Thana 499a; XXV 726.c.e are four consecutive texts in Thana 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 Thana or Uvay. versions see the notes on these texts. 24 Part of the preceding text, VIII 2', is identical with a fragment in Thana 263b. According to WEBER (Ind. Stud. 16, p. 301, n. 2) LEUMANN thought that this text is (the residual of ?) the Asivisabhavana, one of the unknown canonical texts mentioned in Jinaprabha's Vihimaggapava and in Santicandra's commentary on Uvanga 6; likewise in XVI 61 and XX 9 resp. LEUMANN saw the lost Mahasuminabhavana and Caranabhavana (or Vijjacaranavinicchava); see WEBER, ibid. p. 224 and Ind. Stud. 17, p. 12 n. 7 and p. 14 n. 7. 33

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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, SS 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 SS 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 Thana-fragments preceding the ones quoted by VII 85 and XXV 725 resp., (2) in the case of VIII 81 and 2 which are Thana 170 a and Thana 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 34

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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 SS 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 Gunasilaya sanctuary near Rayagiha: evidently the names Goy. and Ray. 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 Parsva's creed, Ajivikas 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. SS 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), Magandiyaputta (XVIII 3) and several unnamed Elders (X 5) approach Mv. at Ray. propounding him various problems. In the case of Magandiyaputta 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. 35

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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 Moya26 (III 14). There Aggibhui, the second Goyama, one day questions the Lord on Camara's iddhi; afterwards he informs his condisciple Vaubhui, the third Goyama, of Mv.'s views of that matter. Vaubhui, 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, Aggibhui and Vaubhui 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 Niyanthiputta questions his condisciple Narayaputta, 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 Tungiya27, certain Elders of Parsva's creed, of whom four are 26 Moya: not identified. 27 Tunigiya: probably mod. Tungi situated two miles from Bihar (JAIN, Life p. 344 seq.); see Toongee, Indian Atlas (ed. 1901) 103 S.E.: 25deg10'-85deg35'. 36

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mentioned by name, instruct a group of Jaina laymen. The rumour of this event reaches Ray. where people ask Goy.'s opinion on these teachings. Goy. transmits the question to My. who approves of the tenets held by the Pasavaccijja thera 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)bhiya.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 Duipalasaya sanctuary near Vaniyaggamaa), Goy. cannot completely gratify his condisciple Samahatthi's desire of knowledge and has to be supported by Mahavira. 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 Alabhiya or Alambhiya probably is Pali Alavi identified by CUNNINGHAM with Newal 'nineteen miles south-east of Kanauj on the eastern side of the Ganges' (HOERNLE, Uvas. App. pp. 51-53); see Newal OMI 63 B/1/8 (T.I. p. 231). 29 Vaniyaggama: mod. Bania (deest GIP) near Basarh in Muzaffarpur district (cf. DEY, Geographical Dict. p. 107 s.v. Kundagama); Basarh QIM 72 G/1/4 (T.I., p. 208) is the old Vesali. 30 Cf. SCHUBRING, Worte Mv. p. 19: ... wir gehen vielleicht nicht ganz fehl in dem Gedanken, dass dieser Umstand Mahavira beeinflusst hat. Denn beim 37

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only pronounces on people are IX 331 where he confirms that Devananda 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 Kuniya of Magadha (Mv.'s grandnephew) and Cedaga of Vesali (Mv.'s uncle) the Lord clearly sympathized with the latter. 32 SS 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 SS 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. Kalodai and his friends probably were Ajiviyas, cf. VIII 53 comm. Adel fand er stets seine Stutze, und den Glaubigen in den alten Geschlechtern sagte er Erlosung oder Gotterdasein voraus (XX 8).' 31 On this text and its connection with V 42 sec SCHUBRING, ibid. p. 20; also cf. SS 19 below. 32 On these texts, esp. on the light they derive from the Nirayavaliyao (Uvanga 8), see the AUTHOR's Nir., p. 87 seqq. 33 annautthiya = anyayuthika, Abhay. or rather anyatirthika, Pischel 58. 38

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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 aikkhanti evam bhasanti evam pannaventi evam paruventi): the dissidents' opinion >>, se kaham eyam bhante evam ? - 'Goyama jam nam te annautthiya Kevam aikkhanti etc.) < ... >, je te evam ahamsu miccha (or miccham) te evam ahamsu. aham puna Goyama evam (aikkhami etc.): Mv.'s opinion. 35 In VIII 71 the Elders conclude the discussion with the enunciation of a 'contradictory utterance' (pavaya, see Lehre par. 38). 36 A similar annautthiya-text on the impossibility of performing an orthodox and an heretical act (sammatta-kiriya and micchatta-k.) simultaneously is found in Jiv, 142 b. 39

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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 iriyavahiya (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. SS 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, SS 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 Mahavira. Among them there is a brahman (Khandaga, II 16), a monk of Parsva's creed (Gangeya, IX 32), a dissident (Kalodai, VII 10), a king (Siva, XI 91), a noble lord (Jamali, 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 Kayangala40 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 Thana 135b. 38 The most important conversion story is, of course, the Teyanisagga (XV, see SS 3 above) which was inserted in the Viy. exactly because of its affinity with the other episodes recorded in this work. 39 Savatthi (Sravasti): mod. Sahet-Mahet on the river Rapti (DEY, Geographical Dict., p. 189); see Set Mahet QIM 63 1/2/3 (T.I., p. 239). 40 Kayangala or Kajangala: mod. Kankajol in the Santal Pargana, Bihar (JAIN, Life p. 295); deest GIP. 40

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Gangeya's questions at Vaniyaggama29 give Mv. an opportunity not only to prove that he is perfectly conversant with Parsva'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 Parsva's creed (Pasavaccijja thera resp. anagara) 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). Parsva'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 Pasavaccijja thera in V 94. These too are converted or rather, as is always the case with Pasavaccijjas, 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' (caujjamao dhammao panca-mahavvaiyam sappadikkamanam dhammam uvasampajjittanam).41 Kalodai, as we saw, was an annautthiya, probably an Ajiviya (see $ 18). Siva of Hatthinapura42 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 disapokkhiya tavasa, one of the numerous sub-species of vanapattha tavasa 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. Jamali's story43 is the account of the first heresy in the history of the Jaina Church. Descended from a noble race at Kundaggama44 Jamali became a disciple of Mv., who was his uncle 41 Cf. also Suy. 2, 7, 40; Utt. XXIII 87; et passim. 42 Hatthinapura (Hastinadeg): cf. Dey, Geographical Dict. p. 74. 43 Probably the Jamali episode originally belonged to Antag. 6 (cf. Thana 505a) and was inserted in the Viy. for the same reason as was the Gosala episode; see also note 52. 44 Kundaggama ("grama) or Kundapura, a northern suburb of Vesali: mod. Basukund (deest GIP); cf. Dey, Geographical Dict. p. 107. Jamali and Mv. were both born in the ksatriya part of that town (Khattiya-K.). 41

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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. Jamali, like Gosala 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 Sayaniya of Kosambi46 and consequently a sister-in-law of Mv.'s niece Migavai. Sudamsana, 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 Parsva's creed, Kalasa Vesiyaputta (I 95), who unlike Gangeya is converted by the Jaina Elders, and of three other brahmans: Usabhadatta (and his wife Devananda, 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 Devananda is his real mother. That the Devananda episode has been prefixed to the Jamali episode obviously is just another attempt (besides the suppression of Jamali's relationship) to dissociate Mv. from his disloyal ksatriya disciple. Poggala represents the brahmanical ascetics (parivvayaga); 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 Nay. 2, Uvas., Antag., Anutt., Vivag. and Nir. (Uvangas 8-12). As a matter of fact a few episodes of the Viy., or parts of such, served as cliches 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 (Kausambi): mod. Kosam village on the Jumna, thirty miles south-west of Allahabad (DEY, Geographical Dict. p. 96); see Kosam Khiraj QIM 63 G/7/5 (T.I., p. 224). A2

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seq.). Jamali is referred to in Anutt. (ibid. p. 113) and so are Jamali, Mahabbala (i.e. part of the Sudamsana story) and Devananda 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 (jaha Pannattie) to Viy. XVIII 104: in the Ambasalavana sanctuary near Benares the brahman Somila proposes Parsva the same three questions which his namesake in the Viy. will propose Mv. in the Duipalasaya sanctuary near Vaniyaggama. Moreover, this Somila, having become a lay follower of Parsva, will enter the order of the disapokkhiya tavasa and perform the practices of that order (Pupph. 3, 4) exactly as does king Siva in Viy. XI 9. In XIII 63, finally, king Udayana (often and rightly spelt Uddayana) of Sindhu-Sovira" is converted after having attended Mv.'s sermon at Viibhaya (elsewhere Viideg, Viyabhaya). 50 He was the last crowned king ordained by Mv.; cf. Thana 430b and Avasyaka Curni (ed. Ratlam 1928) II, 36; cf. also JACOBI, Ausgewahlte Erzahlungen in Maharashtri (ed. Leipzig 1886), text III (from the Uttaradhyayana-Tika), 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, Ubersicht p. 10a); cf. C. CAILLAT, Deux etudes de moyen-indien, I. A propos de pali phasu-vihara-, ardhamagadhi phasuya-esanijja- (Journal Asiatique 1960, pp. 41-55) and Nouvelles remarques sur les adjectifs moyen-indiens phasu, phasuya (ibid. 1961, pp. 497-502). 49 Sindhu-Sovira (deg-Sauvira): 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 Multan'. 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). 43

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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 Abhii, 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: Pabhavai, Uddayana's wife and Abhii's mother, was a daughter of Cedaga of Vesali and consequently, as was Migavai in XII 2, a niece of Mv.'s; moreover, after his humiliating postponement Abhii goes to Kuniya, Mv.'s grand-nephew. The historicity of the whole story is, however, very questionable. According to the Buddhists (Divyavadana 37, on which see J. NOBEL, Udrayana, Konig von Roruka, Wiesbaden 1955, p. XII seq.) king Udrayana (cf. Uddayana) of Roruka (not identified) wants to get in touch with Bimbisara. The latter sends him an image of the Buddha. Now Udrayana begs Bimbisara to send him a monk and after his favourite wife's sudden death, deciding to join the order himself, he makes a pilgrimage to Rajagrha 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, Udrayana's son Sikhandi being the regular successor to the throne. This conversion story of Uddayana of Sindhu-Sovira is referred to in Antag. 7. Note that the Udayana 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 (isana, 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 Ray. As a rule, however, it was treated very stereotypically and has become a readily used cliche in 44

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Nay. I, 13, Nay. 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 Anutt., 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. SS 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 Anutt. 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. 45

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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 anupuvvi, ananupuvvi) play a role in the three of them. Another interesting example is the verb viivayai 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 atiyam anantam sasayam 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, cattari panca and cauhim ... pancahim in V 64-5, raimdiya 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, lessa 'light' (XIV 94) is connected with teya-lessa 'well-being' (95) and teya-lessa '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 laghaviya '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 asa 'horse' and asaissamo 'we shall lie down' (X 32-3), in obhasanti pabhasanti 'they radiate' and bhasa speech' 54 Cf. Worte Mv. p. 14. $6

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(XIV 91-3), in uddai 'perishes' (XVI 14), the elephant Udai (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 sutras 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 SS 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 ahara 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 ahariya aharijjamana (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 (aya, ayana) and in XIII 68.71 (Ayava, aya). 37 Cf. Worte Mv. pp. 14-15. 42

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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 auya 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 Campa) Campa) VI 101.3 (veyana) VI 11-3 (veyana) VIII 103-4 (poggala-pari- to VIII 11-2 (poggala and pari nama, colour etc.; davva) |naya, colour etc.; davva) XIV 91 (bhaviy'appa ana XIV 11 (bhaviy'appa anagara, kamma-lessa) 59 gara, kamma-lessa). 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 Campa (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 'Rayagiha' in 91 recurs to the shifting of the scene from Campa to Rayagiha 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 = au-kkhaya) in 78 is connected with the topic auya started in 31-2 and recurring in 61 and 76; 'Rayagiha' 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 SS 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 Thana, 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 Jamali'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 Thana, cosmological facts (II 9, V 92-4, X 7-34, XI 10.111) esp. the atthikayas (II 10, VII 10-). Likewise at least one topic, viz the attraction of matter (ahara), 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 Thana 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 Thana and Jiv. referred to in notes 36 and 37 stand at the end of an uddesa. 50

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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. SS 22. Conspectus of the Composition of the Viy. Abbreviations used in this paragraph: A : annautthiya-text (see SS 18), E: episode (see $$ 19-20), ND: nondialogue text (see SS 15), R: reference (see $$ 9-14); c.w. = connected with. I I GOYAMA questions MAHAVIRA at RAYAGIHA: 1 calamane calie... the so-called irrevocabile factum tenet. 2.7 R on ahara (an 'initial' theme of HAMG, and several related topics, enframing 3-6. | 3 ahariya aharijjamana c.w. 1. | 3-6 ahara (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 samsara. 2 1 suffering (c.w. 1 11) and auya (c.w. 1 10). / 2 = the beginning of the Pannav.-text referred to in 3; ahara etc.: recurrence to 1 2 seqq. 3 R, see 2 1 4 sunna-kala etc. c.w. sam'auya samovavannaga in ?? | 5R on anta-kiriya, 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)cinai, udirei, veei, nijjarei recur to 1 3-4. | 3 nisanka c.w. sankiya in % | 4 atthitta c.w. atthi utthane ... virie in 5 1 5 see 1-2. I 6 viriya c.w. 4. | 7-8 see 1-2; both repeat scil. integrate 3-6. 51

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4 1 R introducing ?. 2 mohanijja kamma (c.w. 31 seqq.) and viriya (c.w. 36). | 3 kada kamma, veei c.w.2 | 4 atiyam anantam sasayam 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 avasa uvasa?) and 6 2 (loga). 61 recurrence to i: phus[s]amane 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 anupuvvi c.w. . | 4 ROHA questions Mv.: (a)loga c.w.2; anupuvvi c.w. 2-3 | 5 (a)loga and related topics c.w.2.4. 1 6 simile c.w. 2.5 | ? sineha c.w. 'water' in 6. 71 recurrence to i: uvavajjamane and uvavanne in different dandagas (c.w. i ), ahara (c.w. I 2 seqq.). 1 2 rebirth c.w. 1. | 3 rebirth, ahara c.w. 1; aharijjamane aharie ... c.w. 11. | 4 embryology c.w. rebirth in 1-3 (an association of ideas). 8 1 taha-ruvassa samanassa ... nisamma c.w. 7 4. 2 kiriya c.w. anta-kiriya in 1; kajjamane kade ... C.W. 11. | 3 two fighting men c.w.2 | 4 viriya c.w. 3. 9 1 the eighteen sins the first of which is panaivaya c.w. 8 2-3. | 2 guruya, lahuya c.w.1; also c.w. 64. 3 laghaviya etymologically c.w. lahuya in ; also kankha-paosa c.w. the catchword title of 31 | 4 A introducing the Pasavaccijja in 5. | 5 E: KALASA VESIYAPUTTA questions the THERAS on equanimity and passionlessness (c.w. laghaviya and akohatta etc. in 3); his conversion, death and future. ! 6 paccakkhana c.w. 5. 1 7 aya c.w. 5. | 8 baliyatta c.w. 5. 101 A (a 'final theme) on the irrevocabile factum tenet (recurrence to 1 l) and related topics. 1 ? A on kiriya 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 KAYANGALA KHANDAGA KACCAYANA questions Mv. on death (c.w. 4-5); his conversion, death and future. 2 R (to Pannav. 36) on the samugghayas one of which is maran'antiya s. (c.w. 'death' in 1 4-6); see 4. 3 R loosely c.w. 2 by the number 'seven'? 52

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4 R(to Pannav. 15) added to 2 because of the related questions 'anagarassa nam bhante bhaviy'appano maran'antiya-samugghaenam (thus Pannav. 15: 302a) resp. kevali-samugghaenam (thus Pannav. 36 : 598a) samohayassa je carama nijjara-poggala suhuma nam te poggala pannatta saman'auso savva-logam pi ya nam te phusittanam 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 TUNGIYA LAYMEN question the PASAVACCIJJA THERA 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 vodana. 17 A, tava c.w. 5-6; usina-joniya and udaga c.w.? 6 R added to 57: Mv.'s instruction is an oharini bhasa. 7 R on deva (c.w. 51.5) introducing Camaracanca in 8. 8 Camaranca (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 atthikaya : a 'final topic. III 1-2 on the iddhi of the indas, esp. their viuvvana; the central figures are Camara, Sakka, Bali and Isana, see II 8 and the uddesas referred to there; the sequel comes in 63. 1 1 AGGIBHUr and VAUBHUI question Mv. at MOYA. | 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 ganadhara added to the second and third ganadharas in 1 1) questions Mv. on kiriya. 1 2R, eyai veyai ... tam tam bhavam parinamai c.w. l; probably there is also an association of ideas between the topic of ebb and flow (vaddhai, hayai) and that of the spaces of time during which the monk is in turn inconsiderate and dutiful in 1: cf. vaddhai and hayai in a moral sense in XXV 6 1(20). 53

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1 4 1 god, viuvviya c.w. anagara and magic. | yaitta c.w. 4. | 4 see 1. 2 2 2 I 1 1.4 1 and 6 1: the bhaviy' appa c.w. 51 1 5 see 4 1. | 45. | 3 (a)mai c.w. 2. 2-3 6 1 see 41 (also janai pasai); (a)mai c.w. 45-6 and 5 51 1 R, sequel of 1 1. 7 the iddhi of the logapalas 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)mai c.w. . 8 indas and logapalas 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-parinama which does not appear in Viy. III 9. 10 R: the Jiv.-text referred to, which gives full details on all the parisas (viz of Camara up to Accuya), here rounds off the sutras 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 uvavattai (Pannav. 352a) c.w. jal-lesaim davvaim pariyaitta kalam karei tal-lesesu uvavajjai in III 43? Cf. Introduction SS 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, samuddaya and Lavana samudda c.w. I 2-3; wind: recurrence (with ref.) to II 1 3-4. | 2 kim-sarira 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. | 2auya 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)? joni 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 pamana 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 pamanas spoken of in 7-9. | 14 see !; uvagarana (also 'organ of sense', Tattv. II 17) probably c.w. ayana 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 jahu kada kamma (no) taha vedanam veenti (Mv.'s, i.e. the kevalin's, own doctrine: aham ... evam aikkhami ...) is c.w. -14deg for the same reason why vedanae veissai ahakammam, 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 kiriya kajjai c.w. the deeds in 1 | 3 mahakiriyataraya c.w. kiriya in? | 4 five kiriyas (c.w.2) the first of which is panaivaya (c.w. 1). | 5 A; cattari panca (joyana-sayaim) loosely c.w. cauhim ... pancahim kiriyahim in 4. 1 6 R on neraiya in 5. ! ?ND on forbidden food c.w. 1. | 8 agilaya c.w. gilana in? | 9 alienam c.w. lying in 1. 7 1-5 atom and aggregate; the notions eyai and paesa probably are c.w. seya-kala and agasa-paesa in 4 11. | 6 recurrence to the topic auya left in 61; there seems to be an association of ideas between auya and 'duration' in 5. l ?arambha 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. auya in 8 1 discussion between NIYANTHIPUTTA and NARAYAPUTTA 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 Rayagiha: recurrence to 21 where the scene shifts to Rayagiha; 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 55

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PASAVACCIJJA THERA question Mv. on the shape of the world (raimdiya 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 veyana. | 2 subha, as., subhas. c.w. V 92. 2 Ron ahara '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 mahaveyana c.w. I 1-3; the simile of the dirty garment is C.W. 11. | 2-3 garment, poggalovacaya and kammovacaya 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 jiva c.w. 1; au "quantity of life' and au 'water' in 5 l: assonance ? 5 1-3 darkness (tamu-kkaya, kanha-rai) probably c.w. the day and night' theme in V 92 and VI 1 2 (subha). 6-7 an interpolation, see the gaha at the end of 8 1! 6 1avasa 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-padesiya 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, osappini c.w. 2; natural phenomena introducing 81; cf. also VII 6 4. 8 1 natural phenomena c.w. 5 1-3 (see the summarizing gaha), probably introduced by 61 and 73. | 2 nama loosely c.w. namadhejja in 3. | 3R concluding the theme started in 5 1; the text referred to is c.w. 51-2 by the topics divasamudda, samthana etc. up to namadh 91R; kamma-pagadi and bandhai c.w. auya-bandha, nama and goya in 8 ? or is there a recurrence to kamma, the leading topic of 3?| poggala and parinamettae c.w.poggala-parinama at the end of the text referred to in 8 3 | 3 god, veuvviya-samugghaya c.w.2: CCC Up to namaanenia and parinama. 56

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10 1.3 A (a 'final topic), recurrence to the topic veyana in i (cf. 1 2 and 103). 1 'god and poggala also c.w. 921 ? jiva introduces " but probably also recurs to 41-2 | 3 see 1. | 4 ahara (recurrence to 2) introduces VII 1 1; mayae c.w. mayam in 1 and vemayae in 3 [ 5 repetition of V 413 probably introducing VII 1 ?; ayana : assonance with aya in 4. VII 1 1 ahara, an 'initial topic, c.w. VI 104. | 2 the question 'what is a jiva?' c.w. VI 102; kevali c.w. VI 105. | 3 tao paccha sijjhai java 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 iriyavahiya and samparaiya kiriya c.w. 3. | 7-8 pure food c.w.3. 2 1-5 paccakkhana c.w. 13. I levam abhisamannagayam bhavai : ime jiva ime, ajiva c.w. jive vi janai pasai ajive vi j. p. in 1% | 4 R on samjaya, as., samjayas. introducing paccakkhani, ap., paccakkhayap. in 5. | 5 c.w. (ref. to) VI 4? | 6 there is a parallelism between 2 1-6 [(a)paccakkhaya, (a)viraya, (a)samvuda, bala and pandiya; (a)sasaya scil. davo'- resp. bhav'atthayae) and I 96-8 [apaccakkhana etc. up to (a)sasaya scil., according to Abhay., dravyatvat resp. paryayatvat]; moreover, as I 98 is repeated in VII 8 7, there is also an obvious parallelism connecting the end-sutras of VII 2, 3 and 8 which all have the notion 'eternal or not' in common. 3 1-3 on plants, thavara c.w. 21 | I savv'app'aharaga c.w. 11. | 4 appa- and maha- c.w.1 | 5 kamma c.w. 4. | 6 see 26. 4 R on samsara-samavannaga jiva 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- mahaand veyana are also c.w. 34-5. | 2 auya c.w. 1. | 3 (as)saya- and (a)kakkasa-veyanijja c.w. saya and dukkha in 1. | 4R; hahabhuya, asuha-dukkha-bhagi 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. 57

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3 2 kama and bhoga c.w. the theme of 61 etc. | bhoga c.w. 2. 4 akama and pakama c.w. kama 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 Bhuyananda in 9 2-3. | 3 dukkha and suha c.w. the theme of 61 etc. | sexual enjoyment c.w. the same theme (kama-bhoga); but for its dialogue style 4 is identical with the Thana-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-pagadis; viuvvittae also c.w. viuvvittanam 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 apaccakhana). 10 1-2 E: a group of dissidents (A, a 'final' topic), KALODAI (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 apaccakkhana 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. teukaya (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 asivisa and visasa in I 1-2. 2ND, uppanna-nana-damsana-dhare kevali janai introduces nana in 3-6; both this text and part of 1 is found also in Thana, see Introduction, note 24. | 3-6 on nana, 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 58

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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 kiriya introducing the acts described in 51-63; cf. 65. 1 5 GOYAMA questions Mv. on the layman (samanovasaga); the same point had been raised by the AJIVIYAS addressing the THERE BHAGAVANTE. 2-3 samanovasaga and Ajiviya c.w. 1. | 'heavens' c.w. devaloesu in 3. 61 samanovasaga c.w. 51-3. | 2ND, 'giving food' c.w. 1. | 3 nigganthena ya gahavai-kulam pindavaya-padiyae pavitthenam (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); dijjamane dinne etc. and gamamane gae etc. c.w. chijjamane chinne etc. in 63; see II. 2 R, gai-ppavaya c.w. 1. 8 1 cf. Thana 170 a; the 'opponents', among whom figures the thera-padiniya, are c.w. the dissidents accusing the Elders in 71; moreover, the terms ayariya, uvajjhaya, 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 visasabandha reminds us of that between p.- and v.-parinaya in 1 1-2. 4 5 10 A (a 'final' theme), suya and arahaya c.w. 82. | 2arahana c.w. arahaya in 1. | 3 poggala-parinama, 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 canda pabhasimsu ...) is identical with the beginning of Jambudd. VII. 3-30: R on the southern intermediate continents linked up 59

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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-nana (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 Pasavaccijja monk, questions Mv. at VANIYAGGAMA; his conversion, death and future; asocca janami (454a) c.w. 31. 33 E at MAHANA-KUNDAGGAMA USABHADATTA and DEVANANDA (Mv.'s 'mother') are converted; their future. | 2E: at KHATTIYA-KUNDAGGAMA JAMALI (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 Vaniyaggama being situated in the neighbourhood of Vesali, 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 Jamali, the heretical monk of ksatriya birth, whose relationship with Mv. the text expressly conceals, and Devananda, the righteous nun of brahmana birth who Mv. says is his real mother.] 34 1-2 purise ... purisam hanamane 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 disa introduces the disapokkhiya tavasa in XI 9 1. | 2 R on sarira added to ruvi in 1? Abhay. says that the R on sarira is added because jiva in 1 is saririn. 2 1 purao uddham ahe (directions) and ruva 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, usina and siosina; veyana, viz ajjhovagamiya veyana (Pannav. 556b) 'the painful perception a monk imposes 60 ...

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upon himself' may introduce bhikkhu-padima in 4. | 4 see l and 3. | 5 ND, bhikkhu and arahana c.w. 4. 3 gods c.w. deva-loga and devatta in 25. | 2 antara c.w. vasantara in 1? 3 asaissamo : assonance with asa in ? 4 At VANIYAGGAMA Mv.'s disciple SAMAHATTHI 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 sabha 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 (ujjana [514b] instead of the usual ceiya ; mullahara ... biy'ahara; kandani ya ... hariyani ya). Likewise Uvanga 10 has been called Pupphiyao 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 Uppala (the name of Sankha's wife).) 91E: king SIVA of HATTHINAPURA becomes a disapokkhiya tavasa (c.w. X 1 '); his vibhanga-nana (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 sammanta, anna-manna-baddha, egammi agasa-paese. II 1-4 E: at VANIYAGGAMA the layman SUDAMSANA questions Mv. on the topic 'time' (kala) 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-nana) which is c.w. XI 9', both stories being introduced by IX 31.] 12 " E: at ALAMBHIYA several LAYMEN (c.w. 11 ) question ISIBHADDAPUTTA and Mv. on the duration of divine rebirths (c.w. II); Isibhaddaputta's future. | 2 E: at ALAMBHIYA (c.w. 1) 61

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the brahmanical monk POGGALA acquires vibhanga-nana (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 SAVATTHI Mv. teaches SANKHA and several other LAYMEN (c.w. and ref. to XI 12 l) on the topic 'waking' (jagariya); Sankha's future = ref. to XI 12 l; cf. also the note on Uppala under XI 1. 2 E: at KOSAMBI the laywoman (c.w. the laymen in XI 11-12 and XII 1) JAYANTI questions Mv. and becomes a nun; her future; jagariyatta c.w. 11, so'indiya-vas'atta c.w. and ref. to koha-vas'atta in 12 3 R on pudhavi 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 osappinas in [2] c.w. 26[2]. 5 1 common topic of the different sutras: the sensory properties colour etc.; davva and parinamai c.w.4. 2 parinamai c.w. 1. 6 1 Rahu's abodes in the five colours c.w. 51 | 2 Canda (c.w. Rahu in 1) and Sura. 3 Canda and Sura c.w.2. 7 1-2 the multiplicity of karman may be an echo of 52. 2 uvavanna-puvva c.w. anakanta-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 aya; daviyaya 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'ahara etc, 2 gods considered from the same points of view. 3 R on anantar'ahara added to 1-2. 4 1-2 hell-beings c.w. 1. 3-5 common topic of the sutras: the world (loga) the centre of which, according to 3, is situated underneath the first hell (c.w. pudhavi in 1). 5 R on ahara : recurrence to i and 3. 61 nirantaram neraiya uvavajjanti : recurrence to l. 2 on

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the Asur'inda Camara, prefixed to 3; ujjaniya-lena may be c.w. uijana in 3. 3 E: king UD(DAYANA's conversion at VIIBHAYA; his son, the layman ABHII, dies and is reborn as an AyavaAsurakumara in the first hell (c.w. Il etc.); his future. 7 1aya (assonance with Ayava 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 auya (ayuskarman) in 72. 9 appa (in bhaviy'appa) c.w. aya in 71? viuvvittae c.w. veuvviya kaya in 7 '; also c.w. and ref. to III 4 4-6. 10 R on the samugghayas, among which maran'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; bhaviy'appa anagara c.w. XIII 9. [N.B.-An important term in 1, I think, is viikkanta 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 avesa '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' (viivaejja: see 1, N.B.) the bhaviy'appa monk (c.w. i'); cf. also 21 | 2 sakkara c.w. sakkarei in ! | 3 repetition of part of X 3 1: majjham majjhenam viivaejja c.w. q.v. | 4 R on poggala-parinama introducing 41. 4 1-3 on poggala (c.w. 2 ?), esp. poggala-parinama. 4 R on parinama added to 1-3. 5 1 majjham majjhenam viivaejja (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 poggalahara and poggala-parinama 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 abaha prefixed to Avvabaha in 4; Anuttara c.w. 74. 2-3 (3 being a R to Ammada'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 (isimpabbhara pudhavi). 4-6 gods, see 6 2; 4 and 6 give etymologies as did 7 4; abaha in 5 is c.w. Avvabaha in 4. 91 recurrence to the bhaviy'appa anagara and his kammalessa in 11. | 2 poggala c.w. 1. 3 bhasa : assonance with obhasanti pabhasanti in 1. | 4 lessa 'light' c.w. (kamma-)lessa in 1 | 5 lessa s.w. 1.4; for viivayai see 1, N.B. 10 janai pasai c.w. 91. XV TEYANISAGGA (cf. Introduction, notes 3 and 38) introduced by teya-lessa 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; uddai (cf. also XVII 1 1) is, I think, c.w. the often repeated anega-saya-sahassa-khutto uddaitta at the end of XV. | 2 vauyaya c.w. 1. 3 blacksmith c.w. anvil in 1 and fire-place in . 4 ahigaraai object of actions' c.w. ahigaraai 'anvis in! 2 1 sarira 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 ULLUYATIRA; ascetical practices and tumour c.w. dutthana etc. resp. ayanka in 23. 4 ascetical practices c.w. 3 ?; probably also jara c.w. 2' and the simile of the anvil c.w. il. 5 E: at ULLUYATIRA (c.w. 3 ?) the gods SAKKA (c.w. 2 ?) and GANGADATTA question Mv. on thana, sejja, nisihiya (c.w. 2 ), auttavettae and pasarettae (c.w. 32), poggala parinamanti (c.w. 2 %); Gangadatta's future. 64

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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? | ? vikkirijjamana c.w. vikinna in 1 (cf. the seventh dream of the second ND-text)? 7 R c.w. damsana and pasai in 61. 8 1-2 log'anta (cf. 61) introduces 4. 1 3 auttavemana and pasaremana (cf. 5) introduce 4 | 4a god stretching his hand etc. (auttavettae pasarettae): recurrence to 5? (cf. also 3 2); aharovaciya poggala bondi-ciya p. kalevara-c. p. recurs to 2 3: enframement. 9 on Bali's sabha, see II 8; Bali the Asur'inda introduces the Asuras in XVII 11 10 R on ohi (connection ?). 11-14 The treatment of the Nagakumaras up to the Thaniyakumaras (added to the Asurakumaras 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 Vanamantaras concludes XIX. Note that the Vaukumaras are missing on their usual place before the Thaniyakumaras; we shall find them in XVII 16 where their appearance probably is due to that of the vaukaiyas in XVII 10-II. XVII Evident parallelism with XVI 1: 1 Udai (name of an elephant): assonance with uddai 'perishes' in XVI 11 q.v. 1 2 casuistics of the five actions c.w. XVI 13. | 3 developing (nivvattemana) 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 Udai 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 janami etc. (though no annautthiyas are mentioned) seems to be c.w. aham ... evam aikkhami etc. in 3; moreover sarira c.w. 3. 3 1 eyai veyai calai etc. prefixed to calana in 3 | 2 eyana 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 Isana's sabha (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 sampaunejja (: pudgalagrahanam kuryat, Abhay.) = aharejja (see XX 6 which is obviously c.w. XVII 6-11) these udd. are probably meant to introduce 12. 12 ahara etc., lessa and iddhi of the one-sensed beings added to the earth-beings etc. in 6-11 and prefixed to the discussion of ahara etc., lessa and iddhi of certain classes of Bhavanavasis 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 SS 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 VISAHA; Goy. questions Mv. on Sakka's former existence as Kattie namam setthi ... negama-padham' (*1')-asanie. 3 1-5 the disciple MAGANDIYAPUTTA 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 nijjarapoggala and aharai c.w.2. 4.1 double bipartition (duviha '2') viz (1) jiva- and (2) ajivadavva ... paribhogattae (a) havvam or (b) no havvam agacchanti; 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'): javaiya ... tavaiya .... 5 1'2' (do) gods of the same class. 1 ? '2' (do) beings of the

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same species; avasa 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 'pabhu ... ? 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 nana-damsana introduce Somila's third question in 10 4. 9 bhaviya introduces bhuya-bhava-bhaviya of Somila's third question in 104 10 1-2 paramanupoggala c.w. 83. | 3 puttha c.w. phuda in 2 | 4 E: at VANIYAGGAMA 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 lessa, 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 veyana c.w. the end of 3. 5 1 and (R) 2: veyana c.w. 4. 6 R introducing 7. 7 bhomejja-nagar'avasa introducing the Vanamantaras 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 61

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these topics are discussed being the same as those considered in 3. Io discussion of the Vanamantaras (with ref. to XVI 11 q.v.) added to that of the Bhavanavasis 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' atthikayas. 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 anantara c.w. antara in 6. 8 1 the binding of karman c.w. 7; 3 X '5' kamma-bhumis and 6'5' akamma-bhumis. | 2 Mahavideha c.w. 1. | 3 the twentyfour Tirthankaras c.w. 2. 4 the twenty-four Tirthankaras c.w. 3. 3 | 2 paramanupoggala 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 SS 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 SSSS 4-5. XXV [N.B.--See Introduction SS 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 SS 10, B under 3 8) on the '6' spiritual hues (lessa). | 2-4 on joga (connection?). 2 1-4 davva introduces 3 and 42. 3 1-4 '6' geometrical formations. | 5-7 the topic 'line' (sedhi) c.w. the sedhi-ayaya geometrical formation in 3; the lines (sedhi) 68

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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 caurantam samsara-kantaram (c.w. 7-8) anupariyattanti resp. viivayanti 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-davva (davva c.w. 2). | 4R on sarira 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'atthayae, paes'atthayae and davv'attha-paes'atthayae 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 kusilas 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 SS 15; a -e have the number 'ten' (c.w. 'five' in 6 and 71?) in common and start with the notion padisevana, i.e. the sixth point of view from which the beings in 6 and 71 (among whom also are the padisevana-kusila) are considered; I discusses asceticism (tava c.w. tavariha 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 Acaryas! Obeisance to the Upadhyayas! Obeisance to all the Sadhus in the World! (5a) Obeisance to the Sacred Script! (6) Obeisance to the Traditional Lore! -

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SAYA I Rayagiha calana1 dukkhe2 kankha-paose3 ya pagai1 pudhavio javante neraie bales gurue ya calanao10. 1. CALANA. Solemn Introduction: (6b) In the sanctuary Gunasilaya near Rayagiha, in the day of King Seniya and his wife Cellana, (7b) Mahavira answers questions posed by his disciple Goyama Indabhui. 1 (13a) The action that is being performed equals the completed action (c alamane calie nijjarijjamane 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'attha) because they have the notion 'presence' in common (uppanna-pakkhassa); the other five have a different meaning (nan'attha) 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 (pahijjamane pahine) LEUMANN has 'antreiben' i.e. to impel (?), SCHUBRING 'abstossen' i.e. to repel; Abhay. says 'prahanam tu: jiva-pradesaih saha samslistasya karmanas 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 udvartana) 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. 73

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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 gaha. 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 gaha. 4 (246) With H the particles of attracted and karmic matter are fine (anu) or coarse (bayara). One mnemonic gaha. 5 (25b) H attract particles to build their fiery and karmic bodies only in the present unit of time (paduppanna-kalasamaya); only particles that have been attracted in a past unit of time (aiya-k.-s.) are made effective etc. 6 (26a) With H karman quits the soul (jivao caliya) only when it is annihilated, not when it is bound etc. One mnemonic gaha. 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 samsara viz the hell-beings (H), the ten kinds of Bhavanavasi 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 Vanamantara, Joisiya and Vemaniya gods (G). Some of these texts (e.g. I 18) also specify the salessa beings, the beings in possession of a lessa (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 samsara and such beings within samsara as are either reliably controlled (appamatta-samjaya) or, if unreliably controlled (pamatta-s.), act in a correct way (suham jogam paducca), are inoffensive (no ay'arambha no par'arambha no tad-ubhay'arambha anarambha). Specification for HAMG and for the beings in possession of a lessa. 9 (339) Knowledge and belief of the present existence (iha 74

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I 1 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 anagara) does not attain perfection, because he strengthens the ties (sidhila-bandhana-baddhao scil. kamma-pagadio dhaniya-b.-b. pakarei), extends the duration, intensifies the power and increases the quantity (appa-paes'aggao 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 (assaya-veyanijja-kamma) and goes astray (anupariyattai) in samsara. Quite the reverse happens with the samvuda monk. He does not bind quantity of life etc. and gets over (viivayai) samsara. 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'apaccakkhaya-pava-kamma) may become gods in the abodes of the Vanamantaras etc. on account of unwillingly suffered (akama) thirst, hunger etc. Description of the abodes of the Vanamantaras. * * The text mentions fourteen names of woods inhabited by the Vanamantaras 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 (jive, egattenam) and to the entirety of living beings (jiva, puhuttena). 2 (392) Attraction and transformation of matter, and breathing in connection with body-size; quantity of karman, colour and lessa in connection with age; perception in connection with intellect; actions in connection with belief; equality or difference of quantity of life (sam'auya, visam'auya) and origination (samovavannaga, visamov.): all of these specified for HAMG. At the 75

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I 2 end beings in possession of a lessa (salessa) are treated separately. One mnemonic gaha summarizing 1-2. 2 = Pannav. 17,1:331b-342a.-All A1 have the same perception (samaveyana) because, being devoid of intellect (asanni-bhuya), 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: anirdharanaya. Cf. also XIX 5o. 3 (46b) Lessa, 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-kala) or a number of beings left (missa-kala) or, in the case of HMG, all the beings had left (sunna-kala) 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] virahiya- and avirahiya-samjama and -samjamasamjama, [6] asanni, [7] tavasa, [8] kandappiya, [9] caragaparivvayaga, [10] kibbisiya, [11] tericchiya, [12] Ajiviya, [13] abhiogiya and [14] salinga-damsana-vavannaga. The lowest and highest (jahannenam, 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' (akama-nirjaravat); cf. I 1 and 22. 7 (51b) Duration and relative frequency of the rebirth of asanni beings on the four stages of samsara. ** 76

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I 3 3. KANKHA-PAOSA. 1 (522) HAMG, as integral wholes, bind (karai) kan kh amohanijja-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 gaha. The term kankha-paosa (= kanksa-pradosa or -pradvesa, Abhay.) will appear in the text only in I 98.jiva nam (thus!) resp. neraiya nam ... kade instead of jivenam resp. neraienam ... kade: anticipating erroneous analogy of jiva nam ... 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 (kanksaya mohaniyam) as Abhay. explains. k.-m.-k. 'undivided' and 'divided' (savva and desa) means 'with all resp. with part of the space-units (pradesa)'; cf. Lehre par. 84. The mnemonic gaha 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 (karana): doubt (the beings are sankiya), desire (... kankhiya), uncertainty (... viigicchiya), defection (... bheda-samavanna) and blemish (... kalusasamavanna). The stress is on the notion 'doubt'. According to Abhay. (on kankha-paosa in 1 93) the notions kanksa (wish, desire, inclination) and sanka (doubt) are related thus: darsanantara-graho grddhir va. 3 (54b) The teaching of the Lords is true and indubitable (nisanka). He who holds to it is loyal to the commandment. The half sloka tam eva saccam nisankam jam jinehim paveditam is also found in Ayara 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 paryayas : 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 argustha 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 calamane calie etc. in I 11. 77

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I 3 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 kankha-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 (viriya): will exists (atthi ...). kim-pavaha asks for the preceding stage. The pathantara kim-prabhava goes back to kim-pahava.--Here already viriya elicits the famous solemn series utthana 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 (udirei) and one repents (garahai), checks (samvarai), suppresses (uvasamei), experiences (veei) and annihilates (nijjarei) it by an effort of one's own will (viriya). 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) Kankha-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 (nan'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 sadhu from other sramanas, 4. PAGAI. 1 (62b) The kinds of karman (pagadi), ref. to Pannav. 23,1:453a (starting with the gaha quoted here)-459a. 2 (63b) The confusing (mohanijja) kind of karman and its 78

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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 (anubhaga) may be perceived by HAMG: this is Mv.'s own doctrine. The perceptibility is either brought about (ajjhovagamiya veyana) or endured (uvakkamiya 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 pava kamma.ajjhovagamiya veyana (abhyupagamiki vedana) is brought about by [voluntary] pravrajya (one might call it 'active perception'), uvakkamiya v. (aupakramiki v.) by roused karman ('passive perception'); cf. Thana 88b, Pannav. 556b.-ahakammam ahanikaranam ("nigadeg) maybe terminates the sentence. Probably nikarana is nirjara although Abhay. explains it otherwise; viparinama 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 manasa), even he who had reached ohi-knowledge (ahohiya), nay, even he who had reached the highest degree of ohi-knowledge (para-m-ahohiya) 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' (paramavadher adhastad) scil. 'covers a limited field' (parimita-ksetravisayavadhikah), Abhay.-'alam atthu' hardly may be taken as a name. 5. PUDHAVI. 1 (67b) The number of abodes (avasa) of the different beings (HAMG) starting with those in Rayanappabha, the first hell (pudhavi). Six mnemonic gahas. 79

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I 5 The numbers of hells, Bhavanavasi-abodes and vimanas 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' (thana), enumerated in an introductory gaha, are taken into account: quantity of life, size, body, joining of the bones, shape, lessa, belief, knowledge, activity (joga) and spiritual activity (uvaoga). There is one mnemonic gaha at the end of the discussion of the H. * * 6. JAVANTA. 1 (67b) The notion 'contact' (puttha no aputtha, also anupuvvim no ananupuvvim) appears in the theories of solar radiation and the limits of the world and the non-world: a. The range (javaiyao [javaiya = jav a n ta] uvas'antarao) and the field (javaiya 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 obhasei aputtham obhasei? java chad-disim obhasei) to Pannav. 28,1:499a (where ref. is made to the Bhas'uddesaya, i.e. Pannav. 11:261b-262a). phus[s]amane putthe : 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 anupuvvi in connection with the limits of the world and the non-world etc. is explained by Abhay.: prathame sthane lokantas tato 'nantaram dvitiye sthane 'lokanta ity evam avasthanataya sprsati ... (local meaning); in connection with sin (see below) it is explained: purva-pascadvibhago ... yatra (temporal meaning). In the word will again have the temporal meaning. 3 (79b) Likewise, with HAMG, the action (kiriya) of injuring So

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I 6 living beings and in fact all eighteen sins (see I 91) are based on 'contact (puttha kajjai). They are always due to one's own doing (atta-kana kajjai) and every action has a continuous development (anupuvvim kada 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 (ananupuvvi), all of them being equally without beginning; simile of the hen and the egg. Two gahas. * * 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, lessa, view, belief, knowledge, instinct (sanna), the bodies, activities and spiritual activities, substances, space-units, conditions (pajjava) and unmeasured time (addha). 5 (81a) Mv. is again questioned by Goyama. The cosmos has an eightfold articulation (atthaviha loga-tthii pannatta): [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. Thana 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 au-yaya): the former quickly perish because of their instability, the latter cling to each other and are more durable. * * We shall meet another sineha-kaya (the 'glue-body') in I 101; cf. Lehre p. 88, n. 4 = Doctrine p. 133, n. 1.

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I 7 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 aharei). Is the tikakara quoted by Abhay. the author of the Avasyakacurni or -tika ?--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. aharijjamaae aharie parinamijjamane parinamie (cf. I 14) according to Abhay. indicates the shortness of the time. In this connection ahara means actual nutrition; ahara '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 vakkamane) possesses the senses in their conditional state (bhav'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 (mau-oya) and the sperm of the father (piu-sukka). Later on (jive ... gabbha-gae samane) 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'atmana, Abhay.). A [tube (nadi, Abhay.) called] mau-jiva-rasa-harani, which is connected with the mother and 'touches' the child (putta-jivam phuda), serves to transubstantiate the food while another stube called) putta-jiva-rasa-harani running the other way round serves to build the body (cinai, uvacinai). Flesh, blood and brains 82

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17 come from the mother (maiy'anga), bones, marrow, hair and nails from the father (piiy'anga). These parental contributions to the body (amma-piiya sariraya) subsist as long as the forthcoming being (bhava-dharanijja sariraya) is alive (avvavanna). Cf. Lehre par. 64 where reference is made to Tand. 7a and 8a, Suy. II 3,21 (on mau-oya etc.) and Thana 170b (on mauy'anga i.e. Viy. maiy'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 (savvahim pajjattihim pajjattae), possesses intellect, the five senses, will and the body of transformation: veuvviya-laddhie ... veuvviya-samugghaenam samohanai.For paranienam Abhay. has paraniyam nam; the word is missing in the old edition. The expression taha-ruva samana va mahana va is quite common, see I 8', II 56, III 12a etc. The term taha-ruva (a Jaina variant of the Buddhist tatha-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 vinihayam avajjati (hence apadyate, Abhay.) for v. agacchai.- Probably we should twice read vanna-bajjhani (instead of v.-v.) - varna-bahyani (Abhay.'s second explanation), not varnah ... vadhyo ... yesam tani; cf. viriya-vajjha in I 83 and itthi-veya-vajjha in XXXIII i 1. 8. BALA. 1 (gob) * Unwise people (eganta-bala manussa) are reborn among HAMG, wise people (eganta-pandiya m.) attain liberation (anta-kiriya) or are reborn in the heavens (kappovavattiya); partly wise people (bala-pandiya m.) cannot be reborn as H, but only as AMG. pannayanti: prajnayete scil. "by me' (kevalina, Abhay.).--uvaramai for usual viramai. 2 (grb) Casuistic application of the theory of five kinds of actions, viz [1] physical (kaiya kiriya), [2] instrumental (ahi 82

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I 8 garaniya k.), [3] hostile (pausiya k.), [4] tormenting (pariyavaniya k.) and [5] murderous action (panaivaiya 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 va etc.: cf. Suy. II 2,8 and 10 (JACOBI, SBE XLV p. 458, n. 2); Ayara II 3,3,2.-Several verbs (kajjamane 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 viriya wins. Probably we should read viriya-bajjhaim (viriya-bahyani), not v.-v. (viryam vadhyam yesam tani, 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 (saviriya, aviriya) as a faculty (laddhi-viriya) and will as an active force (karana-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 (abbhakkhana), [14] backbiting (pesunna), [15] likes and dislikes (rai-arai), [16] blaming (para-parivaya), [17] cheating (maya-mosa) and [18] heresy (miccha-damsanasalla). The effects of the same on samsara. 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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I 9 2 (95b) Heaviness and lightness of a number of cosmic and spiritual realities. The realities referred to are those enumerated in I 64 note.-ovasao etc. (read pudhavi) is part of the first gaha quoted in the same text. 3 (97b) To be easily satisfied (laghaviya 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 (kankha-paose khine) will soon attain liberation. Here at last comes kankha-paosa (kanksa-pradvesa 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'auya) and in the world beyond (para-bh.-a.) at the same time, but only one of these. ** Cf. V 34 and VII 6. 5 (99a) Kalasa Vesiyaputta, a monk of Parsva's creed (Pasavaccijja ... anagara), questions the Jaina Elders (thera bhagavanto): a. the I underlies equanimity (aya ... samaie, aya ... samaiyassa 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 (baliya), does not go counter to passionlessness because it is necessary for self-discipline.--Kalasa's conversion, monachal career (the twenty-two parisahovasaggas) and final liberation. No doubt avahattu koha-mana-maya-lobhe ... garahaha and maybe vivega and viussagga (cf. Lehre par. 161) relate to aloyana and padikkamana which the Pasavaccijjas 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 parisahovasaggas cf. Uvav. 116 and Lehre par. 176. 6 (101a) Goy. again questions Mv.: the rich and the poor equally act without renunciation (samam ceva apaccakkhanakiriya 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 (ahakamma) resp. permitted food (phasu'esanijja): ref. to asamvuda and samvuda in I 110. 85

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I 9 This text will be repeated in VII 8?. 8 (102a) Materially (dravyatvat, Abhay.) the wise and the unwise are eternal; being conditions (paryayatvat, Abhay.) wisdom and folly (baliyatta) 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 (sila) etc, and the soul (jiva).--- sasae balae [c' eva), baliyattam asasayam would be a half sloka. 10. CalaNAO. 1 (102b) Refutation of several tenets of the annautthiyas: a. Affirmation of the tenet 'cala mane 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 (paramanupoggala), the cohesion is effected by a glue-body (sineha-kaya). 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 (khandhattae kijjanti), not in suffering (dukkhattae k.) as the dissidents say. d. [For just as] speech is existent only while it is spoken (bhasijjamani bhasa), not, as the dissidents believe, before or after having been spoken,-speech consequently exists only in virtue of actual speaking (bhasao nam bhasa)-e. [in the same way] action is affected by suffering only while being done (kijjamani kiriya dukkha), not before or after having been done, and suffering consequently derives from acting (karanao nam sa [scil. kiriya] dukkha). 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 kajjamana-kadam kattu katlu pana-bhuya-jiva-satta vedanam vedentii vattavvam siya. bhasijjamani bhasa (in d): cf. XIII zla and Ayara II 92,3 seq.--kajjamanakadam (in e): 'that which is done while being done'. 2 (106a) Against the dissidents (parautthiya): one cannot per 86

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I 10 form an action in agreement with the correct monastic way of life (iriyavahiya) and a profane (samparaiya) action at the same time. parautthiya (anyayuthika, 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 usasa-Khandael vi ya samugghayapuohav'3 indiya' annautthi5 bhasa deva? ya Camaracanca8 samaya-khitto atthikayalo biya-sae. I have corrected the numbering of the uddesas. The metre is quite defective. 1. USASA-KHANDAYA. 1 (109a) * The breathing (u s sasa etc.) of beings with two up to five senses is evident (janamo pasamo), 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 ahara): 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. uddaitta : apahrtya mstva, Abhay. 5 (110b) A monk who eats only lifeless matter (mad'ai niyantha) may be reborn as a common being (pana bhuya jiva 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'ai - mrt'adin.--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. 88

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II 1 6a (1 12a) In the sanctuary Chattapalasaya near Kayangala Mv. answers questions posed by the brahman Khan da ga Kaccayana, a disciple of Gaddabhali. Khandaga had not been able to answer these questions when the monk (niyantha) Pingalaga, a disciple of Mv. (Vesaliya-savaya), propounded them to him at Savatthi. WEBER edited and discussed the Khandaga-episode in his Uber ein Fragment der Bhagavati, ABAW 1865-66, p. 242 seqq.- For satshi-tanta = sasti-tantra 'the doctrine of the sixty conceptions (particular to the Sankhya philosophy)' see WEBER, O.c. p. 247; SCHRADER, ZDMG 68, p. 110 seqq.--samkhana : '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-viharam 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 Maha-sravakas in Buddhism; cf. V 4?; cf. also Lehre p. 158, n. 2; p. 27, n. 2 and p. 29, n. 3 (Vesaliya-savayanam arihantanam) = 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 (kalao) and condition (bhavao). 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 samsara is extended, by the twelve kinds of unwise death (balamarana) 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'ovadana), [11] hanging oneself (vehanasa) or (12) offering oneself as a prey to the vultures (giddha-pattha = grdhra-sprsta, i.e. g.-bhaksita). The soul 'diminishes' (hayai), scil. its wandering in samsara is shortened, by the two kinds of wise death (pandiya-m.) viz 89

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II 1 [voluntary] death by [1] complete immobility (paovagamana) or [2] the renunciation of food (bhatta-paccakkhana). These both may be niharima or aniharima (cf. comm.); paovagamana always takes place without care of the body (appadikamma), bhattapaccakkhana always with care of the body (sapalikamma). Cf. also XIII 72, Thana 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 bubhuksa-parigatatvena valavalayamanasya samyamad va bhrasyato maranam (von KAMPTZ, Sterbefasten p. 16: Uberdruss) and vas'atta is indriya-vacena rta, i.e. pidita (ibid.: Unvermogen). Instead of antosalla-m. (antahsalyasya dravyato 'nuddhrta-tomar'adeh bhavatah saticarasya yan maranam, Abhay.) which von KAMPTZ translates as 'sundhaftes Sterben' ('sinful dying' or rather, I think, 'dying with stings of conscience': cf. Mahanis. I) other texts have niyana-m.: niyana- and tabbhava- according to von KAMPTZ mit einem Wunsch fur die Nachexistenz in einer gesteigerten oder derselben Daseinsform'.-According to Abhay. niharima and aniharima 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-palimas and the gunarayanasamvacchara fast) ending in his fasting to death. At Rayagiha Mv. informs Goy. of Khandaga's rebirth in the Accuyakappa and subsequent liberation. For masiya bhikkhu-padima see X 24 below.--gunarayanasamvacchara (rayana = racana or ratna, Abhay.) consists of sixteen months of steadily prolonged fasts (cauttham-cautthenam anikkhittenam tavokammenam up to cottisaimam ...; for aaikkhitta tavokamma see the AUTHOR's note on Mahanis. III 6); moreover, it involves certain ascetical postures (ukkuduya = utkutuka and vir'asana; avauda = apravrta '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. SAMUGGHAYA. (129) The seven cases of ejection of karmic particles (s a mug gha y a), ref. to Pannav. 36:56 1b-608a except chaumatthiya-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-gaha 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 appanam-eva appanam viuvviya pariyarei) [into a bisexual being, because] a being cannot have more than one sex at the same time. viuvviya : stri-purusa-rupataya vikytya, Abhay. Cf. Dasa 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 (manussi-gabbha) i muhurta and 12 years, with a 'fully developed fruit (? kaya-bhava-ttha) 1 muhurta and 24 years and with the sperm of ASM (manussa-pancendiyatirikkha-joniya-biya) I muhurta and 12 muhurtas. udaga-gabbha (v.l. daga-g., Abhay.) is 'atmospheric moisture': ossa (avasya) etc., Thana 2873.-A kaya-bhava-ttha probably is a fully developed embryo, a foetus; cf. Abhay's improbable explanation. 3 (133b) One embryo may be the result (puttattae havvam agacchai) 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. 91

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II 5 4 (133b) Sexual intercourse is lack of self-discipline; simile: se jahanamae kei purise ruya-naliyam va bura-naliyam va tattenam kanaenam samabhidhamsejja. ** ruya = ruta: karpasa-vikara, bura bura: vanaspati-visesavayava-visesa, Abhay. 5 (134b) In the sanctuary Pupphavaiya near Tungiya Elders of Parsva's creed (Pasavaccijja thera bhagavanto, for their names see below) instruct a group of Jaina laymen (samanovasiya): [1] self-discipline and asceticism cause suppression of the karmic influx (ananhaya) and purification (vodana) resp.; [2] rebirth as a god is the result of asceticism (thus Kaliyaputta), self-discipline (Mehila), karman (Anandarakkhiya) or worldliness (sangiya, 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 jaha biiya-sae Niyanth'uddesae in VII 101 and XI 91 refers to the end of this text.-bahudhana- vedhas. phasu-esanijjenam... cf. Uvas. 58; for the unusual muha-pottiya see Lehre par. 145. 6 (140b) The recompense for serving a true (taha-ruva) samana or mahana is the hearing [of the Lore] which through knowledge, right judgement (vinnana), renunciation, self-discipline, suppression of the karmic influx, asceticism, purification and non-activity (akiriya) leads to salvation. The words samjama, ananha, tava and vodana occur in separate pairs in 5 and form a series in ; cf. also Thana 156b. The text ends in a recapitulatory sloka the fourth pada of which is metrically defective. 7 (141a) Against the annautthiyas Mv. contends that the hot spring (mahatavovatirappabhave namam pasavane) at the foot of the Vebhara 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 92

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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 = apyah (Abhay.).--Mahatavovatirappabhava may be a proper noun. Pali (e.g. Vinaya Pitaka, Parajika 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 Tapoda; 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 Vebhara hill see ibid. p. 32 and Jain, Life p. 353. 6. BHASA. (1422) Speech (bhas a), 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. CAMARACANCA. (144a) Situation of the residence (sabha suhamma) of Camara (C a mar a canca), king of the southern Asuras; the iddhi of this god. See Introduction, notes 21 and 62. The text is called Sabha-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 Jiv. 176a seqq. (beginning of the Div.). 10. ATTHIKAYA. (147b) The properties of the five fundamental entities 93

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II 10 (a tthika y a) with special reference to jiva and next to none to poggala : a Each of the five fundamental entities--viz Motion (dhamma), Rest (adhamma), Space (agasa), Soul (jiva) 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 (aruva) except Matter which possesses form (ruvi); [3] inanimate (ajiva) 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 (thana), location (avagahana), the spiritual function (uvaoga) and appropriation (gahana). b (148a) Each fundamental entity is the sum total of its i (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 vyavahara-naya, that means theoretically, not practically, Abhay.) is not a wheel etc. < (1492) The characteristic (lakkhana) of Soul is the spiritual function (uvaoga). By its own nature (aya-bhavenam) Soul as a matter of fact possesses will (is sautthana 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 (damsana)--thus revealing the true nature of Soul (jira-bhava). d (149b) The space of the world (log'agasa) 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 (anindiya - siddha). The inanimate matters either have a form (ruvi) in which case they are aggregates (khandha), parts or units of such, or atoms (paramanupoggala), or they are formless (aruvi) in which case they are five in number, viz Motion, Rest, units of these two and Time (addha-samaya). 94

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II 10 deg (1510) The space of the non-world (alog'agasa) consists neither of souls nor of inanimate matters nor of parts or units of such. It is in fact ajiva-davva-dese aguruyalahue anantehim aguruyalahuya-gunehim samjutte savv'agase ananta-bhag'une, 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'agasa). (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 (uvas'antara) embraces part of Motion, Rest and the space of the world. One mnemonic gaha. Cf. VII 101, XVIII 74, XIII 4* and see Lehre par. 57.-One question in section 5 begins with kim kh'aim 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'atthikayassa dese). Abhay., though, rightly points out the fact that other texts in this connection not only add Space but also speak of (a)dhamm'atthikayassa desa, cf. as a matter of fact X 11c and Pannav. 8a. On section see Lehre par. 107. 95

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SAYA III kerisa-viuvvanal Camara2 kiriya3 jan'' itthis nagara palar ya ahivai(r) indiya' parisalo taiyammi sae das' uddesa. 1. KERISA-VIUVVANA (MoyA). 1 In the sanctuary Nandana near Moya Aggibhui and Vaubhui, 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 na; two similes for which see the comm.) of the different Lords of the gods (inda), their fellow-gods of princely rank (samaniya), their thirty-three principal officials (tayattisiya), their guardians of the cardinal points (logapala : 'margrave', Jacobi) and their principal queens (aggamahisi devi). The indas of the Asurakumaras up to the Vemaniyas of the Accuya heaven are specified as follows: a (153a) Camara.--The questioner, Aggibhui, afterwards informs Vaubhui of My.'s statements on Camara; Vaubhui, being sceptical, asks and obtains My.'s confirmation, whereupon Aggibhui questions Mv. on the southern gods, Vaubhui on the northern gods. (158b) Bali, Dharana, other Lords up to those of the Joisiyas, Sakka. * (1586) After a death-fast the monk Tisaya is reborn as a samaniya of Sakka. (159b) Isana. EUR (159b) The monk Kurudattaputta becomes a samaniya of Isana. 96

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f (160a) The Lords of the heavens Sanamkumara up to Accuya. at the end of each question. * * III 1 The two similes (juvaim juvane hatthena hatthe genhejja cakkassa va nabhi arag'autta siya evam-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: anagarassa bhaviy'appano) ayam eyaruve visae visaya-mette vuie (comm.: buie, III 5': vuccai) no c' eva nam sampattie vikuvvimsu va vikuvvai va vikuvvissai va, explained by Abhay. (155a): 'visae' tti visaya eva visaya-matram: kriya-sunyam 'buie' tti uktam... 'sampattie' tti yathoktartha-sampadanena. 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 Isana (ref. to Suriyabha in Rayap. 14a-54b): a Isana's iddhi totally fills his corporeality (sariram gaya); simile for which see comm. (161a) Isana's iddhi 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 (bala-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 (nidana) that will make him their Lord. Tamali refuses three times. (165b) After his death he becomes Isana (whose post was also vacant) and the Asuras maltreat Tamali's dead body. (166a) Having been informed by his fellow-gods Isana burns down Camaracanca by merely looking at it. Several Asuras go and for his mercy and remain submitted to him. Isana's future. The simile kudagarasala-ditthanta (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 Tamali also practises the panama pavvajja which Mv. explains as a bow (panama) before both exalted and mean beings (gods, men, animals). Note the Sivamotif in Isana's burning down Camaracanca. pray 7 b (168a) Sakka's abodes (vimana) are higher than Isana's and also in dealing with each other Sakka is Isana's superior. The south is higher than the north for geographical reasons, see Lehre par. III. 97

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III 1 0 * (168b) When differences arise, Sanamkumara is called upon to settle them. a (168b) Sanamkumara's future. ** At the end two summarizing gahas 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 Asurakumaras: in the course of immeasurable time mighty (mah'iddhiya) Asurakumaras 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 Sabara, Babbara, Tankana, Bhuttuya, Palhaya and Pulinda taking some Aryan stronghold. Camara is one of them; for his iddhi ref. is made to the ditthanta in 12a above. b (1712) Camara's iddhi is explained as the karmic result of his former existence: the householder Purana, 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 Susamarapura during the eleventh year of his ascetical career, before he had reached Kevalinhood (chaumattha-kaliyae ekkarasavasa-pariyae). 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, Pagasasana (Pakasasana), Sayakkau (Satakratu), Sahassakkha, Vajjapani and Purandara. -Maybe there is an anachronism in Purana's practising paovagamana before Mv. had reached Kevalinhood; he is, however, a bala-tavassi as was Tamali in 12.--Bebhela (X 4deg Bideg, XV D 3 also Vibhela): not identified.--Susamara 98

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III 2 pura: a hilly place near Chunar in Mirzapur district, according to Pali literature the capital of Bhagga country (JAIN, Life p. 339 s.v. Sumsumaraor Susumarapura); for Chunar 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-vaenam kes'agge viittha.- 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 Tankana lived 'in the middle portion of the Himalayas' (ibid., p. 342). The Palhaya (Pahlava) are the Parthians or Persians. According to JAIN, 0.c. p. 359 Bhuttuya (missing in the PSM) probably is Bhotiya (= Bhotiya) "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 Asurakumaras; all go and honour Mv. and beg his pardon. Camara's future. 4 (180b) Asurakumaras go up to Sakka's heaven to see his iddhi and to show theirs. * * 3. KIRIYA. 1(181a) At Rayagiha the disciple Mandiyaputta questions Mv.: a The five actions (kiriya, see I 82) and their subdivisions: [1] physical actions (kaiya kiriya) are uncontrolled (anuvarayakaya-kiriya) or abusive (duppautta-k.-k.); [2] instrumental actions (ahigaraniya k.) are effected by putting things together (samjoyana'higarana-k.) or by making things (nivvattana' higarana-k.); [3] actions are hostile (paosiya k.) against living beings (jiva-p. k.) or against lifeless matter (ajiva-p. k.); [4) tormenting (pariyavaniya k.) and [5] murderous actions (panaivaya-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. Thana 39b and Pannav. 435a-b. b (182a) The perception follows the action, not vice versa. 99

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III 3 (182a) With monks actions result either from inconsiderateness (pamaya) 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 bhavam parinamai) [it acts and consequently] its actions harm (pariyavanayae vattai) many beings and it cannot reach the end of samsara (antakiriya). 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 (iriyavahiya kiriya) is consumed within two samayas; three similes for which see comm. Since the verbs imply real actions (tam tam bhavam parinamai : utksepana'vaksepana-kuncana-prasaran'adikam parinamam yati, 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 samvula 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. JANA. 1 (186a) Some monks who have cultivated their spiritual faculties (bhaviy'appa anagara) are able to discern (janai pasai) [1] a god and ~ or his aerial car (jana) and ~ or his goddess, when that god(dess) manifests himself (herself) thanks to his (her) power of transformation and transportation (viuvviyasamugghaya); [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 100

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III 4 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 bhaviy'appa monk is iddhimam, see Lehre p. 200 (par. 181), n. 4. Cf. also the next note. 2 (187a) A wind-being (vau-kaya), transforming itself (vikuvvamana), cannot take the shape of a woman, a man, an elephant, a horse, a vehicle etc., but only the shape of a flag (padagasamthiyam ruvam vikuvvai). In this shape it may transport itself by its own power (aya'ddhie aya-kammuna aya-ppaogena gacchai). However, it is not a flag; it remains a wind-being. A [lifeless] cloud (balahaga), on the other hand, may be caused to take (parinamettae) the shape of a woman etc. and be transported (no aya'ddhie par'iddhie etc. gacchai). It also remains a cloud. vau-kaya = vau-kaiya, 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' (ekasyam disi, Abhay.)? The pictures (sthapana) to which Abhay. refers are missing. In the case of cakkavala (: cakra 'wheel, viz the two wheels of a chariot?) it is said that '[balahage] egao cakkavalam pi gacchai duhao c. pi g.', thus Abhay. In 51 below egao and duhao will again appear, even with padaga. 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-lesaim davvaim pariyaitta kalam karei tal-lesesu uvavajjai ; specification of the different stages of HAMG. 4 (1892) To perform magical tricks such as leaping over the Vebhara hill etc. the bhaviy'appa monk must attract particles of matter from without (bahirae poggale pariyaitta). 5 (189a) The sinful (mai) man practises 'transformations' (? 'transubstantiations': vikuvvai): the prepared (paniya) 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 (amai) man, who takes unprepared (luha) 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 vamei (vamanam ... virecanam va karoti, Abhay.)? Anyway, notwithstanding III 61 and XVIII 5* (q.v.) our text (see also III 52 and XIII 9') clearly states IOI

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III 4 that mai vikuvvai, no amai vikuvvai. SCHUBRING (see Lehre paras 62, 168, 181) obviously misread this passage.-paniya = pranita : galat-sneha-binduka; luha = rukna : apranita, Abhay.-Cf. XIX 3a [8]. 6 (1896) Only the sinless man who dies after having confessed is 'perseverant' (tassa ... arahana). ** 5. ITTHI. 1 (1902) Only by attracting particles of matter from without the bhaviy'appa monk can work his spells, viz produce objects a woman (itthi) etc. (java referring to 42 above)--by magic. He can also take the form (Phattha-kicca-gaenam appanenam) of other objects--a flag (palaga), a sacred thread (jannovaiya = yajnopavita), a bed (palhatthiya: paryastika) etc.--and thus rise into the air. All this he works by his own power (aya'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 appa-means 'magically entered': kicca = krtya or rather krtya '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 bhaviy'appa monk can work all these spells in compact masses: juvaim juvane ..., 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 (abhiogesu devalogesu); the sinless man dying after having confessed is reborn among other gods (anabhiogesu d.); cf. 46 above. One mnemonic gaha. 6. NAGARA. 1 (1916) Bhaviy'appa monks have a supernatural discernment (janai pasai) of distant objects--e.g. the town (nagar a) of Rayagiha seen from Vanarasi--but only the discernment of a sinless bh. monk accords with reality (taha-bhava), thanks to his laddhi and iddhi. Note Vanarasi instead of Varanasi. IO2

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III 6 2 (192b) == 51 adapted and abbreviated. 3 (193b) Sequel of 11: the number of body-guards (ayarakkhadeva) of Camara and the other Lords of the gods; varnaka referring to Rayap. 112b. * * 7. PALA. * The iddhi of the four guardians of the cardinal points (logapala) of Sakka, viz their dominion (vimana), capital (rayahani), 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 gahas), (198b) Varuna, a (199b) Vesamana. * * For the 'departments' in question see Lehre par. 132. 8. AHIVAI. (2006) * Names of the Lords and logapalas that hold sway (a h ev a cc a) in the four classes of gods; two gahas. * * In this text the logapalas are nearly equal in rank with the indas. The names are the same as in KIRFEL, Kosmographie p. 263 seqq. with only one exception: Suruya 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. PARISA. (202a) * The three assemblies of gods (Parisa), ref. to Jiv. 1646. * * 103

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SAYA IV cattari vimanehim1-4 cattari ya honti rayahanihim5-8 neraie9 lessahi10 ya dasa uddesa cauttha-sae. 1-4. VIMANA. -5-8. RAYAHANI. (203a) The iddhi of the four logapalas of Isana, viz their dominion (v i mana) and (203b) their capital (rayahani) etc. with ref. to III 7; one gaha. Abhay. refers to the Divasagarapannatti-samgahani, see Lehre par. 47 end. 104 (204b) Ref. to Pannav. 17 (on lessa), 3:352a-357b, the first word of which is 'Neraie ...'. 9. NERAIYA. (205a) Ref. to Pannav. 17 (on lessa), 4:358a-369a. ** 10. LESSA.

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SAYA V Campa ravil anila- ganthiyasadde4 chaum's aue eyana? niyanthes Rayagihamo Campa candimalo ya dasa pancamammi sae. Campa for Campa and chaum[a] for chaumattha metri causa.-On Saya V see the AUTHOR, Over een Fragment van de Viyahapannatti in Orientalia Gandensia II (Leiden 1965), pp. 145-187. 1. Ravi. 1 (206b) In the sanctuary Punnabhadda near Campa Goy. questions Mv.-In Jambuddiva the course of the [two] suns (suriya : ravi) keeps to the right: N.E., S.E., S.W., N.W., N.E. Cf. KIRFEL, Kosmographie p. 285 seq.-Campa: 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 muhurtas and goes together with the shortest night which lasts 12 muhurtas; then the night starts lengthening as much as the day is getting shorter (attharasa-muhuttanantare divase ... sairega duvalasa-muhutta rai) until both day and night last 15 muhurtas (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 105

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V1 KIRFEL, Kosmographie p. 337 seqq.: (1) for pana our text has ana-panu , (2) naliya is missing; (3) to the terms puvva up to sisapaheliya '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, Dhayaisanda, Kaloda and Abbhintara-Pukkhar'addha. * * For the origin of the uddesa see Introduction SS 12 (c); note that Mv. is addressed as saman'auso 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: isim-pure-vaya, pattha-v., manda-v., maha-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 (diviccaya) and winds blowing over oceans (samuddaya) are not simultaneously of the same intensity; because these winds are different from each other the Lavana Ocean does not extend beyond its coast (tesim nam vayanam anna-m-annassa vivaccasenam Lavane samudde velam naikkamai). c. Winds blow because wind-bodies move of their own accord in a normal (aha-riyam riyai) or an anomalous way (uttara-kiriyam riyai), or because Vaukumaras 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 (satthaiya sattha-parinamiya). 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 siya) to have become fire-bodies later on. satthaiya sattha-parinamiya : 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 Lavana etc., ref. to Jiv. [Div.] 324a segg. * * 106

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V 3 3. GANTHIYA. 1(214a) Against the annautthiyas : although a soul may have thousands of quantities of life (auya) all of which are tightly linked up with each other-simile: like the meshes of a net (jala-g an u hi y a)--it cannot experience (padisamveei) a quantity of life in this world (iha-bhaviy'auya) and a quantity of life in the world beyond (para-bh.-a.) 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 (puttha sad da; ref. to I 14) from a certain distance (ara-gaya), whereas kevalins discern (janai pasai) sounds from beyond every distance (ara-g., para-g., savva-dura-mulam-anantiya) because their knowledge (nana) and vision (damsana) are unlimited and unrestrained. 16 (217b) The imperfect laugh and grieve, they sleep and nod while standing upright (payalaejja); 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'avaranijja-k.) resp. With all kinds of beings, HAMG, joy or sorrow and sleep bind seven or all of the eight karmans. payalaejja: pracalam urdhva-sthita-nidra-karana-laksanam kuryat pracalayet, 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'indiya, though, only the third possibility occurs. 107

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V 4 ? (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 Jinac. 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 pavvajja cf. Antag. 6. Children are allowed to the pavvajja at the age of seven years and a half (Lehre par. 137) and even at the age of six years, cf. the half gaha quoted by Abhay.: chav-variso pavvaio niggantham roiuna pavayanam. 4 (220a) Two gods of Mahasukka, the seventh heaven, ask Mv. in thought (manasa) 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 siya) that they are 'not self-disciplined' (no samjaya). 'Not self-disciplined', according to Abhay., is a euphemism (anisthuravacana) for 'lacking s.-d.', like paralokabhuta 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 Ardhamagadhi (Addhamagaha bhasa). On the six languages Abhay. quotes the verse we read in Rudrata's Kavyalamkara 2, 12. On the meaning of Ardhamagadhi he says: Magadhabhasa-laksanam kimcit kimcic ca Praksta-bhasa-laksanam yasyam asti sa 'rdham Magadhya iti vyutpattya 'rdhamagadhi 'ti. Cf. Pischel 4 and 16 seq. ? (221b) A kevalin immediately recognizes (janai pasai) a monk who will achieve salvation in his present life; the imperfect can only deduce this knowledge by certain means of cognition (pamanao) or know it from hearsay. 'From hearsay' means when they have heard it from one of the ten kinds 108

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V4 of people who know, viz a kevalin, a svayambuddha (Abhay.'s explanation of tap- (scil. kevali- pakkhiya) and their male and female disciples (savaga and saviya, a kevali-savaga being jinasya samipe yah sravanarthi san srnoti; see II 188 comm.) and lay followers (uvasaga and uvasiya). The same ten persons will reappear in IX 371a. 8 (221b) The four means of cognition (pamana, viz nanaguna-pamana), ref. to Anuog. 2118-219a. The four pamanas are: direct cognition (paccakkha), conclusion (anumana), 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.-nijjara); the imperfect, however, etc. as in ? above. 10 (221b) The Vemaniya gods are either given to untruth and heresy (mai micchaditthi) or not (amai sammaditthi). Among the latter some are enjoying the first samaya of their existence (anantarovavannaga) and some are enjoying a further samaya (paramparov.). 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 Vemaniyas that are uv. pajj. paramparov. amai sammad. are able to discern the kevalin's eminent (paniya) inner sense (mana) and speech (vai). ** 11 (222a) From their heaven the Anuttara 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 nam devanam anantao mano-davva-vagganao laddhao). The only other place in the Viy. where these mano-davva-vagganao are mentioned is XIV 71b. 12 (222b) The Anuttara 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 (ayana) 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] 109

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V4 will (viriya-sajoga-saddavvayae); consequently they do not always occupy the same units of place (agasa-paesa). The text is rather obscure. Professor SCHUBRING (in a letter dated 18.3.65) corrects his explanation of seya-kala in Lehre p. 89, n. 5 = Doctrine p. 134, n. 4: vibration (s'eya = saija) does not suit the context and seya-kala probably is esyat-kala as Abhay. says (cf. the places quoted in the PSM s.v. sea, sea-ala), although the form remains etymologically obscure. Or could seya-kale simply mean 'in a wink'? Cf. XXV 8.saddavvaya = saddravyata (Abhay.'s first explanation). 15 (224a) He who knows the fourteen purvas (coddasapuvvi) is capable of showing you, by magical means, an object multiplied into a thousand identical objects (pabhu ... ghadao ghadasahassam ... abhinivvattetta uvadamsettae), because an infinite number of objects or substances are distributed in him like the seeds in ?] a poultice (anantaim davvaim ukkariya-bheenam bhijjamanaim). ukkariya-bheenam: utkarika-bheda eranda-bhijanam 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 (evambhuya veyana) or not correspond (anevambh. v.) with the actions performed (kana kamma). 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 Bharaha there were seven kulagaras etc. during the present osappini, ref. to Samav. 150b. ** 6. Au. 1 (225b) A short life (a u) is the karmic result of harming living beings, lying and giving true monks (taha-ruva samana va mahana va) forbidden food; a long life is effected by doing the reverse. A long unhappy life is the karmic result of harming, IIO

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V 6 lying and scolding monks or giving them food reluctantly; a long happy life is effected by doing the reverse. taha-ruva samana va mahana va: see I 74 comm. 2 (228) Actions (kiriya) are [1] purposive (arambhiya k.), [2] appropriative (pariggahiya k.), [3] emotional (maya-vattiya k.), [4] implying non-renunciation (apaccakkhana-k.) or [5] implying heresy (micchadamsana-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 anuvanie siya) a person wants to buy, or (c) gets the counter-value (dhane se uvanie siya) of the thing he sells, he commits the first four actions (hetthilao [: adhastana] cattari kiriyao) 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 ? payanuibhavanti) 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 (mahakammataraya), is very active (mahakiriyataraya), possesses a great karmic influx (mahasavataraya) and much sensation (mahavedanataraya); 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 (dhanu-puttha), the bow-string (jiva), its tendon (nharu), the arrow (usu), viz its shaft (sara), feather (pattana), barb (phala) and string (nharu). 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, III

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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 jiva ahe paccovayamanassa (pratyupapatatas, cf. Pischel 77] uvaggahe citthanti) 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 (kiriyahim puttha).--Note the construction jaim ... 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 yojanas the hell-world is thickly covered (samainna) with hell-beings, not man's world with human beings. "Thickly' is illustrated with the similes juvaim juvane ... arag'autta siya, 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 paharetta bhavai) that it is not sinful to enjoy ahakamma 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 arahana). The ten cases of forbidden food (cf. also Lehre par. 154) are I) aha-kamma : food prepared especially for the religious mendicant 2) kiya-gada : food bought especially for the mendicant 3) thaviyaya : food reserved for the mendicant (cf. sthapana-karmika in SBE XLV p. 132, n. 7) 4) raiya(ga) = racita, according to Abhay. a kind of auddesika fault (see ibid. p. 131 under 2) consisting in sweetening the alms 5) kantara-bhatta : according to Abhay. kantaram : aranyam tatra bhiksuka nam nirvahartham yad vihitam bhaktam tat kantara-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 (vardalika: megha-durdinam, Abhay.) 8) gilana-bhatta : food for a sick mendicant 9) sejjayara-pinda (elsewhere also sagariya-p.): food given by the person in whose house the mendicant sojourns II2

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V6 10) raya-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. Nay. 1, 1, 144. 8 (231b) An assistant teacher (ayariya-uvajjhaya) 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 (abbhakkhai) is reborn (abhisamagacchai) (as a man etc.: manusatv'adau, Abhay.], he will have to endure (padisamveei) being treated in the same way (tassa taha-ppagara ceva kamma kajjanti). 7. EYANA. 1 (232b) An atom (paramanu-poggala) may move etc. and change its accidentals (e y ai veyai java tam tam bhavam parinamai) 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 i atoms, can be cut with a knife, burnt (jhiyaejja) in a fire (aggi-kayassa 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, i or o units of space are sa-a. a-m. sa-p. or an-a. sa-m. sa-p. Cf. XXV 48 113

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V 7 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 | 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-parinaya 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, vizavaliya. 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 (kala!) 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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V 7 (c) (235b) The numerical relation of quantity of life to place is the comparatively weakest (savva-tthove khetta-tthanaue), i times stronger (asamkhejja-guna) is its relation to space (ogahanatth.-..), as many times stronger still its relation to substance (davva-tth.-..) and as many times stronger still its relation to accidentals (bhava-th.-..). One mnemonic gaha. On this subject Abhay. quotes and explains fifteen Prakrit gahas which are not found in the sika on Pannav. 3. ? (237a) Specification of HAMG from the point of view of their purposive activity (arambha) with regard to other beings, and of their appropriating (pariggaha) activity with regard to bodies (sarira), karmans (kamma), substances (davva), abodes (bhavana : glhaka, nivasa, Abhay.), living beings, objects etc. 8 (238b) [No dialogue.] The death of an ignorant man is the result of a cause (heum annana-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 janai ... pasai ... bujjhai ... abhisamagacchai) and does not draw the conclusion from it (heuna na janai etc.). The kevalin conceives that there is no cause (aheum janai etc.) and draws the conclusion from that absence of cause (aheuna janai 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 heu) resp. 'the five noncauses' (panca aheu). * * In Than. 306a 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. = Than. 307a 3), which is very obscure indeed. 115

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V8 8. NIYANTHA. 1 (2402) Narayaputta, a disciple of Mv., being questioned by his condisciple Niya n thip 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 (paramanupoggala) and the objects (poggala) that occupy one unit of space (ega-paes'ogadha), last one unit of time (ega-samaya-thiiya) and possess one degree of one property (e.g. ega-guna-kalaya) 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 vrddhokta Prakrit gahas 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 (jiva no vaddhanti no hayanti avatthiya). 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 (neraiya 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 (jiva no sovacaya no savacaya no soV.-sav. niruvacaya-niravacaya). 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 (neraiya etc. sovacaya sav. sov.-sav. 116

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V 8 niruvacaya-niravacaya). With one-sensed beings, though, only the third case (sov.-sav.) is possible and with Siddhas only the first case and the fourth case (sov., niruv.) are possible. The minimum and maximum spaces of time in question are specified for HAMG and Siddhas. * * 9. RAYAGIHA. 1 (246) The name Ray 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-parinama); the darkness of the night is due to asubha poggalas and p-parinamas. For the same reason H and A1-3 are dark, G are radiant and in A4-5 and M radiance and darkness are mixed (subhasubha poggala and p.-parinama). For the origin of darkness see also VI 51 below. 3 (246b) The divisions of time (samaya up to ussappini) only count for mankind. 4 (247b) Pasavaccijja thera bhagavanto question Mv.: On the authority of Parsva 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 (ananta) of days, but at the same time (viz in each of the three cases ?] a limited number (paritta) of days. According to Parsva (epithet: puris'adaniya) the world (loya) is eternal (sasaya), has neither a beginning nor an end, is limited (paritta) and surrounded (parivuda) [by the non-world, Abhay.]. Below it is expanded (vitthinna = vistirna) 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 (visala) and like a drum standing upright (uddha-muinga). Conclusion of the episode: the Pasavaccijja Elders, being very much impressed, are converted. (The javas refer to Kalasa's conversion in I 95.) Later on they will attain salvation, some of them after having been reborn in the heavens. 117

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V9 Read tamsi ca nam sasayamsi logamsi instead of tesim (old ed. and Ag.s. ed.) or temsim (J.P. ed.) ca nam etc.--The Pasavaccijjas want to test Mv. who, being savvannu etc., forestalls their question by bringing forward Parsva'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 (asamkhyate 'samkhyataprades'atmakatvat loke : caturdasa-rajju-atmake ksetra-loke adhara-bhute, Abhay.; cf. also XXV 23, VIII 105 and XXV 4) and the unusual jiva-ghana (technical terms from Parsva'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 sadharana 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-laksana-paryayarupatvat tasya [scil. kalasya]).-As to the etymology of loka probably we should read: ... bhue (scil. loe) ... parinae [y]a. jivehim etc. (cf. kiriya-vai [v]a, karissam etc. in Ayara 1, I) because, in spite of Abhay.'s allegation, ajivair (: pudgal'adibhir) na lokyate.-e or icchami : formulistic for icchamo. 5 (248a) The four classes of gods and their number of subclasses: the Bhavanavasis have 10, the Vanamantaras 8, the Joisiyas 5 and the Vemaniyas 2 subclasses. At the end one gaha summarizing the udd. ** Cf. Tattv. IV 11-13 and 17 seq. 10. CANDIMA. (249b) In the sanctuary Punnabhadda near Campa Goy. questions Mv.: the course of the [two] moons (candi ma) 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). 118

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SAYA VI veyanaaharamah'assave ya sapaesa4 tamuya5 bhavie ya saliz pudhavis kamm'' annautthi10 dasa chatthagammi sae. 1. VEYANA. 1(2500) Strong perception (ve y ana) means strong annihilation of karman (nijjara) but spiritual (pasattha) annihilation of karman [in piety] counts more than perception whether strong or not (maha-veyanassa ya appa-v. ya se see je pasattha-nijjarae): 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 (mahanijjaratara). In the first case, indeed, the bad karmans (pavaim kammaim) stick together more tightly (gadhikayaim 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 (ahabayara poggala) of an anvil (ahigarana 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' atthenam.-- ahigarani = adhikarani yatra lohakara ayo-ghanena lohani kuttayanti, 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 (vigalendiya) 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 (saya), with H the same are dark (asubha) and disagreeable (asaya), with AM they are mixed (subhasubha) and varying (vemayae). 119

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VI 1 3 (252a) Monks who practise the ascetic methods (padimapadivannaga 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 (anuttarovavaiya deva) perceive and annihilate little. One gaha summarizing the udd. * * 2. AHARA. (252b) * Ref. to Pannav. 28 (Ahar'uddesa): 498b-520b. ** 3. MAH'ASSAVA. Two gahas summarizing the following sutra. 1 (253a) For him who possesses much karman, is given to much action, undergoes a great karmic influx and has a strong perception (maha-kamma maha-kiriya ma has a va mahavedana) the [karmic] particles (poggala) are bound and accumulated (bajjhanti cijjanti uvacijjanti) and his self (aya) (scil. his body (bahy'atma sariram, 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 maha-kamma etc. probably started with asava as it actually does the second time it appears (app'asava appa-kamma a.-kiriya a.-vedana).--tantu-gaya: turi-vem'ader apanita-matra, Abhay. 2 (254a) The accumulation of the constituent particles (poggalovacaya) of a garment happens either by an impulse from without (paogasa) or spontaneously (visasa). That of karman (kammovacaya) happens only by an impulse (paoga), viz by the 120

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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'adiya sapajjavasiya), it is neither without beginning nor without end (no ana. no ap.). That of karman may be [1] s'a. 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] ana. sap., namely in the case of the being that will achieve salvation (bhava-siddhiya); [3] ana. 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 ana. sap. and [4] abhava-siddhiyas are ana. ap. bhava-siddhiya laddhim paducca means those who [from eternity] have acquired the state of such as will attain liberation', abhava-siddhiya 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 anadiya.-On the Siddhas Abhay. quotes three gahas 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-tthii, kamma-tthii; elsewhere also in short thi) of the eight karmans and the duration of their incubation-period (abaha). The period of effectiveness of a karman equals its thii less its abaha (abah'uniya kamma-tthii 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-niseko nama karmadalikasyanubhavanartham racana-visesah): it diminishes samaya after samaya as if drip by drip (nisincati) until the last bit of it at the end of the utkrstasthiti flows away. One gaha 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.: vedodaya-rahitah, Abhay.); [5] controlled, un 121

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VI 3 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-siddhiya, 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 (bhasaya) or not; possessing an individual body (paritta: pratyeka-sarira, 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-annani) or of the transmitted knowledge (suya-annani) or possessing the negative pretersensual knowledge (vibhanga-nani, 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 (sagarovautta) or of abstract imagination (anag.); attracting matter to build their new body (aharaga) or [45] not doing so (anaharaga: vigraha-gaty-apanna, Abhay.); fine (suhuma), coarse (bayara) 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 SS 10 (B). 122 1 (260a) The single being (jiva) as well as all beings taken as a whole (jiva) [pass through units (paesa) of time and consequently] are divisible (s apa es a) from the point of view of time (kala(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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VI 4 as exist from the point of view of stage of existence (HAMG and Siddhas), state of attracting matter to build the new body (aharaga etc.), capability of salvation (bhava-siddhiya etc.), intellect (sanni etc.), possession of lessa (salessa etc.), orthodoxy (sammad-ditthi etc.), self-discipline (samjaya etc.), passion (sakasaya etc.), knowledge (ohiya-nana etc.), activity (sajoga etc.), imagination (sagarovautta etc.), sex (itthi-veya etc.), body (sasarira etc.) and development (ahara-pajjattiya 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 gaha. 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 gaha) 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 (jiva) are either renunciant (paccakkhani) or not (apaccakkhani) or partly renunciant (paccakkhapaccakkhani): H Al-4 G are apaccakkhani, A5 are apaccakkhani or paccakkhapaccakkhani, M are paccakkhani, ap. or paccakkhap. b. Only five-sensed beings know (jananti) renunciation (paccakkhana) 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 (jiva) and the Vemaniyas originate in consequence of renunciation (paccakkhana-nivvattiy'auya) or its two correlates; all other classes originate in consequence of non-renunciation (ap.-n.-a.). At the end a summarizing gaha stating that this text belongs to the Sapades'uddesa. * * o-nivvattiy'auya also in VII 62. 5. TAMUYA. 1 (267b) The body of darkness (t a mu-kkaya) consists of water, not of earth since earth is partly radiant (pudhavi-kae nam atthegaie subhe desam pakasei). From the surface (uvarillao jalantao) of Arunodaga, namely from a (circular] line one space 123

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VI 5 unit in thickness (ega-padesiyae sedhie) that lies 42.000 yojanas beyond Arunavara, the body of darkness rises up (samutthiya) 1.721 yojanas; then, spreading sideways, covering (avarittana) the four nethermost heavens, it closes up (samnitthiya) on the surface of the Rittha region (R.-vimana-patthadam sampatte) in Bambhaloga. (Hence tamu-kae kappa-panae in the mnemonic gaha quoted in 81 below.) Below it is shaped like the bottom of a dish (mallaga-mula-samthiya), above like a bird-cage (kukkudaga-panjara-s.). Further particulars about its dimensions. In tamu-kkaya there are neither dwellings (geha, geh'avana) nor settlements (gama java samnivesa). Rain and thunder exist there; they are made by a god, an asura or a naga. Earth (bayara pudhavi-kaya) and fire (bayara 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-kkaya, Andhakara, Maha'ndbakara, Log'andhakara, Loga-tamissa, Dev'andhakara, Deva-tamissa, Devaranna, Deva-vuha, Deva-phaliha (D.-parigha, Abhay.), Deva-padikkhobha, Arunodaya samudda. 2 (2709) The eight Black Fields (kanha-rai) are situated in the Rittha region above Sanamkumara and Mahinda, one interior (abbhintara) and one exterior (bahira) 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 gaha). 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-rai, Meha-rai, Maghavai, Maghavai, Vaya-phaliha, Vaya-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. 124

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VI 5 * For Viy. VI 52-3 cf. Thana (ed. 1937) 409b. The following diagram is found in Abhay.'s comm. on Viy, and Thana: 8 2 Arcimalin 1 Arci Supra tisthabha 3 Vairocana 9 Rista 7 Sukrabha 5 Candrabha 4 Prabha mkara 6 Suryabha 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 gahas. ** The names of the vimanas (Acci = Arci etc.) and the groups of gods that inhabit them (Sarassaya = Sarasvata etc.) are the same as those recorded by KIRFEL, Kosmographie p. 306, with one exception: according to the Viy. the northern vimana, Supaithabha (Supratisthabha), is inhabited by the Aggicca gods, while Rittha (KIRFEL's Arista) is the name of a group of gods living in the ninth (viz central) vimana Ritthabha. In the Viy. there are 14.014 (instead of 7.007) Vanhi and Varuna gods. 125

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VI 6 6. BHAVIYA (PUDHAVI]. 1 (272b) Memorandum of the different abodes (avasa) 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 auyakamma] (maran'antiya-samugghaenam ... samohanitta), a being that will be reborn (bh a vie uvavajjittae) in some particular abode (avasa) goes thither and immediately starts attracting [matter), transforming [it] and [thus] building its [new] body (sariram bandhai). Sometimes, however, it goes back to its former abode to perform a second ejection (of auya-kamma] (tao padiniyattitta iha-m-agacchai 2 doccam pi maran'antiya-samugghaenam samohanai) 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 puracchimenam ... log'ante va) only means that A' are found all over the world. 7. SALI. 1 (274a) Seeds, when kept in a granary etc., at the earliest lose their germinal force (joni pamilayai ... joni-vocchede pannatte) in less than a muhurta, at the latest after three years (viz in the case of rice, sali, 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'auso (cf. 2 below) the text no doubt derives from some other source: cf. indeed Thana 123b, 343b and 405a where, however, the word saman'auso is missing. 2 (274b) The number of breaths (kevaiya ussas'addha) in one muhurta is [, with man,] 3-773. (Two slokas and one gaha are quoted.) This statement is embedded in the theory of the divisions of time (from samaya up to ussappini). To explain paliovama (i.e. the first addho'vamiya division of time) the theory of linear measures (from paramanupoggala up to joyana) is inserted. 126

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VI 7 The two slokas and the gaha derive from Tand. 32a, where Goy. is frequently addressed as auso or saman'auso (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. PUDHAVI. 1 (278a) In the hells (pudh a vi) and in the heavens there are neither dwellings ... (as in 51 above) ... or a naga. Nagas, 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 (bayara agani-kaya) does not exist in the hells, fire and earth (b. pudhavi-k.) do not exist in the heavens up to Bambhaloga and water (b. au-k.), fire and plants (b. vanassai-k.) do not exist in the heavens beyond Bambhaloga. One gaha summarizing 54 (tamu-kkaya), 52-3 (kanha-rai) and 81. 2 (279b) With HAMG the binding of quantity of life (auyabandha) is sixfold; it infuses (nihatta = nidhatta : nisikta, Abhay.) class (gai) and stage of existence (jai), duration of life (thii), size (ogahana), mass (paesa) and intensity (anubhaga) into the soul. The souls are infused with and chained to (niutta) these in both individual and social diversity (nama and goya). Cf. Samav. 147b, Thana 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. 127

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VI 9 2 (283a) To produce (viuvvittae) objects of some colour or other, of some shape or other, and to transform them (parinamettae) 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 pariyaitta) belonging to his heavenly sphere (tattha-gaya). Cf. VII 91. 3(283b) A god is able to discern (janai pasai) another god or a goddess of pure (visuddha) or impure (avisuddha) lessa only if he has a pure lessa himself and practises complete or at least partial (?) [veuvviya-]samugghaya (samohaenam appanenam, samohayasamohaenam a.). * * According to Abhay. avisuddha-lesyah means vibhanga-jnanah.--samohaya probably is not samavahata (: upayukta, thus Abhay.) but samuddhata. The text expressly states that without samugghaya (asamohaenam) even a god who has a pure lessa cannot 'discern' another god. In the parallel text Jiv. 141b, however, the monk (anagara) who has a pure lessa can 'discern' gods and other monks without samugghaya. 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 (abhinivvattetta uvadamsittae) the least bit (seven similes: as much as the kernel of a Jujube fruit, kol'atthigamayam avi etc.) of happiness or suffering. Likewise if a god should make the whole of Jambuddiva etc. fragrant (ghanapoggalehim phuda) by opening a box of perfume (savilevana gandha-samuggaga) nobody would be able to show the particles of smell. 10. ANNAUTTHI. All perceptions (veyana) are caused by karman and consequently cannot be produced in an artificial way. We met the expression abhinivvattetta 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 128

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VI 10 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 (jivai) is a being (jiva) but a being need not be alive. [According to Abhay., for whom jivati is pranan dharayati, this is the case with Siddhas.]--62) Repetition of a' with jivai instead of jive.--c) (285b) A being of a certain species (HAMG) may be capable of salvation (bhava-siddhiya) but not all the beings of that particular species must be. 3 (285b) Against annautthiyas who say that all beings (pana bhuya jiva satta) only experience suffering (eganta-dukkham veyanam veyanti) Mv. contends that H experience only suffering except once (ahacca) [namely, as Abhay. explains by quoting a half gaha, when they are reborn), G experience only happiness (eganta-sayam v. v.) except once [in the same case) and AM experience happiness and suffering alternately (vemayae v. v.). Cf. VII 61. 4 (286a) To build their bodies (atta-mayae) HAMG attract particles of matter that are within their range (aya-sarirakhett'ogadha), not particles just beyond that range (anantara-kh.0.) or at a still greater distance (parampara-kh.-o.). We read atta-mayae = atma-matraya or -matrayai (from ma 'to form build, make'), not--with Abhay.---atta-m-ayae = atmana adaya. 5 (286a) Repetition of V 413. At the end a gaha summarizing VI 10. ** I 29

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SAYA VII aharal virai? thavara" jiva pakkhi5 ya aue anagare? chaumattha: asamvuda' annautthi10 dasa sattamammi sae. 1. AHARA. 1 (287) a. Beings in general (jiva) and Al, when about to be reborn, stay without attraction of matter (a na har 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-samayovavanne) 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 Thana 177b) samayas. Cf. I 7', XIV 12-3, XXXIV i 1; Lehre par. 95. 2 (288a) Memorandum on the shape of the world, java referring to V 94. In the whole of that world the kevalin discerns (janai pasai) what is a soul and what is not (jive vi ... ajive vi ...) before he attains Siddhi (antam karei). The ref. to V g* only introduces the statement on the kevalin. 3a (288b) If a layman (samanovasaga) who has practised samaiya stays in a house where a monk is (or monks are) living (samanovasae acchamana), he performs a profane action (samparaiya kiriya), not a religious action (an action in agreement with monachal duties, iriyavahiya k.), because his self is attached to [harmful instrumental, Abhay.) activity (aya ahigarana bhavai ; the text has ahigaranibhavai). In samanovasae acchamana (cf. samanovassae acch. in VIII 5) samanovasaya == sramanopasraya : sadhu-vasati, Abhay.; cf. Lehre p. 180, n. I and Doctrine p. 285, n. 1. 130

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VII 1 35 (288b) If a layman who has renounced harmful activity against animals (tasa-pana-samarambha) 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-pranasya etc.] aivayae auttai). 30 (289a) If a layman gives pure food to a true (taha-ruva) samana or mahana, he gives him inner harmony (samahi). Doing so he gains inner harmony himself (samahi-karae nam tam eva samahim patilabhai) and will finally attain Siddhi (antam karei). On liberation being the ultimate reward of dana Abhay, quotes a gaha. 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 (nissangayae niranganayae gaiparinamenam), (2) a state in which all fetters have been broken (bandhana-cheyanayae), (3) a state in which all fuel has been consumed (nirandhanayae [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 (visasae) and undisturbedly; (4) having left the bow the arrow undisturbedly goes to the target. niranganaya is niranjanata (Pischel 234), not niragata (Abhay.). nirandhanaya for nirindhao: dissimilation (Pischel 54) ? puuva-ppaogenam according to SCHUBRING, Worte Mv. p. 22, means 'kraft uberkommenen Antriebes'.Also in Naya 6 Mv. uses the well-known simile of the bottle-gourd. 5 (290b) He who suffers is affected by suffering (dukkhi dukkhenam phude [for usual putthe]), attracts (pariya[i?]yai = paryadadati, 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 131

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VII 1 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 (anagara) who moves and handles his equipment without attentiveness (anauttam) performs a profane action (samparaiya kiriya), not an action in agreement with his monachal duties (iriyavahiya k.), because the four passions are not extinguished in him (avocchinna) and because he acts against the precepts (ussuttam riyai). Cf. III 314 7a (291a) Food and drink (pana-bhoyana), though pure, are called 'carbonaceous' (saingala) if a monk or a nun (niggantha, othi) consumes them in an excited and greedy way (mucchie giddhe gadhie [gatthie, comm.] ajjhovavanne), 'smoky' (sadhuma) if they consume them reluctantly (mahaya-2-appattiya-kohakilamam karemana), deteriorated by extras' (samjoyana-dosaduttha) if they season or spice them. Description of the opposite: viingala, viyadhuma, samjoyana-dosa-vippamukka. asana 4 means asana pana khaima saima, see Lehre par. 154.-For ingala etc. cf. JACOBI, SBE XLV p. 134 n. 76 (291b) Food and drink (pana-bhoyana), though pure, are called 'exceeding space (!)' (khettaikkanta) if a monk or a nun (niggantha, degthi) gets them [scil. if they are brought to them ?] before dawn and consumes them after dawn, 'exceeding time' (kalaikkanta) if he or she gets them (scil. if they are brought to them ?] during the first porisi and consumes them after the last porisi of the day, 'exceeding the way' (maggaikkanta) 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'ahara), 'eating half of a moderate quantity' (avaddh'omoyariya), 'eating half of the normal quantity' (du-bhaga-ppatta), 'eating a moderate quantity' (omoyariya) and 'eating the normal quantity' (pamana-patta) resp.; he who eats one morsel (gasa) less [than the normal quantity ?] 132

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is called 'not eating to his heart's content' (no-pakama-rasabhoi). VII 1 Abhay.'s explanation of khettaikkanta is rather far-fetched: ksetra tapa-ksetra 'the range of the shining sun, a day'. ksetra may originally have been the area within which a gana secured its maintenance; when there were several ganas 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 padhama p. may be 'a former p.' is rather questionable. The exact interpretation of the text remains in doubt.-attha kukkudi- 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, thi), 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-parinamiya: cf. V 22-esiya vesiya samudaniya: a stereotyped expression supposed to mean esita (: gavesita) 'sought', vesika 'given on account of the monk's habit', samudanika (probably better samuddadeg as is sometimes found) i.e. 'obtained by bhiksa-samuha, not the whole of it in one place'; cf. HOERNLE'S transl. of Uvas., n. 146.-asurasuram avacavacam (with privative a-) are onomatopoetic words (anukarana-sabda, Abhay.).-- For nava-kodi-parisuddha see SCHUBRING, Das Mahanisiha-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 (vadamana) he has renounced (paccakkhaya; paccakkhana: virai) [harmful actions against] all living beings and does not know the difference between living beings 133

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VII 2 and lifeless matter or between mobile (tasa) and immobile (thavara) living beings practises a false renunciation (is dupaccakkhaya). 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 (apalihay'apaccakkhaya-pavakamma), is not closed [against the karmic influx] (asamvuda) and is wholly harmful and stupid (eganta-danda, e.-bala). Description of the opposite. 2 (295b) The ramification of renunciation: A) Renunciation in the domain of the five fundamental gunas is either a) total (savvamula-guna-paccakkhana) 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 mahavayas and the five anuvvayas resp., Lehre par. 170-171.] -B) Renunciation in the domain of the additional gunas is either a) total (savv'uttara-guna-paccakkhana) in which case it has ten forms (see comm.; 1-8 form a gaha] 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 sikkhavayas, 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-paccakkhana (cf. also Thana 498a) are equally clear. Renunciation is here regarded as (1) practised on account of something in the future (anagaya) 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'agara : apavada-yukta, Abhay.), (6) practised without exceptions (anagara), (7) measured (as to the number of dattis, morsels etc., Abhay.) (parimana-kada), (8) extended to all [food and drink, Abhay. ] (niravasesa), (9) based on a conventional sign (? sakeya), (10) regulated in respect of time (? addhae). Abhay, quotes eleven gahas. 3 (297b) On the question which kinds of renunciation are found with beings in general (jiva) and with HAMG: the jiva, A5 and M may be mula-guna-paccakkhani (A5 only desa-m.-g-p.; Abhay. quotes two gahas) or apaccakkhani; the other kinds of beings (H A1-4 G) are apaccakkhani. The relative frequency of the different cases. 4 (298b) On the question whether beings are self-disciplined 134

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VII 2 or not or partly self-disciplined (samjaya, as., samjayas.), ref. to Pannav. 32:535a. 5 (298b) On the question whether beings are renunciant, not renunciant or partly renunciant (paccakkhani, ap., paccakkhanap.): repetition of VI 42a). The relative frequency of the different cases. 6 (299b) Beings in general (jiva) and HAMG are eternal from the material point of view (davv'atthayae), not eternal in respect of their conditions (bhav'atthayae). ** 3. THAVARA. 1 (299b) The growth of plants (vanassai : thavar a) culminates (the plants are savva-mahaharaga) in the rainy season (pausa-vasa-rattesu) and then gradually slows down during autumn, winter, spring and summer (when the plants are savv'app'aharaga). Their florescence ---viz the splendour of their leaves, flowers and fruits-culminates in summer, because then many souls originating from hot places of rebirth (usina-joniya jiva) and (many) particles of matter (poggala) together rise to the state of vegetal beings (vanassaikaiyattae vakkamanti etc.). For pausa-vasa-rattesu see Lehre p. 135 [par. 106], n. 1. ? (3002) The root, bulb (kanda) etc. [cf. Suy. II 3, 5] up to the seed of a plant are occupied (phuda = puttha) by souls of the same names. With plants both the attraction of [nutritive] matter (aharenti) and its transformation (parinamenti) 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., Thana 520b. 3 (3001) A number of plants (aluya etc.) have an infinite number of souls (ananta-jiva) and multiple ways of being (vivihasatta) [according to their different karmans, Abhay.). aluya 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. 135

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VII 3 4 (300b) Certain H and G-except Joisiyas [because Joisiyas always have the fiery lessa, Abhay.]-may have less karman than other H and G although the latter have a brighter lessa: e.g. kanha-lese neraie appa-kammatarae nila-lese neraie maha-kammatarae. This depends on the comparative) durations of the karmans in question (thiim paducca). thum paducca is explained by Abhay. as follows: a H with a black lessa, 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 lessa, 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 Suy. Il 3, 23. 6 (302a) The different kinds of beings (HAMG) considered in their entirety (avvocchitti-nay'atthayae) 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 (paryaya). Cf. I 98 and VII 29. 4. JivA. (302b) * The six kinds of beings (jiv a) in samsara, ref. to Jiv. 139a-143a. One summarizing gaha. * * 5. PAKKHI. (303b) * The ways of coming into existence (jona-samgaha) of flying animals (khahayara: pakkhi) etc., ref. to Jiv. 132a138a. One summarizing gaha. * * 6. Au. (304) * Beings produce (pakarei) their next quantity of life (a u y a) as HAMG in their present existences (iha-gaya), not 136

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VII 6 at the moment of being reborn nor after that moment. But they experience (padisamveei) that auya only at the moment of rebirth and afterwards. Before and during the process of rebirth their perception may be strong (maha-veyana) or faint (appa-v.), but after rebirth it is strong and except on one occasion (ahacca) [namely when they are again reborn]-uniformly unhappy (eganta-dukkha) with H and uniformly happy (eganta-saya) with G. AM experience happiness and unhappiness alternately (vemayae). For the meaning of ahacca cf. the half gaha 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 anabhoga-nivvattiy'auya, not abh.-n.-a.: they acquire a certain auya without being aware of it. For (an)abhoga cf. also XXV 611) and 72a; for o-nivvattiy'auya cf. VI 4. 3a (304b) By [the eighteen sins (see I 9') scil. by] injury of living beings (panaivaya) up to false belief (micchadamsana-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 acarya Skandaka and Bharata resp. 3b (304b) By compassion (anukampa) on all living beings and by not afflicting (adukkhanaya) them souls (HAMG) produce karman that will be experienced in a pleasant way (saya-veyanijja), by the reverse karman that will be experienced in an unpleasant way (assaya-v.) is produced. 4 (305a) = Jambudd. 164a: description of the conditions (agara-bhava-padoyara) of Bharaha vasa and (307a) of man in the very worst epoch (dusama-dusama) of the present osappini. * * Cf. VI 79, the pendant on susama-susama; cf. also Lehre par. 120.Vedhas.

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VII 7 7. ANAGARA. 1 (309b) When a monk who is closed [against karmic influx] (samvuda a nag ar a) moves and handles his equipment in an attentive way (auttam) he commits an action in agreement with his religious duties (iriyavahiya kiriya), not a profane action (samparaiya k.), because in him the four passions are extinguished (vocchinna) and he acts in agreement with the precepts (ahasuttam eva riyai). ? (309b) Both pleasures (kama) and enjoyments (bhoga) relate to objects that have a shape (ruvi), objects that are endowed with or devoid of reason (sacitta vi acitta vi) and objects that are alive or not (jiva vi ajiva vi). Pleasures relate to sounds and forms, enjoyments to smells, tastes and tactile impressions. The five kama-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 kami vi bhogi vi (HA4-5 MG). At the end the relative frequency of the classes of beings in question. Goy. is addressed as saman'auso.---Cf. Lehre par. 174. kama: 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 (khina) [by asceticism etc.), is still able to enjoy great pleasures (bhoga-bhogaim) thanks to his energy [that means: if he wants] (utthana ... purisakkara-parakkama). Consequently (tamha) being an 'enjoyer' who gives up enjoyments (bhogi bhoge pariccayamane) he brings about a strong annihilation of karman and [thus) earns [that] great destiny (maha-pajjavasane bhavai) [of a divine rebirth]. The same is true b. with him who has reached transcendental cognition (ahohiya) 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-ahohiya) and d. with the kevalin. Both the para-m-ahohiya and the kevalin 138

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VII 7 [being carama-sarira, 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 siya) that, because of their mental blindness, beings without intellect (asannino pana)--viz immobile beings (the five kinds of Al) and a few mobile ones (chattha ya egaiya tasa, according to Abhay. those that originate by coagulation: sammurchimah)--have a purposeless perception (akama-nikarana veyana). b. Purposeless perception also exists with intelligent beings (pabhu), namely with such as are unable to 'see' (pasittae) forms without having looked (anijjhaittanam, anavayakkhittanam, analoittanam) at them from one side or another. c. Intelligent beings (pabhu), though, may also have purposive perception (pakama-nikarana veyana) in which case they are unable to attain to or even to 'see' (pasittae) the forms [scil. the Tirthankaras) on the opposite shore of the ocean of samsara, as well as unable to attain to etc. the world of the gods. * * chattha ya egaiya tasa sounds like a sloka-pada.--There is a connection with 2 above in the terms akama and pakama, though kama has a somewhat different meaning here: akama is aniccha, 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 = margatas : prsthatas, Abhay.; cf. maggo: pascat in Hemacandra's Desinamamala 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 Rayap. 139b. 3 (314a) For HAMG bad karman (pava kamma) when bound is suffering (dukkha); when annihilated it is good luck (suha). 4 (314a) HAMG have ten instincts (sanna) viz the instincts of nourishment, fear, sexual enjoyment, splendour (pariggaha 139

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VII 8 sanna), 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 Thana 505a) and other authors (cf. Malayagiri on Pannav. 8:222b) call loka-samjna a function of knowledge (jnanopayoga) and ogha-s. a function of belief or view (darsanopayoga) maybe the instincts relating to specific knowledge (visesavabodha, Abhay.) and instinct as such (samanyavabodha, Abhay.) are meant. 5 (314a) [No dialogue.] H experience ten painful sensations (veyanijja): cold, heat, hunger, thirst, itch, subjection (parajjha), fever, burning [torments] (daha), fear and grief (soga). Cf. Thana 505a where the series ends in parajjha bhaya soga jara vahi (= vyadhi for Viy. daha). 6 (314b) The elephant and the kunthu both act in the same non-renunciant way (sama c'eva apaccakkhana-kiriya 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' (Maha-sila-kantaga samgama, also Maha-silaya kantaya s.) king Kuniya Videhaputta, sitting on his elephant Udai behind Sakka who has magically entered (viuvvittanam) an impregnable disk-shaped cuirass (abhejja-kavaya vaira-paoiruvaga), triumphs over eighteen tribal chiefs (gana-raya), viz the nine Mallai and the nine Lecchai kings of Kasi and Kosala. References to Uvav. (vedhas). The name 'War of the Big Stones' means that in the experience 140

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VII 9 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 (nippaccakkhana) 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 samgama) king Kuniya Videhaputta, sitting on his elephant Bhuyananda, 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 (viuvvittanam) a large metal [backplate] shaped like an ascetic's cup (ayasa khidina-padiruvaga), 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 Kasi (Benares) and the Lecchakis (Licchavis) to Kosala (Oudh). The comm. also relates the origin of this war. When Kunika was king at Campa his two younger brothers Halla and Vihalla owned a scent-elephant named Secanaka. Knowing that Padmavati, Kunika's wife. wanted to have it, Halla and Vihalla fled with Secanaka to Cetaka, their maternal grand-father, the king of Vaisali. Cetaka refused to extradite them to Kunika. In order to attack Cetaka Kunika called up ten half-brothers (bhinna-matyka bhrats). Cetaka, on his part, convoked eighteen tribal chiefs (gana-raja). Each of the thirty chiefs (Kunika + 10 half-brothers + Cetaka + 18 tribal chiefs) commanded an army of 3.000 elephants, war-chariots and horses, and 3 kotis of men. Kunika's army draws up in the eagle array (garuda-vyuha), Cetaka's in the sagara (for sakata or sakata 'waggon') array. At first the tide of battle favours Cetaka. On the eleventh day Kunika propitiates the gods with an astama-bhakta fast. Sakra, though refusing to fight against the sravaka Cetaka, protects Kunika by making (krtavat) an impregnable vajra-shaped cuirass. And Camara magically enters (vikurvitavat) into two weapons (samgrama!), the mahasila-kantaka and the ratha-musala. According to Monier-Williams maha-sila 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 Curni (Ratlam 1928) II pp. 164-174. According to Abhay, a gana-raja is the leader of a coterie 141

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VII 9 (samutpanne prayojane ye ganam kurvanti), a vassal (samanta).-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 = kithina : vamsa-mayas tapasa-sambandhi bhajana-visesah, Abhay. 3b (319b) Sakka helped Kuniya because he had known him in one of his (Kuniya's) former existences (puvva-samgaiya) [namely in Sakka's own former existence as the merchant Karttika, Abhay.; see XVIII 2]. Camara did so because he had been acquainted with Kuniya in an earlier period of the latter's present life (pariyaya-samgaiya) (namely in Camara's former existence as the ascetic Purana, 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 Naganattuya of Vesali, having been ordered (anatta) to participate in the War of the Chariot with the Mace (narrative cliches referring to 2-3a above), made a vow to fight only if he was attacked. In the battle he killed an enemy (cliche of the 'equal enemy known from I 83) after having himself been mortally wounded by him (cliche of the archer known from V 64). Varuna Nagamattuya 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 sila-, anu- and gunavayas. In honour of Varuna Nagamattuya the Vanamantaras 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 Nagamattuya's and his friend's death is sall'uddharana (along with aloyana-padikkamana), for which see Mahanis., chapter I. 3d (321b) Actually Varuna Naganattuya was reborn in the Sohamma heaven, his friend in a good family. Later on both will achieve salvation. ** 142

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10. ANNAUTTHI. 1 (323b) A group of dissidents (annautthiya)--their names are Kalodai, Selodai, Sevalodai, Udaya, Namudaya, Tammudaya, Annavalaya, Selavalaya, Sankhavalaya, Suhatthi, Gahavai-do not understand the samana Nayaputta's (i.e. Mv.'s) explanation of the five fundamental entities (atthikaya), namely why he says that Motion (dhamma), Rest (adhamma) and Space (agasa) are both inanimate (ajiva) and devoid of form (aruvi), whereas Matter (poggala) is inanimate and corporeal (possessing form, ruvi) 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, devanuppiya, 'atthi-bhavam n' atthi' tti vayamo, 'natthi-bhavam atthi' tti vayamo) and that they must themselves thrash out the truth about that tenet (tam ceyasa khalu tubbhe, devanuppiya, 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. (cakkiya kei asaittae va ...) only on poggala, the corporeal inanimate atthikaya, and that bad deeds get their karmic retribution (pava kamma pava-phala-vivaga-samjutta 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 (anagara) 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 (avae bhaddae bhavai) but proves to be wholly noxious during its digestion (parinamamana), likewise the 'eighteen sins' (see I 91) etc.; ref. to VI 31. Good deeds get a good karmic reward (kallana kamma etc.); 143

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VII 10 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 gahas on the eighteen condiments (vanjana). 6 (326b) Of two equal men (cliche 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 (bahuyaragam samarambhai) 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 lessa emitted (nisattha) by an angry monk falls down. End of the episode: Kalodai's monachal career and final liberation, ref. to I 95. On teya-nisagga see saya XV. 144

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SAYA VIII poggala' asivisarukkhaz kiriya+ Ajivaphasuyam(r) adatte? padimiya8 bandhao arahanalo ya dasa atthamammi sae. 1. POGGALA. 1 (328a) * The transformation of particles of matter (pogg ala) is occasioned by a [karmic) impulse (paoga-parinaya) or by a spontaneous development (visasa-parinaya) or by a mixture of both (misasa- or misa-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-parinaya ... poggala ... eg'indiya-paoga-parinaya etc.; misa-p. ... pogg. ... eg'indiya-misa-p. etc. Colour, smell, taste, touch and shape (samthana) result from the second kind (332a): visasa-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-parinaya (332b), misa-p. (334b) and visasa-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 (jai- a sivis a) and metaphorical snakes (kamma-asivisa) [scil. beings whose actions (kamma : kriya, namely curses and the like, Abhay.) are as disastrous as a snake's]. With their poison the four kinds of natural snakes (vicchuya (= vrscika], mandukka, uraga, manussa) 145

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VIII 2 may pervade bodies as big as the half of Bharaha, Bharaha, Jambuddiva 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 (janai pasai) the following ten items: the fundamental entities [1] Motion, [2] Rest and [3] Space;[4] the soul not joined to a body, jiva a-sarira-palibaddha, [5] the [separate ?] atom, [6] sound, sadda, [7] smell, [8] wind, vaya, [9] who will be a Jina and who will not, and [10] who will attain liberation and who will not. Cf. Thana 505b.jiva a-sarira-padibaddha : siddha, Abhay. 3 (342b) a. The five kinds of knowledge (nana, ref. to Rayap. 130a), the three kinds of non-knowledge (or false knowledge: annana, ref. to Nandi 65a) and their further ramification. b. On the question whether souls (jiva), HAMG and Siddhas, (345b) beings bound to be reborn as HAMG or to attain liberation (niraya-gaiya ... siddha-gaiya) 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 nani and annani, 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 (carittacaritta), [5] giving (dana), [6] taking (labha), [7] enjoying (bhoga) and [8] using (uvabhoga) -[4-8] without further subdivision, eg'agara, [9] willing (viriya, 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 nani and ~ or annani. These faculties result from the fact that such karmans as cloud, confuse or obstruct them are annihilated, suppressed or partly annihilated and 146

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VIII 2 partly suppressed, Abhay.--Cf. also Tattv. II 4-5.-On parihara-visuddhiyacaritta Abhay. quotes thirteen gahas. 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 (sagarovautta, anagarovautta), activity (sajogi, ajogi), lessa (salessa, alessa), passion (sakasai, akasai), sex (savedaga, avedaga) and attraction of matter [to build the body] (aharaga, anaharaga)-must be regarded as nani and ~ or annani. 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 kalao bhavao); 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 Bhasya and Nandi-tika. 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), i (ref. to ib.:314-32a) or co (ref. to Viy. VII 3'). Cf. Thana 122b. 2 (365) The spaces (je antara) caused by making incisions in an animal's or a man's body are contiguous (phuda = puttha) to units of their soul (jiva-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 Gottingische Gelehrte Anzeigen 1919, 17. 3 (365b) Objects considered to be relatively last or not last (carima, acarima), ref. to Pannav. 10:228b-245a. * * 147

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VIII 4 4. KiriyA. (366b) * The five kinds of action (kiriya), viz kaiya k. etc. (see III 314), ref. to Pannav. 22:435a-450a. ** 5. AJIVA. 1 (367a) At Ray. Goy. questions Mv. on a point raised by the Ajiviyas addressing the Elders (there bhagavante). a. If a layman who has practised samaiya stays in a house where a monk is (or monks are) living (samanovasagassa ... samaiyakadassa samanovassae [cf. VII 13a degovasae] acchamanassa) and is robbed of some object, he [rightly) considers it to remain his property and tries to get it back [after having finished samaiya, 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 [asamvyavaharyatvat, Abhay. ]), he still rightly regards the object as his property because he has not renounced (aparinnaya : apratyakhyata, Abhay.) the sense of ownership (mamatta-bhava : mamata-parinama, 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'ai athenam. 2 (368b) With a layman (samanovasaga) renunciation of grave (thulaga) harming, untruth, taking what is not given, sexual enjoyment and possession means that he confesses (padikkamai) past, repels (samvarei) present and renounces (paccakkhai) 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 (siyala bhanga-saya) for each vow (scil. seven hundred and thirty 148

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VIII 5 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 ... paccakkhavemane (instead of... apaccakkhae ... paccaikkhamane) would imply that the text is an instruction for the use of gurus.--On the permutation of the different possibilities Abhay. quotes two gahas. Further on he gives six gahas, quoted from a vrddhokti, in refutation of certain objections. 3 (369b) According to the doctrine (samaya) of the Ajiviy as all beings are akkhina-padibhoi (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, Namudaya, Namudaya, Anuvalaya, Sankhavalaya, Ayambula, Kayaraya) 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 akkhina (aksinam: aksin'ayuskam aprasukam, i.e. Prakrit aphasuyam), 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 (samanovasaga) who gives pure (phas u) food to a samana or mahana recognizable as such (taha-ruva) 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-ruva assamjayaaviray'apadihay' apaccakkhaya-pavakamma), giving pure or impure food merely is a bad act. 149

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VIII 6 Cf. VII 18.-According to the second statement the annihilation of karman gained by supporting the body of a pious man (caritra-kayopastambhat, Abhay.) is greater than the bad karman resulting from the harm done to the living beings (jiva-ghatat) [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 (samtharaga)-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 (arahaya), 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 (manjittha). amuha = 'amukhah' nirvacah syur vat'adi-dosat, Abhay. On death making confession impossible Abhay. quotes a gaha.--chijjamane 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 (jhiyai). 5 (376b) The number of actions (kiriya, viz kaiya k. etc. in III 31a) one soul (jive), the souls in general (jiva) and HAMG may commit with regard to the five bodies (oraliya- etc.) of one (-sarirao) or several (-sarirehimto) beings. ** Abhay, makes quotations from Pannav. 7. ADATTA. 1 (379a) In the sanctuary Gunasilaya near Ray. annautthiyas argue with the Elders, Mv.'s disciples (antevasi thera bhagavanto, ref. to II 55). a. The dissidents accuse the Elders of lack of 150

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VIII 7 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 vayamo, paesam paesenam 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. (gamamane gae viikkamijjamane viikkante Rayagiham nagaram sampaviukame sampatte). In conclusion they enunciate the lesson (ajjhayana) 'Contradictory Utterance on Gait' (Gaippavaya). Cf. XVIII 84.-dijjamane dinne etc. and gamamane gae etc., cf. I 11. - desam desenam etc.: navi se sena (Abhay.), scil. in accordance with the iryasamiti (Lehre par. 173).--For pavaya (pravada or prapata, Abhay.) see Lehre par. 38. 2 (380b) Goy. questions Mv. on the fivefold gai-ppavaya, ref. to Pannav. 16:325b-328a. ** 8. PADINIYA. 1 (382a) * There are three opponents (padini y a) a. of venerable persons (guru), viz of an ayariya, an uvajjhaya 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 (samuha), viz of a kula, a gana and the sangha; d. of compassionate help (anukampa), 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 (bhava), viz of [right] knowledge, belief and conduct. Cf. Thana 1700 where suya follows on bhava; cf. also Vav. 10, 35.--- anukampa: bhakta-pan'adibhir upastambha, Abhay.-Abhay. quotes six gahas. 151

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VIII 8 2 (383a) [All] proceedings (vavahara) [in the domain of confession etc.] are determined by superior knowledge (agama), tradition (suya), an order (ana), a rule (dharana) or an accepted practice (jiya), the following criterion always coming into force in default of the preceding one. Cf. Vav. 10, 2 = Thana 317b. 38 (383b) The karman resulting from a religious action (iriyavahiya-kamma) may be bound only by human beings (manussa, Ossi) who, though formerly women, men or 'neuters' (itthi-, purisa- and napumsaga-pacchakada), 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 (puvvapaoivannae paducca) and the present (padivajjamanae 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'agarisam paducca) and within their present life (gahan'agarisam pad.). The binding always has a beginning and an end. Iriyavahiya kamma is always bound as a whole by the whole (jiva] (savvenam savvam bandhai). bhave anekatra (386a, Abhay. on bhav'agarisa) seems to mean anekesu bhavesu, as opposed to ekasminn eva bhave (386b, on gahan'agarisa). 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 (samparaiya 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. Samparaiya kamma is bound as a whole by the whole [jiva). 4 (388b) a. The twenty-two annoyances (parisaha) appear (samoyaranti) with four kinds of karman (kamma-pagadi) in the following way: [1] with knowledge-clouding karman parisahas 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 (veyanijja kamma) parisahas Nos 1-5, 9, 11, 13 and 16-18, enumerated in a gaha; [3] with the karman that disturbs belief parisaha Ndeg 22; 152

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VIII 8 [4] with the karman that disturbs conduct parisahas Nos 6-8, 10, 12, 14 and 19, enumerated in a gaha; [5] with the obstructing karman parasaha Ndeg 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 parisahas, 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 (suksma-samparaya, Abhay.: see Lehre par. 183), i.e. the common monk not wholly devoid of passion (saraga-chaumattha), may perceive fourteen parisahas (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 (viyaraga-chaumattha; upasanta- and ksina-moha, Abhay.: see Lehre ib.) and who, consequently, binds only one kind of karman (viz veyanijja k.]. Kevalins, whether still active (sajogi-bhavattha-kevali) or not (ajogi-bh.-k.), who also bind only veyanijja k., may perceive eleven parisahas (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 dure ya mule 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: mula = asanna, Abhay.), whereas at noon (majjh'antiya-muhuttamsi) it is mule ya dure 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 (lesa-padighaya) in the first and its glow (lesa'bhitava) 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. * * 153

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VIII 8 Note the more archaic form of the question in Viy. kenam kh'ai atthenam... as against kamha nam... in Jambudd. a (394a) Junction (bandha) is effected either A. spontaneously (visasa-b.) or B. by an impulse (paoga-b.). (394a) A. Spontaneous junction may I. have no beginning (anaiya) or II. have a beginning (saiya). 9. BANDHA. I. Spontaneous junction without beginning consists in the concatenation of [units of] Motion, Rest and Space (dhamm'-, adhamm'- and agas'atthikaya-anna-m-anna-anaiya-visasabandha) 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-niddhayae, v.-lukkhayae, v.-niddha-lukkhayae); (2) based on decomposition (bhayana-paccaiya) as is the case with decomposed (junna) victuals; (3) based on change (parinama-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 vemaya Abhay. quotes two gahas 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. 154

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VIII 9 II. have a beginning but not an end (saiya apajjavasiya) as is e case with [according to Abhay.: the units of the souls of] Siddhas. III. have a beginning and an end (saiya sapajjavasiya). In this case the junction is called (1) alavana-bandha, e.g. with burdens of grass and the like tied with ropes etc. (2) alliyavana-b., which is of four kinds, namely (a) lesana-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) sahanana-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) sarira-b., which is puvva-paoga-paccaiya or paduppannaP:-p. (see comm.) (4) sarira-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 [Avasyaka- ?] Curni and drops that of [Haribhadra's Avasyaka-?] Tika 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 samsara (neraiy'aiya samsaravattha savva-jiva) may possess an unearthly body based on their earthly body existing thus far by the corresponding extension and contraction of the soul-units (vistarita-samkocita-jiva-pradesa, Abhay.); this is called puvv a -paoga-sarira-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 155

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VIII 9 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 Prakrit vyddha-gathas. 10. ARAHANA. 1 (4172) Annautthiyas attach more importance either to moral conduct (sila) or to knowledge (suya). According to Mv. only he who has both of them is wholly loyal (savv'arah a y a) [because he is] averse [from evil] (uvaraya) and conversant with religion (vinnaya-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'arahaya) resp. wholly disloyal (savva-virahaya). uvarae (= uparatah): nivittah sva-buddhya papat, Abhay. 2 (418b) Loyalty (ara hana) is threefold scil. relates to knowledge (nan'arahana), belief (damsan'a.) and conduct (caritta.). Each of these is found in the degrees maximum 156

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(ukkosiya, sa), medium (majjhima, also ajahanna-m-anukkosiya or sa) and minimum (jahanna). The possible combinations of these kinds and degrees of arahana are as follows: the maximum degree of nan'arahana goes with the maximum or the medium degree of damsan'a. and caritt'a., whereas the maximum degree of damsan'a. and caritt'a. may go with all three degrees of nana.; moreover, the maximum degree of damsan'a. may go with all three degrees of caritt'a. but the maximum degree of caritt'a. always goes with the maximum degree of damsan'a. 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 (kappalya) or, in the case of nan'a. and damsan'a., in the lower heavens (kappovaya). 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-parinama) 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'atthikaya-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.-desa ya, davvaim ca d.-dese ya, davvaim ca d.-desa ya. 5 (421a) The space of the world (log'agasa) has ra 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 samugghaya (ib. par. 89) projects his karman-bound soul-atoms as far as the end of the world. units (paesa) 157

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VIII 10 6 (421b) a. For all beings (HAMG) there are eight kinds of karman (kamma-pagadi). b. For all beings each of these kinds has an infinite number of units (avibhaga-pariccheya). c. Each separate soul-unit (jiva-paesa) of a being in general (jiva) may be surrounded (siya avedhiya-parivedhiya) or not (siya no a.-p.) by an infinite number of units (avibhaga-pariccheya) of each of the eight kinds of karman. As to the different kinds of beings taken separately avedhiya-parivedhiya applies to HAG in all cases and to M in the case of the four aghai-kammas, whereas siya a. p. siya no a.-p. applies to M only in the case of the four ghai-kammas. avibhaga-pariccheya: niramsa amsa ity arthah, Abhay., scil. paesa.-On c cf. Tattv. VIII 25. In the general rule no a. p. applies to the kevalin, Abhay. The term (a)ghai-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 ... niyama atthi) the other kinds of karman; [2] he who possesses nanavaranijja, damsan'avaranijja or antaraiya 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, auya-, nama- or goya-kamma also possesses the other kinds of karman except nan'avaranijja, damsan'avaranijja, mohanijja and antaraiya kamma which he may possess or not. ?(423b) The soul (jiva) 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 samsara, but not for the Siddha who is only poggala. ** 158

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SAYA IX Yambuddivel joisaa antara-diva3 -30 asocca31 Gangeya32 Kundaggame33 purise34 navamammi sae cauttisa. 1. JAMBUDDIVA. (425a) In the sanctuary Manabhadda (usually Manio) near Mihila 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 Jambuddiva, the Lavana Ocean and the other continents and oceans up to Sayambhuramana, ref. to Jiv. 3002, 303a seqq. * * 3-30. ANTARA-DIVA. (428a) * The twenty-eight southern Intermediate Continents (antara- diva), ref. to Jiv. 1446. ** 31. AsoccA. al (430a) * Without having heard it (a socca) 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 labhejja savanayae), b. attain to wisdom (bohim bujjhejja), c. become a monk (munde bhavitta agarao anagariyam pavvaejja), d. practise 159

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IX 31 chastity (bambhacera-vasam avasejja), e. be self-disciplined (samjamenam samjamejja), f. practise the repelling (of karmic influx] (samvarenam samvarejja) and g. obtain the five kinds of knowledge (abhinibohiya-nanam etc. uppadejja), if one has partly annihilated and partly suppressed (khaovasame kade) the karmans that a. cloud knowledge, b. cloud belief, c. obstruct religion (dhamm'antaraiya kamma), and cloud d. conduct, e. zeal (jayan'avaranijja kamma), f. the occupations (ajjhavasan'av. 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). asocca : yatha pratyekabuddh'adih, Abhay.--jayana = yatana : curitravisesa-visaya-virya, Abhay. a2 (433a) This particular way of acquiring knowledge etc. may lead to the negative ohi-knowledge (vibhange namam annane, also vibhanga-nana) which is brought about if certain ascetical practices and good qualities (see comm.) go together with the khaovasama-condition of the karmans that cloud it (scil. the vibhanga-nana, Abhay.) and with mental efforts (iha'pohamaggana-gavesana). This vibhanga-nana discerns (janai pasai) I of an angula at least and i 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-nana 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) lessas and the three foremost knowledges, he is active (sajogi) with mind, word and body, may have the faculty of concrete or abstract imagination (sagarovautta, anagarovautta), possesses the best joining of bones (vairosabha-naraya-samghayana), may possess each of the six shapes of the body (samthana), 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 160

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IX 31 tions (ajjhavasana) 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 (pavvavejja, mundavejja) is limited, but he will attain liberation. 25 (435a) He may sojourn in different upper (Mount Veyaddha etc.), level (the kamma-bhumis etc.) and lower (payala 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' (socca). 12 (437a) This leads to the positive ohi-knowledge which discerns (janai pasai) of an angula up to i parts of the nonworld that are as big as the world (asamkhejjaim aloe loyappamana-mettaim khandaim). b3 (437a) Physical and metaphysical description of this person; the differences with a3 above are: he may possess each of the six lessas and the three or four foremost knowledges, he may be sexless-in which case he has annihilated the sexual feeling (khina-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 (khina-kasai), 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-nana see Lehre par. 78; 'verzehnfachen' (correct for vibhanga-nana in a6) must be corrected in accordance with be. 16

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IX 32 32. GANGEYA. al (439a) In the sanctuary Dhuipalasa near Vaniyagama the monk (anagara) Gangeya, a Pasavaccijja, questions Mv. HA2-5MG are reborn (uvavajjanti and uvavattanti ~uvvattanti or, with Joisiyas and Vemaniyas, 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 pavisamana). (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 Pasa'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] janami, asocca e. e. j.) thanks to his kevala-knowledge. (454b) Beings are reborn (only uvavajjanti) on their own strength (sayam), that means on the 162

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IX 32 strength of [their own] good (subha, with G), bad (asubha, with H) or mixed (subhasubha, 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 santah.-- bhante (454a, line 4 from the bottom and in the comm.) is superfluous; the old edition has bhe. EUR (455a) End of the episode: Gangeya's conversion, ref. to that of Kalasa Vesiyaputta in I 95. ** 33. KUNDAGGAMA. 1a (4560) The brahman Usabhadatta and his wife Devananda honour Mv. in the sanctuary Bahusalaya near the brahmanical part of Kunda g gama (Mahana-K.). javas referring to the varnakas known from Uvav. etc. 15 (458a) Mv. declares to Goy. that Devananda is his real mother: Devananda mahani mama amma, aham nam Devanandae mahanie attae. Cf. Lehre par. 17. 1c (458a) Usabhadatta's and Devananda's conversion, profession (Devananda being entrusted to Ajja-Candana), spiritual career and final liberation; ref. to Khandaga's conversion in II 16b. 2a (461aThe young nobleman (khattiya-kumara) Jamali, who lives in the western or ksatriya part of Kundagga ma, visits Mv. in the sanctuary Bahusalaya. He decides to become a monk. java references to the varnakas known from Uvav. etc.-Cf. LEUMANN'S summary of the Jamali episode in Ind. Stud. 17, p. 98 seqq. The whole account is identical with that found in Meha's story in Nay. (STEINTHAL, par. 126-179).-From feelings of delicacy our text does not say that Jamali's mother was Mv.'s elder sister Sudamsana, nor does it name his wife, Mv.'s daughter Anojja alias Piyadamsana. 26 (464a) He informs his parents of that decision. His parents ask him to delay the pavvajja 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 163

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IX 33 of hardships. As Jamali does not give up his plan, they finally give their consent. 2c (472a) Description of Jamali's festive departure (nikkhamanabhisega). 20 (484a) Thrice Jamali asks Mv.'s permission to go away with 500 monks (anagara). Although Mv. refuses he leaves Bahusala with the 500 monks and goes to the sanctuary Kottha near Savatthi, while Mv. goes to the sanctuary Punnabhadda near Campa. Having eaten an excessive quantity (pamanaikkanta) of bad (arasa etc.) food, Jamali is taken very ill and orders his companions to make a bed (sejja-samtharaga). 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 Jamali disavows the tenet of the identity of the action that is being performed and the completed action (calamane calie up to nijjarijjamane 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 Campa. Jamali's companions only say that the bed is being made, they do not add that it has not been made yet (cf. Santisuri's Tika Sisyahita on Utt. III 9, LEUMANN O.C. p. 101) because this indeed would already disavow Mv.'s tenet. 2e (485b) Having regained his health Jamali goes to Mv. in Campa and declares that he has reached omniscience. Goy. asks him whether the world and the soul are eternal or not (sasae loe, asasae l.; sasae jive, asasae j.). Jamali 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, osappinis and ussappinis, and in the case of the soul, the different stages of existence succeed each other. Jamali 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 164

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IX 33 sin means 'culpable') with a quantity of life of thirteen sagaro 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 Jamali's rebirth as a Kibbisiya. 26 (488b) There are three kinds of Kibbisiyas whose resp. quantities of life are three paliovamas, three sagarovamas and thirteen sagarovamas. Their abodes, karmic origin (also applied to Jamali'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 Jamali will attain liberation. * * 34. PURISA. 1a (4902) * He who kills a human being (p uris a) or an animal (asa etc.), even if he wants to kill only (aham egam ... hanami) that human being or that animal, also kills a number of other beings (plur.: no-purise, no-ase ; also anega jiva) [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 jive). 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 abhavenananta-jiva-ghatakatva-bhavat, 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 (niyama) 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 (niyama) arises with him who kills a rishi. 2a (491b) Earth-, water-, fire- and wind-beings and plants 165

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IX 34 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 pujya-vyakhya 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. * * 166

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SAYA X disi2 samvuda-anagare? aya'ddhis Samahatthi4 devi5 sabha6 uttara-antara-diva7-34 dasamammi sayammi cottisa. 1. Disi. 1 (492b) * a. East, west, south, north, up and down (resp. paina, padina, dahina, uina, uddha, aho), the six main directions, are both animate and inanimate (siva ceva ajiva ceva). b. In fact there are ten directions, viz east, south-east, south etc., zenith (uddha) and nadir (aho); their proper names resp. are Inda, Aggei, fama, Nerai, Varuna, Vayavva, Soma, Isani, Vimala and Tama. c. (493a) The directions of the cardinal points (disa) consist of living beings and parts and units of such as well as of lifeless entities and parts and units of such (e.g. Inda ... disa jiva vi jiva-desa vi j.-paesa vi ajiva vi ajiva-desa vi aj.-paesa vi). The living beings in question have one up to five senses or they have no senses (anindiya, viz the kevalins, Abhay.). The lifeless entities are corporeal (ruvi), in which case they consist of aggregates, parts and units of such, and atoms, or they are incorporeal (aruvi), 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 (addha-samaya). The same is true for the intermediate directions (vidisa : south-east etc.) except that these cannot consist of complete living beings. The same is true for zenith and nadir, but in nadir (tama, 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).-Inda Aggei etc.: reminiscence of a gaha.--Abhay. explains that the intermediate directions cannot consist of complete jivas because they are eka-pradesika, whereas jivas occupy & paesas (cf. VIII 10"): vidisam eka-pradesikatvad eka-pradese ca jivanam avagahabha 167

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X1 vat, asamkhyata-pradesavagahitvat tesam. The cardinal directions indeed, he says, are [bidimensional] like the seat of a carriage (sakatoddhi-samsthita), the intermediate directions (unidimensional] like a string of pearls (muktavaly-akara), zenith and nadir like a quadrangular column (rucak'akara); cf. LEUMANN, Ubersicht 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-ANAGARA. 1 (495b) * If a monk who is closed [to karmic influx] (s a mvud a ana gar a) looks around at things (ruva) while being on his begging-tour (vii-panthe thicca), he commits a profane action (samparaiya kiriya), not an action that is in agreement (i.e. an action that is not in agreement) with his monachal duties (no-iriyavahiya kiriya) etc.; ref. to VII 16. If he acts in the same way when not on his begging-tour (avii-p. th.) 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 (veyana) are either cold or warm or mixed, ref. to Pannav. 35:553b-557b. 4 (497b) What is necessary to be loyal (arahiya) in the domain of the monachal exercises (bhikkhu-padima) [: ref. to Dasa 7]. Dasa 7 describes twelve bhikkhu-padimas. However, the text quoted by Abhay. is not found there but in Vav. 10,1 where padima, though not actually called masiya, 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 arahana), 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 168

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X 2 look forward to a divine rebirth. The reverse happens if he confesses the fault. * * anavanniya = anapannika : vyantara-nikaya-visesa, Abhay.; see Anavanniya, Lehre par. 112. 3. AYA'DDHI. 1(498b) * a. The own magic power (a'idd hi) of a god reaches (viikanta) as far as four or five abodes of gods belonging to his class. b. A god(dess) with little magic power (appa'duhiya) cannot enter [the domain of] (majjham majjhenam voivayai) a god(dess) with great magic power (maha'ddhiya). A god(dess) may enter [the domain of] a god(dess) with the same magic power (sama'ddhiya, sam'iddhiya) only if the latter is inattentive (pamatta) and after having tricked (puvvim vimohitta) 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 kabbala), 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 (asaissamo), stand up, sit down' etc. is a communication (pannavani bhasa), i.e. one of the twelve kinds of utterances (bhasa) which are enumerated in two gahas as follows: bhasa may be [1] addressing (amantani), ordering (anavani), requesting (jayani), questioning (pucchani), [5] communicating (pannavani), refusing (paccakkhani), consenting (iccha nuloma), irrelevant (anabhiggahiya), relevant (abhiggahammi boddhavva), [10] doubtful (samsaya-karani), explicit (voyada) or [12] indefinite (avvoyada). b. It is not a false utterance (na esa bhasa mosa). ** asaissamo is asayisyamah, not, as Abhay. says, asrayisyamah.-The same two gahas are found in Pannav. 256a.-[8] anabhiggahiya = anabhigyhita: arthanabhigrahena yocyate Ditth'adivat; [9] abhiggahammi boddhavva= abhigrahe boddhavya : artham abhigyhya yocyate Ghat'adivat, Abhay. Malayagiri, in his comm. on Pannav., says that to the question 'What shall I do now?' the answer 'Do as you like! is anabhiggahiya, the answer 'Do this, do not do that! is abhiggahiya. 169

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X 4 4. SAMAHATTHI. a (501a) In the sanctuary Duipalasaya near Vaniyaggama Mv.'s disciple Sam a h atthi (for whose qualities ref. is made to Roha in I 64) questions Indabhui Goyama.-In their former existence the Tayattisaga deva (Trayastrimsa gods) of Camara were thirty-three laymen living at Kayandi, whence these gods are called Kayandaga. Having become inert (pasattha), languid (osanna), bad (kusila) and self-willed (ahachanda), they died without confession although after having practised hard penance. b (501b) When thereupon Samahatthi 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 Tayattisaga gods of Bali Vairoyana (native town: Bibhela, the gods being called Bibhelaga), Dharana, Bhuyananda and the other Bhavanavasi gods (see Lehre par. 111) up to Mahaghosa. In the story about the Tayattisaga gods of Sakka (native town: Palasaya, whence Palasiga deva) and Isana (native town: Campa, whence Campijja deva), however, the laymen do not become inert etc., practise still greater penances and die after having confessed. For the Tayattisaga gods of Sanamkumara and the other kappovaga gods (see Lehre par. 131) up to Accuya the text again refers to Dharana. ** For pasattha etc. see Lchre par. 139 and Mahanis. III. According to Abhay. pasattha means jnan'adi-bahir-vartin. Bio or Bebhela we met already in III 21h. Kayandi (Kagandi, Kaindi, Skt. Kakandi) is identified with Kakan in the Monghyr district (JAIN, Life p. 291; PANDEY, HGTB, p. 160); deest GIP. Palasaya is not identified. 5. Devi. a (502b) In the sanctuary Gunasilaya near Rayagiha several Elders (antevasi thera bhagavanto, ref. to VIII 71) question their master Mv.-Camara has five principal wives (agga-mahisi), the 170

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X 5 goddesses (d evi) Kali, Rai, Rayani, Vijju (the printed edition has Vijju) and Meha. But, since each of these has a suite of eight thousand minor goddesses into whom they can magically transform themselves (pabhu ... 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 (jinasakaha) that are kept in globular diamond reliquaries (golavatta-samugga) in a stupa (ceiya-khambha) in Camara's residence. Camara's enjoyments are of a lofty style (pariyariddhue), not just common coition (mehuna-vattiya). tudiya = tulikam nama vargah, Abhay. According to the PSM tudiya (trutita) and tudiy'anga (trutitanga) 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 Rayap. 876 and 94a referred to in Lehre par. 25 where Viy. 502b is not mentioned.-pariyara == paricarah: paricarana sa ceha stri-sabda-sravana-rupa-samdarsan'adi-rupah; iddhi = yddhih : sampat, Abhay. b (503b) The same as a above for Camara's logapalas, the other Bhavanavasi, Vanamantara, Joisiya (ref. to Jiv. 383a) and Vemaniya gods and their logapalas. ** 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 Suriyabha in Rayap.) of the gods need not be repeated here since they are identical with those recorded by KIRFEL from Thana, Jiv. and Lokaprakasa, see Kosmographie p. 265 seq., 274, 284 and 303 seqq. I noted the following rather unimportant divergences: Ila, Sukka, Sadara for Ala, Sakka, Satera (0.c., p. 265) and Seya for Sai or Sui (ibid., p. 304); for Vasumai (ibid., p. 274) our text has Paumavai. 6. SABHA. (506b) Goy. questions My, on the residence (s a bha) and the splendour (iddhi) of Sakka, the inda of the southern lowest heaven; ref. to the god Suriyabha in Rayap. 59a (one gaha in the text). * * 171

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X 7 7-34. UTTARA-ANTARA-DIVA. (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. 172

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SAYA XI uppala' salu2 palase3 kumbhi4 nali5 ya paumakanniya nalinas Siva? loga10 kal'li Alambhiyala dasa do ya ekkare. To the usg. are added three more gahas enumerating the thirty-three topics discussed in the text: uvavao[1] parimanam[2] avahar'[3] uccatta[4) bandhal5] vede[6) ya udae[7] udiranae[ 8) lesale) ditthi[10] ya nane[11] ya jog'[12] uvaoge[13] vanna-[14] rasa-m-aj[159] usasage[16] ya ahare[17] virai[18] kiriya[19] bandhe[20] sanna[21] kasay'[22] itthi[23] bandhe[24] ya sann'[25] indiya[26] anubandhe[27] samveh'[28] ahara[29] thii[30) sam ugghae[31] cayanam[32] mul'adisu ya uvavao savva-jivanam[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 i souls are reborn in a lotus and [3] ? souls leave (avahiranti) that existence, but they never all do (no c'eva nam avahiya siya). 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 (udirana) of the different karmans, spiritual hue (lesa), [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, 173

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XI 1 quantity of life, coming back (gai-r-agai) 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 (samugghaya), death and [33] rebirth (ref. to Pannav. 6:215b). d (511b) All beings (pana 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 tena param je anne jiva uvavajjanti, where we must take je in the sense of jai and jiva, the only possible word with uvavajjanti, in the sense of patta(im); also the sequel is expressed in a rather ambiguous way: te nam [scil. jiva beings'] no ega-jiva anega-jiva.-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 (appana: sva-rupena, Abhay.) are colourless etc. Moreover, the uppalajiva is considered [21] to have the four acute instincts (see Lehre par. 71 end) and [23] to be a neuter being (napumsaga-vedae va n.-vedaga va); [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 kaya-tthii (the catchword in the mnemonic gahas being amubandha), whereas [30] treats its quantity of life during one existence in a lotus (thii = bhava-tthii). 2-8. SALU ... NALINA. (513b) The same, mutatis mutandis, applies to 2. the esculent lotus-root (salu: saluka utpala-kanda), 3. the Butea frondosa (palasa: osa kimsuka), 4. the Kumbhi (k u mbhiya; there are several plants of that name), 5. the Nalika-lotus (naliya; the comm. has nadiya = oka), 6 (514a). the Padmalotus (p a um a), 7. the pericarp of a lotus (? kanni y a = karnika), 8. the lotus Nelumbium speciosum (n alina). ** 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 gahas. One of the deviations is that gods are never reborn in a palasa 'because it is worthless (aprasasta); they are reborn only in such praiseworthy (prasasta) plants as lotus-flowers and the like', Abhay. 9. SIVA. 1 (514b) Siva, king of Hatthinapura, has a wife named Dharani and a son named Sivabhaddaya (ref. to prince Suriya 174

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XI 9 kanta in Rayap. 115b). The king wants to leave the world, ref. to Tamali in III 12a. He goes to the ascetics (forty-two kinds of vanapattha tavasa, see comm.) on the banks of the Ganga, decides to become a disa-pokkhiya tavasa and therefore orders the royal consecration (rayabhisega) of his son Sivabhaddaya; ref. to Jamali in IX 332 and to Kuniya in Uvav. 53. Siva's departure, ref. to Tamali as above. He practises the disacakkavala tavokamma (see comm.), performs certain sacrifices and oblations (caru) and worships Bali Vaissadeva (: B. Vaisvanara, Abhay.) and the guests (aihi-paya). The list of vanapattha (= vanaprastha) 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 vitti on Uvav. For more details see JAIN, Life p. 203 seqq. For pottiya (potika) Abhay. adds the v.1. sottiya (sautrika?) and of the dantukkhaliya (dantolukhalika 'using the teeth as a mortar', eating unground grain) he only says that they are phala-bhojinah. For vakka-vasi he reads vakkala-vasi; cela-vasi obviously must be read vela-v. A few names are missing in Uvav, as well as in Abhay.'s comm., namely uddhaand aho-kanduyaga 'ascetics who scratch only the upper resp. the lower half of the body, above resp. under the navel' (PSM), ambu- and vau-vasi 'ascetics who live in the water (but the list also knows a jala-vasi) resp. in the open air' (not in PSM), mandaliya 'living in groups ?' and vana-pasi 'living near (or maybe 'in': vana-vasi ?) a wood'.--In the main the disa-cakkavala tavokamma consists in breaking a first, second, third and fourth fast (in our text it is a chattha-khamana 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) tavasa who, according to Abhay., gathers flowers and fruits after having sprinkled (proksya) the cardinal points with water. In the description of this practice the text quotes two slokas: aggissa etc. and danda-darum etc. On other disa-pokkhi ascetics see JAIN, Life 1.c. (5170) As a result of his ascetical practices, good qualities and other circumstances (besides the disa-cakkavala tavokamma also the practices etc. described in IX 31 a2) the royal rishi (rayarisi) Siva acquires the negative ohi-knowledge (vibhange namam annane) and sees (pasai), within this world (assim loe), seven continents and seven oceans. Because he does not discern anything beyond these (tena param na janai na pasai), he thinks that the continents and oceans come to an end there (tena param vocchinna diva ya samudda ya). He goes to Hatthinapura proclaiming what he calls his aisesa nana-damsana. People are 175

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XI 9 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 Lavana Ocean and Dhayaisanda there are substances (davvaim) both with and without colour, smell, taste and tactile qualities, which touch and interpenetrate each other (anna-m-anna-baddhaim a.-putthaim java [= a.-baddha-putthaim a.-] ghadattae citthanti). Siva, having been informed of these statements, goes to Mv. in the garden Sahasambavana near Hatthinapura. 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 (sijjhamana), ref. to Uvav. 156-159. ** 1 (521b) * a. The world from the point of view of place (khetta - loga, as against davva-, kala- and bhava-loga) and its parts, viz the seven hells of the nether world, the OM continents and oceans of the central world and the fifteen regions (Sohamma up to Isimpabbhara) 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 agasa-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 176 10. LOGA.

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XI 10 point of view of matter (davvao), time (kalao) and condition (bhavao). tappa might be talpa 'bed' (cf. paliyanka in V 94), but according to Abhay. it is tapra: udupaka, also adho-mukha-sarav'akara-samsthana '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: aropita-varak'adi. 2 (525b) a. Memorandum on the extent of Jambuddiva [and the whole world]: java 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'iddhiya) 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 (disakumari mahattariya) standing below (ahe) would simultaneously (jamaga-samagam) throw, each of them in her own specific direction, away from (bahiyabhimuhio) Jambuddiva. [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 (daraya) 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 (nama-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 (gayau se agae asamkhejjai-bhage 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 (gayau se agae ananta-gune etc.). 3 (526b) The soul-units (eg'indiya- etc. up to aoindiya-[jiva-1 paesa) that touch each other (anna-m-anna-baddha etc.) within one space-unit of the world (logassa ... egammi agasa-paese) 177

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XI 10 hurt each other (abaham va ... 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 (jiva-paesa) in each space-unit of the world (logassa ... egammi agasa-paese). * * Abhay. quotes and explains thirty-six Prakrit urddhokta-gathas, the socalled Nigoyachattisi (Nigoda sattrimsika). 11. KALA. 1 (532b) The merchant Sudamsana, a layman (samanovasaya) living at Vaniyagama, questions Mv. in the sanctuary Duipalasa near that town.--Time (kala) may be considered from four points of view scil. as [1] civil time (pamana-kala, lit. measured time), i.e. day and night both of which last four porisis; (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 muhurtas when the moon is at the full in Asadha and a minimum duration of 1 = 3 muhurtas on the corresponding day in Posa; the diurnal and nocturnal porisis have the same duration of 1 = 38 muhurtas when the moon is at the full in Citta and Asoya (: Asvina); [2] (534b) the time measuring a being's quantity of life (ah'aunivvatti-kala); [3] the time of death (marana-kala); [4] abstract time (addha-kala), divided in samaya (definition: esa nam, Sudamsana, addha dohara-cchedenam chijjamani jahe vibhagam no havvam agacchai se ttam samae), avaliya etc. up to ussappini, ref. to VI 72; among these subdivisions figure paliovama and sagarovama, the periods used to calculate the quantity of life of HAMG. The same ramification of kala is found in Thana 2012.-Although addha (fem.) is Sanskrit adhvan the comm. also has addha: addhah samay'adayo visesas tad-rupah kalo 'ddha-kalah, Abhay. 178

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XI 11 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 sagarovama) come to an end. b. To prove this Mv. tells a story (with occasional references to Uvav.--vedhas--, Rayap. and other places in the Viy., viz IX 332 and XI 91): In Hatthinapura Pabhavai, king Bala's wife, gave birth to a son, the birth having been predicted by a great dream (maha-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 sagarovamas in Bambhaloga. Now this Mahabbala has become Sudamsana. In the text the theory of dreams (see Lehre par. 15) is expounded by dream-readers (suvina-lakkhana-padhaga); the fourteen great dreams (mahasuvina) are enumerated in a gaha. 4 (549a) End of the episode: Sudamsana's profession etc., ref. to Usabhadatta in IX 33** At the end: Mahabbalo samatto. 12. ALAMBHIYA. la (5500) In the sanctuary Sankhavana near A 1 a [m] b hiya (with m only in the usg. and 55ib) several laymen (samanovasaya) 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 sagarovamas. 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 Arunabha vimana of Sohamma kappa, after which he will become a monk and attain liberation. 2 (551a) The brahmanical monk (parivvayaga) Poggala, who knows the Vedas and lives near Sankhavana, acquires the 179

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XI 12 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 (janai pasai) the duration of divine existences in Bambhaloga. He goes to Alambhiya, proclaiming his aisesa-nana-damsana etc.: the rest of the story follows the Siva-episode, XI 91 ** 180

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SAYA XII Sankhel Jayanti2 pudhaviz poggala" aivaya5 Rahub loge? ya nage8 ya deva? ayalo barasama-sae das' uddesa. Read pudhavi. 1. SANKHA. ia (552b) At the sanctuary Kotthaya near Savatthi Mv. teaches Sa n k h a, his wife Uppala, 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 (asana 4) before the fortnightly fast (pakkhiya posaha). Sankha, though, does not partake of the meal but goes to the fasting hall (posahasala), fasts (posahiya) and practises chastity (bambhacari), having abandoned all ornaments and weapons (nikkhitta-sattha-musala, cf. VII 18) and waking (padijagaramana, further on dhammajagariyam jagaramana) 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-jagariya). 15 (554b) Mv. explains to Goy. that there are three kinds of vigil (jagariya), 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)cinai for common (uva)cinai. 181

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XII 2 2. JAYANTI. a (556b) King Udayana, whose father, king Sayaniya, was king Sahassaniya's son and whose mother, queen Migavas, was king Cedaga's daughter, goes to Mv. who is staying at the Candovayarana sanctuary near Kosambi; ref. to Kuniya [in Uvav.] and to the episode of Usabhadatta and Devananda, Viy. IX 331. His mother and his father's sister Jayanti, who both are Jaina laywomen (samanovasiya), accompany him. Of old Mv.'s first disciples had taken refuge with Jayanti (Vesali-savayanam arahantanam puvva-sijjayari). After Mv.'s sermon Udayana and Migavai go home, while Jayanti stays with the Master, questioning him. nattua = naptr, dauhitra, Abhay.--For Vesali-savaya arihanta see my note on II 168,- puvva-sijjayari is explained by Abhay. as follows: 'purvasayyatara' prathama-sthana-datri, sadhavo hy apurve samayatas tad-grha eva prathamam vasatim yacante tasyah sthana-datritvena prasiddhatvad iti sa purva-sayyatara. (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 (sabhavao) of the soul, not an acquired property (no parinamao). 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'agasa-sedhi siya, 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 (paramanupoggala-metta khanda) every samaya, that line would not be finished with in o osappinis and ussappinis. [3] Sleeping (suttatta) is good (sahu) for impious (ahammiya etc.) souls because while being asleep they cannot do any wrong to themselves or to others. Being awake (jagariyatta) 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 (alasiyatta) and diligence (dakkhatta). The diligence of pious people demonstrates itself in all kinds of 182

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XII 2 service (veyavacca) 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 (sahammiya). [5] Being (558b) in the power of one's senses (so'indiya-vas'atta etc.) binds the same karmans as being in the power of the four passions; java referring to XII 12. no parinamao means 'not resulting from a change in condition'; of course capability of salvation and its reverse may, in a way, be called conditions (parinamika, Tattv. II 6).--Note Jayanti's question se kenam kh'ai nam (printed text: khaienam) atthenam bhante evam vuccai ... .--In connection with [2] Abhay. quotes and explains twelve urddhokta bhavana-gatah.savv'agasa-sedhi : cf. jam tihuyanam pi sayalam egihounam ubbham' ega-disam, Mahanis. III 26. EUR (5586) Jayanti becomes a nun etc. and attains liberation, ref. to Devananda in IX 3310. ** 3. PUDHAVI. (561a) * The names and gotras of the seven regions of the nether world (pudh a vi), ref. to Jiv. 88b. * * 4. POGGALA. a (561a) * When atoms (paramanu- poggala) are united (egayao sahannanti [= 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, i 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 183

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XII 4 separation of atoms [described in a above]: eesi nam paramanupoggalanam sahanana-bheyanuvaenam anantananta poggalapariyatta samanugantavva bhavantii-m-akkhaya. 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: oraliya-poggala-pariyatta etc.), in the inner sense (mana-p.-p.), in speech (vai-p.-p.) and in breathing (ana-panu-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-kaiyatte ... . sahanana-bheya: cf. samghata-bhedebhya utpadyante [skandhah] and bhedad anuh, Tattv. V 26-27.-The seven kinds of poggala-pariyatta are also mentioned in Thana 158a.--kassai atthi (scil. oraliya- 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 (dura-bhavyasyabhavyasya va) but it will not with beings that have reached the human stage of existence and will attain liberation after x ori rebirths, all this because of the infinitely long duration of such an atomic regroupment (ananta-kala-puryatvat tasyeti). Abhay. obviously here thinks of poggala-pariyatta in the sense of 'longest subdivision of measured time', cf. XII 4deg [2] and XXV 52: one p.-p. = 0 osappinis + ussappinis (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 (oraliya-sarira-paogaim davvoim) are absorbed and more or less integrated (gahiyaim baddhaim putthaim kadaim patthaviyaim nivitthaim abhinivitthaim abhisamannagayaim pariyaiyaim), changed (parinamiyaim) and annihilated or expelled (nijjinnaim nisiriyaim nisitthaim) by the soul that inhabits that earthly body (jivena 0.-sarire vattamanena) in order to build up that body (0.-sarirattae). [2] The accomplishment of each of the seven kinds of atomic regroupment takes on 184

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XII 4. ussappinis and osappinas. [3] The space of time necessary to accomplish the atomic regroupment in the karmic body (kammapoggala-pariyatta-nivvattana-kala) 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. AIVAYA. la (571a) [1] The eighteen sins (pan a i va 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 dvesa), akhama, samjalana, kalaha, candikka (candikya : raudr'akara-karana), bhandana (na : dand'adibhir yuddha; cf. pw * bhandana 'Misshandlung, Kampf'), vivada ; MANA = mada, dappa, thambha, gavva, att'ukkosa, para-parivaya, ukkosa, avakkosa, unnaya (ta), unnama (namana), dunnama (dusta namana); MAYA = uvahi (upadhi), niyadi (nikrti), valaya (yena bhavena valayam iva vakram vacanam cesta va pravartate sa bhavo valayam, Abhay.), gahana (para-vyamohanaya yad vacanajalam tad gahanam iva gahanam, Abhay.), numa (cf. numai : chadayati, Hc. iv, 21; Abhay. thinks of nimna 'depth', deep places being unreliable), kakka (kalka), kuruya (rupa), jimha (jaihmya), kibbisa (kilbina; Abhay. thinks of the Kilbisika gods, see IX 332e- and cf. I 26), ayaranaya (from adarana or acarana, Abhay. only makes guesses), guhanaya, vancanaya, paliuncanaya (prati", thus Abhay., or parikuncana-ta), saijoga; LOBHA = iccha, muccha, kankha, gehi, tanha, bhijjha (abhidhya, cf. Pischel 141-142), abhijjha, asasanaya (from asamsana), patthanaya, lalappanaya (from lap., lalapyate), kam'asa, bhog'asa, jiviy'asa, maran'asa, nandiraga (samyddhau satyam rago: harso nandi-ragah, Abhay.). Some of these synonyms are also found in Suy. 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 (veramana 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 185

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XII 5 imaginative knowledge and the four processes of imagination (see comm.), and will or energy (utthana and synonyms, see I 35-6) do not relate to colour, smell etc. The four forms of imaginative knowledge (abhinibohiya-nana) are: inborn knowledge (uppattiya [buddhi]), knowledge relating to good behaviour (venaiya [b.]), knowledge resulting from practice (kammiya, comm. kammaya = karmaja, [6.]) and knowledge resulting from long experience (pario, comm. parinamiya [6.]); we shall meet them again in XX 3'. The four processes of imagination (also Tattv. I 15; Nandi 168a; Thana 28rb, 363a; Pannav. 309a) are: first perception (oggaha), wish to know (iha), determination (avaya) and inculcation (dharana). [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 (uvas'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 (jiva) 3. the five fundamental enties: all except matter matter 4. the eight kinds of karman 5. the six lessas in respect of matter (davva-lessa) the six lessas in respect of condition (bhava-lessa) 6. the three kinds of belief (ditthi), 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 mm mm mtt mm @@@@ 186

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XII 5 (c) 9. the two kinds of imagination (uvaoga) 10. all entities (savva-davva), their units (savva-paesa) and conditions (savva-pajjava): either (a) or (b) or (c) or relating to one colour, one smell, one taste and two tactile properties 11. past (tiy'addha), future (anagay'addha) and eternal time (savv'addha) According to Abhay. the savva-davva (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 (parinamam 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-bhavam parinamai) as a result of karman. * * Cf. XX 32 6. RAHU. 1 (575a) * a. Against the popular belief regarding Rahu: Rahu is a mighty (mah'iddhiya etc.) god who has ten names (see comm.) and possesses five abodes in the five different colours (see comm.). Wandering about (agacchamane va gacchamane va viuvvamane va pariyaremane va) he may [approach the moon from each of the eight directions, cover it (lit. the moonlight, canda-lessa) on that side and then pass through (vitvayai) to the opposite side so that the moon appears (uvadamsei) again on the side where Rahu had approached it. When Rahu [completely] covers the moon, people say that he catches or robs (genhai) it; when he passes through and stands aside (pasenam viivayai) people say that the moon split Rahu's belly; when he withdraws (paccosakkai) it is said that the moon is vomited (vanta) by Rahu and when Rahu covers the lower side (ahe sapakkhim sapadidisim avarettanam) of the moon people say that it is swallowed (ghattha) by him. 187

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XII 6 Cf. Surapannatti (Ag. S. edition, 1919) 286b.-Rahu's other names are Singhadaya (Srngataka), 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 (vimana) are named after the colours of lampblack (Khanjana-vann'abha), the bottle-gourd (Lauya-v.-a.), Indian madder (Manjitha-v.-..), turmeric (Halidda-v.-a.) and ashes (Bhasa-rasi-v.-a.).-- ahe 'the lower side' does not appear in the comm. b. One (576a) must distinguish between the constant form and the periodical form of Rahu (Dhuva-rahu and Pavva-rahu resp.). Every day, starting from the first day (padivaya) of the moon's wane (bahula-pakkha) Dhuva-rahu covers of the moon with ] [of his own vimana, viz, according to the comm., of his black vimana which, in a gaha 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 va viratte va bhavai). The periodical Rahu 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. Surapannatti 288a.-According to Lehre par. 125 Rahu every day covers of the moon with its of his own vimana, but this does not appear from our text: je se Dhuva-rahu se nam bahula-pakkhassa padivae pannarasaibhagenam pannarasai-bhagam candassa lessam avaremane 2 citthai. Also Abhay. speaks of candra-lesya-pancadasa-bhaga. Quoting a gaha from the Jyotiskarandaka he however mentions the opinion according to which only is of the moon can be darkened by Rahu, to remaining avasthita. He says that this theory is not spoken of in our text because the avasthita part of the moon is invisible (anupalaksanat). Moreover Abhay. discusses the opinions (two gahas) regarding the question how the relatively small Rahu (Rahu, being a planet, has a diameter of half a yojana) can cover the moon (diameter: Si yojana). 2a (577b) Canda is called Sasi (= Sasri!) because of the beauty of his abode, the Miyanka vimana, his wives etc. 2b (578a) Sura is called Aicca (= Aditya) because measured 188

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XII 6 time has its beginning in him (Sur'aiya nam samaya i va avaliya i va etc.). Cf. Surapannatti 291a. 3 (578a) a. The principal wives of Canda and Sura, ref. to X 58. b. The pleasures and enjoyments (kama-bhoga, cf. VII 72) Canda and Sura 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 Bhavanavasis ... Vanamantaras. With the Vanamantaras, however, such pleasures and enjoyments are on times greater than the earthly (orala) happiness (saya-sokkha) perceived by a young husband (ref. to Mahabala 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'auso. 7. LOGA. 1 (579a) Although the world (log a) extends for ? X 1014 (kodakoli) yojanas in the six directions, in every single spaceunit (paramanupoggala-mette vi paese) of it a soul (jive) entered or left an existence (jae va mae va); simile: likewise in a pen (aya-vaya) full of goats after some time one could not find one single spot (paramanupoggala-m. p.) that would never have been occupied (anakanta-puvva) by a goat's droppings, hair, nails etc. This is the result of the infinite nature (sasaya, anai- and niccabhava) of world, rebirth (samsara) 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 aduva anantakhutto) every single soul (ayam nam jive) and souls in general (savva-jiva) 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. ** 189

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XII 8 8. NAGA. 1 (581b) A mighty (mah'iddhiya) god may be reborn as a snake (na 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. 58ib instead of 851b.--- la'ulloiya = loiya: chagan'adina bhumi-kayah sammstikaranam, and ulloiya : setik'adina kudyanam dhavalanam; cf. Jinac. 100 note (read kudyao), Samav. 138a. 2 (582b) Of an animal (ref. to the Ussappini-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 (uvavajjamane uvavanne tti vattavvam siya). * * Cf. I 1', the tenet of the identity of the action that is being performed and the performed action; note, however, ... tti vattavvam siya. 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 (golangulavasabha, 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 Mahavire vagarei, 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 (devahideva) and [5] actual gods such as Bhavanavasis etc. (bhava-deva). devahideva also Thana 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 paryayam 190

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XII 9 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 (daviya y a) and the self in connection with passion, activity, function, knowledge, belief, conduct and will (kasay'aya 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 (sakasayin), active (sayogin), orthodox (samyagdrsti) and unliberated (samsarin) beings and beings with a conduct (caritrin) resp. c. The relative frequency of the eight selves. On c Abhay. quotes three gahas. 2 (588b) In HAMG knowledge or non-knowledge (with Al only non-knowledge) and belief are identical with the self: nane, resp. annane, and damsane ... niyayam aya. 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. Rayanappabha pudhavi appano aditthe aya), [2] do not possess that reality if they are considered from the point of view of [the properties of] another object (... parassa aditthe no aya); [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 aditthe avattavvam aya i ya no aya 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; 191

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XII 10 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 ayao (fem. plur.!), still other possibilities arise, esp. [7] siya aya ya no aya ya avattavvam aya i ya no aya i ya. ** appano aditthe aya: sva-paryayapeksaya sati, Abhay.--This text is a complete illustration of the sapta-bhangi theory of Syadvada; cf. Lehre par. 70 and 77. 192

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SAYA XIII pudhavil deva"-m-anantara pudhavi4 aharam eva uvavae bhasa? kamm'8 anagare keya-ghadiya samugghaelo. 1. PUDHAVI. a (596a) * The hells (pud h avi), number and extent ((a)samkhejja-vitthada) of the infernal abodes (niray'avasa), number of beings reborn in them within one samaya; the qualities of these beings in the domains of lessa, intellect, capability of salvation, knowledge and non-knowledge, vision (three kinds: cakkhu-, acakkhu- and ohi-damsani), instinct (sanna), sex, passion, senses, activity and imagination (sagarovautta, anagarovautta). 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 (an.- or par.-ogadha, -ahara 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 gaha: he who must stay in samsara 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 lessa. * * 2. Deva. (601a) The same topics in connection with the gods (d eva). * * 193

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XIII 3 3. ANANTARA. (604b) Attraction of matter in the first samaya of a H's existence (neraiya anantar 'ahara) etc., ref. to Pannav. 34:543a-548b. ** 4. PUDHAVI. 1 (604b) The extent of the hells (pudhavi) 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 Ahesattama). panca anuttara mahaimahalaya [mahanagara] java Apaitthane: see Jiv. goa. 2a (606a) The touch of earth, water, wind, fire (!) and plants pains H. Cf. Jiv. 127a. The texts have pudhavi-phasam... au-ph. evam java vanassaiph. where java according to Abhay. stands for tejas- and vayu-kayika-sparsa, although there is no actual fire (badara 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 (pudhavi-kkaiya) etc. in the hells, ref. to [the same] Neraiya-udd. 127 b. 3a (606a) The centre (ayama-majjha) of the world (loga) is situated in the intermediate space of [scil. under, see Lehre par. 107] Rayanappabha, at a distance equal to of [the thickness of] that space [and of course horizontally in its centre]: Rayanappabhae pudhavie uvas'antarassa asamkhejjai-bhagam ogahetta. 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 ogahetta) under that hell. The centre of the upper world is situated in the story Ritthavimana (R.-vimane patthade), in the heaven Bambhaloga above the heavens Sanamkumara and Mahinda. The centre of the central, or horizontal, world (tiriya-loga) is the so-called Cube of Eight Space-units (attha-paesiya ruyaga) in the [middle of 194

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XIII 4 the] small upper and nether layers (uvarima-hetthillesu khuddagapayaresu, cf. 5a below) situated in [top of] Rayanappabha, in the very core (bahu-majjha-desa-bhae) 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 Ubersicht p. 43a seq.; khuddaga: see Lehre par. 21; payara 'bidimensional agglomeration of atoms': ibid. par. 60. 3b (606b) The ten directions (disa) start from this cube (ruyag'aiya, 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'aiya) 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'aiya) 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 (chinnamuttavali). 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 Ubersicht p. 43b. 4a (608) The five fundamental entities (atthi-kaya) constitute the universe (loga) [i.e. the world (loga) and the non-world (aloga)]. The effects of the fundamental entities on beings (jiva): [1] All the changing conditions (cala bhava) of beings, viz all their mental, verbal and corporeal activities (mana-, vai- and kaya-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-kae). [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 egattibhavakarana) are effected by the fundamental entity rest (ahamma), 195

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XIII 4 the characteristic of which is immobility (thana-lakkh. ...). [3] The characteristic of the fundamental entity space (agasa) is location (avagahana-lakkh. ...); it indeed establishes the 'receptacles' (bhayana) of living and lifeless matter (jiva- and ajivadavva); 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 (gahana-lakkh. ...) viz the attraction of different bodies and bodily functions effected by the beings. 4b (609a) Possibilities of contact (puttha) 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 . deg 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 agasap., 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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XIII 4 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 (ogadha, 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 vrddhoktagathas. 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 ... ogadhe tattha ... ogadhe) 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, i 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 197

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XIII 4 penetrated by one unit of the same entity; however, it may be penetrated by i 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 (dvyanukah skandhah) occupies only one unit of space, it may be penetrated by one unit of motion etc. only. e ananta-pradesatvaj jivastikayasya, Abhay. 4d (614a) Density of the Al: one unit of an Al may be penetrated by i 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-kayamsi etc. cakkiya kei asaittae va ... ? no in' atthe samatthe!), although beings penetrate them (ananta puna tattha jiva ogadha). Simile (ref. to Rayap. 134b): they are no more concrete than the light of a thousand lamps (padiva-lessa) 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 khuddaga-payaresu, cf. 3a above) [in top) of the hell Rayanappabha (scil. the central world). It has its maximum convexity (viggaha-viggahiya) in the socalled Viggaha-kanda [i.e., thinking of the man-like shape of the world (see Lehre par. 103 end), the elbow (viggaha : vakra, kanda : avayava, v.-k. : kurpara) 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 sarvasamksipta '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 i 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. 198

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XIII 5 5. AHARA. (616b) Attraction of matter (ahar a) with HAMG, ref. to Pannav. 28,1:498b-5102. ** 6. UVAVAYA. 1 (617a) * Rebirth (u v a v ay a) of HAMG with or without intermediate space of time, ref. to Gangeya in IX 32a1. 2 (617a) Situation of Camara's residence Camaracanca, ref. to the biiyaya [saya] Sabha-uddesaya, i.e. II 8. This residence is only the god's place of amusement (kidda-rai-pattiyam); in fact he lives elsewhere (annattha puna vasahim uvei). Simile (ref. to Rayap. 81a): likewise people at times live at the ground floor (? uvagariya-lena), in garden- and country-houses (ujjaniya-, nijjaniya-l.) and in rain-shelters (dharivariya-l.), although their real home is elsewhere. ** 3 (618a) Mv. leaves Gunasilaya near Rayagiha and goes to the sanctuary Punnabhadda near Campa. Thence he goes to the garden (ujjana) Miyavana near Viibhaya in Sindhu-Sovira. There king Udayana is ordained monk by Mv. He first wants to appoint his (and his wife Pabhavai'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, Jamali and Usabhadatta in XII 11a, XI 9, IX 332 and 1 resp. and to Kuniya in Uvav. (620a) Abhii, being spiteful, goes to king Kuniya in Campa. Although he is a Jaina layman he cannot banish the hatred against Udayana from his heart. Having, after many years, died without confession, he is reborn as one of the Ayava(ga) Asurakumaras. His future. * * See Introduction SS 19 end. 7. BHASA. la (621a) * [1] Speech is different from the self (no aya bhasa, anna bhasa). It is concrete (lit. fashioned, ruvim), 199

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XIII 7 devoid of consciousness (acitta) and inanimate (ajiva) though peculiar to living beings (jivanam bhasa, no ajivanam 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 (kaya), however, need not be different from the self (aya vi kae anne vi kae; 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 kae kaijjamane vi kae kaya-samaya-viikkante vi kae). [3] There are [under certain aspects] seven kinds of bodies, viz the earthly and the transitional earthly body (oraliya, 0.-misaya), the transformation body and the transitional transformation body (veuvviya, v.-m.), the transposition body and the transitional transposition body (aharaya, a-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 (aparyapta, apratipurna etc.), Abhay.; cf. XXV r. 2 (624a) There are five kinds of death, viz [1] avii-marana (aviciya-m.), i.e. the 'wave' (vici) of the particles of a being's ayuskarman : each particle 'dies' inasmuch as it is superseded by the following one; [2] ohi-m.: 'death' of a particle of ayuskarman 'until' (avadhi) it will again belong to the quantity of life of the same being; [3] aintiya-m. (aintiya for ayantiya = atyantika [Pischel 88]): 'final death of a particle of ayuskarman that will not be bound by the same being anymore; [4] unwise death (bala-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 200

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existence (?) and condition (davv'-, khett'-, kal'-, bhav'- and bhav'avii-m. etc.) and in connection with the four species HAMG (neraiya-davv'avii-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 Vyakhyaprajnaptitika. XIII 7 8. KAMMA. (626a) The eight kinds of karman (k a m m a -pagadi), ref. to Pannav. 23,2:465b-491a. a 9. ANAGARA KEYA-GHADIYA. (626b) * A monk who has cultivated his spiritual faculties (bhaviy' appa an agar a) is able, magically, to take the form (-kicca-hattha-gaenam appanenam) of a water-jar attached to a string (keya-ghadiya: rajju-pranta-baddha-ghatika, Abhay.) and of several kinds of baskets (hiranna- etc. pela, comm. peda), wicker-work (viyala- etc. kidda; kidda kata, Abhay.) and burdens (aya- etc. bhara) 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 juvane 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 ... citthejja evam-eva), a leech (jaloya), a biyambiyaga-bird, a viraliya- (< bidala?) bird, a jivamjivaya-bird, a goose (hamsa), a sea-bird (samudda-vayasaya). Likewise while flying he may take the form of (-hattha-kiccagaya, also -kicca-gaya) a wheel, a parasol etc. (java) or assume the attitude of a lotus, a group of trees (vanasanda) etc. (java) or a lotus pool (pu~okkharini). For the compounds ending in -kicca-hattha-gaya, -hattha-kicca-gaya and -kicca-gaya see III 51 comm. 201

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XIII 9 b (627b) Only a sinful man (mai) 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. ** 202

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SAYA XIV Caram'l ummayasarire; poggala4 aganio taha kim-ahareb samsilkham? antare: khalu anagare' kevali10 c'eva. 1. CARAMA. 1 (630a) * If a monk who has cultivated his spiritual faculties (bhaviy'appa anagara) dies and merits more than (voikkanta, lit. surpasses) a certain ('carama') heaven (dev'avasa) 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 lessa of which corresponds with his own. If he then does not comport with (virahejja) that heaven, he 'falls back' (padivalai = pratipatati asubhataratam yati, Abhay.) as to karmic lessa (kamma-lessam eva) [and consequently falls down to the lower heaven?]. Otherwise he obtains the right lessa and stays there (eyam-eva lessam uvasampajjittanam viharai). This applies to all the classes of gods. pariyassao = pariparsvatas ... madhyama-vartini dev'avase : e.g. if the monk deserves more than Sohamma but does not deserve Sanamkumara, he is reborn in Isana (which is on a level with Sohamma), Abhay.--'Karmic lessa', i.e. lessa as a condition (bhava-lesya), not material lessa (dravya-lesya) 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 (anaatarovavannaga : padhama-samayov.) or a later mo 203

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XIV 1 ment (paramparov. : apalhama-samayov.) or, if they are taking a deflected course [to reach their new place of origin), neither of these (anantara-parampara-anuvavannaga : viggaha-gai-samavannaga). They work (scil. bind, pakarei) a new quantity of life (auya) only in the second case (paramparov.). 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-niggaya ... neraiya 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 khedovavannaga or khedanuvavannaga [and with khedaniggaya or khedaniggaya]). * * The binding of the karman of a new quantity of life (ayur-bandha) is restricted to the last six months or, at most, the last third part of a being's existence (sv'ayusas tribhag'adau ... sese), 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. UMMAYA. 1 (634a) Madness (u m m a y a) is the result of being possessed by a demon (jakkh'a(v)esa) or of the realization (udaya) of confusing (mohanijja) karman. It is easier to bear and get rid of (suha-veyanataraga, s.-vimoyanataraga) 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'iddhiyataraga) G. Cf. Thana 47b. The Yaksa derives from popular belief. 2a (634b) The official rainmaker (kala-vasi) is Pajjanna (Parjanya). When Sakka wants to make rain (vutthi-kayam kau-kama), 204

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XIV 2 his order passes the inner, intermediate and outer [circles of his retinue (abbhintara-, majjhima- and bahira-parisaya deva); then it comes to the gods outside [Sakka's retinue] (bahiraga deva) who pass it to the servant-gods (abhiogiya deva). The latter hand it over to the rainmakers (vutthi-kaiya deva, plur.). All kinds of gods (Bhavanavasi, Vanamantara, Joisiya, Vemaniya) are able to make rain and so they do on the occasion of an Arhat's birth (jammana-mahimasu), ordination (nikkhamana-m.), enlightenment (nan'uppaya-m.) and death (parinivvana-m.). "kala-vasi' tti kale: pravrsi varsatity evam silah kala-varsi, athava kalas casau varsi ceti kala-varsi, 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 Isana wants to make darkness (tamu-kkayam kau-kama) 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 (kidda-rai-pattiyam) or to deceive an enemy, to keep something secret (gutti-samrakkhana-heum) or to hide their own bodies. * * 3. SARIRA. 1 (636b) Big (maha-kaya, m.-sarir a) gods of the four classes penetrate (majjham majjhenam viivaejja) [the domain of, scil. attack] a monk who has cultivated his spiritual faculties (bhaviy'appa anagara) only if they are sinful and heretical (mai micchaditthi-uvavannaga). Orthodox (amai 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 gaha. 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 205

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XIV 3 satthenam avakkamitta) instead of "after having tricked him or her' (puvvim vimohitta). 4(638a) The painful condition of H, ref. to Jiv. 129a. * * 4. POGGALA. Abhay. summarizes the contents of this udd. in the following gaha: poggala-khandhe' jive paramanu sasaeda ya carame 3b ya duvihe khalu pariname ajjivanam ca jivanam". 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. va al. va). As a result of a process (puvvim ca nam karanenam) [viz of an instrumental or an automatical process (prayoga- and visrasakarana), Abhay.] it indeed may undergo different changes of colour and form [i.e. smell, taste, touch and shape, Abhay.] (anega-vannam anega-ruvam parinamam parinamai). When such a change has been fully accomplished it may (again) have one La se pariname nijjinne bhavai tao paccha ega-vanne ega-ruve siya). 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 jive) 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 (kriya) binding good and bad karmans, Abhay.) it indeed may undergo different changes of condition (anega-bhuyam parinamam parinamai). 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 paccha ega-bhave ega-bhue siya). Thus from all eternity etc. as in above. 3a (6409) An atom (paramanupoggala) is materially (davv'atthayae) eternal (sasaya); as to its conditions (colour etc., vannapajjavehim java phasa-p.) it is not eternal (asasaya). 206

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XIV 4 3b (640a) An atom is 'not final' (acarima) from the point of view of matter (davv'adesenam); from the points of view of place (khett'ad.), time (kalad.) and condition (bhav'ad.) 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 paramanur yasmad vivaksita-bhavac cyutah san punas tam bhavam na prapsyate sa tad-bhavapeksaya caramah). Consequently materially speaking an atom is not final >> because, after having quitted the state of being an atom by entering an aggregate (paramanutvac cyutah sanghatam avapyapi), it will again become an atom as soon as it leaves that [temporary condition] (tatas cyutah). But since an atom ejected (samudghata, 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 (parinama), ref. to Pannav. 13: 284a-288a. * * 5. AGANI. Abhay. summarizes the contents of the udd. in the following gaha: neraiya agani-majjhel dasa thana? tiriya poggale deve pavvaya-bhitti-ullanghana ya pallanghana c' eva. 1 (641a) HAI can penetrate a fire-body (ag an i-kayassa majjham majjhenam viivaejja) only if they are taking a deflected course [to reach their new place of origin] (viggaha-gai-samavannaga); they are not burnt then (no jhiyaejja) 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 java vakkamai in the par. on Asurakumaras we probably should read java kamai. Summarizing the comm. we can say that the possibility of penetrating fire (badaragni-kaya, short agni) depends on its occurrence, scil. 207

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XIV 5 only in the central world (see VI 81). Fire (sattha = sastra 'the wounding instrument') has no effect (no kamai = kramati) on the being that penetrates it, if that being is [so] fine (that the senses cannot perceive it] (suksma). This is for instance the case with the karmic body, i.e. the body that is involved in viggaha-gai (vigraha-gati-samapanno hi karmana-sariratvena suksmah, 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: suknmatvad vaikriya-sarirasya sighratvac ca tadgateh. As to the Al that are avigraha-gati-samapanna, they cannot penetrate fire since they are immobile (sthavara, Abhay, quotes the Curnikara). The comm. is silent upon A2-4. 2 (642b) [No dialogue.] Ten things (thana) produce disagreeable (anittha) sensations for H, viz sound, form, smell, taste, touch, movement (gai), state (thii), appearance (lavanna), reputation (jaso-kitti) and energy or will (utthana etc., see I 36). The same things produce agreeable (ittha) sensations for G and mixed (itthanittha) 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' (ayuska, Abhay.). 3 (643b) Even a mighty (mah'iddhiya etc.) god can pass beyond (ullanghettae va palanghettae va) a transverse (tiriya) mountain or wall only by attracting particles from without (bahirae poggale pariyaitta, cf. III 44). * * 6. KIM-AHARA. la (644a) * To the question 'What do beings attract ?' (neraiya etc. kim - a hara) 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 (neraiya nam poggalahara poggala-parinama p.-joniya p.-tthiiya kammovaga kammaniyana k.-tthiiya kammuna-m-eva vippariyasam enti; evam java Vemaniya). 1b (644a) HAMG attract complete substances (avii-davva : paoipunna davva) as well as defective substances (vii-d.) scil. 208

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XIV 6 substances lacking one (or several, Abhay.] of their units (egapaes'una davva). Abhay. refers to the Tikakara and the Curnikara but we do not hear any further details. ? (644b) a. How Sakka establishes a place of pleasure, ref. to several varnakas. b. The same with Isana 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 msilkho si me Goyama etc.) and follower (ciranugao etc.) during [an] uninterrupted [series of] divine and human rebirth[s] (anantaram deva-loe anantaram manussae bhave). After our present life, Mv. says, we both shall be equal: kim param marana? (probably thus) kayassa bheya io cuya dovi tulla eg'attha avisesa-m-ananatta bhavissamo. When My, was Triprstha (the first Kanha Vasudeva) Goy, was his charioteer (sarathi), Abhay.; cf. Hemacandra's Trisastisalakapurusacaritra translated by Helen M. JOHNSON, vol. III (Gaekwad's Oriental series 108, Baroda 1949) p. 28. In connection with the second part of the sutra Abhay. tells a legend: One day, as he returned from a pilgrimage to the sanctuary on Mount Astapada, Goy. met 1500 ascetics who had already reached omniscience. Unaware of that fact he urged the sadhus to come and honour Mv. When their leader accused him of having offended (asatana) the Omniscient, Goy. grew very dispirited (yan aham praurajayami tesam kevalam utpadyate, na punar mama!). Then Mv. comforted him, explaining that there are four kinds of mats (kata) viz mats made of cords (sumba - s. = 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-samana). The four kinds of kada (= purisa-jaya, Thana 271b) derive from Av. nijj. 387a: tumam ca mama Goyama kambala-kada-samano, kim ca --- cira-samsitho si me Goyama Pannatti-alavaga bhaniyavva java avisesa-sama-nanatta (!). 1b (647b) Answering Goy's question My. declares that, besides the two of them, also the Anuttarovavaiya gods know (jananti pasanti) that fact because the substances grouped in their inner sense are infinite in number (Anuttarovavaiyanam anantao mano-davva-vagganao laddhao etc., cf. V 411). 2 (648a) There are six kinds of equality (tullaga), viz equality 209 14

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XIV 7 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 (kala-t.), equal duration of one up to samayas; [4] existence (bhava-t.), belonging to the same species (HAMG); [5] condition (bhava-t.), possession of an identical degree (one up to o gunas) of the same colour etc., as well as equality of karmic status (six stages: udaiya up to samnivaiya); [6] shape (samthana-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 (bhattapaccakkhayaga anagara) grows faint-hearted (mucchiya), greedy etc., breaks his death-fast and dies from natural causes (visasae) [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 lu, means musti, 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.-sijjhanta and karenta: conditionals, cf. Dasav. II, 8 et passim; Hc. 3, 180. 4b (650b) A group of gods are called the Anuttarovavaiyas because they hear (lit. have) the very best (anuttara) sounds, see the very best forms etc. Beings with such a small remainder of karman (kammavasesa) that a monk (samana niggantha) might consume it by a fast of two days and a half (chattha-bhattiya) are reborn among these gods. * * 8. ANTARA. 1 (651b) The distance between (abahae antara) the regions (pudhavi) of the three worlds: thousands of yojanas separate 210

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XIV 8 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, Rayanappabha, and the region of the celestial bodies (Joisa) the [minimum] distance is 790 yojanas, and only 12 yojanas separate the abodes of the Anuttara gods from Isimpabbhara pudhavi. The latter region is situated at a distance of less than one yojana (des'una joyana) from the non-world. abahae antara : an intermediate space thanks to which two regions do not touch (lit. hurt) each other (badha: paraspara-samslesatah pidanam, Abhay.). -- The (uppermost] sixth part of the uppermost krosa of the yojana that separates Isir pabbhara from the non-world is the abode of the Siddhas, Abhay. who quotes a gaha; cf. KIRFEL, Kosmographie p. 301 bottom. 2 (652b) Mv. predicts the future rebirths and the final liberation of a Sal tree (first reborn as a Sal tree at Rayagiha), a branch (lathiya) of a Sal tree (first reborn as a Samali 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 Narbada, 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 Ammada and his seven hundred disciples, ref, to Uvav. 82-116. 4 (653a) A certain group of gods are called Ayvabahas 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: battisai-viham natta-vihim uvadamsettae) on each single lash of a man's eye (acchi-patta), without causing him any trouble (vabaha, whence A-vvabaha ; also abaha 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 Avvabaha gods belong to the Lokantika class, Abhay. 4 . 5 (653b) Sakka is able to cut off a man's head, crush and pulverize it, put (pakkhivejja) it into a water-jar (kamandalu) and put it back on the man's shoulders without hurting him (abaha etc. as in 4 above). 2II

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XIV 8 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. ANAGARA. 1 (655a) A monk, [even] if he has cultivated his spiritual activities (a n a gara bhaviy'appa), cannot discern (na janai na pasai) his own karmic lessa (kamma-lessa) [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 lessa (tam puna jivam saruvim sakamma-lessam j. p.). Concrete particles endowed with a karmic lessa (saruvi sakamma-lessa poggala) [indeed] radiate (obhasanti 4) like the light (lessao plur.) emanating from the abodes (vimana) 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 = apta in the sense of ramaniya, Abhay.'s second explanation. 3 (656a) A mighty (mah'iddhiya) god who has magically entered (viuvvitta) a thousand forms may also speak the thousand corresponding languages (bhasa). Doing so, however, he has only one speech (ega nam sa bhasa, no khalu tam bhasa-sahassam). 4 (656a) Having seen the morning-sun red like a cluster of China roses (jasumana-kusuma) Goy. questions Mv. about the sun, its essence (suriyassa attha) and its shining appearance 212

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(s. pabha chaya... lessa). Mv. answers that they all are bright (subha) scil. mere brightness. 5 (656b) Pious monks (je ime ajjattae samana niggantha viharanti) excel (vivayanti) the gods in well-being (teya-lessa). The longer their ascetical career (pariyaya of one up to twelve months) the higher the gods they surpass ([1] Vanamantaras up to [12] Anuttarovavaiyas). After this cycle the monk becomes sukkabhijaya (see comm.) and attains to liberation. * * XIV 9 teya-lessa according to Abhay. here means sukhasika; cf. also Introduction SS 3. viivayai = vyativrajati, Abhay. sukkabhijaya: 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' (sramana-visesa, 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 (janai pasai) the imperfect monk (chaumattha), the ahohiya, 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 anutthana etc., cf. I 36). Again both discern [the universe, viz] the parts of the world (Rayanappabha etc.), the [separate] atoms (paramanupoggala) and the aggregates (khandha) of two up to o units. ** 213

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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 Gosala Mankhaliputta, the leader of the Ajiviyas. 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 Uvas. (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 lessa (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 Suyadevaya! A. (659a) My, stays at the Kotthaya sanctuary near Savatthi. In the twenty-fourth year of his ascetic career Gosala Mankhaliputta (abbreviated G. below), the leader of the Ajiviyas, lives in the same city, in the potter's shop of his lay disciple Halahala. G. explains his doctrine to the six travellers (disacara) Sana, Kalanda, Kan[n]iyara, Acchidda, Aggivesayana and Ajjunna (: Ajjuna ?) Gomayuputta. He claims to have reached Jina-hood. For the six 'travellers' (disacara : probably desata, 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: asta-prakaram nimittam, viz divyam autpatam antariksam bhaumam angam svaram laksanam vyanjanam, Abhay.), which are said to have been discussed in the Purvas (puvva-gaya); cf. BASHAM P. 213; Lehre par. 56 (on Angavijja) has another series of eight mahanimittas. Abhay.'s explanation of magga (viz margau gita-marga-nrtya-marga-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 sloka, the six inevitables (cha anaikkamanijjaim), namely possession and nonpossession, happiness and suffering, life and death. 214

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XV B 1. (660a) At Kotthaya Mv., answering Goy.'s questions, tells G.'s life-story: G. was born in the cow-shed (gosala) of the brahman Gobahula at Saravana near Savatthi. His parents, the mankha Mankhali and his wife Bhadda, therefore called him Gosala. According to BASHAM (p. 37) the elsewhere unknown place-name Saravana might be sara-vana 'a thicket of reeds'. - mankha: citra-phalaka-vyagrakaro bhiksaka-visesah, 'a mendicant bearing a picture board' Abhay.; cf. BASHAM p. 35 B 2. (661a) Once G., having become a mankha himself, came to Nalanda, a suburb of Rayagiha, 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 Sunanda, 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 Nalanda. At Kollava, a place near Nalanda, he heard that My. had been a guest of the brahman Bahula who lived there. At last he met Mv. in the paniya-bhumi, repeated his request and Mv. now accepted him as a disciple. Mv. and G. stayed together for six years, practising asceticism. . jaha Bhavanae refers to Ayara II 15, 17, cf. JACOBI's translation in SBE XXII, p. 194.-Nalanda, a suburb of Rayagiha: if the classical Nalanda (mod. Baragaon) is meant, it is situated at about seven miles (one yojana according to Buddhist works) north of Rajgir (cf. JAIN, Life p. 316 and Dey, Geographical Dict. p. 136; see Baragaon/Nalanda QIM 72 G/8/8 (T..., pp. 207 and 231). Kollaya: not identified. -For Sunanda HOERNLE has Sudamsana. --paniyabhumi probably is not a place-name (SCHUBRING P. 258); according to Abhay. it stands either for panita-bh. : bhanda-visrama-sthana or for pranita-bh.: manojna-bh. B 3. (664b) One day, when they were travelling from Siddhatthagama to Kummara- (or Kumma-)gama, 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 Kummara (Kumma)gama; the same place is called Kummagama in B 5 below. (In B 4 HOERNLE has Kummagama instead of Kunda 215

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XV gama.) JAIN (Life p. 302) distinguishes between Kumara(gama) and Kummagama but does not identify the places. According to PANDEY, HGTB, p. 167, Kumaragama may be mod. Kumar, Muzaffarpur district; deest GIP. Siddhatthagama: probably mod. Siddhangram, Birbhum district (JAIN, Life, p. 334); deest GIP.-rerijjamana, in the description of the sesamum plant (cf. also VII 31), is not atisayena rajamana or dedipyamana (Abhay.), but leliyamana (Pischel 279) lelayamana 'quivering' (SCHUBRING p. 258). B 54. (665b) One day, at the outskirts of Kundagama, G. thrice insulted the non-jaina ascetic (bala-tavassi) Vesiyayana. Vesiyayana at last tried to kill G. by means of his magic power of emitting a fiery lessa, 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 saosinam (: svam svakiyam usnam scil. tejo-lesyam, Abhay.), not siosinam (text), and for viyad'asaya '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 (pautta-pariharam pariharanti). Later on G. generalized that theory of reanimation and left Mv. pautta-parihara = pravrtya-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 lessa. (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 (vappi, degppu, degppa) with four tops. Opening them one by one, in the first hillock they found excellent water (orala [: 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 216

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XV 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 oppa, ppu) = vapri (not vapus as Abhay. explains) 'a hillock, an ant-hill', cf. vamri, valmika. C 2. (671a) At Kotthaya Ananda 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 Ananda to warn Goy. and the other disciples against encountering G. C 4. (673b) While Aoanda 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 Udai Kundiyayaniya 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 mahamanasa 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. kammani (HOERNLE, BASHAM) or the gen. part. pl. kammana(m) see SCHUBRING p. 260. Within that period successively ro they are born in an infinite number of classes (samjuha = samyutha: nikaya-visesa, Abhay.), 2deg they are alternately born seven times as a god (jaha Thana-pade refers to Pannav. 2:103a, cf. 101a) in seven different classes (samjuha, 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 3deg finally they pass through reanimation (pautta-parihara, see B 5 above) in seven consecutive bodies. As to the mahamanasa period mentioned supra it is equal to 8.400.000 mahakappa periods, one mahakappa 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 Gangas (called Ganga, Maha-Ganga, Sadina-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 Gangas. Well then: removing one grain of sand from [the banks ? of] such a Param'avai-Ganga every hundred years, it would take a sara period to exhaust all its sand.--For adinara (SCHUBRING p. 260,3) read adinava. 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 217

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XV *** angry and begins to outrage Mv. C 7. (677b) Savvanubhui, a native of the eastern country, and Sunakkhatta of Kosala, two disciples of Mv., reprove G. and are incinerated by his magic fire (tavenam teenam. bhasa-rasim 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 elite (aha-ppahana jana) 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 (attha caramaim) and the theory of the four drinks (cattari panagaim) and the four refreshing things that are not drinks (apanaya 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 pacchadan'atthayae). 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 (: govalika-trna-saman'akarah kitaka-visesah, 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 218 (capital Campa, mod. Champanagar) Eastern Bihar (capital Tamalitti, mod. Tamluk) Eastern Bengal (capital Rayagiha, mod. Rajgir) 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 Varana, mod. Baran = Bulandshahar) U.P. (? maybe = [Kausiki] Kaccha in Purnea district)

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8. Padha 9. Ladha (? maybe = Padham in Mainpuri district, U.P.) (capital Kodivarisa, mod. Bangarh) districts of Hooghly, Howrah, Bankura, Burdwan and E. Midnapur (capital Vesali, mod. Basarh) Muzaffarpur district 10. Vajja 11. Moli? 12. Kasi 13. Kosala 14. Avaha? 15. Sambhuttara, also Suhmuttara 'north of Suhma', Suhma corresponding with the region of the districts Midnapur and Bankura in western Bengal. XV (capital Varanasi, mod. Benares) (capital Sageya, mod. Ayodhya) 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 apanaya) 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 Mendhiyagama. 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 Midhiyagama. 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-bhuenam appanenam: 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.: Savvanubhui and Sunakkhatta (see C7) have been reborn as gods and will achieve 219

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XV salvation in due time. D 2. (688a) After having passed twentytwo sagarovamas in the Accuya heaven, G. will be reborn as the son of king Sammui and his wife Bhadda, at Sayaduvara in the Punda region at the foot of the Vinjha Mountains. He will be called Mahapauma, Devasena and Vimalavahana. 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 Subhumibhaga grove near Sayaduvara. Sumangala, thanks to his ohi-nana, will know that in his last existence but one (io tacce bhava-ggahane) Mahapauma 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 (mahavimana) 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 Mahavideha, 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.-Sayaduvara and Punda: not identified.-G. will be called Devasena because the gods Punnabhadda and Manibhadda (cf. C 8 above) will be his generals.--For Bebhela HOERNLE has Vibhela. 220

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SAYA XVI ahigaranil jara? kamme3 javaiyam4 Gangadatta5 sumine ya uvaoga? loga8 Balio ohil0 Div'li Udahi12 Disal3 Thaniyal4. ahigarani and div' metri causa. 1. AHIGARANI. 1 (696b) * A wind-body (vau-yaya) comes into existence (vakkamai) on an anvil (a higar a ni); it perishes (uddai : mriyate, Abhay.) by contact (puttha), ref. to II 14. 2 (696b) A fire-body (agani-kaya) in the fireplace (ingalakariya: agni-sakatika, Abhay.) exists for at least an antomuhutta and at most three days. A wind-body joins it (anne vi tattha vau-yae 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 (jive a hig ar a ni 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 (jive ... ayahigarani vi parahigarani vi tad-ubhayahigarani vi) and their actions are brought about by their own as well as by other beings' activity (jivanam... ahigarane aya-ppaoga-nivvattie vi para-pp.-n. vi tadubhaya-pp.-n. vi). 4b (698a) Also in the development (nivvattemana) of the five bodies, the five senses and the three active forces (mana-, vai 221

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XVI 1 and kaya-joga) beings are both object and subject as far as they are not obeying the commandments or, scil. while developing the body of transposition (aharaga-sarira) [in which case avirai is impossible, Abhay.], as far as they are inattentive (pamayam paducca). * * 2. JARA. 1 (699b) * Beings in general may suffer decrepitude (jar a) experienced by the body (sarira vedana) and distress (soga) experienced by the mind (manasa 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 (gahavas = gihapatih: mandaliko raja, Abhay.), possessors of a house (sagariya) and [homeless monks here called] co-religionists (sahammiya). 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: prayena, Abhay.] speaks the truth; he is sammavadi, not micchavadi. Still he not only says things that are true (saccam bhasam bhasai), but [by inattention etc.: pramad'adina, 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-raya suhuma-kayam anijjuhittanam bhasam bhasai tahe nam S. d.-i. d.-r. savajjam bh. bh.); otherwise (... nijjuhittanam) it is irreproachable (anavajja). For the question whether Sakka is capable of salvation ref. is made to Sanamkumara in the Mo'uddesa, i. e. III 12d Cf. Lehre par. 74.-According to Abhay. the vrddhah say that suhuma-kaya is a hand or something like that (hast'adika vastu) or a cloth (vastra). anijjuhittanam then would be apohya: adattva, which would mean that Sakka's 222

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XVI 2 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) (jivanam ceya-kala kamma kajjanti no aceya-k. k. k.). Particles indeed are transformed so (taha taha nam te poggala parinamanti) [1] as to be accumulated by attraction (aharovaciya) and accumulated in [the being's] body (bondi- and kalevara-ciya), [2] as to cause all kinds of hardship and discomfort (dutthanesu dusejjasu dunnisihiyasu), and [3] as to bring about disease (ayanke, loc. sg.), mental occupation (samkappe; samkalpah: bhay'adi-vikalpah, Abhay.) and fatalities (maranante) all of which result in the being's (se) death (vahae hoi). During these three processes the tenet <> holds good and applies to all HAMG. * * ceya 'what must be accumulated': caya(na), Abhay.'s second explanation. thanas are sita 'cold' etc. as well as kayotsarga and other postures, sejja: vasati, nisihiya : adhyaya-bhumi, 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'auso. 3. KAMMA. 1 (702b) * Kinds of karman (k a m m a -pagadi), their perception etc., ref. to Pannav. 27 (497b), 26 (495a-496a), 25 (494a494b), 24 (4916-492b). * * 2 (703b) Mv. leaves Rayagiha and goes to the sanctuary Egajambuya near the town Ulluyatira. Goy. questions him. A monk who has cultivated his spiritual faculties (anagara bhaviy'appa) and who performs certain ascetical practices (cf. II 161, IX 31a2, XI 01. 122) is allowed (se ... kappai) to move (auttavettae) or stretch (pasarettae) his hands, feet, arms or legs only in the afternoon (paccacchimenam ... avaddham divasam), not in the morning (puracchimenam av. div.). If that monk gets tumours (tassa nam amsiyao lambanti) and a physician sees it, gently lays him down and very gently cuts off the tumours (tam ca vejje adakkhu isim padei isim isim amsiyao chindejja), the physician 223

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XVI 3 performs an action (kiriya) whereas the monk does not, [because this is) only a hindrance of his duty (dhamm'antaraiya). * * Ulluyatira on the bank of the Ulluga: both the river and the town remain unidentified (JAIN, Life p. 347).--According to Abhay. (ref. to the Curni) the monk in question indeed must observe kayotsarga only in the morning. -auttavettae (avartayitum) and pasarettae (prasarayitum) also in 5* below.--- amsiya = arsa 'haemorrhoids' or, according to Abhay. who quotes the Curni, a disease of the nose. 4. JAVAIYAM. (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 (jav a iyam nam anna-ilayae ... 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 = kosamra) 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 (samali = salmali) 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-ilayaya = anna-glayaka'diminishing one's food successively' (Monier-Williams); on cauttha-bhatta etc. see Lehre par. 165. 5. GANGADATTA. a (705b) At the sanctuary Egajambuya 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.] (auttavettae va pasarettae), [6] stand, lie and sit (thanam va sejjam va nisihiyam va ceittae, cf. 23 above), [7] transform himself (viuvvittae) and [8] serve (? pariyaravettae) only by attracting particles from outside (bahirae poggale pariyaitta). These are 224

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XVI 5 called 'the eight summarized answers' (attha ukkhitta-pasinavagaranaim). Sakka takes his leave with a rather precipitate reverence (sambhantiya-vandanaenam). b (706a) Answering Goy.'s question Mv. explains that two gods of Mahasamana abode (vimana) in the Mahasukka heaven (kappa) had a dispute. One of them, a sinless and orthodox (amai-sammadditthi-uvavannaga) god, asserted that particles are changed while being changed (parinamamana poggala parinaya no aparinaya, parinamantii poggala parinaya no ap.), whereas the other one, a sinful heretical (mai-micchaditthi-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 Suriyabha in Rayap. 44a-54b. d (707b) Goy goes on questioning My. Gangadatta's iddhi totally fills his corporeality (sariram gaya etc.); the java implicitly refers to the kulagarasala-simile, cf. III 12a. This iddhi he merited in his former life, when he was the householder Gangadatta in Hatthinaura. He had been converted and had become a monk (javas referring to Purana in III 21b and Udayana in XIII 63) after having heard the then Arhat Munisuvvaya proclaim the lore in the Sahasambavana garden near that town. His future. * * 6. SUMINA. 1 (709a) a There are five kinds of dreams (su vina -damsana): dreams may be [prophetically) true (ahatacca), extended (diffuse ? payana), founded on ideas (formed when one was 225 15

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XVI 6 awake] (cinta-sumina) or not (tav-vivariya) or indistinct (avattadamsana). b Dreams are seen only when one is half asleep (sutta-jagara), 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 (jagara) or half asleep. d Dreams of [monks] who are closed [against karmic influx] (samvuda) are true (ahatacca); dreams of beings that are not closed (asamvuda) or only partly closed (samvudasamvuda) 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 (maha-suvina), together seventy-two dreams (savvasuvina). & The fourteen great dreams the mother of a Tirthankara and a Cakravartin sees during her pregnancy: gaya-usabha- ... java sihim (ref. to Jinac. 32 seqq.); resp. seven, four and one of these are seen by the mother of a Vasudeva, 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-raiyamsi) 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 (tala-pisaya) who holds a terrible light and is defeated (parajiya) = 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-jjhana); [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 (agara- and anagara-dhamma); [5] a herd of white cows (seya-go-vagga) = the spreading of the fourfold sangha (cau-vann'ainna sangha) of monks, nuns, laymen and laywomen; [6] a big lotus in full bloom = the proclamation 226

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XVI 6 of the lore to the four classes of gods; [7] an ocean with thousands of waves crossed by swimming = the crossing of Samsara; [8] a big blazing sun = the acquisition of kevala-knowledge; [9] Mount Manussuttara the core of which is wholly covered (niyagenam antenam avedhiya 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. Thana 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 va purise va ... tak-khanam-eva bujjhai trn' eva bhava-ggahanenam sijjhai java 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 (daminim (= rajjum, Abhay.) paina-padin'ayayam 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 (rasi) of iron, copper, tin (tauya) or lead (sisaga); [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, virani), reed or creepers which is eradicated; [9] seeing oneself as a jar of milk etc. which is split (uppadiya); [10] seeing oneself as a jar of wine (sura-viyadakhumbha), sour gruel (soviraga-v.-kh.), oil or liquid fat (vasa) which is broken (bhinna); [11] seeing oneself as one who has crossed (tinna) an ocean with thousands of waves (java ref. to the seventh dream in e above); [12] seeing oneself merged (ogadha) in a big lotus in full bloom (cf. the sixth dream in e 227

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XVI 6 above); [13] seeing oneself as one who entered into a house made of precious stones; [14] seeing oneself mounted on a ditto celestial car (vimana). suvin'ante, cf. antima-raiyamsi in the preceding text.-For 61 see Introduction SS 15, n. 24. 2 (713a) If one moves a vessel (puda) full of perfume prepared from the Costus speciosus (kottha kustha; kostha, Abhay.) etc. [java, 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 (ghana-sahagaya poggala) float in the wind (vai) [and reach our nose]. ** ubbhijjamana, nibbhijjamana, ukkirijjamana and vikkirijjamana, I think, denote movements. 7. UVAOGA. (713b) Function (u va og a) and seeing (pasanaya), 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-desa, j.-paesa), lifeless entities (ajiva) and parts and units of such (ajiva-desa, 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 (Rayanappabha down to Ahesattama) and heavens (Sohamma up to Isimpabbhara). 2 (715a) An atom (paramanupoggala) may cover the distance 228 ...

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XVI 8 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 (auttavemana) or stretches (pasaremana) 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 jiva nev' atthi poggala) and movement of both living beings and lifeless entities is possible only if particles of matter are available (poggala-m eva pappa jivana ya ajivana ya gai-pariyae ahijjai). These particles of matter [indeed] are attracted by the living beings and accumulated in [their] bodies (jivanam aharovaciya poggala bondi-ciya pogg. kalevara-ciya pogg., cf. 23 above). * * 9. BALI. (718a) Situation of the residence (sabha suhamma) of Bali Vairoyan'inda (called Balicanca), king of the Northern Asurakumaras; his iddhi; ref. to II 8. * * 10. Ohi. (7190) On ohi, ref. to Pannav. 33:536b-542a. * * 11-14. Div'UDAHI-DISA-THANIYA. (719b) Attraction of matter (ahara), breathing (ussasa-nissasa) - both ref. to I 22 where all Bhavanavasi gods (Asur akumara ... java Thaniyakumara) have already been treated -- and lessa with the Diva-, Ud a hi-, Disa- and Thaoi y a- kumaras. Their lessa is yellow, grey, dark or black; the darker their lessa the greater their number but the smaller their might (iddhi). * * 229

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SAYA XVII Obeisance to the Suyadevaya! kunjaral samjaya- selesikiriyat Isana: pudhavi6-7 daga8-9 vau10-11 eg'indiya12 Naga13 Suvannal4 Vijjul5 Vaulo 'ggil? sattarase. 1. KUNJARA. 1 (720a) * a. During his former existence the elephant (hatthi : kunjar a) Udai (see VII 92) was an Asurakumara. After his death he will be reborn among the H in Rayanappabha. After that he will achieve salvation in Mahavideha. b. The same for the elephant Bhuyananda (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 (tala-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' (puttha) by four or five actions. Obviously the action by which they are 'touched' or not is panaivaiya kiriya 'murderous action'. 3 (721b) While bringing about (nivvattemana) 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 (jive ... 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 (bhava), viz udaiya etc.; ref. to Anuog. 113b seqq. ** 230

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2. SAMJAYA. 1 (722b) a. 'Standing' (thiya) in Dharma i.e. Religion (s a mjaya -viraya-padihaya-paccakkhaya-pavakamme dhamme, loc.), Adharma i.e. Non-religion (assamjaya- adhamme) or in a mixture of both (short samjayasamjaye dhammadhamme) does not mean that one can sit, lie etc. on them, but that one lives in them (e.g. dhamme thie dhammam uvasampajjittanam 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 atthenam. 2 (723a) a. Monks (samana) are wise (pandiya), laymen (samanovasaya) are half-wise (bala-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-panae vi dande nikkhitte se nam no eganta-bale tti vattavvam siya), whereas according to the dissidents he who does not refrain from harming even one living being is completely foolish (jassa... anikkhitte se nam eganta-bale tti v. s.). b. HA1-4G are foolish, A5 are either foolish or half-wise, M are foolish or wise or half-wise. anikkhitta (aniksipta): anujjhita, apratyakhyata, Abhay. 3 (723b) In all circumstances the soul and its self are identical (sa cceva jive sa cceva jiv'aya), not different from each other (anne jive anne jiv'aya) as the dissidents (annautthiya) pretend. The 'circumstances' enumerated in the text bear on moral conduct, forms of imaginative knowledge (java refers to XII 51a), mental functions, volition, stages of existence, karmic states, lessas, kinds of belief, knowledge and non-knowledge, instincts, bodies, activities and the two kinds of imagination. 4 (724a) With great emphasis (aham eyam janami etc., mae eyam nayam etc.), although no dissidents are mentioned, Mv. 231

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XVII 2 contends that a mighty god (mah'iddhiya etc. deva), since he has a shape (puvvam-eva ruvi bhavitta), cannot become shapeless by transforming himself (no pabhu aruvim viuvvittanam citthittae), because as long as a [being's] soul in a particular stage of existence (tathagaya) is united with a body (sasarira, tao sarirao avippamukka) and (consequently) with a shape (saruvi), with karman, affection (saraga), sex (saveda, not savedana!), delusion (samoha) and lessa, that being will show colour and such other properties as are perceptible by the senses. A shapeless being (jive puvvam-eva aruvi bhavitta), on the other hand, cannot obtain a shape by transforming itself. * * 3. SELESI. 1 (725b) A monk (anagara) who has reached complete freedom from karman (selesim padivannaya) no longer undergoes accidental changes ([no] eyai veyai java (see II 31d] tam tam bhavam parinamai) except (such as are brought about] by an impulse from the outside (nannatth' egenam para-ppaogenam). 2 (725b) Change (eyana) considered from the point of view of matter (davv'eyana), place (khett'e.), time (kale.), stage of existence (bhav'e.) and condition (bhav'e.). 3 (726a) Movement (calana), scil. of substances (davva), considered in connection with the accidental changes in the five bodies (sarira-calana), the five senses (indiya-c.) and the three active forces (joga-c.). 4 (726b) The following dispositions and actions lead to perfection (are siddhi-pajjavasana-phala): desire of salvation (samvega: moksabhilasa, Abhay.), disregard of wordly objects (nivveya), obedience to the guru and the other monks (guru-sahammiya-sussusanaya), readiness to confess and accuse oneself (aloyanaya nindanaya garahanaya), forgivingness (khamavanaya), appeasing [other people's, Abhay.) anger (viusamanaya), helping [the propagation of] the lore (suya-sahayaya), aversion from [such] states of mind [as hilarity etc., Abhay.] (bhave appadibaddhaya), retiredness (vinivattanaya), love of solitude (vivitta 232

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XVII 3 sayan'asana-sevanaya), closing the senses (so'indiya- etc. samvara), renunciation (paccakkhana) in connection with activity, body, passion, (carnal] enjoyment (sambhoga-pacc.), superfluous property (? uvahi-pacc.) and food (bhatta-pacc.), patience (khama), passionlessness (viragaya), sincerity (sacca, masc.) of state of mind (bhava-s.) and in one's activities (joga-s.) and duties (karana-s.), subjugation of the inner sense, speech and the body (? mana- etc. samannaharanaya), abandoning the eighteen sins (koha-vivega etc. cf. I 94), excellence (sampannaya) in knowledge, belief and conduct, the endurance of afflictions (veyana-ahiyasanaya) and of death (maran'antiya-ahiy.). * * Mv. addresses Goy. as samanauso.-viusamanaya = vyavasamanata according to the comm. comes between khamavanaya and suya-sahayaya.uvahi = upadhi : adhika, Abhay.; cf. XVIII 7.-karana: pratilekhan'adi, the cleaning of implements for daily use and other duties, Abhay. 4. KIRIYA. 1 (728a) * a. The actions (kiri ya) HAMG commit by sinning against the five great vows (panaivaya 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: jivanam ... atta-kade dukkhe, jiva ... atta-kadam dukkham vedenti, jivanam ... atta-kada veyana, jiva ... atta-kadam veyanam vedenti. * * 5. ISANA. (7292) Sabha and iddhi of I sana, inda of the lowest Northern heaven, ref. to X 6. * * 6-7. PUDHAVI. sudd. 6 (729a)] If an earth-being (pudh a v i -kaiya) dies in the hell Rayanappabha (R.-pudhavie samohae) and must em 233

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XVII 6 body itself anew in the heaven Sohamma, it first transports itself to that new place of origin (uvavajjejja) or it first effects the [necessary] attraction of matter (sampaunejja: pudgala-grahanam kuryat, Abhay.). This depends on whether the ejection of particles brought about by its death (i. e. its maran'antiya-samugghaya, one of its three samugghayas, the other two being the veyana-s. and the kasaya-s.) is partial (desenam samohanai) or complete (savvenam 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 Rayanappabha, 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 -]kaiya). ** 10-11. VAU. [udd. 10-11 (730a)] The same with wind-beings (va u - kaiya). These, however, have four samugghayas, scil. also the veuvviya-s. ** 12-17. EG'INDIYA etc. Attraction of matter (ahara, ref. to I 22), lessa and iddhi of [udd. 12 (730a)] the A1 (eg'indiya), [udd. 13 (730b)] the Nagakumaras with ref. to XVI 11-14, [udd. 14] the Suvannakumaras, [udd. 15] the Vijjukumaras, [udd. 16] the Vaukumaras and [udd. 17] the Aggikumaras. * * at the end of each udd. 234

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SAYA XVIII. padhamel VisahaMayandieya panaivaya4 Asure ya gula6 kevali? anagares bhavie' taha Somil 10 attharase. The cadence of b is defective. 1. PADHAMA. (731b) * a. [1] The single soul (jive) and the single being (neraie etc. = HAMG) as well as souls (jiva) and beings (neraiya etc.) in general have no beginning as such (e.g. jive ... jivabhavenam ... no padh a me apalhame), whereas both the single perfect being and perfect beings in general (siddhe, siddha) 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 (aharaga, anaharaga), [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-, miccha- and sammamiccha-ditthi), [7] self-control (samjaya, as., samjayas., no-s.-no-as.-no-samjayas.), [8] passion (sakasaya, ak.), [9] knowledge (nani, annani), [10] activity (sajogi, aj.), (11) imagination (sagarovautta, anagarov.), [12] sex (savedaga, av.), [13] body (sasariri, as.) and [14] the five developments (pajjatti, ap.). -- A summarizing gaha. 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 gaha. Those who are neither capable nor incapable of salvation (no-bhavasiddhiya-no-abhavasiddhiya) of course are the Liberated themselves; con 235

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XVIII 1 sequently as such they are padhama. 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 (ahara) and building up the body, the sense and breathing organs, speech and the inner sense. 2. VISAHA. (737b) In the sanctuary Bahuputtiya near Visa ha Sakka approaches Mv. (ref. to XVI 22) and takes his leave. Goy. thereupon questions Mv. on Sakka's former existence (ref. to the kudagarasala-ditthanta in III 12a). In his former existence Sakka was the merchant (setthi) Kattiya in Hatthinaura (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-vademsaya vimana in Sohamma. * * CUNNINGHAM (The Ancient Geography of India, Reprint of the original edition of 1871, Varanasi 1963, p. 338 seqq.) identifies Visakha with Ayodhya, 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 (kau-lessa) may in its next existence (anantaram uvvattitta) 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 lessa (kanha-lessa) or a blue 1. (nila-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 bhaviy appano savvam kammam veemanassa s. k. nijjaremanassa s. maram maramanassa s. sariram 236

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vippajahamanassa, carimam kammam veem. c. maram mar. c. sariram vipp., maran'antiyam k. veem. m.-a. k. nijj. m.-a. maram mar. m.-a. sariram vipp.), the subtile ultimate particles of his karman (je carima nijjara-poggala suhuma) spread over the whole world (savvam logam pi nam ogahittanam citthanti). b. Only M that are sanni and uvautta and Vemaniya-G that are uvautta pajjattaga etc. (see V 410) can discern and attract (jananti pasanti aharanti) these particles, not imperfect M (chaumattha manussa), HA1-5 and other MG; ref. to the first Indiy'udd. viz Pannav. 15,1. XVIII 3 According to Abhay. anagara bhaviy'appa here means a kevalin: kevali ceha 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 (visasa-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-pagadi-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 237

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XVIII 3 or change [of place], of the arrow that will be, is or has been shot by the archer. This applies to HAMG. Once Magandiyaputta addresses Mv. as bhagavam.-In the text the notion difference is linked up with that of 'movement': eyai vi nanattam java (veyai vi nanattam etc., cf. III 3d et passim) tam tam bhavam parinamai vi nanattam. 5 (743b) Of the particles they take in as a result of the attraction of matter (je poggale aharattae genhanti) HAMG keep (aharenti) a part and eject (nijjarenti) part. These ejected particles are not concrete (no cakkiya tesu nijjara-poggalesu asaittae va java (cf. VII 104] tuyattittae va); they are intangible (anaharanam eyam buiyam). * * nijjarenti: mutr'adivat tyajanti, Abhay.; cf. XIX 38 under [8].-Once Mv. addresses Magandiyaputta as saman'auso. 4. PANAIVAYA. 1 (744a) * Among living and lifeless things (jiva- and ajiva -davva) some are conducive to the enjoyment of living beings (jivanam paribhogattae havvam agacchanti, cf. XXV 2) and some are not. To the former belong the eighteen sins (pana i va y a up to micchadamsana-salla, see I 9'), the elementary beings and plants (Al) and coarse-bodied beings (bayara-bondi-dhara kalevara: Aetc., Abhay.); to the latter belong abstinence (veramana and vivega) from the eighteen sins, the five fundamental entities and the monk who has reached the selesi state. 2 (744a) The four passions (kasaya), ref. to Pannav. 14:289b291b. 3 (744b) a. A number (jumma, here = rasa, cf. XLI 1) that is divided by four (je nam rasi caukkaenam avaharenam avahiramane, 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. * 238

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XVIII 4 jumma (yugma) the first time has the meaning rasi 'number, sum'. In kada-jumma (kada krta : siddha, purna) and davara-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 ajna-pramanyad 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 vara (old edition: cara) AndhagaVanhino as para A.-V. * * An obscure text. No doubt there is some connection with the AndhagaVanhis Andhaka-Vrsnis of mythology. Abhay., however, explains andhagavanhi as amhripa-vahni 'fire in trees' scil. big fire-beings (badara-tejaskayika ity arthah) and quotes an explanation given by others according to which a.-v. 'blind fire' means fire that does not shine (aprakasaka). vara would mean arvag-bhaga-vartinah ayuskapeksaya 'lp'ayuska ity arthah, para: prakrstah sthitito dirgh'ayusa ity arthah. 1 (746a) Of two gods of the same class (A surakumara etc. specified) living in the same abode (avasa) the one that possesses the body of transformation is beautiful, whereas the one that does not possess this body is ugly (je se veuvviya-sarire [adj.]... deve se nam pasadie java [= darisanijje abhiruve] padiruve; je se aveuvviya-s. no pasadie 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)vibhusita-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 (avasa) 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-micchaditthiuvavannae ... se nam maha-kammatarae c' eva java [cf. VII 102b, XIII 41] maha-veyanatarae; je se amai-sammadd.-uv. appakammatarae etc.). 3 (747a) The quantity of future life (auya) a being (neraie [sing.] etc. specified) works in its present life remains intact (se ... 239

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XVIII 5 purao kade citthai) as long as that being is consuming (padisamveei) its present life. 4 (747a) Of two gods of the same class (Asurakumaras etc. specified) who live in the same abode (avasa) the one that is sinless and orthodox (cf. ? above) is successful in accomplishing his purposes of magical transformation (ujjuyam viuvvissamii ujjuyam viuvvai) whereas the one that is sinful and heretical is not (ujj. v. vankam v.). * * 6. GULA. 1 (748a) A lump of sweetmeat (phaniya-gula) may be the object of practical and theoretical reflection (vavahariya-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 (manjitthiya) etc. Besides the vavahariya-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.- phaniya-gula : drava-guda, godua = gaulya : madhura, Abhay. 2 (748b) An atom (paramanupoggala) 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 (badarap.) 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. 240

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7. KEVALI. 1 1 (749a) * Against dissidents (annautthiya) who say that a a Kevalin may be possessed by Yaksa (jakkh'aesenam aittha - yaks'avesen' avista) and that, in this case, his speech (bhasa) is false or partly false (mosam va sacca-mosam va) Mv. contends that a Kevalin [because of his infinite energy (ananta-viryatvat), Abhay.] cannot be possessed (no aissai) by a Yaksa and that his speech, since it is sin- and harmless (asavajja avarovaghaiya), can be only true (saccam) or neither true nor false (asaccamosam). XVIII 7 The terms jakkh'aittha and ummaya-patta stand together in Kappa (SCHUBRING, Das Kalpa-sutra, Leipzig 1905) 6, 12; Yaksa here is used in the common popular meaning; see Lehre par. 69 end. The term ann'aitthe = any'avistah (comm.) is not found in the printed text. 2 (749b) a. There are three prerequisites [of existence] (uvahi), viz karman, body and property (bahira-bhanda-mattovagarana). 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-upastabhyate yen' atma 'sav upadhih, 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' (panihana): mental (mana-p.), verbal (vai-p.) and corporeal acting (kaya-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-ppanihana) and good acting (su-pp.). * * panihana (also Thana 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 Kalodai 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 (samanovasaya) Madduya on that topic. a. According to Madduya we know and see a thing only by what 241

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XVIII 7 it produces [e. g. fire by its smoke, Abhay.] (jai kajjam kajjai janamo pasamo, ahe kajjam na kajjai na janamo na pasamo). Consequently, even though imperfect beings (chaumattha) like the annautthiyas and Madduya himself do not see (ruvam pasai) wind (vau-yaya), smell (ghana-sahagaya poggala), the fire that is in the pieces of wood used to make fire by attrition (aranisahagaya agari-kaya), things lying beyond an ocean (samuddaparagaya ruva), 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 (asayana) 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 auso. 5a (751b) When a mighty (maha'ddhiya etc.) god magically transforms himself (viuvvitta) into a thousand forms in order to fight with another (such god], these forms are in contact with one soul only (ega-jiva-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 (paramusanti) a blade of grass, a piece of wood, a leaf or a pebble, it becomes an excellent weapon (paharana-rayanattae parinamai) for them. For demons however the same things become excellent weapons [only] as long as [the demons have] magically transformed [themselves into these objects] (Asurakumaranam devanam niccam viuvviya paharana-rayana parinamanti). 6 (752a) A mighty (maha'ddhiya) god can freely move around (anupariyattai) as far as the Continent Ruyagavara; beyond Ruyagavara he can move only [in one direction] (viivayai). anupariyattejja: sarvatah paribhramet whereas viivaejja: ekaya disa vyatikrameta, Abhay. 242

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XVIII 7 ? (7522) The [1] Vanamantaras consume (khavayanti) an infinite number of karmic particles (anante kamm'amse) in one hundred years; the [2] Bhavanavasis except the Asurakumaras, the [3] Asurakumaras, the [4] common Joisiyas, the [5] Jois'indas (viz the suns and the moons), the gods of [6] Sohamma and Isana, [7] Sanamkumara and Mahinda, [8] Bambhaloga and Lantaga, [9] Mahasukka and Sahassara, [10] Anaya, Panaya, 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 Aparajiya, 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. ANAGARA. 1 (754a) * When a monk who has cultivated his spiritual faculties (a nagara bhaviy'appa), while going forwards (purao), sideways or backwards (duhao), walks in the prescribed way (scil. not] looking [farther than] one yuga (juga-mayae pehae riyam riyamana), and a chicken (kukkuda-poya) or a young quail (vatta-poya) or an antlike insect (kulinga) is trodden down (pariyavajjejja), he has committed an action in agreement with his religious duties (iriyavahiya kiriya), not a profane and sinful action (samparaiya k.). For the reason why ref. is made to VII 71. * * Mv. continues his peregrination. duhao: dvidha: prstatas ca parsvatah, Abhay.--juga is not yupa (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'adisadrsa) insect. 2 (754b) a. At Ray. a group of dissidents (annautthiya) reproach Indabhui [Goy.), contending that the Jainas (tujjhe) are wholly undisciplined and stupid (assamjaya java (see VII 2'] eganta-bala), because they tread on living beings (pane pecceha etc., java referring to VIII 71) while walking in the prescribed way (riyam riyamana). Goy. returns the reproach contending 243

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XVIII 8 that the Jainas (amhe) do not tread on living beings, because, while walking, they carefully look out again and again (dissa 2 vayamana padissa 2 vayamana). b. (755a) Mv. praises Goy. for his repartee; among his disciples many imperfect monks (antevasi samana niggantha 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 manussa) either knows but does not see, or neither knows nor sees (na janai na pasai) an atom (paramanupoggala) or an aggregate (khandha) of two up to i units (paesa); in the case of an aggregate of o units however all four possibilities occur (janai pasai, j. na P., na j. p., na j. na p.). b. (755b) The same is true with the ahohiya manussa. c. In the case of the para-m-ahohiya manussa the moment of knowing atoms and aggregates and that of seeing them does not coincide (jam samayam janai no tam samayam pasai etc.), because his knowledge (nana) is formally distinct (s'agara) whereas his vision (damsana) is formally indistinct (anagara). d. The same is true with the kevali manussa. * * 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 Ao 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. 244

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XVIII 10 1 (757a) * A monk who has developed his spiritual faculties (anagara bhaviy'appa) is able to penetrate (ogahejja, erroneously uggahejja) into the edge of a sword or a knife (asi-dhara, 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 (paramanupoggala) and an aggregate of two up to i 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 (vau-yae 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 (: vyapta, madhye ksipta, Abhay.) 'penetrated' or rather, thinking of the notion 'contact' (phuda = puttha '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-baddhaim anna-m-anna -putthaim java (cf. I 66, XI 94. 103] anna-m-anna-ghadattae citthanti. * * Mv. continues his peregrination. 4 (758a) In the sanctuary Duipalasaya near Vaniyagama 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-pasina-vagaranam karessamii kattu). a Somila's first question: does Mv. assent to [1] jatta, [2] javanijja, [3] avvabaha and [4] phasuya-vihara (jatta te bhante ... phasuya-viharam)? Mv.'s answer: [1] He assents to jatta in the sense of effort (Skt yatna) viz in asceticism (tava), limitation (niyama), self-discipline (samjama), study (sajjhaya), meditation (jhana), the Avasyakas etc. [2] He assents to javanijja in the sense of subjection (Skt yapaniya: vasyatva, Abhay.) of the senses by keeping them wholly under control (jam me so'indiya... phas'indiyaim niruvahayaim vase vattanti se ttam indiya-java 245

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XVIII 10 nijjam) and of the passions (jam me koha- ... lobha vocchinna no udirenti se ttam noindiya-javanijjam). [3] He assents to avvabaha 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-sannivaiya viviha rog'ayanka sarira-gaya dosa uvasanta no udirenti se ttam avvabaham). [4] He assents to phasuya-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 aramesu ujjanesu devakulesu sabhasu pavasu itthi-pasu-pandaga-vivajjiyasu vasahisu phasu-esanijjam [:phasuyam] pidha-phalagasejja-samtharagam uvasampajjittanam viharami se ttam phasuya-viharam). 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 'jatta 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] sarisavaya, [2] masa and [3] kulattha be eaten? Mv.'s answer: brahmanical methods of consideration (bambhannaya naya, plur.) distinguish two kinds of sarisavaya, viz mitta-s. 'people of the same age' (sarisavaya sadrsa-vayasah, Abhay.; the text subdivides them into sahajayaya, sahavaddhiyaya and sahapamsukiliyaya) and dhanna-s. 'mustard' (s. sarsapakah). Of course only the latter may be eaten by monks (samana niggantha) and that only when it is sattha-parinaya (cf. VII 18) and allowed (esanijja) scil. obtained (laddha) by begging (jaiya). [2] The same, mutatis mutandis, with masa, which is kala-masa (m.: 'month'; the names of the twelve months are recorded) and davva-m., the latter being either attha-m. (m. masa 'a weight of gold or silver') or dhanna-m. (m. masa '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 246 = = (760a) Somila's third question: is Mv. one or two, is he imperishable (akkhaya), immutable (avvaya) and stationary = =

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XVIII 10 (avatthiya) or has he different forms in past, present and future (anega-bhuya-bhava-bhaviya)? Mv.'s answer: He is all of these, since from the point of view of [the] essence [of his soul, Abhay.] (davv'atthayae) he is one, from the point of view of knowledge and vision (nana-damsan'atthayae) 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 Rayap. 120b. e Goy. questions Mv. on Somila's future, ref. to Sankha in XII 12 * * 247

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lessa1 ya gabbha pudhavi3 mahasava1 carama3 diva bhavana1 ya nivvattis karana Vanacar'asura10 ya eg'unavisaime. SAYA XIX 1. LESSA. (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 -kaiya) do not build, together, a common body (egayao sadharana-sariram bhandanti), but each separate earthsoul by itself attracts matter (is pattey'ahara), transforms it (is patteya-parinama) 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] lessa, [3] belief (ditthi), [4] knowledge (nana and annana), [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 va se uddai palisappai va), [9-10] consciousness and speech of both of which they are destitute (tesi nam bhante jivanam evam sanna i va panna i va mano i va vai i va 'amhe nam aharemo' resp. 'amhe nam itthanitthe phase 248 a

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XIX 3 padisamvedemo'? no tin' atthe samatthe, aharenti resp. padisamvedenti puna te.), [11] relation to the eighteen sins, [12] origin, ref. to Pannav. 6, [13] duration (thii), [14] ejection of atoms (samugghaya), [15] death and rebirth, ref. to Pannav. 6. b. The same with water-, fire-, wind- and plant-beings. In the case of plant-souls (vanassai-kaiya), however, o of these may build, together, one common body (egayao saharana-sariram bandhanti). saharana-sarira : bahunam samanya-sarira, Abhay.-uddai : apadravati : apayati vinasyatiti malavat, Abhay.; cf. uddai in II 14 and XVI 12. palisappai: sarirendriyataya parinamati, Abhay.; cf. XVIII 36. (764b) The relative size (ogahana) of the six kinds of A1 (six because patteya-sarira and ni[g]oya plants are treated separately), both fine (suhuma : abbreviated s below) and coarse (badara : b), in their undeveloped (apajjattaga: a) and developed (pajjattaga: p) states and taking into account their minimum and maximum size (jahanniya ogahana: j, ukkosiya ogahana: u). Consequently, since patteya-sarira plants are always badara, there are forty-four cases: I. $ nioya | 18.) 2. S vau-kaiya the same with teu-k. 3. S teu-k. 4. S au-k. 5. s pudhavi-k. the same with au-k. 6. b vau-k. 7. b teu-k. 24. 8. b au-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 vau-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 vau-k. 17* pu 16* 249

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XIX 3 As a rule each of these beings is i times bigger than the one immediately preceding it; for those indicated with an * however the difference is said to be visesahiya. 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 badara nigoyas.- patteyasarira (badara vanassai-kaiya): 'single plants' as against saharana-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-kaiya) (viz the nigoya consequently] is the finest (savva-suhuma ... savvasuhumataraya) being of the AP class; then follow wind, fire, water and earth (vau- ... kaya).--The plant (vanassai-kaya) is the biggest (savva-badara ... savva-badarataraya) being of the Al class; then follow earth, water, fire and wind (pudhavi- ... kaya).--The body of a coarse earth-being (badara-pudhavisarira) is i times bigger than that of a coarse water-being ...; the body of a coarse wind-being is i times bigger than that of a fine earth-being (suhuma-pudhavi-[kaiya-]sarira) ...; the body of a fine wind-being is o times bigger than that of a suhumavanassai-kaiya. d (766b) The absolute size of an earth-being (pudhavi-kaiya) is explained with a simile: if a clod of earth the size of a playing ball (egam maham pudhavi-kaiyam jau-gola-samanam) is rubbed on a grinding stone (sanhakarani) some earth-beings are crushed etc. and killed (uddaviya : marita, Abhay.), others are not.The pain (vedana) such a being experiences when it is trampled (akkante samane) 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'auso. 4. MAHASAVA. (7676) With H karmic influx, action and perception are strong (they are ma h a s av a, mahakiriya, mahaveyana), but annihilation of karman is weak (appa-nijjara). With G influx * 250

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XIX 4 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 appakammataraya 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 maha-sthiti scil. have still a long life-time before them, Abhay. 2 (76gb) Perception (veyana) is conscious (nidaya) or unconscious (anidaya), ref. to Pannav. 35 end: 557a-b. ** The text has nida ya aaida ya and so has the comm. according to which nida is a subst. deriving from da 'to clean and means jnana; cf., though, Lehre par. 86 and Viy. I 2o. 6. Diva. (769b) The continents and oceans (div a -samudda), ref. to Jiv. [Div.] 176a seqq. ** 7. BHAVANA. (7702) Number and appearance of the abodes of the gods (bh a v an'avasa with the Bhavanavasis, bhomejja-nagar'avasa with the Vanamantaras, viman'avasa with the Joisiyas and the Vemaniyas): the 6.400.000 abodes of the Bhavanavasis are made of precious stones (savva-rayana-maya) and so are the ihundred thousands of Vanamantara-abodes and the Vemaniya-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-phaliha-maya). * * Cf. KIRFEL, Kosmographie pp. 264, 271, 276 and 297. 251

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XIX 8 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-, saccamosa- and asaccamosa-bhasa), [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 (samthana, see XIV 72), [10] the four acute instincts (sanna), [11] the six lessas, [12] the three kinds of belief (ditthi), [13] the five kinds of knowledge, [14] the three kinds of non-knowledge (annana), [15] the three activities (joga) and [16] the two kinds of imagination (uvaoga).--At the end two summarizing gahas. ** nivvatti == nirvrtti: nispatti, 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- bhava-karana), [2-6] [3-7] in udd. 8 above, [7] the seven kinds of ejection of atoms (samugghaya), [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; samthana here means the five geometrical forms, see XXV 31-2-At the end two summarizing gahas. ** ... 10. VANACAR'ASURA. * * (773a) The Vanamanta ras, ref. to XVI 11. 252

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SAYA XX beindiya1 -m-agase2 pana-vahe3 uvacae1 ya paramanu antara bandhe' bhumiR carana9 sovakkama jiva1o. 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. AGASA. 1 (775a) Space (agas a) of the world (log'agasa) and the non-world (alog'agasa), ref. to the Atthi[kaya]-uddesa II 10d-e with ogahittanam instead of phusittanam. 2 (775b) Different names (abhivayana) of the five fundamental entities (atthikaya): [1] dhamma or dhamm'atthikaya: 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] agasa: gagana, nabha 'atmosphere' and twenty-four other names such as vivara 'hole', magga 'way', adhara 'support', bhayana 'receptacle', ananta 'the infinite' etc.; [4] jiva: the series pana bhuya satta and seventeen other names, among which also poggala (in the sense of body), sasarira 'having a body' etc.; 253

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XX 2 [5] poggala : atoms (paramanupoggala) and aggregates (khanda) of two up to o units (du- ... ananta-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. PANAVAHA. 1 (777a) Abstinence (veramana and vivega as in 22 above) from the eighteen sins (the first of which is panaivaya : pana - v a h a), the four forms of imaginative knowledge and the four processes of imagination (uppattiya java parinamiya, uggahe java dharana, cf. XII 518 under [2]), will (utthana etc.), the fact of belonging to one stage of existence or another (neraiyatta etc.), the eight karmans, the six lessas, the three kinds of belief (ditthi) and the four views (damsana), the five resp. three kinds of knowledge and non-knowledge, the four (acute] instincts (sanna), the five bodies, the three activities and the two kinds of imagination, all these result in nothing but the self (savve te n' annattha ayae parinamanti). 2 (777b) The soul acquires its diversity (vibhatti-bhavam 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. PARAMANU. 1(778a) The possible combinations (permutations) of colours, smells, tastes and tactile properties in the atom (param a n u - poggala), in aggregates (khandha) of 2 - 10, x and i units, and in fine (suhuma-parinaya) and (785a) coarse (bayara-p.) aggregates of oo units; ref. to XVIII 62. 254

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XX 5 ? (787a) Considered from the points of view [1] matter, [2] place, [3] time and [4] condition the atom (davva- ... paramanu) [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 avibhaima), [3] is timeless (see comm.) and [4] possesses colour (is vannamanta) etc. * * Abhay. takes anaddha in the sense of 'timeless' (samaya-samkhya'vayavabhavat) 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 (antara samohae samohaaitta) the two hells Rayanappabha and Sakkarappabha must embody itself anew in Sohamma heaven, it first transports itself (uvavajjejja) to its new place of origin and then starts attracting matter (aharejja) or vice versa; ref. to XVII 6, specifying that that text has sampaunejja instead of aharejja.-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. (c) (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 (jiva-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 (sanna), lessas, kinds of belief (ditthi) and kinds of knowledge and non-knowledge. * * anantara- resp. parampara-bandha : yesam pudgalanam baddhanam satam anantarah samayo vartate tesam anantara-bandha ucyate, yesam tu baddhanam dvitiy'adih samayo vartate tesam parampara-bandha iti, Abhay. 255

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XX 8 8. BHUMI. 1 (791b) The fifteen places where karman is bound and consumed (kamma-bh u mi) are the five Bharahas, the five Eravayas and the five Mahavidehas. The thirty places that are free from karman (akamma-bh.) are the five Hemavayas, the five Herannavayas, the five Harivasas, the five Rammagavasas, the five Devakuras and the five Uttarakuras. Measured time (ussappini and osappini) does not exist there, nor does it exist in the Mahavidehas where time is said to be stationary (avatthie nam tattha kale). Lehre par. 113 and 117.--Cf. Thana 2018. Once the appellation is saman'auso. 2 (791b) In the Mahavidehas all twenty-four Arhats preach the Doctrine of the Four Restraints (caujjama 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. Thana 2012. 3a (792a) Names of the twenty-four Arhats (titthagara) who preached in Jambuddiva, viz in Bharahavasa, 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 Tirthankaras there are twenty-three intermediate times (jin'antara). The Kaliya-suya falls into decay (voccheda) during the seven middle interims (viz 9 up to 15), the Ditthivaya 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.-Ditthivaya : the 12th Anga. 4a (792a) In Jambuddiva, viz in Bharahavasa, the Puvva-gaya, during the present osappini, will survive (anusajjissai) Mv. by a thousand years; it will survive the other Tirthankaras by a definite (samkhejja) or an indefinite (asamkhejja) time. 256

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XX 8 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] (samkhejjaim scil. vasa-sahassaim) as lasted the period during which Usabha the Kosaliya (who was the first Tirthankara of the present osappina] lived as a Jina (jina-pariyaya). Scil. a period of 99.000 puvvas, see Jinac. 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 (cauvvann'ainna samana-sangha) of monks, nuns, laymen and laywomen. The Exponents of the Sacred Word (pavayani) are the Arhats; the Sacred Word (pavayana) is the Basket of the Twelve Angas (duvalas'anga gani-pidaga) Ayara up to Ditthivaya. The question is rather obscure: tittham bhante tittham titthagare tittham? and pavayanam bhante pavayanam pavayani pavayanam?-duvalas'anga ganipidaga : also in XXV 39. 6 (792b) The members of prominent and noble families (ugga, bhoga, rainna ; Ikkhaga, Naya, Koravva) adhere (ogahanti) 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. ** Ikkhaga = Aiksvaka, the line of Iksvaku; Naya = jnats, Mv.'s family; Koravva = Kauravya, the line of Kuru. 9. CARANA. (793b) There are two kinds of [magical] gait (car a n a): a the magical faculty (laddhi) called vijja-carana is brought about by him who is chattham chatthenam anikkhittenam tavo-kammenam (cf. II 16b) vijjae uttara-guna-laddhim khamamana (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 attham atthenam anikkhittenam tavo-kammenam; its velocity and range. If somebody who possesses these faculties 257

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XX 9 does not confess before dying, he is not 'perseverant (n'atthi tassa arahana). ** See Introduction par. 15, n. 24.-On the meaning of vijjae etc. the comm. is rather obscure: 'vijjae' = vidyaya: purva-gata-sruti-visesa-rupaya karanabhutaya; 'uttara-guna-laddhim' ti uttara-gunah: pinda-visuddhy-adayas tesu ceha prakramat tapo grhyate, consequently fu.-go-laddhim': tapo-labdhim; 'khamamana' - ksamamana : adhisahamana. Abhay. quotes five gahas. Cf. Lehre par. 181 end. 10. SOVAKKAMA. 1a (795b) Premature exhaustion of quantity of life (uvakkama) is possible only with AM (who consequently may, but must not, be so va k k a ma), not with HG (who are always niruvakkama). uvakkama (not to be mixed up with the uvakkama mentioned in Thana 220b): aprapta-kalasy' ayuso 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 (aovakkama, parovakkama), or not be the result of such a cause (niruvakkama). Specification for rebirth (uvavajjai) and death (uvvattai, with Joisiyas and Vemaniyas cayai) on the different stages of existence. 2 (796) HAMG are reborn and die by their own power (ay'iddhie no par'iddhie), through their own karmans (ayakammuna etc.) and exertions (aya-ppaogena etc.). Cf. XXV 8deg (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 pavesanaenam pavisanti, cf. IX 32a2) or [2] an indefinite number may do so (asamkhejjaenam ...) 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 * 258

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XX 10 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 (barasa-samajjiya). f (798b) = d with groups of twelve beings. g(798b) = c with groups of eighty-four beings (culasii-samajjiya). h (799a) = d with groups of eighty-four beings. * * avvattaga = avaktavya, Abhay. or perhaps avyakta. 259

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SAYA XXI salii kalali ayasiiii vamseiv ikkhuv dabbhevi ya abbhavii tulasiviii ya atthee dasa-vagga asii puna honti uddesa. Vagga i. Udd. 1 (800a) * [1] The souls embodied in the roots (jiva mulattae vakkamanti) of the plants sali, vihi etc. originate from AM; ref. to Pannav. 6. [2-3] They may appear and disappear (avahara = apahara) 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 (taya), 5. the branches (sala), 6. the shoots (pavala), 7. the leaves (patta), 8. the flowers (puppha), 9. the fruits (phala) and 10. the seeds (biya) 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, ikkhuvadiya etc., vi. sediya, bhandiya, d abbh a etc., vii. abbhar uha, voyana etc. and viii. tulasi, kanhadala etc. Cf. XXIII comm. 260

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SAYA XXII tali eg'il atthiya bahubiyagalii ya gucchaiv ya gummav vallivi ya cha ddasa-vagga ee satthim puna honti uddesa. Vagga i-vi. (803a) The same as saya XXI, with slight differences, for the plants i. tala, tamala etc., ii. the eg a - biy ag a trees nimba, amba etc., iii. the b ah u - biy ag a trees at thiya, tinduya etc., iv. the guccha shrubs vaingani etc., v. the g um ma shrubs siriyaya, navamaliya etc. and vi. the valli creepers pusaphali etc.; references to Pannav. I. Cf. XXIII comm. 261

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SAYA XXIII Obeisance to the Suyadevaya! aluyalohiii avayalli padhiiv taha masavanni-valliv ya panc' ee dasa-vagga pannasa honti uddesa. Vagga i-v. (804a) The same as saya XXI, with slight differences, for the plants i. alu ya, mulaga etc., ii. lohini etc., iii. a y a etc., iv. padha etc. and v. masa panni etc. See Introduction $ 4.-In Pannav. 300-39b (cf. also Utt. 36, 93 seqq.) the same plants form two families called patteya- and saharana-sarira-bayaravanassai-kaiya (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 laya, 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 saharana 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 -laya, see Pannav. 32b) is missing in the Viy. 262

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SAYA XXIV uvavayali) parimanam[2] sanghayan'[3) uccattam[4] eva samtha nam[6] lessa[6] ditthill nane[8) annane[9] joga[10] uvaoge[11] sanna[12) kasaya[13] indiya[14] samugghaya[15] vedana[16] ya vede[17] ya aum[18] ajjhavasana[19] anubandho[20] kaya-samveho[21] jiva-pade jiva-pade jivanam dandagammi uddesa cauvisaimammi sae cauvvisam honti uddesa. The third gaha says that the saya is composed of twenty-four udd., one for each species (jiva-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-samaenam), joining of the bones (or firmness of the frame), size of the body (uccatta : sarir'ogahana), [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-agai) to the same form of existence. The fourth gana of the first line of the second gaha 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 Rayana 263

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XXIV 1 ppabha, 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 Rayanappabha or [2] (812a and 815b resp.) in any other hell. * * 2-11 (Udd. 2: 818a) * Asurakumaras, (udd. 3: 821a) Nagakumaras and (udd. 4-11: 822b) Suvanna- up to Thaniyakumaras 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 Suyadevayae'. 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). * * 264

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XXIV 21 21 The same is true with M: [A]: 842b, [B] and [C]: 843a, [D]: 843b. * * 22 (846a) Vanamantaras have the same origin as Nagakumaras. ** 23 (847a) The same is true with Joisiyas. * * 24 (848a) The same is true with Vemaniyas; specification for the different heavens. *'* 265

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SAYA XXV lesal ya davvaa samthana' jumma' pajjava niyantha samana? ya ohes bhaviyabhavie9-10 sammall micchela ya uddesa. See Introduction $7. 1. LESA. 1 (852a) * The six spiritual hues (less a) and their relative frequency, implicit ref. to Pannav. 3 (see Introduction SS 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 samsara (samsara-samavannaga jiva) 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-samaovavannaga) 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 aharaga resp. anaharaga beings. If both of them are aharaga or anaharaga, they are [of] equal [activity] (tulla). An anaharaga being, however, is inferior (hina) to [scil. less active than] an aharaga being [ahara, attraction of matter for the purpose of reincarnation, being an activity]; in the same way an aharaga being is superior (abbhahiya) to an anaharaga being. * 266

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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, oraliya-misa-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 ruvi) or are formless (aruvi), 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-davvanam ajiva-davva paribhogattae havvam agacchanti, cf. XVIII 41), not the other way round. Souls (jiva-davva) indeed take possession (pariyadiyanti) of lifeless substances; the latter constitute (nivvattiyanti) the five bodies, the five senses, the three activities and the breathing (anapanatta) 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 (davvaim agase bhaiyavvaim or bhaviyavvaim). 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 (vaghayam 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 dharaniya! 267

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XXV 2 4 (857a) The substances (davvaim) 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 bhavao); 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' (jiva-pradesavagadha-ksetrasyabhyantara-vartin), Abhay. 3. SAMTHANA. 1 (858a) a. There are six geometrical formations (sam - thana), viz the [simple] ring-shaped (parimandala), discshaped (vatta), triangular (tamsa), square (cauramsa) and oblong (ayaya, lit. 'stretched') formations and the complex (anitthamtha) formation. All these are infinite (ananta) both in substance (scil. in number: davv'atthayae) and infinite[ly different] as to [the number of] units of space [they occupy] (paes'atthayae). 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' atthayae). Complex formations (anitthamtha lit. 'behaving otherwise': parimandal'adivyatirikta, Abhay.) are composed of any number of simple geometrical formations of any kind (parimandal'adinam dvy'adi-samyoga-nispannatvena, Abhay.). 2 (859a) a. The five [simple] geometrical formations (samthana but the complex formation is missing) are infinite in number (ananta) 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. 268

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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 ... parimandala samthana... ananta; vatta nam ... c' eva evam java ayaya. jattha nam ... ege vatte samthane java-majjhe, tattha parimandala samthana... evam c' eva java ayaya. evam ekk'ekkenam samthanenam panca vi careyavva. 3 (860a) All of the five geometrical formations (the sequence here being vatta, tamsa, cauramsa, ayaya, parimandala) may be bidimensional (payara-vatta etc.) or tridimensional (ghana-vatta etc.); oblong formations may also be unidimensional (sedhiayaya). 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'ogadha) [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 (sarvatah samam ghana-vrttam 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 vrddhokta gahas summarize section; they are also quoted in the Prajnapanatika (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 269

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XXV 3 PAYARA-VATTA OO Oo oya - paesiya oya-pa jumma-pae siya GH ANA -VATTA 1o OO O Olo oo hhh oya-paesiya VATTA jumma-paesiya PAYARA-TAMSA oya-pae siya jumma-paesiya GHANA-JAMSA jum ma-pae siya ooo olo olo ooo Oo TAMSA oya-paesiya Diagrams of the minimal formations 270

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XXV 3 PAYARA-CAURAMSA GHANA-CAURAMSA ooo Ooo oya-paesiya ED Olo jumma-pae siya GHANA-AYAYA CAURAMSA SEDHI-AYAYA 1--- oya-pae siya jumma paesiya oya -pae siya ololololo 00000 OOOO PAYAR? AYAYA oya-pae siya Ooo ooo AYAYA jumma-pae siya PAYARA- PARIMANDALA jumma-paesi ya ooo Oo olo GHANA-PARIMANDALA Tololo OOOO PARIMANDALA Viy. XXV 33 271

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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), davara-jumma (dj) = dvapara-yugma and kalioga (ko) = kalyoja(s) resp.] The text distinguishes between one single formation (parimandale etc. samthane) and the totality of all formations (parimandala etc. samthana); in the latter case the formations are regarded both as a whole (ogh'adesenam, see comm.) and separately (vihan'adesenam). Moreover, the formations are considered from the point of view of substance (scil. number: davv'atthayae), number of atoms (paes'atthayae), number of space-units occupied (e.g. a formation is kada-jummapaes'ogadha), 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 vihan'adesenam ogh'adesenam 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'adesenam: samanyatas, vihan'adesenam : bheda-prakarenaikaikasas (Abhay., 874b); the details of the vihan'adesa prove to be only a repetition of those recorded for one single formation. The vihan'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 272

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XXV 3 section of our table marked with an asterisk is summarized in a urddhokta gaha 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'atthayae ananta) whether they run from E. to W. (painapadin'ayaya) or from N. to S. (dahinuttar'ayaya) or from zenith to nadir (uddha-m-ah'ayaya). This is also the case with lines in the non-world (alog'agasa-sedhi). Lines in the world, however, are ? in number (davv'atthayae 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'atthayae 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 (ayaya, cf. sedhi-ayaya in 3 above), whence their names paina-padin'ayaya etc.-To account for the x or < length of horizontal lines in the world Abhay, gives the explanation of the Curni: asyeyam Curnikara-vyakhya: loka-vrttan niskrantasyaloke pravistasya dantakasya yah srenayas ta dvi-tr'adi-pradesa api sambhavanti tena tah samkhyata-pradesa labhyante sesa asamkhyata-pradesa labhyanta iti. He adds three gahas taken from the sika. 6 (866a) a. Lines in general (scil. lines passing through both the non-world and the world] have no beginning and no end (anaiya apajjavasiya) in whatever direction they run. In the world all lines have a beginning and an end (s'aiya 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 (seohio nam ... davv'atthayae ... kada-jummao) 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'atthayae ...) 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 (davara-jumma). Lines in the non-world have a number of paesas that is either 273

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XXV 3 divisible by four or that gives a remainder of three (teoga), two (davara-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: ksullaka-pratara-pratyasattau urdhv'ayata-srenir asrityavaseyah (ksullakapratara = khudlaga-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, davara-jumma and kalioga is quite obvious if we compare a line that touches the world at the ksullaka-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-svabhavat, Abhay.) mean that it never can be i because of the ksullaka-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-ayaya), 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 (cakkavala) or semicircular (addha-cakkavala). Cf. Thana 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 (duvalas'anga gani-pidaga) Ayara up to Ditthivaya, ref. to Nandi 246b. 10 (867a) The theory of relative number (appa-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 (sakaiya, viz the five kinds of Al and tasakaiya) and without a body (akaiya); [4] souls (jiva), atoms (poggala) up to [scil., according to the comm., units of time (samaya), substances (dravya), units of space (pradesa) and] 274

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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-davva, plur.) which is sixfold scil. consists of the five fundamental entities (dhamm'atthikaya etc.) and time (addha-samaya): substantially (davv'atthayae) 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 (appa-bahuga) applied to these six, ref. to Pannav. 3, 21:140a-b. c. All of these six occupy space (ogadha): all of them occupy [the] of space [of the world, except space (akasastikaya) 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-samsara-samavannaga) those that live in the second or in a further samaya of their state (parampara-siddha) and among beings living in samsara (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.) 275

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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'adesenam; all: all souls etc. considered ogh'adesenam. 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-damsana. are totally mobile if they reach their new place of origin by a deflected course (viggaha-gai-samavannaga), otherwise they are only partly mobile (des'eya). The anantara-siddhas (: ye siddhatvasya prathama-samaye vartante) are mobile siddhi-gamana-samayasya siddhatva-prapti-samayasya cakatvad iti, Abhay.--des'eya: moving like a worm (? ilika-gatya, cf. PSM s.v. iliya); savv'eya: moving like a ball (genduka-gatya), Abhay. 276

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XXV 4 6a (878a) Atoms (paramanu-poggala) and aggregates of (two] up to an infinite number of atoms (java ananta-paesiya khandha) are infinite in number and so are objects (poggala) occupying one up to i units of space (ega- ... java asamkhejja-paes'ogadha), existing for one up to i samayas (ega- ... asamkhejja-samayatrhiiya) and possessing one up to 0 degrees of each of the sensory properties (ega- ... ananta-guna-kalaya 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'atthayae) and number of units separately (paes'atthayae) and jointly (davv'attha-paes'atthayae). ? (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 4 277

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XXV 4 N.B.-* one: one atom etc. or all atoms etc. considered vihan'adesenam; all: all atoms etc. considered ogh'adesenam. ** 881bui we must read no kada-jumma-paes'ogadhe 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, i 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 (paramanupoggala) and aggregates. Cf. V 78. 9 (883b) a. An atom (paramanupoggala) or any given aggregate (java 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 lavaliya 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-tthan'antaram paducca), these durations of course correspond with what has been stated in b above. If, however, they leave that state (paratthan'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 278

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aggregates in motion and in rest. e. The same considered from the point of view of substance (davv'atthayae) and number of units (paes'atthayae) separately and jointly (davv'attha-paes'atthayae). 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 paramanupoggala 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 puccha. Goyama siya des'ee siya savv'ee siya niree, evam java anantapaesie (cf. 885a1). XXV 4 10 (886a) There are eight central units (majjha-paesa) of motion (dhamm'atthikaya), rest (adhamm'a.) and space (agas'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 Rayanappabha (cf. ibid.). The Rucaka is considered to be the centre of motion etc. (dharmastikay'adi) 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 (sarvasyam avagahanayam madhya-bhaga eva) [scil. of the body it occupies], may occupy a number of units of space less than eight because of their density (samkoca-vikasa-dharmatvat tesam); but why can they (according to Abhay. vastu-svabhavat) 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 avaliya etc. up to in one ussappini (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-pariyatta (see XII 4o), however, as well as in the past, the future and time in general (tiy'addha, anagay'addha and savv'addha), there are o samayas. b. (888a) The same with reference to the number of avaliyas in one ana-panu 279

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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 (anagay'addha) has one samaya more than the past (tiy'addha), the past one samaya less than the future. Time in general is twice the past plus [one samaya] (savv'addha nam tiy'addhao [abl.] sairega-duguna) or twice the future minus (one samaya] (... anagay'addhao thov'unaga-duguna); 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 Jiv. 423b. 4 (890a) On the six karmic conditions (nama) [of the soul], ref. to XVII 14, bhava being replaced by nama. * * nama = parinama : bhava, Abhay. 6. NIYANTHA. Introductory gahas: pannavana(1) veda(2) rage(3) kappa(4) caritta(5) padisevana(6) nane(7) titthe(8) lingal 9) sarire(10) khette(11) kala(12) gai(13) samjama(14) nigase (15) jog'(16) uvaoga(17) kasae(18) lesa(19) parinama(20) bandha(21) vede(22) ya kammodirana(23) uvasampa-jahanna(24) sanna(25) ya ahare(26) bhava(27) agarise(28) kal'(29) antare(30) ya samugghaya(31) khetta(32) phusana(33) ya bhave(34) pariname(35) vi ya appa-bahuyam(36) niyanthanam. Cf. Tattu. IX 48-49.-In the first introductory gaha suya (?bis) is omitted because it is in fact part of nana (suya-nana). (890b) * There are five [more or less perfect] kinds of monks (ni ya n t ha): monks indeed are 'empty' (pulaga), 'spotted' (bausa), 'bad' (kusila), 'free' (also niyantha) or 'pure' (sinaya). With regard to these five (abbreviated P, B, K, N and S below) 280

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the uddesa discusses the thirty-six qualities and faculties enumerated in the introductory gahas. (1) a. P are proclaimed (pannatta) to be of five kinds: one may be a P in the domains of knowledge (nana-pulaga), belief (damsana-p.), conduct (caritta-p.) or equipment (linga-p.), or one is a P in the scantiest degree (ahasuhuma-p.). b. There are five kinds of B: B are 'enjoying' or not (abhoga-bausa, anabhoga-b.), closed [against karmic influx] or not (samvuda-b., asamvuda-b.), or ahasuhuma-b. c. The K-class is, in fact, composed of two entirely different classes, viz the padisevana-kusila (abbreviated PK below) i.e. the 'K by transgression' and the kasaya-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-, apadhama-, 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-ghatikarman, Abhay.), samsuddha-nana-damsana -dhara (that means Arhats, Jinas or Kevalins) or, finally, aparissavi (aparisravin: 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 sabahyabhyantarad granthad, i.e. a sadhu, whereas the second niyantha (N) more precisely means nirgata granthat, viz mohaniya-karm'akhyad. As to the other terms: pulaga 'ka 'empty ear of corn', bausa = bakusa: sabala, kusila = sila, sinaya = snataka 'purified' (cf. the brahmanic snataka) scil. ghatikarma-laksana-mala-patala-ksalanad, Abhay. On the P Abhay. quotes two gahas 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 gahas quoted by Abhay.) is rather obscure: abhoga and anabhoga mean 'knowing resp. not knowing' that one commits a sin (dosa), cf. anabhoga: ajnana 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 (mul'uttarehim [gunehim]); an ahasuhuma-b. is he who cleans his eyes and mouth (acchi-muha majjamana ?). Abhay. further quotes three gahas on the K and two on the N. For two hundred kinds of K see Mahanis. III. = 281

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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-ksapin (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 khina-veyaya). N always are uvasanta-v. or khina-v. and S always are khina-v. (3) P, B and K (893a) experience likes and dislikes (are saraga), whereas N and S do not since N have suppressed or annihilated and S have annihilated all passions (uvasanta-kasaya-viyaraga, khina-k.-v.; cf. (18) below). (4) All five classes (893a) may practise a fixed state of living [in connection with the ten items 'nakedness' (acelakya) 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 (kappaiya). thiya-kappa relates to the periods of Rsabha and Mahavira, who gave up clothes etc. (cf. the two gahas dasa-thana-thio kappo ... quoted by Abhay. in his Vstti on Thana 3, 4 [p. 169a]), athiya-kappa to those of the twenty-two other (madhyama) Tirthankaras, Abhay. On the last statement of the text Abhay, says: kalpatito va kusilo bhavet kalpatitasya chadmasthasya tirthakarasya sakasayatvad and nirgranthah kalpatita eva bhaved yatas tasya jinakalpasthavirakalpa-dharma 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 (samaiya- resp. cheovatthavaniya-samjama), whereas with KK it may also be that of the monk in the exceptional position prescribed by atonement (parihara-visuddhisamjama) or even a self-discipline showing only slight changes (suhuma-samparaya-s.). With N and S self-discipline has reached its ideal perfection (ahakkhaya-s.) This sutra may be added to the places (Viy. 9o9a, Thana 322b, Uvav. 30 II) mentioned in Lehre par. 177. In our text the terms, although connected 282

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with samjama, in fact relate to conduct (caritta (5) in the introductory gahas). 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 (apadisevaya). The text expressly states that offending the fundamental gunas means giving way to one of the five [sins that bring about] karmic influxes (mulaguna-padisevamane pancanham asavanam annayaram padisevejja) [scil. committing sins against the five vows, Abhay.] and that the uttara-gunas here are the ten renunciations (dasaviha paccakkhana); 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-nana. The expression dosu (scil. nanesu) hojja is rather curious. ... (7bis) As to their knowledge (894b) of the Tradition of the Lore (suya), P at least study (ahijjejja) 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' (attha pavayanamayao asta-pravacana-matr 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. pad.) [that means as to their knowledge etc., Abhay.] they all are Jaina monks (? sa-linga). 283

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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 (jammana-santibhavam [= sadbhavam, Abhay.] paducca) in karmic places (kammabhumi) but, except the P-class, they may visit places free from karman (akamma-bh.) if they are brought there [by gods and the like] (saharanam paducca). saharanam = samharanam: ksetrantarat ksetrantare dev'adibhir nayanam, Abhay. (12) Generally speaking (896a) all classes are born and live (jammanam santibhavam ca paducca) either in the susama-dusamakala or in the dusama-susama-k. or in the dusama-k. of an osappini or an ussappini. There are, however, one or two slight differences: P, N and S for instance never are born in the dusama-k. of an osappini. Moreover, all classes may be born and live also in the dusama-susama-palibhaga of a no-osappini-noussappini. Classes experiencing saharana (saharanam paducca, cf. (11) above) live in some (annayara) good period (samakala) or palibhaga. osappini and ussappini are found only in Bharata and Airavata. In Mahavideha (part of which is a karma-bhumi), Hemavata etc. the evolution of time is called no-osappini-no-ussappini, Abhay. In the text this no-o.-no-us. is divided into four parts (palibhaga) called susama-susama, susama, susamadusama (so also read 896b6) and dusama-susama. (13) Whereas (897a) after death S attain liberation (siddhi-gai), the other classes are reborn among all kinds of gods (inda, samaniya, tayattisa, logapala, ahaminda; the rank depends on their virahana or avirahana) in the different Vemaniya-heavens; the quantity of life (thii) of these gods. avirahana = aviradhana : jnan'adinam athava labdher anupajivana, Abhay. (14) The classes P, B and K (898a) present forms of selfdiscipline (samjama-thana), 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. 284

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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 (satthana-sannigasenam: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 (ananta- etc. bhaga-hina resp. -m-abbhahiya) or oo, i or x times (ananta- etc. guna-hina resp. -m-abbhahiya). If, however, these classes are compared with each other (para-tthana-sannigasenam), 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-tthana-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. uberlegen', 'inferior resp. superior'. (16) All classes (899b) are active in the three ways (mana-, vaiand kaya-jogi) except S who may be active or inactive (ajogi). (17) All classes (899b) have the formally distinct or the formally indistinct imagination (are sagarovautta or anagarovautta). (18) P, B and PK (899b) have the four passions. KK have one (lobha), two (plus maya), three (plus mana) or all four passions (plus koha) in the samjalana-degree. N have suppressed or annihilated the passions (are uvasanta- or khina-kasai). S have annihilated them. (19) P, B and PK (901b) have one of the three best lessas; KK may have any of the six lessas. N have the best (sukko lessa and so have S (parama-sukka-lessa) if they are not devoid of lessa (alessa). (20) [The purity (suddhi, Abhay.) of] P, B and K (9029) may grow, diminish or remain stationary (they may be vaddhamana-, hiyamana- or avatthiya-parinama) 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. 285

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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 (nama-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 anudiraya). (24) Synopsis (904a) showing what P etc. will become (uvasampajjai) if they leave their status (pulayattam etc. jahai): PBPK | KKN Sassam jama siddhi-gai samja- masam jama X X X xxxxx 1 | XXX X (25) P, N and S (904b) are devoid of instincts (no-sannovautta), whereas B and K may be devoid of instincts or not (sannovautta). This seems to be the meaning according to Abhay.: pulaka-nirgranthasnataka no-samjnopayukta bhavanti ... bakus'adayas tubhayatha. Anyway the text is corrupt; probably we must read: pulae ... no sannovautte hojja nosannovautte hojja. 286

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XXV 6 (26) P, B, K and N (904b) attract matter [into their bodies] (are aharaya); S may do so or not (aharaya va... anaharaya va). (27) S will have (905a) only one more rebirth (bhava-ggahana), 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 (? agarisa = akarsa, akarsana: caritrasya prapti, 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 koti of puvvas I samaya antomuh. antomuh. less than a koti 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: 287

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XXV 6 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 (samugghaya) are possible, viz those of karmic perception (veyana-s.), passion (kasaya-s.) and death (maran'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 samugghaya ... java teya-samugghae) are possible. To these five in the case of KK the samugghaya of the transposition body must be added. With N there is no ejection of particles whatever and with S only the kevali-samugghaya is possible. samugghaya : see Lehre par. 89. (32-33) Each P, B, K and N (907b) occupies and touches of the world (logassa ... asamkhejjai-bhage hojja, resp. as.-bhagam phusai), whereas a S may occupy and touch or < parts (asamkhejja bhaga, 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 (pulae etc. khaovasamie bhave hojja), with N it is suppressed or annihilated ... uvasamie va bhave hojja khaie va bh. h.), with S it is annihilated (... khaie bh. h.). Cf. Lehre par. 182. (35) On the number (908a) of beings that, during one particular samaya (ega-samaenam), are P etc. (padivajjamanae paducca) or have quitted the status of P etc. (puvva-padivannae paducca). (36) The relative frequency of P etc. * * 7. SAMANA. 1 Description of the self-disciplined beings (samjaya = saman a) considered from the same thirty-six points of view: * 288

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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 (samaiya-samjaya) which may be temporary (ittariya) or lifelong (avakahiya); [2] the self-dicipline after profession (cheovatthavaniya-s.) in which case the profession either [is a repeated profession, scil.] follows on a transgression of the vows (saiyara) or does not follow on such a transgression (niraiyara) [scil. is the profession of a pupil (saiksaka) or of an adept of Parsva'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 (nivvisamana) or serves such a nivvisamana (nivvittha-kaiya); [4] a self-discipline showing only slight changes (suhuma-samparaga-s.) for evil (samkilissamanaya) or good (visuddhamanaya); and finally [5] the ideal self-discipline (ahakkhayas., lit. the enunciated s.) of the imperfect monk (chaumattha) or of the perfect being (kevali). At the end five gahas explain the terms samaiya-s. etc. For samaiya-s. the Fourfold Restraint (caujjama, i. e. Parsva's lore) is the highest dharma (anuttara dhamma: sramana-dharma, Abhay.) and he who practises it (phasayanta) in the three ways (scil. with mind, speech and body) is a samaiya-s. He who adopts the Fivefold Restraint (panca-jama, i.e. Mv.'s lore) after having quitted (chettuna) his former spiritual rank (pariyagam poranam) is a cheovatthavaniya-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 (lobhanu) and [whose karman] is suppressed (uvasamaya) or annihilated (khavaya) is a suhuma-samparaya-s. and as such is only a little inferior to the ahakkhaya-s. (ahakkhaya [abl.] unao kimci), i.e. the imperfect (chaumattha) or the perfect being (jina) that has suppressed or annihilated the confusing karman. 19 XXV 7 nivvisamana (pariharika-tapas tapasyat, Abhay.) and nivvittha-kaiya (nirvisamanakanucaraka, Abhay.): see Lehre par. 162; CAILLAT, Expiations pp. 171 and 183. The details of the further description of these five kinds of 289

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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, samaiya-s. and cheovatthavaniya-s. are P, B or K, parihara-visuddhiya-s. and suhuma-samparaya-s. are KK and ahakkhaya-s. are N or S; cf. udd. 6(5) above. Subdivision of the text: (2) veda (3) raga (4) kappa (5) caritta (6) padisevana (7) nana (8) (a)tittha (9) linga (10) sarira (11) khetta (12) kala 912a (13) gai (14) samjama-thana 912a (15) caritta-pajjava 912b (16) joga (17) sagara (18) kasaya (19) lessa 910a 910a 910a 910b 910b 910b 911a 911a 911a 911a 911b 290 913a 913a 913a 913a (20) parinama (21) bandha (22) veyana (23) udirana 914b (24) uvasampa-jahanna 915a (25) sanna 915a (26) ahara (27) bhava (28) agarisa (29) kala (30) antara (31) samugghaya (32) khetta (33) phusana (34) bhava 2 (919a) Introductory gaha: padisevanaa dos'aloyana ya aloyanarihe c' eva tatto samayarid payacchittee tavet c' eva. (35) parinama (36) appabahuya 914a 914b 914b a Transgression (padisevana) is tenfold: [it originates from] [1] pride (dappa), negligence (pamaya), ignorance (anabhoga: ajnana, Abhay.; cf. abhoga and an-a. in VII 62 and XXV 6(1)), desire (aura, i.e. hunger, thirst etc., Abhay.), [5] misfortune (avai: apad), confusion (samkinna, v.l. sankiya 'alarm', tintina 'complaining because of deficiency'), precipitation (sahasakkara, one gaha in Abhay.), fear (bhaya), enmity (paosa pradvesa) and [10] examination (? vimamsa sana, Abhay.). vimarsa: siksak'adi-parik 915a 915b 916a 916b 917a 917a 917a 917a 917a 917a 917b

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XXV 7 [No dialogue.] There are ten faults relative to confession (aloyana-dosa): [1] rousing [the confessor's] compassion [in order to get a light penance] (akampaitta), choosing an indulgent confessor (anumanaitta), confessing only the faults that others have seen (jam dittham), confessing only grave (bayaram) or [5] only small faults (suhumam), confessing secretly (channam, speaking indistinctly, Abhay.), verbose confession (sadd'aulayam sabd'akula), confessing one fault to several confessors (bahujana), confessing indistinctly (avvatta, scil. to a guru who is not thoroughly instructed, an agitartha, 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 (jai-sampanna), belongs to a good family (kula-s.), respects the decorum (vinaya-s.), knows [the difference between good and evil] (nana-s.), [5] is faithful (damsana-s.), has a good conduct (caritta-s.), is tolerant (khanta), has complete control [of his senses] (danta), is truthful (amai) and [10] does not regret [to have confessed] (apaccha'nutavi). c2 [No dialogue.] A monk is able to receive confessions in the proper way (... arihai aloyanam padicchittae) only if he possesses the following eight qualities: if he [1] is acquainted with good behaviour (ayarava), understands [the sins that are confessed] (aharava), is conversant with the practice [of confession] (vavaharava), is devoid of false shame (uvvilaya: apavridaka, 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 niryapaka) and [8] is able to see the calamities of the hereafter (avaya-damsi: paralaukikapaya-darsin, Abhay.). = d (920a) [No dialogue.] There are ten forms of correct behaviour (samayari) among monks. They are (enumerated in a gaha): [1] compliance with a wish (iccha-kara), the admission of being guilty (miccha-kara), assent (taha-kkara), formulae used 291

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XXV 7 when leaving (avassiya) or (5) entering a place (nisihiya), a request for instruction or a question concerning oneself (apucchana), a request for confirmation or a question concerning somebody else (padipucchana), placing something at somebody's disposal (chandana), promising (nimantana) and [10] entering another teacher's tutelage (uvasampaya). e (9200) [No dialogue.] There are ten kinds of penance (payacchitta) depending on whether the sin one committed deserves [1] simple report (aloyana'riha), confession proper (padikkamanariha), both report and confession (tad-ubhayariha), renunciation of the corpus delicti (vivegariha), [5] the kayotsarga-posture (thus Abhay. on viussaggariha), asceticism (tavariha), reduction of one's seniority as a monk (chedariha), complete annulation of the same and repeated profession (mulariha), repeated profession after an interim (anavatthappariha) or [10] exclusion from the community (paranciyariha). Quotations (several defective gahas): see Introduction $ 15. For parallel places in other texts see Lehre par. 136 (samayari) and 161 (payacchitta); cf. also LEUMANN, Ubersicht p. gb and CAILLAT, Expiations p. 142 (aloyanadosa), p. 141 (the qualities of confessant and confessor), p. 111 (payacchitta). - In connection with the eight qualities of a worthy confessor Abhay. states that ayara is dictated by jnan'adi-panca and vavahara by agama-srut'adi-panca, cf. I 19 and VIII 82 resp. Thana 484a reads avaharava for aharava and adds (9) piya-dhamma and (10) dadha-dhamma. EUR (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 java, refers), we only record the divergences. External asceticism: 1. A. 7. solasama bhatta om. in Viy. B. For Uvav. (niv)vaghaima Viy. has (a)niharima, 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. 292

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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 abhigacchanaya) Viy. has intassa paccuggacchanaya. XXV 7 4-5. Viy. has the following subdivision: pasattha-mana-vinaya (cf. Uvav. b) 1. apavaya, 2. asavajja, 3. akiriya, 4. niruvakkesa, 5. ananhavakara, 6. acchavikara, 7. abhuyabhisankana [mana or vai] apasattha-m.-vinaya (cf. Uvav. a) 1. pavaya, 2. savajja 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 paridevanaya. 3. y. Viy. sutta-rui. S. Viy. ogadha-rui which according to Abhay. (sadhupratyasannibhutas tasya sadhupadesad rucir avagadharucih) is the same as Uvav. uvadesa-rui. BB. Viy. padipucchana. Sequence of the anuppehas: 777, aaa, BBB, SSS. 4. c. Viy. suhuma-kirie aniyatti. d. Viy. samocchinna-kirie appadivai. 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 anuppehas: yyy, 888, BBB, xxx. VI'. A. 1 and 2: inverted order in Viy. ** A few explanations given by Abhay.: jhanjha (II B 6) 'quarrelsomeness' or, according to the Curni, anatthaya-bahuppalavitta; tumantuma (II B 7): hrdayastha kopa-visesa; niruvakkesa (II' 4-5, a-b under 4): svagata-sok'ady-upaklesa-viyukta; acchavikara (ibid. under 6) 'not troubling oneself or somebody else' ksapi: sva-parayor ayasa (cf. XXV 6(1) comm. end); 293

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XXV 7 abhuyabhisankana (ibid. under 7): 'not afraid of ghosts and demons (bhuta)'; paridevanaya (V' i 2): punah punah klistabhasanata. 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 jiva in the answer, whereas the question has neraiya nam bhante kaham uvavajjanti? Cf. f below), by means of purposive acting (ajjhavasana-nivvattienam karanovaenam), leave their (present] existence (thana) and enter their new (purima: purovartin, Abhay.) existence 'in a wink' (? seya-kale: esyati kale, Abhay.; cf. V 414), leaping like a monkey (pavao viva pavamana). b Their velocity, ref. to XIV 12. (c) They produce the quantity of life of their new existence (para-bhaviy'auyam pakarenti) by [their own] decisions and activities (ajjhavasana-joga-nivvattienam karanovaenam). (927b) Their rebirth (gai) is brought about by the wane of their quantity of life, form of existence and duration (au-, bhava- and thiz-kkhaya). e They are reborn on their own strength (aya'ddhue no par'iddhie), on the strength of their own karmans (aya-kammuna etc.) and exertions (aya-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. BHAVIYABHAVIYA. 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 mmaditthi) and sudd. 12 (ibid.)] heretical (miccha dit thi) beings. * * at the end of each udd. 294

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Obeisance to the Suyadevaya! jiva1 ya lessa pakkhiya3 ditthi annana nana sannao" veya kasae uvaoga1o joga11 ekkara[sa] vi thana. 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, lessa, '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 annana nana and uvaoga joga are due to the metre. For sayas XXVI-XLI see Introduction SS 6. ... 1 la (928b) * A soul that has already bound karman (jive bandhi) may or may not again bind 'bad karman' (pava 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 lessa, that stand in the dark half [of their existence without beginning and end] (kanha-pakkhiya, see XIII 1a), that are heretic or partly so (sammamicchaditthi), or that possess one of the three nonknowledges (are annani etc.), the instincts (sannovautta), one of the three sexes (saveyaga etc.) or one of the first three passions (koha- maya-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-nani) only case IV is possible. 6 295

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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 pavam kammam tah' eva mohanijjam pi niravasesam java Vemanie), whereas for the other kinds of karman its validity is restricted by the following additional rules: (1) human souls endowed with passion (even lobha-kasai) are, in the present, always binding (cases I and II) the karmans that obscure knowledge and vision, the karmans of individuality (nama-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 pava 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 (sammamicchadithi) only cases III and IV occur. * * bandhi : baddhavan scil. karma, Abhay.-At first sight pava 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 pava kamma (in ?) there is one important exception: the possibilities of binding 'quantity of life' (auya-kamma) indeed often contrast with those of binding pava 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 (praptavya-ksapakatva) or, more precisely, in the case of auya-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 (mohopasame vartamana resp. ksina-moha). 296

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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 (anantarovavannaga, 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 (anantar'- and parampar'oganha), [udd. 6-7 (ibid.)] their attraction of matter (anantar'- and parampar'aharaga), [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. 297

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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 dandagas) 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. 298

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XXVIII. KAMMASAMAJ J ANA-SAY A. 1-11 (938b) On the question where, that means on which stage of existence (kahim: kasyam gatau, Abhay.), souls and beings differentiated as in XXVI have earned (s a majjini msu, samayarimsu) '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.: ahava tirikkha-joniesu ya neraiesu manussesu ya), AHG, AMG and AHMG. * * Text and comm. both have Kammasamajjanana-saya.---samayarimsu, according to an old explanation quoted by Abhay., means 'experienced': samacaritavantah, papa-karma-hetu-samacaranena tad-vipakanubhavaneneti vrddhah. 299

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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] (patth a vi msu) and finished [perceiving] (nitthavimsu) 'bad karman' and the eight kamma-pagadis simultaneously (samayam) or not (visamayam). This depends on whether they have the same quantity of life (sam'auya) and are reborn at the same time (samovavannaga) or not (visam'auya, visamovavannaga). There are four possibilities, viz: I) samayam patthavimsu samayam nitthavimsu, II) s. P. visamayam n., III) v. p. s. n., and IV) v. P. O. n. resp. corresponding with I) sam'auya samovavannaga, II) s.-7. visamovavannaga, III) visam'auya samov., and IV) v.-a. visamov. ** patthavimsu: prasthapitavantah, that means prathamataya vedayitum arabdhavantah ; nitthaoi su : misthapitacantah, nistham natazantah ; samayam: samakam, yugapad; Abhay. 300

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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 (kiriya-vadi), II) those that deny voluntary action (akiriya-vadi), III) the agnostics (annaniya-vadi) or IV) the moralists (venaiya-vadi). 2 (943a) The future stage of existence (neraiy'auyam 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 kiriya-vadis, see Lehre par. 83 and JAIN, Life p. 211 seqq. Abhay. quotes different opinions on the meaning of the four terms. The kriya-vadins (1) pretend that action, being impossible without an actor, is connected with the soul (kriya atma-samavayini), or (2) that only action counts (kriya pradhanam, kim jnanena?), or (3) they maintain the real existence of the soul (jiva, atman) and of all other categories (padartha); there are 180 different schools, cf. JACOBI on Suy. 2, 2, 79 and JAIN o.c., p. 212, n. 127. The akriya-vadins (1) deny action because of the instability of things or (2) because of the momentary existence of the samskaras (one sloka quoted; on this ksanika-vada 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 ajnanikas (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 jnanam kasyapi kvacid api vastuny asti pramananam asampurna-vastu-visayatvat); 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. 301

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XXXI. U VAVA YA-SAY A. 1 (948b) * The four 'small numbers' (khudda jumma) are khudlaga-kada-jumma, kh.-teoya, kh.-davara-jumma and kh.-kalioga; they are defined in exactly the same way as the numbers (jumma) in XVIII 43. khudda, khuddaga = ksullaka as against the 'big numbers' (mahajumma) 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 (khuddaga-kada-jumma-neraiya) 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 khuddaga-teoya-neraiya (in C under 2 the numbers are 3, 7, 11, 15, [etc. up to] x or :). ef = a-b with kh.-davara-jumma-neraiya (in e under 2 the numbers are 2, 6, 10, 14, [etc. up to] x or :). g-h = a*b with kh.-kalioga-neraiya (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 lessa; [udd. 5 (ibid.)] H capable of salvation (udd. 6-8 (ibid.)] of the same three lessas, 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. 302

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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 vattitta kahim gacchanti etc.). * * at the end of each udd. The text has Uvavattana-saya. 303

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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 (bayara) 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 (attha kamma-pagadio pannattao). They bind (bandhanti) seven (that means all except auya-kamma) or all of these kinds of karman. They perceive (veenti) fourteen kinds of karman (kamma-pagadi) 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-Judayat stri-vedo na labhyate tat striveda-vadhyam, Abhay. Probably we should read i.-U.-bajjha (bahya), 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 lessa and their capability resp. incapa 304

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XXXIII 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. 305 20

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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-kaiya) dies on the eastern border (puracchimille carim'ante) of Rayanappabha and must be reborn as a being of the same species on the western border (paccacchimille c.-a.) of Rayanappabha, its transition takes one, two or three samayas (ega-samaiena va du-s. va ti-s. va viggahenam uvavajjejja). Answering Goy.'s question (se ken'atthenam ...) Mv. explains that he proclaims a theory of seven possible lines (sed hi). Lines indeed are straight (ujjuy'ayaya), 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 (cakkavala, addhacakkavala); 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-bayara or a pajjatta-bayara 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.-bay., pajj.-bay.) x 5 (the original being may belong to the five kinds of A1). With fire-beings there is a slight difference because the coarse 306

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XXXIV i 1 (bayara) 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 Rayanappabha and becoming coarse fire-beings in Manussa-(also called Samaya-)khetta, (955b4) coarse firebeings dying in Manussa-khetta and becoming Al on the western border of Rayanappabha, and (955b8) coarse fire-beings dying and becoming coarse fire-beings in Manussa-khetta. The place of these beings in Manussa-khetta is not indicated. e (956a2: read apajjatta-suhuma-pudhavi-kaie 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 Rayanappabha to Samaya-khetta etc.). (956a7: evam eenam 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, Sakkarappabha 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 Sakkarappabha etc. The caus. samohanavetta (955b11) is rather curious.-955b ult. read pajjatta-bayara-vanassai-kaie.-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' (visista-sthana-prapti-hetu-bhuta 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-nalie bahirille 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 (viseohie). nali: trasa-nadi, Abhay.; see Lehre par. 95.--In its explanation of the 307

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XXXIV i 1 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 anusreni 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 panca-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 anu-sedhi (for degdhim or degdhie) 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 (thana, ref. to 308

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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), samugghayas and duration. The last topic is treated in nearly the same way as in XXIX 1, but sam'auya and visam'auya are equated with tulla-tthiiya and vemaya-(= vimatra: visama-matra, Abhay.) thiiya resp., and samovavannaga and visamovavannaga are equated resp. with tulla- and vemaya-visesahiyam kammam (lit. 'karman' the differentiation of which begins at the same resp. a different moment) pakarenti. * * Once the title samanauso 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. 309

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XXXV. THE TWELVE EG'INDIYA-MAHAJUMMA [AVANTARA-]SAYAS. Avantar asa y a 1. 1 (964b) There are sixteen 'great numbers' (m a haju m m a) the names of which are formed by combining the terms kadajumma, teoya, davarajumma 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 teoyadavarajumma if C is 2 and E is 3. - Text: je nam rasi caukkaenam avaharenam avahiramane cau-pajjavasie je nam tassa rasissa avahara-samaya ('the number of times four has been subtracted') te vi kada-jumma se ttam kadajumma-kadajumme etc. The interpretation of mahajumma 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 310

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XXXV i 1 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-kadajumma-kadajumma-eg'indiya etc.), [udd. 3] not living in that samaya (apadhama- ...), [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-kadajumma-kadajumma-eg' endiya etc., [udd. 7] padhama-apadhama-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 kadajummakadajumma group. at the end of each udd. padhama-carama-s. * * ...3 According to Abhay. the padhama-2-samaya-kadajumma-2-eg'indiya beings (udd. 6) for instance are ekendriyotpadasya prathama-samaya-yogad ye prathamah prathamas ca samayah krtayugma-krtayugmatvanubhuter yesam ekendriyanam te. ... Avantaras ay as ii-xii. (969b) The subject of avantarasaya i, udd. 12-11 developed after the example of XXXIII ii-xii. * * 311

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XXXVI-XXXIX. THE TWELVE BEINDIYA-, TEINDIYA-, CAURINDIYA- AND ASANNI-PANCENDIYA-MAHAJUMMA-[AVANTARA-]SAYAS. (970b) The subject treated in XXXV applied to A2, A3, A1 and to A5 devoid of consciousness. * * XL. THE TWENTY-ONE SANNI-PANCENDIYA (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) lessas. * * 312 MAHAJUMMA-[AVANTARA-]SAYAS.

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XLI. RASIJUMMA-SAYA. 1 (975) There are four kinds of numbers (rasijum m a) called kadajumma, teoya, davarajumma and kalioya or rasi-jummakadajumma etc. rasi-jumma is jumma in the sense of rasi (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 rasi-jumma-kadajumma group of H (r.-j.-k.-neraiya), 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 ... jiva) can form only one kind of rasi-jumma. e. The way (976a) in which they originate: repetition of XXXI 12a, section 3. f. These H are born and live 'without merit' (aya-ajasenam uvavajjanti, aya-ajasam uvajivanti) scil., according to Abhay., 'without exerting themselves' (yasas: samyama). g. As a result of what has been said under f above they possess lessa (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 aya-jasam in which case, under g, they are alessa and akiriya and consequently attain liberation in that very existence, or they are salessa etc. * * 313

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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 rasi-jumma-teoya, a r.-j.-davara jumma and a r.-j.-kalioya; udd. 5-28 = udd. 1-4 taking into account that the HAMG may possess any of the six lessas; udd. 29-32 = 1-4 with beings that will achieve salvation; udd. 33-56 = 29-32 taking into account the six lessas; 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) Gaha: the whole work comprises 184.000 words. (979b) Gaha: eulogy of the work. Namaskara to Goyama and the other ganaharas, to the bhagavai Vivahapannatti (sic) and to the twelve Angas (duvalas'angagana-pidaga). Gaba: a devout wish that the Suyadevaya bhagavai 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 314

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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 gahas. The number of granthas is 15.751. 315

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INDEXES

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I. INDEX OF PROPER NAMES PERSONS Abbreviations: a. = annautthiya (dissident), A. - Arhat, A. = Ajiviya, b. = brahman, d. = disciple of Mv., h. = householder, k. = king, l. = layman or -woman, m. = monk, n. = nun, P. = Pasavaccijja, p. = prince(ss), 9. -- queen, . - race, t. = traveller (disacara). Aimutta, d. V 43 Aggibhui (= Goyama II), d. III 11 Aggivesayana, t. XV A Acchidda, t. XV A Ajja-Candana, n. IX 3310 Ajjunaga Goyamaputta XV C4 Ajjunnaga Gomayuputta, t. XV A Anuvalaya, A. 1. VIII 58 Anojja, Mv.'s daughter IX 334 comm. Andhaka-Vrsni, see Andhaga-Van hino Andhaga-Vanhino (vara (v.l. cara) and para), r. XVIII 44 Annavalaya, a, VII 101 (XVIII 74) Abhii, p. XIII 63 Ammada, m. XIV 33 Ayampula, A. I. XV C8; see Ayambula Ayambula, A. 1. VIII 5"; see Ayampula Avaviha, A. 1. VIII 53 Ajiviya I 2deg, VIII 51-3, XV Ananda, h. XV B2 Ananda, d. XV C1-4 Anandarakkhiya, P. II 58 Ikkhaga, r. XX 86 Iksvaku, see Ikkhaga Indabhui, see Goyama I Isibhaddaputta, 1. XI 121 Udaya, a., A. I. VII 101, VIII 59, (XVIII 74) Udai Kundiyayaniya XV C4 Udayana', k. XII 2 a Udayana", k. XIII 63 Uppala, Sankha's wife XII 17 Uvviha, A. 1. VIII 53 Usabha, A. XX 840 Usabhadatta, b. converted by Mv. IX 331 Enejjaga XV C4 Aiksvaka, see Ikkhaga Kaccayana, see Khandaga K. Ka[n]niyara, t. XV A Kattiya, merchant XVIII 2 Kalanda, t. XV A Kayaraya, A. I. VIII 53 Kalasa Vesiyaputta, P. m. I 95 Kaliyaputta, P. m. II 55 Kalodai, a., m. VII 10, XVIII 7 Kasava, P. m. II 56 Kundiyayaniya, see Udai K. Kurudattaputta, m. III 1d Kuniya Videhaputta, k. VII 92-3, XIII 63 Kesi, p. XIII 68 Koravva, r. XX 88 Kauravya, see Koravva Khandaga Kaccayana, d. II 16 Gangeya, P. m. IX 32 Gaddabhali, b. II 16a Gahavai, a. VII 101 (XVIII 74) Gobahula, b. XV Bi Gomayuputta, see Ajjunna G. Goyama I (Indabhui), d. passim, see XIV 71, XVIII 82 Goyama II, see Aggibhui Goyama III, see Vaubhui Goyamaputta, see Ajjunaga G. 319

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Gosala Mankhaliputta, head of the A. sect XV Candana, see Ajja-C. Candappabha, A. XX 83a Cedaga, k. VII 9 comm., XII 22 Cetaka, see Cedaga Cellana, q. I 1, introduction Jamali, nobleman, m. IX 332 Jayanti, P., n. XII 2 Fnaty, see Naya Namudaya, A. I. VIII 53 Tammudaya, a. VII 101 (XVIII 7') Tamali Moriyaputta, h. III 12a Tala, A. I. VIII 53 Talapalamba, A. 1. VIII 53 Tisaya, m. III 110 Triprsta, former birth of Mv. XIV 714 comm. Devasena (= Mahapauma) XV D2 Devananda, Usabhadatta's wife IX 331 Dhammaghosa, m. XI 11% Dharani, q. XI 91 Naganattuya, see Varuna N. Namudaya, a., A. 1. VII 104, VIII 5', XVIII 74 Naya, r. XX 86 Nayaputta (= Mv.) VII 101 Narayaputta, d. V 81 Niyanthiputta, d. V 81 Paumappabha, A. XX 83a Padmavati, q. VII 9 comm. Pabhavai, q. XI 113 Parsva, see Pasa Pasa, A. V 94, IX 325, XXV 71(1) Pasavaccijja, followers of Pasa V 94; see also Kalasa Vesiyaputta, Kaliyaputta, Mehila, Anandarakkhiya, Kasava, Gangeya Pingalaga, d. II 16 Piyadamsana (= Anojja) IX 33a comm. Purana, h. III 21b, VII 935 Pokkhali, I. XII 1 Poggala, b., m. XI 12 Bala, k. XI 113 Bahula, b. XV B2 Bhadda, Gosala's mother XV BI Bhadda, q. XV D2 Bharaddai XV C4 Mankhali, Gosala's father XV BI Mankhaliputta, see Gosala M. Mandaliya XVI 61 Mandiya XV C4 Mandiyaputta, d. III 31. Madduya, I. XVIII 74 Malla(k)i, r. VII 92 Mallarama XV C4 Mahabbala, Mahabala, p. XI 113 Mahapauma, p. XV D2 Mahabala, see Mahabbala Mahavira, A. passim; see III 21b-3, VII 93d.101, XV, XVI 61h, XX 84a-b Magandiyaputta, d. XVIII 34 Migavai, q. XII 2 Munisuvvaya, A. XVI 5d, XVIII 2 Meha, p. IX 332a comm. Mehila, P. II 55 Moriyaputta, see Tamali M. Revai, 1. XV Cu Roha', d. I 64 Roha? XV C4 Licchavi, see Lecchai Lecchai, r. VII 9 Vanhi, see Andhaga-Vanhino Varuna Naganattuya, 1. VII 930 Vaubhui (= Goyama III), d. III 11 Vijaya, h. XV B2 Videhaputta, see Kuniya V. Vimala, A. XI 11 Vimalavahana (= Mahapauma) XV D2 Vesali (= Mv.) XII 24 Vesaliya (= Mv.) II 18a Samviha, A. I. VIII 53 Sankha, I. XIII Sankhavalaya, a., A. 1. VII 10, VIII 53, (XVIII 74) Sammui, k. XV D2 Sayaniya, k. XII 2a Savvanubhui, d. XV C7.DI Sasi (= Candappabha) XX 83a Sahassaniya, k. XII 28 Sana, t. XV A Samahatthi, d. X 4 Siva, k. XI 91 Sivabhaddaya, p. XI 91 Siha, d. XV CHI Sunakkhatta, d. XV C7. Di 320

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332 Sunanda, h. XV B2 Sudamsana, merchant XI II Sudamsana, Mui's sister IX comm. Suppabha, A. XX 838 Sumai, k. XV D2 comm. Sumangala, m. XV D2 Suhatthi, a. VII 101 (XVIII 74) Seniya, k. I 1, introduction Selavalaya, a. VII 101 (XVIII 7') Selodai, a, VII 101 (XVIII 74) Sevalodai, a. VII 10 (XVIII 74) Somila, b. XVIII 10* Skandaka, acarya VII 638 comm. Halla, p. VII 9* comm. Halahala, A. 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 Rayagiha passim Candoyarana, s. near Uddandapura XV C4 Candovayarana, s. near Kosambi XII 2a Anga, c. XV C8 Angamandira, s. near Campa XV C4 Accha, c. XV C8 Avaha, c. XV C8 Ala(m)bhiya, t. n. 28; XI 12, XV C4 Uddandapura, t. XV C4 Ulluyatira, t. XVI 32. 58 Egajambuya, s. near Ulluyatira XVI 32.5 Kayangala, t. n. 40; II 16 Kamamahavana, s. near Vanarasi XV C4 Kayandi, t. X 48 Kasi, c. VII 9', XV C8 Kunda(g)gama, t. n. 44; IX 331-2, XV B4 Kumaragama for Kummagama q.u. Kurmagama, v. XV B3 Koccha, c. XV C8 Kotpha(ya), s. near Savatthi IX 332d, XII 11, XV A-C Kondiyayana, s. near Vesali XV C4 Kollaya, v. XV B2 Kosambi, t. n. 46; XII 2 Kosala, t. VII 9o, XV C7 Kosala, c. XV C8 Kosaliya 'of Kosala' XX 840 Khattiya-Kundaggama, the ksatriya part of Kundaggama q.v. Ganga V 7, VII 64, XI 9'; of seven kinds XV C4 comm. Campa, t. V 1!. 10, IX 3320, X 49, XIII 63, XV C4 Chattapalasaya, s. near Kayangala II I la Tankana, p. III 21a Tapoda, see II 57 comm. Tamalitti, t. III 12a Tungiya, t. n. 27; II 55 Duipalasa(ya), $. near Vaniyaggama IX 32, X 4, XI 1, XVIII 104 Nandana, s. near Moya III 11 Nalanda, suburb of Savatthi XV B2 Pattakalagaya, s. near Alabhiya XV C4 Palhaya, p. III 21a Padaliputta, t. XIV 82 Padha, c. XV C8 Palasaya, t. X 40 Punda, c. XV D2 Punnabhadda, s. near Campa V 11. 10, IX 3320, XIII 68 Pupphavaiya, s. near Tungiya II 55 Pulinda, p. III 212 Babbara, p. III 218 Bahuputtiya, s. near Visaha XVIII 2 Bahusalaya, s. near Kundaggama IX 331-24 321 21

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Bio, Bebhela, t. III 216, X 4", XV D3 Bharaha, see Cosmographical Names Bhuttuya, p. III 278 Maga(d)ha, c. XV C8 Mandiyakucchi, s, near Rayagiha XV C4 Matsya, see Vaccha Malaya, c. XV C8 Mahatavovatirappabhava, a hot spring II 57 Mahesari, t. XIV 82 Malava, c. XV C8 Mahana-Kunda(g)gama, the brahman part of Kundaggama q.v. Midhiyagama, v. XV CII comm. Miyavana, garden near Viibhaya XIII 63 Mendhiyagama, v. XV CII Moya, t. n. 26; III 11 Moli, c. XV C8 Rayagiha, t. Ii introduction, III 44 61-2, V 9', VI 101, VIII 7', XIV 84, XV C4 et passim Ladha, c. XV C8 Vanga, c. XV C8 Vaccha, c. XV C8 Vajja, c. XV C8 Vaniyagama, t. n. 29; IX 323, X 4, XI 1', XVIII 104 Vanarasi, t. III 61-2, XV C4 Vinjha mountains III 215, XIV 82, XV D2-3 Vibhela, see Bibhela Visaha, t. XVIII 2 Viibhaya, t. n. 50; XIII 69 Vebhara hill II 5?, III 4* Vesali, t. n. 29; VII 92-3, XV C4 Sankhavana, s. near Alabhiya XI 12 Sabara, p. III 21a Sambhuttara, c. XV C8 Sayaduvara, t. XV D2 Saravana, place near Savatthi XV BI Sahasambavana, garden near Hatthina pura XI 9', XVI 54, XVIII 2 Salakotthaya, s. near Mendhiyagama XV Cu Savatthi, t, n. 39, II I8, IX 33degd, XII , XV A-B2. 7. C2-11 Siddhatthagama, v. XV B3 Sindhusovira, c. n. 49; XIII 63 Subhumibhaga, grove near Sayaduvara XV D2 Susamarapura, t. III 210 Hatthinapura, t. n. 42; XI 9'. 11deg, 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. = Rahu, S. = Sakka, v. = vimana, Va. = abode of the Vanamantaras. Aggikumara, g. XVII 17 Aggei, d. X 1, XIII 43 Anuttarovavaiya, g. V 411-12, VI 1, XIV 716.4b, 81 et passim Antahundi 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 Ayasivana, Va. I 111 Arunabha, v. XI 1210 322

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Arunodaga, 0. VI 5 Ala, see Ila Aviyatta- (v.l. Ahivai-) jambhaga, g. XIV 86 Avvabaha, g. XIV 84 Asanavana, Va. I 111 Asogavana, Va. I 11 Asoya, m. XI ? Ahivai-jambhaga, see Aviyatta-j. Aicca = Sura, g. XII 62b Aditya, see Aicca Ayava, g. XIII 68 Asvina, see Asoya Asadha, m. XI u Inda, d. X 1", XIII 48 Indra, g. XIV 22a comm. Ila, g. X 56 Isana, g. III 11d.2. 8, IV 1-8, X 49.56, XIV 22. 62, XVII 5 Isani, d. X 11, XIII 43 Isimpabbhara, the abode of the Siddhas XIV 81 Uttarakura, r. XX 81 Udahikumara, g. XVI 12 Eravaya, p. XX 81-2 Kacchabha, R. XII 61 Kancana-pavvaya, m.m. XIV 86 Kanha Vasudeva XIV 71a comm. Kanhasappa, R. XII 61 Kayandaga deva, g. X 4 Karttika, VII 936 Kali, g. X 58 Kaloya, o. V 14 Kibbisiya, g. IX 332-6, XII 51a comm. Kilbisika, see Kibbisiya Kuru, k. XX 88 comm. Kusumbhavana, Va. I r11 Krsnasarpa, see Kanhasappa Khanjana-vann'abha, v. XII 61 Khambaya, R. XII 61 Kharaya, R. XII 61 Khettaya, R. XII 61 Gangadatta, g. XVI 50-d Gandhavai, 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 Camaracanca, Camara's residence II 8, III , XIII 62 Campayavana, Va. I 111 Campijja deva, g. X 4 Citta, m. XI ! Citta, m.m. XIV 86 Cuyavana, Va. I 111 Chattovavana, 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 Jama, 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 Tama, d. X 1, XIII 48 Tayattisaga deva, g. X 4 et passim Tilagavana, Va. I 111 Thaniyakumara, g. XVI 14 Daddura, R. XII 61 Disakumara, g. XVI 13; ori XI 10% Divakumara, g. XVI II Devakura, r. XX 81 Dharana, g. III 116.8, X 4.56 Dhayaisanda, c. V 14 Dhuva-rahu, R. XII 61 Nagakumara, g. XVII 13 Niggohavana, Va. I 111 Negamesi, see Hari N. Nerai, d. XI, XIII 43 Paumavai, g. X 50 comm. Pankappabha, h. XIII 43a et passim Pajjanna, g. XIV 22% Pandaga, vana IX 3125 Parjanya, see Pajjanna Pavva-rahu, R. XII 61 Pagasasana, S. III 21b Pana-jambhaga, g. XIV 86 Palasiga deva, g. X 4 Pukkhala-samvattaga, mythical cloud V 72 Punnabhadda, 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 86 323

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Bandhujivagavana, Va. I 111 Bambhasanti, yaksa see Viy. 980a Baladeva, XVI 618 Balicanca, Bali's residence XVI 9 Bali Vairoyana, g. III 115.28. 8, X 4.5, XVI 9 Bali Vaissadeva, g. XI 9 Bibhelaga deva, g. X 4 Bharata, cakravartin VII 63a comm. Bharaha, p. V 5*, VI 7, VII 64, VIII 21 et passim Bhasarasi-vann'abha, v. XII 61 Bhuyananda, g. X 4 Magara, R. XII 61 Maghava, S. III 21b Maccha, R. XII 61 Manjitha-vann'abha, o. XII 61 Mandara, m.m. XI 102, XIII 4', XVI 61h et passim Mahaghosa, g. X 4 Mahavideha, p. XX 81-2 et passim Mahasamana, v. XVI 56 Mahasukka, heaven V 4*, XVI 56 Manibhadda, g. XV C8. D2 Manussuttara, m.m. XI 10, XVI 61h et passim Malavanta, m.m. IX 31 a5 Miyanka, v. XII 62 Meha, g. X 5a Yaksa, see Jakkha Rammagavasa, p. XX gi Rayanappabha, h. XI 11deg, XIV 81 et passim Rayani, g. X 5a Rai, g. X 5a Rahu, 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 Lavanasamudda, 0. III 3*, V 1*. 23, VI 83 Lavasattama, g. XIV 74a Lauyavana, Va. I 111 Lauya-vann'abha, v. XII 61 Lena-jambhaga, g. XIV 88 Logantiya, g. VI 53 Vairoyana, see Bali V. Vaissadeva, see Bali V. Vajjapani, S. III 215 Vattha-jambhaga, g. XIV 86 Varuna, g. III 7EUR.8, IV 1-4, X 5b Vasumai, g. X 56 comm. Vaukumara, g. V 21 (also kumari), XVII 16 Vanamantara, g. I 111, VII 93, XIX 10 Vayavva, d. X 1', XIII 43 Varuni, d. X 1, XIII 43 Vasudeva XVI 618; see also Kanha V. Viggaha-kanda, place in Bambhaloga XIII 458 Vicitta, m.m. XIV 88 Vijja-jambhaga, g. XIV 86 Vijjukumara, g. XVII 15 Vijju, g. X 58 Vimala, d. X ', XIII 48 Viyadavai, m.m. IX 3125 Vemaniya, g. V 410, VI 4deg et passim Veyaddha, m.m. VII 64, IX 3145, XIV 86 Verotta, g. see Viy. 980a Vesamana, g. III 70.8, IV 1-4, X 55 Vaisvanara, see Bali Vaissadeva Sakra, see Sakka Satakratu, see Sayakkau Siva, g. III 12a comm. Srngataka, see Singhadaya 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 Sakka, see Sukka Sanamkumara, g. III 1.2c-d, X 4, XIV 62 Sanavana, Va. I 111 Satera, see Sadara Sattavannavana, Va. I 112 Sadara, g. X 56 comm. Saddavai, m.m. IX 3125 Sayakkau, S. III 215 Sayana-jambhaga, g. XIV 88 Savvatthasiddha, mahavimana V 82, XV D2 Sahassakkha, S. III 21b Sai, see Seya Singhadaya, R. XII 61 Siddhatthavana, Va. I 111 324

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Sukka, g. X 55 Suyadevaya (in namaskaras) XV A, XVII 11, XXIII, XXIV 13 comm., XXVI 11; also Viy. 980a Suruya, g. III 8 comm. Suvannakumara, g. XVII 14 Sui, see Seya Sura, g. III 8, X5, XII 62-3 Seya, g. X 56 comm. Soma, g. III 78.8, IV 1-4, X 56 Somanasa, vana IX 31 45 Soma, d. X 11, XIII 43 Hari Negamesi, g. V 42 Harivasa, p. XX 81 Halidda-vann'abha, v. XII 61 Hemavaya, v. XX 81 Herannavaya, p. XX 81 OTHER PROPER NAMES Anga, see Duvalas'anga-gani-pidaga Udai, elephant VII 9, XVII 11 Gai-ppavaya VIII 7 Jyotiskarandaka, work XII 61 comm. Ditthivaya XX 836 Duvalas'anga-gani-pidaga XVI 611, Puvva XI 114, XV A comm., XVIII 2, XX 848, XXV 6(7bis), 71(7bis) Purva, see Puvva Bhuyananda, elephant VII 9, XVII 11 Mahasilakantaga samgama, war VII 99, XV C8 Rahamusala samgama, war VII 98 Secanaka, elephant VII 92 comm. XVI 616, Nigodasattrimsika, work XI 10* comm. Nigodasatin XV3", Viy. 325

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II. INDEX OF TERMS AND TOPICS aikkantal VII 2 aikkanta cf. kalaikkanta, khetta, pamanao, magga aisesa nana damsana XI 9. 122 aihi-puya XI 97 aihi-samvibhaga VII 22 amsiyao 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-bhumi XX 81, XXV 6/11). 21(11) akasai VIII 25, XVIII 1, XXV 71(18), XXVI-XXX; cf. kasaya akaiya VIII 28 akama I 111 akama-nikarana veyana VII 74 akicca I 101 akicca-tthana VIII 63, X 25 akiriya, oya I 2, II 5*, VII 2+, VIII 65, XXV 72' (under II 4, 3), XLI akiriya-vadi XXX akohatta amanatta amayatta alobhatta cf. kasaya akkhaya avvaya avasthiya XVIII 104; cf. sasaya akkhina-padibhoi VIII 53 agadhiya cf. amucchiya agami-kaya I 8*a, V 2. 69. 7, VI 51. 8, VII 102H, XIV 5', XVI 1deg, XVIII aggamahisi devi III 11, X 5, XII 69, XIV 62 aggi XI 91 agni XIV 5 comm. aghai-kamma VIII 10 comm. acakkhu-damsana 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. sacittacitta-misaya acchavi XXV 6(1) acchavikara XXV 72 acchejja IX 332 acchejja abhejja adajjha agejjha XX 52 ajasa XIV 86 ajiva 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 ajjhayana VIII 7 ajjhavasana IX 31, XI 11", XXIV, XXV 8(-12) ajjhoyaraya IX 3320 ajjhovagamiya veyana 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 anaikkamanijjaim (cha) XV A agandha cf. avanna agaruo, agurulahuya I 9%, II 180, 100, XI 101 agiddha cf. amucchiya agutti XX 22 agejjha cf. abhejja 326

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anagara 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. bhaviy'appa anagara anajjhovavanna cf. amucchiya anaddha cf. addha ananhaya II 55-6 ananhavakara XXV 721 anatta XIV 92 anattha-danda-veramana VII 22 ananta-jiva VII 33; deg-jiviya VIII 31 anantara, nirantara IX 32, XIII 61, XLI anantara-khetta VI 104 anantara-pajjatta(ga) XIII Ia. 2, XXVI-XXX, XXXIII-XXXIV anantara-parampara-anuvavannaga XIV 13 anantara-bandha XX 7 anantara-siddha XXV 45. 6(8-9) comm. anantar'ahara(ga) XIII 1a. 2-3, XXVIXXX, XXXIII-XXXIV anantar'ogadha(ga) XIII 1a. 2, XXVIXXX, XXXIII-XXXIV anantarovavannaga V 410, XIII 1a. 2, XIV 19, XXVI-XXX, XXXIIIXXXIV anabhiggahiya bhasa X 33 anavajja XVI 22b anavatthappa XXV 720 anavadagga V 94, IX 32b, XII 2h anavanniya-devattana X 25 anaiya cf. ai anauttam VII 16 anagaya VII 2o anagay'addha cf. addha anagara1 VII 22 anagara XVIII 83 anagara-dhamma XVI 61h anagarovautta 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 ananupuvvi I 64 anabhioga III 53 anabhoga I 17, VII 62, XXV 6(1), 72a anarambha I 18, V 77, VIII 12 analoiya-padikkanta IX 3320.8, X 25. 4, XIII 63; cf. aloiya-p. anaharana XVIII 35 anaharaga VI 35. 4, VII 11, VIII 25, XVIII 1, XXV 13. 6(28). 71(26), XXXV (-XL); cf. ahara(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 anittha akanta appiya asuha amanunna amanama I 52, VI 31, VII 64, XIII 42a, XIV 34. 52. 92 anitthamtha XXV 31 anidae I 22; anidaya XIX 52 anindiya I 74, II 10d, VIII 23, X 11, XI 102, (XVI 81), XXV 310 anisattha IX 332b aniharima II 16a, XXV 721 anu I 14, XXV 71(1) gaha 4 anukampa VII 63b, VIII 81 anutavi cf. apaccha'nutavi anudai cf. udai anudinna cf. udinna anudiraga, raya cf. udiraga anupariyattai XVIII 7o; cf. I 11o. 91, II 15.6a, IX 332g-h anuppeha XXV 721 anubandha XI 1 (-8), XXI-XXIV anubhaga I 43, VI 82 anubhava I 110 anumana V 48 anumanai XXV 72b anuvautta V 410 anuvaraya III 31a, VIII 101 anusedhi XXV 37, XXXIV i 12 anevambhuya V 52 anesanijja cf. aphasuya andaya VII 5 anhavakara XXV 721 atiy'addha cf. addha atta1 cf. aya 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 42.10 327

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atthitta I 34 adinna VIII 71 adukkhanaya VII 63b adukkhi VII 1", XIV 42 addha-cakkavala XXV 3?, XXXIVin addha (tiy'a. or atiy'a., anagay'a., savv'a.) I 64. 9', XII 51a, XXV 5deg; VII 2% addha-samaya II 104, X 1", XI 10, XIII 4"b, (XVI 8'), XXV 42 addha-kala XI Il adhammad XVII 21; cf. XX 22 adhamma? cf. arthikaya 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. anantara, jin'antara, s'antara antaraVIII 3', XIV 81, (XVIII 75a); cf. uvas'antara antara-diva IX 3-30, X 7-34 antima-sarira, -saririya I 4'. 99, V 43.7; cf. carima-s. antevasi V 4* et passim antosalla-marana II 16a anna-ilayaya 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 puttha ... I 68, XI 9!. 10, XVIII 103 anna-linga XXV 69), 72(9) annana, adj. oni I 5o, II 10EUR, V 78, VI 3" 4', VIII 23-6, IX 3142, XI 1 (-8). 9', XII 31a. 10deg, XIII 18.2, XVII 23, XVIII 1, XIX 38. 8, XX 1. 37. 7, XXI (-XXIV), XXV 49, XXVI (-XXX), XXXV (-XL) annaniya-vadi XXX apaesa cf. apadesa apaccakkhana-kiriya I 2o. 98, V 62, VII 86 apaccakkhani VI 4, VII 23.5 apaccakkhaya (pavakamma) I 1", VII 13b. 2', VIII 61. (7), XVII 21 apaccha'nutavi XXV 72c1 apacchima-maran'antiya-samlehana jhusan'arahana 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 apaaisevaya XXV 6(6), 71(6) apadihaya (pavakamma) 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 aparissaviXXV 6(1) aparissaviXXV 72c2 apavartana I 12 comm. apasattha I 9', XXIV (cf. [19]) apanayaim (cattari) XV C 8 apavaya XXV 72' (under II' 4, 1) aputtha I 61-8, II 1", V 41a, VIII 85; cf. puttha, phuda, phusai appa cf. aya appakamma(taraga) I 2%, V 63, VI 3?, VII 34 102b, XIII 4", XVIII 5, XIX 51 appakiriya(taraga) 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 appaveyana(taraga) I 2, V 63, VI 11. 3', VII 61. 102H, XIII 4', XVIII 5?, XIX 4. 51 appa-sarira I 22 app'auya V 61 app'asava(taraga) V 63, VI 3+, VII 102, XIII 4', XVIII 5?, XIX 4. 51 app'ahara(ga) VII 17b. 31 app'iddhiya cf. appa'ddhiya aprasasta XI 3 comm. aphasa cf. avanna aphasuya VIII 53 comm. aphasuya anesanijja V 6', VIII 61 aphusa I 101 328

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abandhaga XI 1, XXI (-XXIII), XXV 310.6121), XXXV (-XL) abaha! VI 34 abaha? VI 53, XIV 81 abuddha-jagariya XII 11b abbhakkhana V 45. 69 abbhintara-parisaya deva XIV 2? abbhutthana 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 boddhavva bhasa X 33 abhiniyvattai V 415, VI 101 abhivayana XX 22 abhihada IX 332 abhuyabhisankana XXV 72% (under XX' 4, 7) abhejja cf. acchejja amajjha cf. majjha amai III 46-6, 52-3, (XIII 9), XXV 72c1 amai sammaddithi I 2, III 64, V 410, XIV 3', XVI 5b-c, XVIII (32). 52.4; cf. sammadditthi amucchiya agiddha agadhiya anajjho- vavanna VII a amuha VIII 63 ambu-vasi XI 9' arasa cf. avanna araha(nta), arihanta I 43.5, III 2', VII 1deg, 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) araga XVII 24 aruva, ovi II 104.0, VII 104, XI 101, XIII 7, (XVI 81), XVII 24, XXV 21 'alam atthu' I 45, (V 5) alabha XV A aliya asabbhuya asantavayana V 69 alukkhi XIV 41 alessa VI 4', VIII 25, XVII 24, XVIII I, XXV 6(19). 71(19), XXVI (-XXX); cf. lessa 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 avagahana II 104, XIII 44a avacijjai XXV 23 avatthiya II 108, V 89, XX 81, XXV 6(20) 71120); cf. akkhaya and sasaya avaddh'omoyariya VII 17 avanna agandha arasa aphasa II 10, XI 1 (-8). 91. (12), XII 518 avatta-damsana XVI 618 avattavvam XII 103 avasthita XII 61 avahariya cf. avahiya avahara XI second introductory gaha under 3, XXI (-XXIII) avahiya XI 1 (-8), XII 20; avahariya XXXV (-XL) avahirai XII (-8), XII 26, XXXV (-XL) avaya XII 51a, XVII 23, XX 31 avaya-damsi XXV 72c2 aviggaha-gai I 7?, XIV 51 avibhaima XX 52 avibhaga-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) avirahana XXV 6(13). 71(13) avirahiya-samjama and -samjamasam jama I 26 avisuddha-lesa VI 93 avii-davva XIV 61b aviriya 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 sasaya avvabaha XVIII 104 avvoyada bhasa X 33 asamvuda I 110, VII 21. 91, (XII 1%), XVI 61d-e, XXV 6(1) asamsara-samavannaga I 18. 84, XXV asamkhejja loga V 94, XXV 23 asaccamosa VIII 1, XIII 71, XVI 22b, XVIII 71, XIX 8-9, XXV 14 asamjama, jaya I 18.11. 22.6, II 5, V 45, 329

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aho X 11 aho-kanduyaga XI 9 aho-loga cf. ahe-loga ai (s'aiya, anasya) V 94, VI 3*, VIII 26. 83. 99, (IX 325), XII 26. 7', XIII 431, XVIII 3*, XXV 36 au, au-kaya, au-kaiya I 67, II 5?, V 2, VI 51-2.81, VII 102D, XIII 42a, XVII 8-9, XVIII 31, XX 66 au-kkhaya bhava-kkh. thii-kkh. II 185, XXV 8 (-12) autta III 310, VII 71 auya, a.-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. 10deg. 11, XII 1deg, XIII 7, XIV 1deg. 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-pana-khaima-saima V 6', VII 180.7, VIII 61, XII 11a; cf. NOURISHMENT asadda V 75; cf. sadda asantavayana 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) asabbhuya cf. aliya asamarambha VIII 12 asarira, ori I 74, II 1", VI 4', XVIII 1; cf. sarira asarira-padibaddha (jiva) XVIII 41 asaya, assaya VI 12. 103, XI 1 (-8), XXXV i 1 (-XL) asarambha VIII 1 asasaya I 98, VII 2o. 36, XIV 438, XIX 7 asunna-kala I 24 asubha V 61. 9, VI 12, IX 32b, XIV 21 asura III 21-4, VI 51-2, 81, XVIII 75b asocca IX 3141. 326; cf. socca assamii XX 22 assaya cf. asaya assaya-veyanijja kamma I 110, VII 636 ahakkhaya-caritta VIII 24 ahakkhaya-samjama, -samjaya XXV 615). 77 ahammiya XII 26 ahaveya VIII 835 ahau-nivvatti-kala XI 111 ahakammam I 48 ahachanda X 4 ahatacca XVI 61 ahanigaranam I 48 aha-riyam riyai V 21 ahasuttam riyai VII 16.7', (X2) ahasuhuma XXV 6(1) ahigarana, oni VII 13a, XVI 1* ahigaraniya kiriya cf. kiriya ahiyasanaya XVII 34 aheu cf. panca heu panca ahel ahe-loga, aho-loga II 106, XI 101, XIII 434.5b, XX 27, XXV 3o. 4, XXXIV II aura XXV 72a4 aovakkama XX 1015 akampai XXV 7251 agai cf. gai-r-agai agama V 48, VIII 82 agarisa XXV 6(28). 71428); cf. gahan' agarisa, bhav'agarisa agara-dhamma XVI 61 agasa 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 ajai V 31 anamai panamai usasai nisasai (ussasai nissasai), subst. anama panama usasa nisasa (ussasa nissasa) 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. anapanatta, ana panu anavani bhasa X 38 ana I 33, VIII 82 ana-panatta XXV 2; cf. anamai ana-panu XII 46-4, XIII 4*a; cf. anamai anuppuvvi I 69, (XVII 4") apucchana XXV 720 330

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abaha 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) amantani bhasa 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-uvajjhaya V 68 aya, 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. aovakkama, aya-(a)jasa ayana V 413, (VI 10") ayama-majjha XIII 43a ayarava XXV 72c2 ayur-bandha XIV 13 comm. arambha(i) I 1o, III 31d, V 77, VIII 12 arambhiya kiriya cf. kiriya arahana, 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-padikkanta II 16b, III 46. 53, V 67, VII 93e, X 4, XI 11. 121e, XV C 7. D 1, XX 9; cf. analoiya-p. aloemi padikkamami payacchittam tavo-kammam padivajjami VIII 63, X 25; cf. padikkamai aloyana I 95 comm., XVII 34, XXV 72b-c.e ... avai XXV 720 avakahiya XXV 71(1) avaranijja kamma cf. darisan'avaranijja k., nan'a. k. avassaya XVIII 104 avassiya XXV 720 avasa I 5, VI 6, X 3', (XII 72), XIII 1. 2. 41. 62, XIV 11, XVIII 5, XIX 7, (XXV 38) avii-marana XIII 72 asananuppadana XIV 32 asanabhiggaha XIV 32 asava XXV 6(6); cf. mahasava(taraga) and app'asava(taraga) asava-dara III 31d (in a simile) asayana XVIII 74 asivisa cf. kamma-asivisa, jai-a. ahakamma I 97, V 67, (VII 8'); "mmiya IX 332b ahara, 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 aharaga VI 35. 4', VII 11, VIII 25, XI 1 (-8), XVIII 1, XXV 13. 6(26). 1(26), XXXV (-XL); cf. anantar'aharaga, anaharaga, app'aharaga, parampar'aharaga, mahaharaga aharaya sarira I 74, VIII 9c.t-g, XIII 71c, XVI 14b, XXV 14 aharaya-misaya sarira XIII 710, XXV 14 aharava XXV 7202 ahevacca III 8 ahohiya I 45, VII 73, XIV 10, XVIII 83 ingala cf. saingala, viingala iccha-kara XXV 720 iccha'nuloma bhasa X 33 ittha kanta piya suha manunna manama II 16b, VI 31, XIV 52. 92 itthanittha XIV 52 iddhi III 1-2, IV 5-8, X 31. 5-6, XIV 51, XVI gb.d, XVII 5. 12-17; cf. appa'ddhiya, mah'iddhiya iddhi kamma paoga III 42, 51, XX 102, XXV 8 (-12) iddhi jutti jasa bala viriya purisakkaraparakkama III 61; cf. utthana ... 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., vigalendiya indiya-vas'atta XII 2b iriyavahiya cf. iriya 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 Zriyavahiya, 'ya kiriya I 10%, III 314, VI 39, VII 134.6. 7', VIII 89, X 2, XVIII 81 iriyasamiya III 320 arya-samiti VIII 71 comm. isim-pure-vaya pattha-v. manda-v. maha-v. V 21 iha XII 51a, XVII 23, XX 31 iha'poha-maggana-gavesana IX 3142, XI 9. 114 ukkosa, 'siya, 'senam cf. jahanna ukkhitta-pasina-vagaranaim (attha) XVI 5-6 uggam'uppayan'esana VII 18 uggaha cf. oggaha uccatta IX 31a3.b, XI 1 (-8). 9?, (XXXV i 1 seqq.); cf. also ogahana uccara (pasavana khela singhana vanta pitta) I 74 ujju-mai VIII 26 ujjuy'ayaya XXV 3?, XXXIV i r? ujju-sutta-naya XVIII 61 comm. utthana kamma bala viriya puri sakkara-parakkama cf. viriya uddha-muinga V 94, XI 101 uddha-loya II 10%, XI 101, XIII 438.50, XXV 39. 4, XXXIV i r? uddha X 11 uttara-kiriyam riyai V 21 uttara-guna VII 22-3, XX 9, XXV 6). udirai cf. eyai udiraga, anudiraga or oraya XI 1 (-8), XXV 6(23), 71(23), XXXV (-XL) udirana I 38, XXI (-XXIII) udiriya I 13-4. 3', III 3! udirei I 14-7. 31.6, VII 1', XVIII 104, XXV 6(23), 71(23); cf. also V 21 uddai II 1", XV D 2, XVI r', XIX za uddesiya IX 3326 uddha-kanduyaga XI 91 udvartana I r comm. upasanta-moha VIII 84 upasraya cf. sramanopasraya uppattiya (buddhi) XII 5', XX 31 uppala XI 1-8 uppayana cf. uggam'uppayan'esana ummaya XIV 21 uyattai for uvvattai I 1* ura-parisappa cf. parisappa uvautta V 410, (XVIII 3) uvaoga II 108.c, XII ro', XIII 44a, XVI 7, XVIII 104; cf. anagarovautta, sagarovautta uvakkama cf. sovakkama, niruvakka ma, aovakkama, parovakkama uvakkamiya veyana I 43 uvakkesa cf. niruvakkesa, sauvakkesa uvagarana V 414 uvacaya XX 4; cf. also kammovacaya, poggalovacaya uvacinai, ocijjai, ciya I 13-4.10. 31. 74. 9?, VI 3', XII 1', XVI 23. 84, XXV 23 uvajjhaya VIII 81, IX 332K, XII 2b; cf. ayariya-u. uvatthavana cf. chedovatthavaniya uvabhoga VIII 2* uvabhoga-paribhoga-parimana 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, anudai 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. ghanodahi udinna, anudinna I 2'. 39.4, V 412 332

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86. 10lb-2, XXI-XXIV, XXV 13. 6(13), 1(13), 8-12, XXIX 1, XXXI, XXXIV-XLI; cf. anantarovavannaga, paramparovavannaga uvavattai for uvvattai 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 gaha 4 uvasamei I 36 uvassaya cf. samanovassaya uvahi (1) XVII 3; (2) XVIII 72 uvasaga cf. kevali ..., samanovasaga uvas'antara I 64. 92, II 10h, VI 53, XII 51a, XIII 43a uvasiya cf. kevali ..., samanovasiya uvvattai, ttana 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 uyattai, uvavattai uvvilaya XXV 72c2 usina X 22-3 usina-joniya II 5', VII 31 ussappini IX 332e, XII 2b. 4o, XX 81, XXV 6(12), 71(12); cf. MEASURES (of time) ussasai, ussasa cf. anamai ussuttam riyai VII 16. 71, (X 21) usasai, usasa cf. anamai 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-bala 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 pancendiya 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 ghattai khubbhai udirai tam tam bhavam parinamai III 31d, V 71, XVII 31, XVIII 3* eyana XVII 32 evambhuya V 52 esyat-kala V 414 comm. esana cf. uggam'uppayan'esana esanijja XVIII 10; cf. phasu esanijja esiya vesiya samudaniya VII 1o ogadha, ogahai 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. anantar'ogadha, parampar'ogadha ogadha-rui XXV 721 under V' 3 @ ogahana 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'adesenam XXV 34. 43.7 omoyariya VII 17; cf. avaddh'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 osappini 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 oharini bhasa 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 72 333

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kamma(ya) sarira I 1deg. 74, II 1, VIII ge-f, XII 4b-d, XIII gle, XIV 51 comm., XXV 14 kamma-lessa XIV 1.91 kamm'adana VIII 58, IX 33 28 kammiyal II 55 kammiya", v.l. kammaya (buddhi) XII 519, XX 31 kammovacaya 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 1deg, XVII 3*, XIX 9, XXV 8 (-12) karana-viriya I 84 karei karavei karentam anujanai VIII kai-samciya XX 103 kakkasa-veyanijja VII 63a kankha-pa(d)osa I usg. 3. 93 kankha-mohanijja kamma I 31-2.5.7-8 kada cf. karai kada-jumma XVIII 49, XXV 34.6. 41-3.7, XXXI-XXXII, XXXV-XLI kanha-pakkhiya XIII 18. 2, XXVI XXX, XXXI 21-24, XLI kanha-rai VI 52-3 kantara-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 kappaiyal VIII 102 kappaiyaXXV 6(4) kappovaya VIII 102 kappovavattiya 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 3deg. 86. 10, XXI-XXIV, XXXIV i 1%; cf. (a)ghai-kamma, appa- and mahakamma(taraga), auya-kamma, kankha-mohanijja k., carima k., pava-k., mohanijja k.; cf. also iddhi ..., utyhana ... kamm'amsa XV C 4, XVIII 77; cf. akamm'amsa kamma-asivisa 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-bhumi 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. bayara- and suhuma-bondi-(dhara) kalevara kallana kamma VII 1028 kavala VII 17 kavvada or kabbada X 32 kasaya (koha mana maya 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) kasaya-kusila XXV 6-71 kaiya kiriya cf. kiriya ka'ussagga II 18 kanksa I 32 comm. kama VII 72 kama-bhoga VII 7', XII 63 kami VII 72 kaya VI 12 32, VIII 12. 5o, XIII 71c, XVII 3*, XVIII 72-8; cf. au-kaya, tasa-kaiya, pudhavi-kaiya etc., maha- and suhuma-kaya, (s)akaiya kaya-tghii XI i comm. kaya-bhava-ttha II 52 kayotsarga comm, on XVI 28. 63 and XXV 72 kala 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(12.20.29 334

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kodi-sahiya VII 22 koha VII 17a; cf. kasaya ksina-moha VIII 84 comm. 30); cf. (a)sunna-kala, diha- and (ra)hassa-k., missa-k., seya-k.; cf. also davva ... kala-vasi XIV 22a kalaikkanta VII 17b, IX 332d kaliya-suya XX 835 kiikamma XIV 32 kicca I 101 kicca-(hattha-)gaya cf. hattha-kicca gaya kibbisiya I 26; cf. also Kibbisiya kiriya (1) I 63. 9. 101-9, III 316-e, VII 89, XI 1, XIV 4 comm., XVI 39, XVII 4", XXI-XXIII; cf. antakiriya, appa- and mahakiriya(taraga), iriyavahiya and samparaiya k., uttara-kiriyam riyai, (s)akiriya; (2) five kinds of k., viz kaiya, ahigaraniya, pausiya, pariyavaniya and panaivaiya: I 82, III 31a, V 64, VIII 4. 65, IX 34, XVI 13. 83, XVII 12; (3) five kinds of k. viz arambhiya, pariggahiya, mayavattiya, apaccakkhanakiriya and micchadamsana-k.: I 2, V 62 kiriya-vadi XXX kiya IX 332b kiya-gada V 67 kunthu VII 82.6 kumara-samana V 43 kula VIII 81, IX 3325, XII 26 kulagara V 53 kulattha XVIII 104 kusila X 3', XXV 6-71 kudagarasala-dithanta III 12a 21a, XVI 54, XVIII 2; cf. XIII 44 kevala samjama etc.: I 45, (VII 8'); k. damsana: VI 3*, VIII 2', XII 51a, XIII 19, XVII 23, XXV 4%; k. nana: IX 3101. (b), XV D3, XVI 615, khaiya XIV 7, XVII 14, XXV (54). 6(34). 7134) khaovasama, 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 khama XVII 34 khamavanaya XVII 34 khaya IX 31a2.(b); cf. au-kkhaya ... khavai XVI 4, khavayai XVIII 77 khavaya XXV 71(1) gaha 4 khaha cf. egao-kh., duhao-kh. khahayara VII 5. 64, VIII 1, XV D 2 ... kh'ai ...: III 213, VI 1, VIII 51 85, XII 25, XVII 21 khamei II 16, XII 12 khimsai cf. hilai khina I 9', V 412, VII 79, IX 316, XXV 6(2-3.18) khudda jumma, khuddaga j. XXXI XXXII khuddiga-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.-savaya k.-saviya k.- uvasaga k.-uvasiya tap-pakkhiya tap-pakkhiya-savaya 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-ppavaya VIII 7 gai-r-agai XI 1 (-8) gacchae citthae nisiyae ... II 186, III 310, VII 16.71 gadhiya cf. mucchiya gana 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 gamana II 10a gamanijja I 34 garahai, Chei, Orihai I 36. 95, VIII 63, X 25; cf. hilai ... garahana XVII 34 garu(ya)tta I 9', (XII 2"); cf. guruya gao, guruya-lahuya I 9, II 16a gahana II 104, XIII 4a gahan'agarisa VIII 83a; cf. agarisa gahiya baddha puttha kada ... XII 40 gasa VII 17D gahavai XVI 22a giddha cf. mucchiya giddha-patha II 18a giri-padana II 16a gilana VIII 81, XII 26 gilana-bhatta V 67, IX 332b gihi-linga XXV 69). 71(9) guna II 10, V 7. 81, XIV 7, XXV 19. 46.9; cf. also davva ... guna cf. mula- and uttara-guna gunarayanasamvacchara (tavokamma) II 6b guna-vvaya VII 93deg, VIII 51, XI 1210 gutti, adj. gutta II 16, XX 22 guru VIII 81, XVI 34 guruya I 9deg; 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 ... pancendiya cakkavatti V 53, XVI 6% cakkavala XXV 3?, XXXIV i ! cakkhu-damsana 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). 11deg, XII 81, XIII 69, XV C 4. D 3, XIX 7, XX 101b, XXI XXIII caraga-parivvayaga 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-vii of XXXIII-XXXIV, udd. 4 of XXXV-XL carama-(a)carama XXXV-XL carama-sarira VII 73 comm. caramaim (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-mohanijja-kamma V 411 carittacaritta VIII 24 carima-kamma V 4 carima-nijjara V 4 carim'anta (logassa) XVI 8-12, XXXIV il-?; cf. log'anta caru XI 9! cala V 414, XIII 4*a calana XVII 38 caliya kamma I 18-7 caujjama dhamma I 95, V 94, (IX 32C), XX 89, XXV 74(1) gaha i cauvvanna samana-sangha XVI 616, XX 85 carana XX 9 cinai, cijjai, ciya I 12-4, 31. 74. 9?, VI 3', XII 1", XVI 28. 84, XIX 3a, XXV 23 cinna XIX 3a ghana XXV 3 ghana-vaya (valaya) I 64. 92, II 10, XII 51a, XX 60 ghanodahi (valaya) I 64. 9%, II 10, XII sa, XX 66 ghara-samudana III 12a 215 ghai-kamma VIII 106 comm.; cf. ghati-karman ghana-(sahagaya-)poggala VI 101, XVIII 74 ghati-karman XXV 61 comm. 336

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cinta-sumina XVI 6la culasii-samajjiya XX 103 ceiya-khambha X 54 ceya-kada XVI 23 cela-vasi 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!. 12deg, XIV 746, XV B 4. 6. C 11, XVI 32, XX 9 chandana XXV 720 channa XXV 72 chavikara XXV 72 (II' 5, 6) chaumatthiya-samugghaya II 2 chijjai XXV 23 cheda XXV 72e chedovatthavaniya-samjama XXV 6(5). 71) seqq. chedovatthavaniya-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) jai VI 82 jai-asivisa VIII 21 jaiya XVIII 104 jagara XVI 61 jagariyatta XII 26 jagariya cf. dhamma-j., buddha-j. and abuddha-j., sudakkhu-j.; padija garamana jana III 42 janai I 95, II 15, VI 4?, IX 320 janai pasai 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 jayani bhasa X 33 jina I 33.47-8). 45, VII 1deg, VIII 2%, IX 332e, XV A. B 1.7. C 8-10, XX 84c, XXV 71(1) gaha 5 jina-kappa XXV 6(4) jin'antara XX 836 jina-sakaha 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 pana ... jivai VI 102 jiva-ghana V 94 jiva-paoga-bandha XX 7 jutti cf. iddhi ... jumma XVIII 4', XXV 33-4.6. 41-3; cf. kada-j., khudda j., mahaj., rasi-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-carana-laddhi XX 9 janavaya XV C8 jatta XVIII 104 jammana-maha or -mahima, nik khamana-m., nan'uppaya-m., pari nivvana-m. III 21a, XIV 22a jaya XII 52 jara 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. aya-jasa, iddhi ... jaso-kitti XIV 52 jahanna ukkosa, Onniya 'siya, onnenam osenam I 12.7. 5o. 10, II 52-3, III 3le, V 1", 7. 82. VI 34.7', VIII 9a-e. 10deg, 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. joni II 52-3, V 3. 4", VI , VII 5. X 2', XIV 61a; cf. usina-joniya jnana VII 84 comm. jhallari XI 101 jhana XVIII 104; cf. sukka-jjhana jhusira-gola XI 101 jhusana cf. apacchima- ... recorded in this index); cf. anikkhitta tavokamma, disa-cakkavala tavokamma tava-teya XV C 1-2. 7. D 1; cf. also teya, teya-nisagga, reya-lessa, teya samugghaya tavassi VIII 81; cf. bala-t. tav-vivariya (sumina) XVI 61a tasa, t.-kaiya, t. pana I 65, V 2", VI 5', VII 13b. 21. 64. 74 101, VIII 2.?, IX 34 tas-sevi XXV 72b taha-kkara XXV 720 tahabhava III 61 taharuva I 74. 81, II 166. 59, III a 210, V 6', VII 13EUR, VIII 6', XV C7 tayattisaga (deva) X 4; tayattisiya (d.) III 11 tavasa I 2o; cf. vanapattha t., disapok 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-joniya I 79, II 54, VII 5. 64, VII 92-3a, IX 3243 et passim; cf. e g'indiya ... pancendiya tiriya-loya II 10%, XI 10', XIII 438.55 tiviham tivihenam VII 2', VIII 5* (also tiviham duvihenam etc.). 7', XVIII thaviyaya V 67 thana II 104, XIII 44 a thana sejja nisihiya 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. au-kkhaya ... thiya XVII 21; XXV 24 thiya-kappa XXV 64). 7114) 82 tamsa XXV 31-4 tanu-vaya (valaya) I 64. 9', II 10h, XII 5a, XX 60 tathagaya XVII 24 tappa XI 10 tap-pakkhiya cf. kevali tab-bhava-marana II 16a tama X 11 tamu-kaiya deva XIV 22b tamu-kkaya 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'addha 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 ... pancendiya teu, teu-kaiya VII 102H, XIII 42a; cf. eg'indiya teoya, 'ga XVIII 43, XXV 34.6. 41-3.7, XXXI-XXXII, XXXV-XLI tejaskayika XVIII 4* comm. teya = tava-teya q.v. XV C 7-9. DI teya-nisagga XV D 3 teya-lessa III 12a, VII 10degC, XIV 95, XV B 4.6, XVI 5 teya-samugghaya XV C 7. D 2 338

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teya, teyaya (sarira) I 15. 74. 9?, II 1", VIII 90.8-4, XII 4 tericchiya I 2 ... tti vattavvam siya 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 thavara (pana) I 65, VII 21 thira XIII 44a thula(ya) VII 2o. 93C, VIII 52 thera-kappa XXV 6(4) thera (bhagavanto) I 95, II 55, V 43. 94, VIII 5. 62-3. 74. 81, X 5a, XII 2, XV C 1-4. 7-10 damsana 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 nana d., salinga-d.-vavannaga dakkhatta XII 2b danda XVII 2?; cf. anattha-d.-vera mana, eganta-d. dantukkhaliya XI 91 dappa XXV 728 darisan'avaranijja kamma V 415 darsana VII 89 comm. daviy'aya 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 kala bhava 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-lesa I 99, XII 518 davva-vaggana cf. mano-d.-v. davv'indiya I 74 dana VIII 24 dana VII 19c comm. davara-jumma XVIII 4' XXV 34.6. 42-8.7, XXXI-XXXII, XXXV-XLI ditthi 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. amai sam madditthi, mai micchaditthi disa X 14, (XI 10), XIII 4', (XVI 81-2, XXV 35-6) disakumari XI 10 disa-cakkavala tavokamma XI 9 disacara XV A, B 7 disa-pokkhiya tavasa 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-kala I 110.67 dih'auya 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 dukkhavanaya III 31d duppautta-kaya-kiriya III 324 dubbaliyatta XII 2b dubbhikkha-bhatta V 67, IX 3320 dubhaga-ppatta VII 17b duha cf. dukkha duhao-khaha XXV 37, XXXIV i 1 duhao-vamka XXV 3?, XXXIV i ! dusama-dusama VII 64 dusama-susama XXV 6(12) dusama 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 devadhideva 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 desavagasiya VII 22 dosa I 9', VII 178.8, XXV 70-c; XVIII 104 dravya-lesya 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. cauj- jama dh., pancamahavvaiya sapadi kkamana dh. dhamma? cf. atthikaya dhamma-jagariya II 6), XII 11a dhamma-deva XII 9 dhamm'antaraiya XVI 32 dhammiya XII 2b dharana VIII 82, XII 51a, XVII 23, XX 31 dhuma cf. sadhuma, viya-dh. natthitta I 34 namaskaras pp. 3a, 5a, ba; XV A, XVII 1', XXIII i, XXIV 13, XXVI 1; p. 979b naya cf. ujju-sutta-n., nicchaiya n., vavahariya n.; bambhannaya naya naraga VII 64. 92-3 naradeva XII 9 naga VI 51-281 nana, adj. nani I 19. 38. 4. 5. 64.9, II 16a. 56. 10EUR, 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 nana damsana; ohi-, kevala-, suya-n. nan'avaranijja kamma VI 9', VIII 84 nan'uppaya-mahima cf. jammana- maha nama VI 84, XI 10', XII 3; nama = parinama: bhava XXV 5*, cf. XVII nali XXXIV i 12 niutta VI 82 nioya cf. nigoya nikaei I 14.6 nikkhamana-maha cf. jammana-maha nikkhamanabhisega IX 332c nikkhitta-sattha-musala XII 118 nigarana cf. ahanigaranam ni(g)oya XIX 36, XXV 58 niggantha VII 17-8, VIII 62-3, XXV 6 comm.; cf. samana n. nigganthi VII 1?-, VIII 63 niggaya XIV 13 nicca cf. sasaya nicchaiya naya XVIII 61 nijjara, nijjarei, nijjinna 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 maha-nijjara, carima-nijjara nijjara-poggala XVIII 32.5 nijjavaya XXV 72c nitthayai XXIX I nitthiy'attha nitthiy'attha-karanijja cf. niruddha-bhava nidana III 12a nidaya XIX 52 niddai V 416 niddha VIII 9a; cf. alukkhi nindai VIII 63; cf. hilai ... nindana XVII 34 nippaccakkhana-posahovavasa cf. nis sila ... nimantana XXV 72d nimitta XV A niyantiya VII 22 niyantha (1) II 15.6a, 5', XXV 6; (2) XXV 6-71 nirantara cf. anantara niraya-gai I 103 niravacaya cf. niruvacaya-n. niravasesa VII 2% niraiyara XXV 71(1) nirauya V 3 niruddha-bhava n.-bh.-pavanca pa hina-samsara p.-s.-veyanijja vocchinna-samsara v.-S.-veyanijja ni tthiy'attha n.-a.-karanijja II 15 niruvakkama XX rola 340

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pakarei I 9?, VII 6', XII 1', XIV 13, cf. karai pakama-nikarana veyana VII 74 pakuvvaya XXV 720 pakkhiya cf. kanha-pakkhiya and sukka-p., tap-pakkhiya pakkhiya posaha XII ta paccakkha V 48 paccakkhai, okkhana, "kkhani, okkhaya I 81. 9, II 19. 56, VI 42, VII 13b. 21-5.98EUR, VIII 5?, XVII 21. 34, XXV 618); cf. bhatta-paccakkhana and -paccakkhaya paccakkhana-posahovavasa VII 989, VIII 5', XI 121c; cf.nippaccakkhana niruvakkesa XXV 721 niruvacaya-niravacaya V 82 nireya V 75, XXV 45.9 niliyai V 94 nivvattana'higarana-kiriya III zla nivvatti XIX 8 nivvittha-kaiya XXV 71(1) nivvisamana XXV 71(1) nivvuda V 41a1.13), (VI 105) nivvega XVII 3* nisihiya XXV 720 nisega cf. kamma-n. nissasai, nissasa cf. anamai nissila ... nippaccakkhana-posahova vasa VII 64, 92-3a, XII 82 nihatta VI 82 nihattei I 14.6 nisanka I 331.7-8) nisasai, nisasa cf. anamai niharima 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-osappini-no-ussappini XXV 6/12). 71112) no-kamma VII 36 no-pakama-rasa-bhoi VII 17 no- (other compounds with) V 45, VI 35.4', VIII 2, XVIII 1 paccakkhanapaccakkhani VI 4", VII 25 paccakkhani bhasa X 33 paccuggacchanaya (intassa) XIV 32 pacchovavannaga 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. anantara- 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. pajjavasana cf. maha-p. pajjavasiya (sa-p., a-p.) VI 3', VIII 29. 88. 99, XIII 43b, XXV 36 pajjuvasanaya (thiyassa) XIV 32 panca-gai XXV 310 panca-jama XXV 71(1) gaha 2; cf. panca-mahavvaiya sapadikkamana dhamma pancanamaskara p. 3a panca-mahavvaiya sapadikkamana dhamma I 9`, V 94, (IX 329), XX 82; cf. panca-jama panca heu panca aheu V 78 panc'indiya, pancendiya I 74, II 5, VII 5, XXXIX-XL; cf. eg'indiya ... pancendiya patthavai XXIX 1 padikkamai, mana I 95 comm., VIII 52-8. 63, XXV 7e; cf. (an)aloiya, aloemi padiggaha VIII 62 pautta-parihara 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 341

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padijagaramana XII la padiniya VIII 81, IX 3325 padipucchana XXV 720.1 (V' 3 BB) padibhoi cf. akkhina-p. padima III 21b, VI 1deg; cf. bhikkhu P. padilabhei V 61, VII 130, VIII 61 padivadai XIV 11 padisamveei I 73, V 22. 69, VII 6', XVIII 5*, XIX 3a, XXI padisamsahanaya (gacchantassa) XIV padisattu V 53 padisevana, ovaya XXV 6(6) 71(6).2a paaisevana-kusila XXV 6-71 padihaya(-pava-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-bhumi XV B 2 panihana, du-ppanihana, su-pp. XVIII payana (suvina) XVI 61a payogasa I 34, VI 32 parautthiya I 10, II 5?; cf. also annautthiya parakkama cf. iddhi jutti ..., utthana ... para-bhaviya I 1.94, V 31 parama XIX 5 parama-sukka-lessa XXV 6(19) paramanu XX 52 paramanupoggala 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-ahohiya 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'ahara(ga) XIII 18.2; udd. 7 of XXVI-XXX and of the avantara sayas of XXXIII-XXXIV parampar'ogadha(ga)XIII 1.2; udd. 5 of XXVI-XXX and of the avantara sayas of XXXIII-XXXIV paramparovavannaga 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. panaivaya ... pariggaha pariggahiya kiriya sf. kiriya pariccayai VII 73 parinamai, onamai, onaya, degnama 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 3deg, XVIII 34 755, XIX 38, XX 1. 3, XXV 5* comm., 6120). 71(20); cf. also XXV 6, introductory gaha 3135); cf. eyai ..., poggala-parinama, satthasya sattha-parinamiya, suhuma- and badara-parinaya parinamao XII 26 paniya III 4", V 410 pandiya I 4o. 98, (VII 87), XVII 22; eganta-p.. 11 162, Xllla, XX1 para-loga a III 318 pandiya-marana II 16a, XIII 72 patteya V 94 comm., XIX 3a-, XXI patteyabuddha XXV 618); cf. pratye- kabuddha patthada XIII 48a pattha vaya cf. isim-pure-vaya pannavani bhasa X 33 pabhu VII 74 pamatta X 3 pamatta-samjaya I 18. 22, III 3le pamana V 42-8 pamana-kala XI 11 pamana-patta VII 17b pamanaikkanta VII 17b, IX 3320 pamaya I 35, III 310, XVI 146, XXV 74a payanuibhavai V 62 payara XXV 39, XXXIV i 1a; cf. khuddiga-p. payalai V 416 342

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KVI 58 panaivaiya 161.VII 1deg: VIl 2*. 993 parinamiya (buddhi) XII 518, XX 31; cf. also buddhi parinivvana-mahima cf. jammana- maha paritta V 94, VI 39, XII 26 paridevanaya XXV 72 paripassao (text: 'yassao) XIV 1 paribhogattae XVIII 4', XXV 22 parimandala XXV 31-4 parimana-kada VII 2? pariya[i ?)yai, pariyaitta III 48-51. 62, VI 9, VII 16.9', XIV 5o, XVI 58 pariyaya XIV 95 pariyara X 5 pariyarei II s parivuda V 94, XII 2b parivvayaga XI 12deg; cf. caraga-p. parisappa VIII 1', XV D 2 parisa (1) III 10; cf. abbhintara-, majjhima- and bahira-parisaya deva; (2) XVI 615 parisuddha VII 18 pariharai XXV 71(1) gaha 3 parihara-visuddha-caritta VIII 2 parihara-visuddhi-samjama, -samjaya XXV 6(6).71 paritta V O parisaha VIII 84 parisahovasagga I 9', II 1, IX 3325 parovakkama XX 101b paryaya I 34 comm. paliovama XI 111.3. 1210 palibhaga XXV 6112) paliyanka V 94 palisappai XIX 38 pavattini VIII 63 pavayana XX 85 pavayana-mayao (attha) XXV 617018) 717bis) pavayani XX 85 pavaya cf. gai-ppavaya pavesana(ga) IX 3222-6, XX 103 pavvayai III 123, IX 31a1.b et passim pavvavei II 161, IX 31 84.b pasattha I 74. 91.8, III 120, VI 1', IX 31a3; XXIV, cf. [19] pasina-vagarana cf. ukkhitta-pa-vaga- ranaim pasissa IX 310 pahina I 78; cf. niruddha-bhava ... pausiya kiriya cf. kiriya paovagamana, adj. deggaya II 1o, III 2a. 216, XXV 72t; cf. also DEATH-FAST pana (bhuya jiva satta) I 101, II 15.66, III 310, V 52. 64, VI 51-2. 10deg, VII 27. 636. 74, XI 1-8, XII 26, XVII 2?, XVIII 82, XX 2?; cf.tasa and thavara (pana) panagaim (cattari) XV C 8 pana-bhoyana cf. NOURISHMENT panamai cf. anamai panaivaiya kiriya cf. kiriya panaivaya V 6, VII 135, XIX 9 panaivaya ... pariggaha VII 2o. 936, VIII 5?, XIX 9; cf. mahavvaya, SINS pamicca IX 332 payacchitta VIII 63 paranciya XXV 72 parinamika XII 20 comm. parinamiya XIV , XVII 14, (XXV 54) parinamiya buddhi cf. pao b. pariyavaniya kiriya cf. kiriya pava kamma I 111.4", VI 1', VII 21. 8%. 101-2a, VIII 6', XVII 21, XVIII 3*, XXVI-XXX pavaya XXV 72 pasai XI 94; cf. janai pasai pasattha X 4 pasadiya ... XVIII 51 pahunaga-bhatta IX 332b piiy'anga I 74 piu-sukka I 74 pinda VIII 62, XI 102; cf. raya-p., sagariya-p., sejjayara-p. pucchani bhasa X 33 puttha I 61-3.8. 82-3, II 14, III 310, V 418. 64, VI 5deg, VIII 85, IX 34', XI 91. 103, XII 4deg, XIII 44b-c, XVI 11.3. 89, XVII 12.4, XVIII 10%; cf. anna-m-anna-baddha ... phuda, phusai pudhavi-kaiya ... vanassai-kaiya cf. eg'indiya pudhavil 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 343

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phaniya-gula XVIII 61 phasa XIII 423, XIX 38; cf. vanna ... phasu-esanijja I 9?, V 61, VII 13EUR.7, VIII 6', XVIII 104 (= phasuya) phasuya VIII 6o; cf. phasu-esanijja phasuya-vihara XVIII 10* phuda II 101, VI 101, VII 15.3", VIII 3*, XVIII 758, 102; cf. puttha phusa I 101 phusai I 61-4, II 108-h, V 74, XXV 6(83). 71183); cf. puttha, phuda 81. 10, XV D 2, XVI 82, XVII 11. 6-11, XVIII 103, XX 6, XXV 32. 4, XXXI-XXXII, XXXIV pudhavi? I 65, V 2deg, 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-harini (scil.nali) I 74 pudgala XVII 6 comm. purao kada XVIII 58 purisa IX 34 purisakkara-parakkama cf. iddhi jut ti ..., utthana ... purisa-jaya VIII 101 puris'adaniya V 94, (IX 32b) pulaga XXV 6-71 puvva(-gaya) see the index of proper names; cf. also coddasapuvvi puvvovavannaga I 22 puiya IX 3320 pejja-bandhana 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. paramanu-poggala, ghana-(sahagaya-) p., bahiraya p. poggala-parinama V 9', VI 51-2, VIII 1, XIV 34-41. 618 poggala-pariyatta XII 46-4, XIII ja comm., XXV 5 poggali VIII 107 poggalovacaya VI 32-3 poyaya VII 5 porisi VII 17b, XI 111 posaha cf. pakkhiya p. posaha-sala XII 11a posahiya XII ila posahovavasa VII 2?; cf. paccakkhana and nippaccakkhana-p. pratilekhana XVII 34 comm. pratyekabuddha IX 3141 comm. pramada XVI 220 comm. pravrajya 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. 4deg, 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 bambhacari XII 11a et passim bambhaceravasa I 4", IX 3141.(b) bambhannaya naya (plur.) XVIII 104 bambhi livi p. 5a bala cf. iddhi jutti ..., utthana ... baladeva V 58 bali XI 9. 102 baliyatta XII 2b bahu-biyaga VIII 31 bahu-sama XIII 45a badara, bayara I 1. 67, V 75, VI 35. 51-2, 81, Vill 1. 2deg, XIX 35-c. 8, XXV 1. 72, XXXIII-XXXV badara-parinaya XVIII 69, XX 51 bayara-bondi-kalevara XV C 4 ; bayara-bondi-dhara kalevara XVIII 41 barasa-samajjiya XX 103 bala I 42 98, III 2a, XVII 22; cf. eganta-b. bala-tavassi III 12a. 211, XV B 4 bala-tavokamma III 12a bala-pandiya I 42 81, XVII 22 2 phala VIII 53 344

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b. bala-marana II 188, XIII 72 bhava-deva XII 9 baliya I 95 bhava-linga XXV 619). 71() baliyatta I 98 bhava-lesya XIV i comm. bahiraga deva XIV 29 bhava-lesa I 9, XII gla bahira-parisaya deva XIV 22 bhav'indiya I 74 bahira-bhanda-mattovagarana XVIII bhaviy'appa anagara III 21b. 41.4, 5'. 6', XIII 9, XIV 11. 31. 9', XVI 3*, bahiraya poggala III 4' 5" 6", VI 9o, XVIII 3. 81. 101 VII 9', XIV 5', XVI 58 bhave appadibaddhaya XVII 34 bisarira XII 81 bhasa I 101, II 6, V 46, VI 35, VII 21, biya II 52-3 X 3', XIII 718, XIV 99, XVI 22b, buddha-jagariya XII 110 XVIII 71, XIX 8-9 buddhi XVII 2, cf. also uppatiya b., bhiksa-samuha VII 18 venaiya b., kammiya b. parinamiya bhikkhu X 25 bhikkhu-padima II 166, X 24; cf. beindiya (jiva) XXXVI; cf. eg'- padima indiya ... pancendiya bhijjai XIII 71 bondi XVI 28. 84, XVIII 88; cf. bhuya-parisappa cf. parisappa bayara- and suhuma-bondi-kalevara bhuya cf. pana bohi VII 13e, IX 31816.) bhuyabhisankana XXV 72 (II' 5, 7) bheya cf. sahanana-bheya bhoga VII 72-8, VIII 24; cf. kamabhakkheya XVIII 104 bhoga bhanda-mattovagarasa cf. bahira-b.-m. bhogi VII 79-3 bhatta-paccakkhana, "ya II 188, XIV 79, XVII 34 bhaya VII 84-5, XXV 722 magga XV A bhava XVIII 104; cf. au-kkhaya ..., maggaikkanta VII 17b davva ... majjha V 73. 81, XX 52 bhava-ggahana 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-parisaya deva XIV 22 XLI mad'ai II 15 bhava-tthii XI 1 comm. mana V 440, VI 12. 39, VIII 12. 5, XII bhavana IX 3185.15 46-4, XIII 71), XVII 3*, XVIII 78, bhavattha VIII 2. 84 XIX 3a. 8-9, XX 1, XXV 14 bhava-dharanijja I 5.74 manuya, manussa, manasa 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. manussa(ya), XVI 225. 5o, XVIII 1, XXV 9, XXX purisa 13, XXXI 5-8, XXXIII-XXXV, manuya-loga V 65, XVIII 5'; cf. XLI manussa-loga bhavagarisa VIII 838; cf. agarisa manussa-khetta XXXIV i 11 bhaviya-davva- I 2*, XII 9, XVIII 9 manussa-loga I 111; cf. manuyabhayana VIII ga loga bhava V 418. 78, VIII 5?. 81, XIII 44a, mano-dayva-vaggana V 411, XIV 716 XIV 4deg 72, XVII 14. 3*, XVIII 1. mandaliya XI 91 38. 10*, (XXV 5'), XXV 6(84). 71(34); manda-vaya cf. isim-pure-vaya cf. davva ..., eyai ... mamatta-bhava VIII 51 345

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marana II 18a, V 78, XI m', XIII XVIII 32; cf. apacchima-maran' 7?, XV A, XVI 23, XIX 3a; cf. antiya-samlehana-jhusan'arahana uddai maram maramana XVIII 32 maha cf. jammana-maha masa XVIII 10% maha'ddhiya cf. mah'iddhiya micchatta IX 31a2. 3328 mahavvaya II 16b, XV C 7. DI micchakara XXV 720 mahakappa XV C 4 micchadamsana-kiriya sf. kiriya mahakammastaraga) I 2, V 63, VI 3', micchaditthi I 2, III 2d, XVIII 1, VII 34. 1025, XIII 4', XVIII 5, XXV 12, XXXI 17-20, XLI; cf. also XIX 51 ditthi, mai micchaditthi maha-kaya XIV 3 micchavadi XVI 22b mahakiriya(taraga) V 69, VI 3+, VII missa-kala I 24 102b, XIII 4', XVIII 5o, XIX 4-5 missa-jaya IX 332b mahajumma XXXV-XL misaya cf. aharaya-m., oraliya-m., mahanijjara(tara) VI 1+, VII 73, XIX 4 veuvviya-m., sacitta acitta m. maha-pajjavasana VII 73 misasa, misa VIII 1 mahamanasa XV C4 mucchiya giddha gadhiya ajjhovamahavaya cf. isim-pure-vaya vanna VII 178, XIV 73 maha-vimana XV D 2 munda IX 31 al.(b) et passim mahaveyana(taraga) I 22, V 63, VI 11.3, mundavai II 165, IX 31 84.b, XV C7 VII 61, 1025, XIII 41, XVIII 5, musala cf. nikkhitta-sattha-musala XIX 4-51 musa V 61 maha-sarira I 2, XIV 31 musavai VII 21 mahasava(taraga) V 69, VI 3', VII 1021, mula XXV 720 XIII 4', XVIII 5?, XIX 4-51 mula-guna VII 21-3, XXV 616). 71(6) maha-sumina, deg-suvina XI II, XVI mula-pagadi-bandha XVIII 38 618-h mehuna II 53-4, VII 84, X 5a mahaharaga VII 3 mokkha I 48 mah'iddhiya (maha'ddhiya) deva I 79, moksabhilasa 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. ksinamah'iddhiyataraga XIV 21 moha mahima cf. jammana-maha mohanijja kamma I 4, VIII 84, XIV mai III 45.6. 52.3, (XIII 9) 21, XVI 61h; cf. kankha-mohanijja mai micchaditthi I go, III 61, V 40, ke, caritta-m. k. XIV 31, XVI 56-c, XVIII (3%). 52.4; cf. micchaditthi mai-anga I m* raiya(ga) V 67 mau-oya I 74 rayaharana VIII 62 mau-jiva-rasa-harini (scil.nali) I 74 rasa II 15; cf. vanna ... mana cf. kasaya rahassa-kala I 110 manasa vedana XVI 21 raga cf. araga, viyaraga, saraga manussa(ya) XIV 718, XV D 3, XVIII raya XVI 22a 31; cf. manussa raya-pinda V 67, IX 3325 maya cf. kasaya raya-risi XI 91 mayavattiya kiriya cf. kiriya rayahani III 7, IV 5-8 maran'antiya VI 62, XVII 34 6-11, rasi XVIII 43 346

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rasi-jumma XLI riyai cf. aha-riyam r., uttara-kiriyamr., ahasuttam r., Ussuttam r.; riyam riyai VIII 71, XVIII 81-2 risi cf. isi, raya-risi rukkha III 4', VIII 3', IX 342b; cf. also NATURAL PHENOMENA, plants and trees ruyaga XIII 43 ruva X 2', XVIII 74; cf. aruva, vanna ... ruvi II 104.0, VII 72. 10', X 1', XI 101, XIII 71, XIV 9', (XVI 81), XVII 24, XXV 21 rog'ayanka XVIII 104 71(32-33), XXXIV i 1deg; cf. iha-loga, deva-l., manuya-l., manussa-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-pala III 11. 7-8, IV 1-8, X 50, XI 91 | lobha XXV 7 gaha 4; cf, kasaya latthi VIII 62 laddhi III 6', VI 3*, VIII 24-5, XX 9; cf. viriya-laddhi, veuvviya-1. laddhi-viriya I 84 lava XIV 74a lahuya(tta) I 91-9 laghaviya (app'iccha amuccha agehi apadibaddhaya) I 98 labha VIII 24; XV A lavanna XIV 52 linga I 39, IX 31a2, XXV 611.9). 7119); cf. salinga-damsana-vavannaga livi cf. bambhi livi lukkhaya VIII 9a lukkhi XIV 41 luha III 4" (cf. comm.) les(s)a? 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-lessa les(s)aVIII 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-vasi XI 91 vaggana cf. mano-davva-vaggana vamka cf. egao-vamka, duhao-v. vajja III 21b-3 vatta XXV 31-4 vaddhai II 16a, V 82, XXV 6(20), 71120) vana-pasi (or -vasi) XI 91 vanassai(-kaiya) V 2*, VI 5o. 81, VII 13b, 31-3. 64. 102b, XI 1-8, XIII 42a, XVIII 3'; cf. eg'indiya, NATURAL PHENOMENA, plants vanna I 2deg, VI 51-2 vanna gandha rasa phasa I 74(+ ruva), II 1?. 188 (+ samthana). 104, V 75, VI 31 (+ ruva). 9(+ ruva), VII 64 (+ ruva). (9'). 102 (+ ruva), VIII 1 (+ samthana). 12103 (+ sam. thana), XI 1 (-8). 9'. 101. (12%), XII 5', XIV 41 (+ ruva).38, 72, XVII 24 (+ ruva), XVIII 6. 10", XIX 7-9, XX 5, XXI-XXIII, XXV 34 43.7, XXXV-XL; sadda ruva gandha rasa phasa VII 7, XIV 52 74b, XXI vanna-bajjha ? (kamma) I 74 vattavvam cf. tti vattavvam siya 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., sila-vv. valaya cf. ghana-vaya, ghanodadhi, tanu-vaya 347

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virahaya III 12d, VIII 68. 101 virahiya-samjama and -sarjamasam jama I 26 viliyai V 9 comm. vivaga 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'auya I 2*, XXIX 1, (XXXIV i visamayam XXIX 1 visamovavannaga I 2, XXIX 1, (XXXIV i 1) visaya III visuddhamana XXV 711) visuddha-lesa VI 98 visedhim, odhie XXV 3?, XXXIV i valaya-marana II 16a vavahara VIII 82 vavaharava XXV 720 vas'atta cf. indiya-vas'atta, kasaya vas'atta-marana II 16a vau-kaya, v.-kaiya III , III 43, V 21, VII 1021, IX 3425, XIII 428 (vau), XVI 11-2, XVII 10-11, XVIII 74 10%, XX 60 vau-vasi XI 91 vanapattha tavasa (42 kinds of) XI 91 vaya I 65, VIII 2, X 3o; cf. isim-pure vaya, ghana-v., tanu-v. vavahariya naya XVIII 61 vasa I 64.99 vasudeva 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 viusamanaya XVII 34 viussagga I 9', XXV 72 vigalendiya 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 vijja-carana-laddhi XX 9 vinivattanaya XVII 34 vidisa XI, XI 10%, XIII 430, (XVI 81-2) vinnana II 58 vinnu II 15 vibhanga-jnana VI 98 comm. vibhanga-nana III 61, IX 31a2, XI 9. 12 vimana 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. maha- vimana viraya VII 2', XI 1 (-8), XVII 2', XXI-XXIII, XXXV (-XL); cf. aviraya viragaya XVII 34 virahai XIV 11 virahana XXV 6(13) 71(13) vihanadesenam XI 11deg, XXV 48.7 vihara cf. phasuya-v. viingala VII 178.8 vii-davva XIV 616 viivayai VI 5', X 3', XIV 3deg 5'; XVIII 79, cf. I 110.94 vil-pantha X 21 vimamsa XXV 728 viyadhuma VII 17.8 viyaraga(-samjaya) I 22, VIII 84, XXV 618), 71(3) viriya, in most cases utthana kamma bala viriya purisakkara-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 viriya-bajjha (kamma) I 88 viriya-laddhi I 74, III 61, VIII 24; cf. laddhi-viriya visasa I 34, VI 3?, VIII 11-2. 9a, XIV 4 comm., 78, XVII 1", XVIII 33 vutthi-kaiya deva XIV 228 veuvviya-laddhi I 74, III 6', XIV 5 comm. veuvviya-samugghaya I 7", III 11.2a. 21b. 4" 5', VI 98 (?) veuvviya (sarira) I 74. 9, II 1", VIII 348

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90.1-, XII 4.-, XIII 710, XVIII 5', saingala VII 172 XXV 1*; cf. uttara-veuvviya, bhava- sauvakkesa XXV 72 dharanijja sao IX 32b veuvviya-misaya XIII 71c, XXV 1 samlehana II 186, III 128. 211, IX 331c; veei cf. vedei cf. apacchima-maran'antiya-samlevenaiya-vadi XXX 11 hana-jhusan'arahana venaiya (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 bhasa X 38 vedana-udiranaya and -uvasamanaya samsara I 110.24. 9', II 162, III 120, VI III 21a 33, IX 332-5, XII 7, XVI 616; ve(d)ei, veyana I 13-7. 21-231-2.6-43. cf. niruddha-bhava... 101, II 15. 5', III 31.d, V 5. 69, samsara-samavannaga I 18. 84, VII 4, VI 11-2. 10, VII 15. 36. 61. 74, X 23, XXV 19.45 XI 1 (-8), XII gla, XIV 2', XVI 21. samsarin XII 101 3', XVII 34.4", XVIII 32, XIX 34. samsuddha-nana-damsana-dhara 5', XXI-XXIV, XXV 622). 71(22), XXV 6(1) XXXIII, XXXIV i 13, XXXVsakasai cf. kasaya (-XL); cf. appa- and maha-veyana- sakaiya VIII 23 taraga, padisamveei sakiriya VII 2', XI 1(-8), XXV 721 (11' vemaya, vemayae III 310, VI 12. 103, 5, 3), XXXV-XLI VII 61, VIII 99, XXXIV i 13 sakkara XIV 32 veyanijja VII 85, VIII 84, XIV 42; cf. samkappa XVI 28 (a)kakkasa-veyanijja, (as)saya-v., ni- samkamana, "mei I 14.6 ruddha-bhava .. samkinna XXV 722 veyavacca XII 26 sankiya I 32.8, II 8, X 4, XI 9', veyavadiya V 43 XXV 724 vera I 82, IX 34 samkilissamana XXV 71(1) veramana I 9', VII 22. 638 93c. 102, samkhana II 16a VIII 5?, XI 121c, XII 51a, XVII 2, sangiya II 55 XVIII 4', XX 22-31 sangha VIII 81, IX 3328, XII 2", XXV vehanasa II 16a 618), 72(8); cf. cauvanna samanavocchinna VII 1" 7', XVIII 10'; cf. sangha niruddha-bhava ... samghayana I 5o, IX 3143., XI 99, vodana II 55-6 XXIV voyada bhasa X 33 sacitta VII 7, XIII 710 sacitta acitta misaya V 77. 9', XVIII sanka I 32 comm. sacca I 33.(7-8), VII 2", VIII 1deg, XIII suddhi XXV 6(20) comm. 712-b, XVI 2o. 59, XVII 34, XVIII sramanopasraya VII 18a comm. 7', XIX 8-9, XXV 1* saccamosa 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, 349

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XXV 6(16) 71(16), XXVI (-XXX); cf. joga sajjhaya XVIII 104 samciya cf. akai-samciya, avvattaga-s. samjama, samjaya I 18-9. 22.6. 46. 9', II 165, 55-6, III 3EUR, V 45, VI 35. 4, VII 18. 21.4, IX 3141.(b), XVII 2, XVIII 1. 104, XXV 615), 7'; cf. asamjama samjayasamjaya I 22.5, V 45, VII 24, XVII 2', XVIII 1, XXV 6124), 72(24) samjalana IX 31 12.b, XXV 6(18), 71(18) samjuha XV C4 samjoyana III 31a samjoyana-dosa VII 178.8 s'addha cf. addha satthi-tanta II 18 samthana, samthiya I 5?, V 94, VI 51-2, (VII 1deg), IX 31a3.b, XI 92 101, XIII 431.51, XIV 7, XIX 8-9, XXIV, XXV 31-4; cf. vanna ... satta VIII 59; cf. pana ... sattha VIII 32, XIV 38. 5', (XVIII 76a). 101; cf. nikkhitta-sattha-musala sattha-parinaya XVIII 104 satthaiya sattha-parinamiya V 2*, VII 18 satth'ovadana II 16a sadda V 41a. 75, VII 79, VIII 22, XIV 59.746, XX 1 sadd'aulaya XXV 725 sadhuma VII 178 s'antara IX 3201.(b), (XIII 6), XLI 1deg santo IX 320 samtharaga II 185, VIII 62; cf. sejja-s. sanna (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. sabha suhamma II 8, X 6, XVI 9, XVII 5 sabhavao XII 26 sama I 2, VII 82.6 sama-jogi XXV 13 samajjinai XXVIII samajjiya cf. chakka-, barasa- and culasii-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. kumara samana, samana = samjaya XXV 7 samana samani II 18 samana samani savaya saviya III 12d, XVI 61h; cf. cauvvanna samana sangha samana-dhamma IX 3142 saman'auso V 13-4, VI 7, VII, XI 9', XII 63, XVI 2*, XVII 34, XVIII 32.5, XIX 34, XX 81, XXXIV i 18 samanovassaya VIII 5'; samanovasaya VII 13a samanovasaga, "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 samanovasiya XII 2 samannaharanaya 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'auya I 2, (XVI 11-14, XVII 12 17), XXIX 1, XXXIV i 13 samakala XXV 6112) samayam XXIX 1 samarambha, 'bhai III 310, V 77, VII 13b. 102b, VIII 12 samahi VII 13EUR 930 samii, samiya II 16b, XX 22 samugghaya II 2, VI 64, VIII 9. 105 comm., XI 1 (-8), XIII 10, XIV 350

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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., samohanai samudda I 64. 92, II 10h, VI 83, XI 91. 101, XII 51a, XVIII 74, XIX 6 samuha VIII 81 samovavannaga I 22, (XVI 11-14, XVII 12-17), XXIX 1, XXXIV i 13 samosarana XXX samohanai, 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. samugghaya sampatti III 11. 51, XII 91b, XIII 9 sampannaya XVII 34 samparaiya (kiriya) I 102, VII 13.6. 71, VIII 83 (samparaiya-bandha and -kamma), X 21, XVIII 81 sampaunejja XVII 6-11 sambhoga XVII 34 sammatta VII 64, IX 31a2 sammaddamsana IX 31a2 sammadditthi, sammaditthi III 12d, XVIII 1, XXV 11, XXXI 13-16, XLI 85-112; cf. amai sammadditthi, cf. also ditthi sammana XIV 32 sammavadi 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-sarira salinga XXV 6(9) 71(9) salinga- (or gi-)damsana-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. lessa sall'uddharana VII 93c savana II 56 saviriya I 83-4 saveyaya cf. veda savva cf. desa... savva... savva-jiva VI 42, XI 1 (gaha 4), XII 72, XV B 5, (XXI-XXIII) savva-thova cf. RELATIVE FREQUENCY etc. savva-davva XII 51a, XXV 42 savv'addham VIII 9a, XXV 49 savv'addha cf. addha savva-paesa XII 51a savva-pajjava XII 51a savv'aviggahiya XIII 45a savva-suvina XVI 61o sasarira, degri I 74, II 14, VI 41, XVII 24, XVIII 1, XX 22; cf. sarira sahattha III 31a sahasakkara XXV 72a s'aiya cf. ai saiyara XXV 71(1) s'auya V 32 sakeya VII 22 sagara I 64. 92 sagarovama XI 11.3. 12 s'agara (1) VII 22; (2) XVIII 83 sagariya XVI 22a sagariya-pinda V 67 sagarovautta 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 sadharana V 94 comm. sadharana-sarira XIX 3a, XX I samaiya I 95; VII 13a, 22, VIII 51 samaiya-caritta VIII 24 samaiya-samjama, jaya XXV 6(5) 71 samaniya deva III 11. 21b samayari XXV 720 samuddaya V 21 saya VI 12. 103, VII 61, XI 1 (-8), XXXV (-XL) saya-veyanijja kamma VII 63b 351

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s'arambha V 77 sarambha, obhai III 310, VIII 12 sarira vedana XVI 21 savacaya V 82 savajja XVI 220 savaya II 18a, XII 2a; cf. kevali ... saviya cf. kevali ... sasaya I 44-5.64.98, II 104, V 94, (VII 1). 26. 39. (8?, IX 32"), XII 71, XIV 41-38, XIX 7; sasaya akkhaya avvaya avathiya nicca II 16a, IX 332e; cf. akkhaya ... sahanana-bheya XII 45 sahannanti XII 4a sahammiya XII 2", XVI 22a, XVII 34 saharana IX 31a5.(b), XXV 611-12) sahu XII 26 sijjayari XII 24; cf. sejjayara sijjhai (bujjhai muccai parinivvai savva-dukkhanam antam karei) I 110. 45. 93.5, II 165, III 12a.d. 2deg, 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 sijjhamana XI 9 sidhila I 110.9?, (XII 12), XVIII 33 sinaya XXV 6-7 sineha-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-jagara XVI 62 suttatta XII 26 sudakkhu-jagariya XII 11 sunna-kala I 24 supaitphaga VII 1", XI 10; supaitthiya XIII 450 subha V 61. 9deg, VI 12. 5', IX 32, XI 114, XIV 94 subhasubha, suhasuha II 1", V 99, VI 1?, IX 32b suya p. 6a, VIII 81-2. 10', XXV 67bis). 7147bis); cf. kaliya-suya and nana suya-sahayaya XVII 34 suvina XVI 61; cf. maha-sumina susama-dusama XXV 6(12) susama-susama VI 73 sussusanaya XVII 34 suha cf. sukha suhasuha cf. subhasubha 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-kaya XVI 22b suhuma-parinaya XVIII 69, XX 51 suhuma-bondi-kalevara XV C 4 suhuma-samparaga-caritta VIII 24 suhuma-samparaya-samjama, jaya XXV 6(6). 71 suksma-samparaya VIII 84 suriya I 61, V 11. 10, VI 51-2, VII 776. 64, VIII 85, XII 6', XIV 94 sejja sf. thana sejja nisihiya sejjayara-pinda V 67, IX 332 sejja-samtharaga IX 33d sedhi VI 5'. 62, XII 21, XXV 33.5-7, XXXIV i 11-3 seya V 75, XXV 45.9 seya-kala III 310, V 4:4, XVIII 36, XXV 8 (-12) selesi(-padivannaga) I 84, VI 1deg, XVII 3', XVIII 4', XXV 45 seha VIII 81, XII 20 soga XVI 21 socca 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 sissini V 53 siosina X 22-3 siya X 22-3 sila VIII 101 sila-vvaya VII 98C, VIII 5', XI 1210 sukka-jjhana XVI 61h sukka-pakkhiya XIII 14. 2, XXVI- XXX, XXXI 25-28, XLI 169-196 sukka-lessa XXV 6619), 71(19) sukkabhijaya XIV 96, XV C 4 352

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sovakkama XX 101a sovacaya V 82 sthapana-karmika V 67 comm. syadvada XII 108 comm. hanai IX 34 -hattha-kicca-gaya III 5', XIII 9 hatthi VII 82.6. 92-31, XVII 11 halla XV C 8 hasai V 41b hassa-kala I 110 hayai II 18a, V 89, XXV 6(20), 7(20) hiyamana cf. hayai 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 (Jamali); cf. Ajiviya, 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 bhaviy'appa anagara, viuvvai MEASURES (of time) V 12-4. 9deg, VI 7', XI 11, XII 625, XVIII 104, XXV 5deg; (linear) VI 72 NATURAL PHENOMENA: - cloud III 4deg, 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 332EUR6, 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 1 353

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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 1deg, 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 1deg. 74a. 94, XV C 1. 5. 11, XVI 4, XVIII 34 102, XIX 34, XXV 8; cf. kamma-asivisa, kulagarasala ditthanta SIMULTANEITY (egenam samaenam) 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

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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 Javanta 7 Neraiya 8 Bala 9 Guruya 10 Calanao 1 Usasa-Khandaya 2 Samugghaya 3 Pudhavi 4 Indiya 5 Annautthiya 6 Bhasa 7 Deva 8 Camaracanca 9 Samayakhetta 10 Atthikaya i Kerisa-viuvvana (Moya) 2 Camara 3 Kiriya III II 355

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Saya IV V VI VII VIII 356 Udd. 4 Jana 5 Itthi 6 Nagara 7 Pala 8 Ahivai 9 Indiya 10 Parisa 1-4 Vimana 5-8 Rayahani 9 Neraiya 10 Lessa 1 Ravi 2 Anila 3 Ganthiya 4 Sadda 5 Chauma[ttha] 6 Au 7 Eyana 8 Niyantha 9 Rayagiha 10 Candima I Veyana 2 Ahara 3 Mah'assava 4 Sapaesa 5 Tamuya 6 Bhaviya (Pudhavi) 7 Sali 8 Pudhavi 9 Kamma 10 Annautthi I Ahara 2 Virai 3 Thavara 4 Jiva 5 Pakkhi 6 Au 7 Anagara 8 Chaumattha 9 Asamvuda 10 Annautthi I Poggala 2 Asivisa 3 Rukkha 4 Kiriya 5 Ajiva 6 Phasuga 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 Arahana 1 Jambuddiva 2 Joisa 3-30 Antara-diva 31 Asocca 32 Gangeya 33 Kundaggama 34 Purisa 1 Disi 2 Samvuda-anagara 3 Aya'ddhi 4 Samahatthi 5 Devi 6 Sabha 7-34 Uttara-antara diva 1 Uppala 2-8 Salu etc. 9 Siva 10 Loga 11 Kala 12 Alambhiya 1 Sankha 2 Jayanti 3 Pudhavi 4 Poggala 5 Aivaya 6 Rahu 7 Loga 8 Naga 9 Deva 10 Aya I Pudhavi 2 Deva 3 Anantara 4 Pudhavi 5 Ahara 6 Uvavaya 7 Bhasa 8 Kamma 9 Anagara keya ghadiya 10 Samugghaya 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

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Saya Udd. P. Saya Udd. 208 210 254 XV XVI 223 O N N N N N N M l N N N N N N XVII 2 Ummaya 3 Sarira 4 Poggala 5 Agani 6 Kim-ahara 7 Samsitha 8 Antara 9 Anagara 10 Kevali TEYA-NISAGGA i Ahigarani 2 Jara 3 Kamma 4 Javaiyam 5 Gangadatta 6 Sumina 7 Uvaoga 8 Loga 9 Bali 10 Ohi 11-14 Diva etc. i Kunjara 2 Samjaya 3 Selesi 4 Kiriya 5 Isana 6-7 Pudhavi 8-9 Daga 10-11 Vau 12-17 Eg'indiya etc. i Padhama 2 Visaha 3 Mayandiya 4 Panaivaya 5 Asura 6 Gula 7 Kevali 8 Anagara 9 Bhaviya 10 Somila i Lessa 2 Gabbha 3 Pudhavi 4 Mahasava 5 Carama 6 Diva 7 Bhavana 204 8 Nivvatti 205 9 Karana 206 TO Vanacar'asura 207 Kh 1 Beindiya 253 2 Agasa 253 209 3 Panavaha 254 4 Uvacaya 212 5 Paramanu 254 213 6 Antara 255 214 7 Bandha 255 221 8 Bhumi 256 222 9 Carana 257 IO Sovakkama 258 XXI 260 XXII 261 225 XXIII 262 XXIV 263 228 XXV i Lesa 266 229 2 Davva 267 229 3 Samthana 268 229 4 Jumma 275 230 5 Pajjava 279 231 6 Niyantha 7 Samana 8 Oha 294 233 9-10 Bhaviyabhaviya 294 233 II-I2 Samma-miccha 294 XXVI BANDHI-SAYA 295 234 XXVII KARIMSUGA-SAYA 298 234 XXVIII KAMMASAMAJJANA235 SAYA 299 236 XXIX KAMMAPATTHAVANA-S. 300 236 XXX SAMOSARANA-SAYA 301 238 XXXI UVAVAYA-SAYA 302 239 XXXII UVVATTANA-SAYA 303 240 XXXIII EG'INDIYA-SAYAS 304 XXXIV EG'INDIYA-SEDHI-SAYAS 306 XXXV EG'INDIYA-MAHA244 JUMMA-SAYAS 244 XXXVI-XXXIX BEINDIYA-TEIN DIYA-, CAURINDIYA-, ASANNI-PANCENDIYA248 MAHAJUMMA-SAYAS 312 250 XL SANNI-PANCENDIYA MAHAJUMMA-SAYAS 312 XLI RASIJUMMA-SAYA 251 280 288 232 233 234 XVIII 310 XIX 313 357

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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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1. P. THOMAS: Lucubrationes Manilianae. 1888. - Uitverkocht. 2. H. PIRENNE: Histoire de la constitution de la ville de Dinant au moyen age. 1889. - Uitverkocht. 3. F. CUMONT: Sur l'authenticite de quelques lettres de Julien. 1889. Uitverkocht. 4. F. CUMONT: Notes sur un temple mithriaque a 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 general en France. 1892. Uitverkocht. 7. H. VAN DER LINDEN: Histoire de la constitution de la ville de Louvain au moyen age. 1892. - -- Uitverkocht. 8. J.-J. VAN BIERVLIET: La memoire. 1893. Uitverkocht. 9. L. DE LA VALLEE-POUSSIN: Svayambhupurana, dixieme 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: Etude 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 age. 1896. - Uitverkocht. 16. L. DE LA VALLEE-POUSSIN: Textes et etudes 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 Bibliotheque royale de Bruxelles. 1896. Uitverkocht. 19. L. WILLEMS: L'Element historique dans le Coronement Lois. 1896. Uitverkocht. B - 20. G. DES MAREZ: Etude sur la propriete fonciere dans les villes du moyen age et specialement 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: Etude sur la formation et l'organisation economique du domaine de l'abbaye de Saint-Trond depuis les origines jusqu'a la fin du XIIIe siecle. 1899. Uitverkocht. 23. E. ROLLAND: Une copie de la vie de Saint Theodose par Theodore, conservee dans le Baroccianus 183. 1899. Uitverkocht. 24. H. LOGEMAN: The English Faust-Book of 1592. 1900. Uitverkocht. -- 25. J. BIDEZ: Deux versions grecques inedites de la vie de Paul de Thebes, publiees 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 decouverte des iles Acores et de l'origine de leur denomination d'iles 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 a l'etude des Vies de Paul de Thebes. 1905. - 88 pp., 110 fr. 32. E. ROLLAND: De l'influence de Seneque le Pere et des rheteurs sur Seneque le Philosophe. 1906. 68 pp. Uitverkocht. 33. D. STEYNS: Etudes sur les metaphores et les comparaisons dans les oeuvres en prose de Seneque 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. DENUCE: 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 Manicheisme 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 delit de sacrilege en droit francais jusqu'a la fin du xve siecle. 1910. - II-140. pp. -- Uitverkocht. 41. J. DE DECKER : Juvenalis Declamans. Etude sur la rhetorique declamatoire dans les Satires de Juvenal. 1913. -- Uitverkocht. 42. L. DE LA VALLEE-POUSSIN : Bouddhisme. Etudes et materiaux. Theorie des douze causes. 1913. - Uitverkocht. 43. J. BIDEZ: Vie de Porphyre le philosophe neo-platonicien avec les fragments des traites. Iepi ayahuatwv et De regressu animae. 1913. - VIII-204 pp. -- Uitverkocht. 44. F. VAN ORTROY : L'Euvre cartographique de Gerard et de Corneille de Jode. 1914. - XXVI-132 pp. - Uitverkocht. 45. J. NOLF: La reforme de la bienfaisance publique a Ypres, au xvie siecle. 1915. - LXVI-276 pp., 160 fr. 46. W. BLOMMAERT : Les chatelains de Flandre. Etude d'histoire consti tutionnelle. 1915. - 250 pp. - Uitverkocht. 47. M. HAMELINCK: Etude preparatoire a la determination experi mentale de diverses individualites intellectuelles. 1915. - 68 pp., 8 Pl., 80 fr. 48. H. VAN HOUTTE : Histoire economique de la Belgique a la fin de l'Ancien Regime. 1920. -- Uitverkocht. 49. P. FAIDER : Etudes sur Seneque. 1921. - 324 pp. - Uitverkocht. 50. P. GRAINDOR : Marbres et textes antiques d'epoque imperiale. 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 hopital du moyen age et une abbaye y annexee. La Biloke de Gand : etude archeologique. 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 francaise dans le Comte de Flandre au debut du xiile siecle. 1928. -- 232 pp. -- Uitverkocht. 60. P. FAIDER: Seneque de la Clemence. 1928. -- 102 pp. - Uitver kocht. 61. J. BIDEZ: La Tradition manuscrite et les editions des discours de l'Empereur Julien. 1929. -- XII-156 pp., Uitverkocht. 62. 63 en 64. H. VAN HOUTTE : Les Occupations Etrangeres en Belgique sous l'ancien regime. 1930. - 570 fr. Tome I, XXIV-590 pp.; Tome II, 546 pp.; Tome III, Table alphabetique des noms de personnes et des noms de lieux, 52 pp. 65. P. FAIDER: Catalogue des Manuscrits de la Bibliotheque publique de la Ville de Mons. 1931. -- 696 pp., 300 fr. 66. F. L. GANSHOF: Recherches sur les Tribunaux de Chatellenie en Flandre, avant le milieu du XIIIe siecle. 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 studien betreffende de oudste ge schiedenis van de stad Gent. 1933. -- 104 pp., 3 Pl., 70 fr. 70. J. P. HAESAERT: Contingences et regularites du droit positif. 1933. -- 60 fr. 71. H. J. De VLEESCHAUWER : La deduction transcendantale dans l'aeuvre de Kant. Tome premier. La deduction transcendantale avant la critique de la raison pure. 1934. -- 334 pp., -- Uitverkocht. 72. C. VERLINDEN : Robert Ier, Le Frison, Comte de Flandre. Etude 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 deduction transcendantale dans l'auvre de Kant. Tome second. La deduction transcendantale de 1781 jusqu'a la deuxieme edition de la critique de la raison pure (1887). 1936. -- 602 pp. -- Uitverkocht.

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75. H. J. De VLEESCHAUWER: La deduction transcendantale dans l'auvre de Kant. Tome troisieme. La deduction transcendantale de 1787 jusqu'a l'Opus postumum. 1937. --- 712 pp., 400 fr. 76. P. VAN DE WOESTIJNE : Rutilius Claudius Namatianus de reditu suo. Edition critique. 1936. -- 104 pp. - Uitverkocht. 27. G. VAN LANGENHOVE : Linguistische Studien I. 1936. -- XXVI-166 pp., 150 fr. 78. H. F. BOUCHERY : Themistius in Libanius' brieven. 1936. - 296 pp., 225 fr. 79. P. LAMBRECHTS : La composition du Senat Romain de l'accession au trone d'Hadrien a 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 Portee politique du New-Deal. 1937. - 130 pp., 100 fr. 82. R. DE MAEYER : De Romeinsche villa's in Belgie. Een archeologische studie. 1937. -- 338 pp., 2 Pl. -- Uitverkocht. 83. P. VAN DE WOESTIJNE : Les Cynegetiques de Nemesien. Edition 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'Egypte Greco-Romaine. 1939. -- 198 pp., 32 Pl., 180 fr. 87. G. VAN LANGENHOVE: Linguistische Studien II : Essais de linguis tique indo-europeenne. 1939. -- XVII-154 pp., 125 fr. 88. E. RAUCQ: Contribution a la linguistique des noms d'animaux en Indo-Europeen. 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 Belgie. 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 a l'Etude des Divinites 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: Etudes d'esthetique Medievale. Tome I, De Boece a Jean Scot Erigene, XIV-374 pp.; Tome II, l'Epoque Romane, X-422 pp.; Tome III, Le xine Siecle, X-402 pp. 1946. -- Uitverkocht. 100. G. VAN LANGENHOVE: Linguistische Studien III. 1946. a) Essais de linguistique generale; b) Le semanteme Indo-Europeen *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 principautes territoriales en France (Ix-Xe siecle). 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. - Etude sur l'Organisation douaniere chez les Romains, surtout a l'epoque du Haut-Empire. 1949. 512 pp. - Uitverkocht. 106. P. FAIDER: Seneque : De la Clemence. 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 medievale en Flandre et en Artois. Technique et terminologie. Tome I, La Technique, 342 pp.; Tome II, Glossaire francais, XIII-254 pp.; Tome III, Glossaire flamand 194 pp. 1951. -- 1080 fr. 113. L. MOURIN: Jean Gerson, Predicateur francais. 1952. -- 510 pp., 760 fr. 1949. -

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114. Zestig jaren onderwijs en wetenschap aan de Faculteit van de Wijsbegeerte en Letteren te Gent. 1952. - 211 pp., 220 fr. 115. A. HENRY : Adenet le Roi. Tome II : Buevon de Conmarchis. 1953. - 223 pp., 380 fr. 116. P. VAN DE WOESTYNE : La periegese de Priscien. 1953. -- 153 pp., 300 fr. 117. A. SCHARPE : Kalidasa-Lexicon. Vol. I, Basic text of the works. Part I, Abhynasakuntala. 1954. - 134 pp., 330 fr. 118. R. DEROLEZ: Runica Manuscripta. The English Tradition. 1954. - LXIV-456 pp., 55 fig., Vili Pl., 920 fr. 119. CH. VERLINDEN : L'esclavage dans l'Europe medievale, Tome I: Peninsule Iberique-France. 1955. - Uitverkocht. 120. A. SCHARPE : Kalidasa-Lexicon, Vol. I. Basic Text of the Works. Part II. Malavikagnimitra and Vikramorvasi. 1956. -- 380 fr. 121. A. HENRY : Les Cuvres d'Adenet le Roi. Tome III: Les Enfances Ogier. 1956. -- 384 pp., 380 fr. 122. A. SCHARPE : Kalidasa-Lexicon. Vol. I. Basic Text of the Works. Part III. Kumarasambhava, Meghaduta, Rtusamhara and Incerta. 1958. -- 224 pp., 380 fr. 123. L. APOSTEL : Logika en Geesteswetenschappen. 1959. - 176 pp., 220 fr. 124. J. KRUITHOF: Het Uitgangspunt van Hegel's Ontologie. 1959. L, 354 pp., 540 fr. 125. CH. VERLINDEN : Dokumenten voor de Geschiedenis van Prijzen en Lonen in Vlaanderen en Brabant (XVe-XVIIIe eeuw). 1959. XXXVIII, 578 pp., 1620 fr. 126. A. BOLCKMANS : The Stories of Hans Aanrud. 1960. -- 316 pp., 430 fr. 127. R. DRAGONETTI: La Technique poetique des Trouveres dans la Chanson courtoise. 1960. 704 pp., 1.000 fr. 128. P. VAN DE WOESTIJNE : La Descriptio Orbis Terrae d'Avienus. 1961. - 144 pp., 270 fr. 129, 130 en 131. J. THOMAS: L'Episode Ardennais de Renaut de Montau ban. Tome I, Introduction et texte du MS D, 288 pp.; Tome II, Textes des MSS P, A, Z, M et 0, 300 pp.; Tome III, Textes des MSS V, L, N, C, B et R, Glossaire, Index et Planches, 504 + xII pp. - 1962, 2.160 fr. 132. M. GYSSELING en A. VERHULST : Het Oudste Goederenregister van de Sint-Baafsabdij te Gent. 1964. -- 228 pp., 330 fr. 133. E. VERHOFSTADT : Daniel Casper von Lohenstein : Untergehende Wertwelt und Asthetischer Illusionismus. 1964. -- 388 pp., 540 fr.

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134. A. SCHARPE: Kalidasa Lexicon, Volume I, Basic Text of the Works Part IV. Raghuvamsa. 1964. -- 304 pp., 810 fr. 135. R. BOUMANS : Het Antwerps Stadsbestuur voor en tijdens de Franse Overheersing. 1965. -- XXXIV-730 pp. -- 1080 fr. 136 en 137. C. VERLINDEN et alii: Dokumenten voor de Geschiedenis van Prijzen en Lonen in Vlaanderen en Brabant; deel II. 1965. - 3000 fr. 138 en 139. A. Deprez: Brieven van, aan en over Jan Frans Willems. Algemene inleiding. 1965. -- 1400 fr. 140. A. VAN DE VYVER : Abbonis Floriacensis Opera Inedita I: Syllo gismorum Categoricorum et Hypotheticorum Enodatio. 1966. - 108 pp., 230 fr. 141 en 142. A. DEPREZ: Brieven van, aan en over Jan Frans Willems. Teksten en Aantekeningen I. 1966. - 1.100 fr. 143. B. LYON en A. VERHULST : Medieval Finance, A Comparison of Financial Institutions in Northwestern Europe. 1967. - 112 pp. -- 120 fr. 144. E. VERMEERSCH: Epistemologische Inleiding tot een Wetenschap van de Mens. 1967. -- XXIV-412 pp. --- 700 fr. 145 en 146. A. DEPREZ: Brieven van, aan en over Jan Frans Willems. Teksten en Aantekeningen II. 1969. --- 1.400 fr. 147 en 148. L. MILIS : L'Ordre des Chanoines reguliers d'Arrouaise. 1969. -- 1.300 fr. 149. ANAMNHCIC : Gedenkboek Prof. Dr. E.A. Leemans. 1970. - 478 pp. -- 1.000 fr. 150. D. KNECHT : Ciris. Authenticite, histoire du texte, edition et com mentaire critiques. 1970. -- 260 pp. B. Serie: Tekstboeken 1. G. VAN LANGENHOVE: Old English Reader. - XII-318 pp., 70 fr. 2. E. A. LEEMANS: Bloemlezing van nieuw-Grieksche Volksliederen. -- 128 pp., 50 fr. 3. R. FONCKE: Kleines Mittelhochdeutsches Lesebuch. -- 212 pp. -- Uitverkocht. 4. M. PIron: Turgot : Etymologie. -- XII-108 pp., 70 fr. C. Serie: Handboeken 1. G. DE POERCK et L. MOURIN: Introduction a la Morphologie comparee des Langues romanes, basee sur des traductions anciennes des actes

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des Apotres ch. XX a XXIV. Tome I: Ancien Portugais et ancien Castillan. 1961. -- 176 pp., 270 fr. 2. Tome II : Ancien Catalan et ancien Provencal. -- In voorbereiding. 3. Tome III : Ancien Francais. -- In voorbereiding. 4. Tome IV: Ancien sursilvain, ancien engadinois et ladin dolomitique. 1964. -- 416 pp., 540 fr. 5. Tome V: Ancien toscan et ancien venitien et sarde logoudorien. -- -- In voorbereiding. 6. Tome VI: Ancien roumain. 1962. - 212 pp., 300 fr. D. Extra Serie: Facsimiles ALDHELM'S DE LAUDIBUS VIRGINITATIS with latin and old english Glosses. Manuscript of 1650 of the Royal Library in Brussels. With an Introductory Chapter by Dr. GEORGE VAN LANGENHOVE, professor of Linguistics in the University. Printed and Published in Commission by The Saint Catherine Press, Ltd. 37, Tempelhof, Bruges, Belgium, 1941. - 30 X 37 cm., XX-116 pp., 3240 fr. E. Inaugurele Redes 1. R. VAN CAENEGHEM : De Plaats der Westerse Middeleeuwen in de Uni versele Geschiedenis. 1964. -- 60 fr.

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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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