Agam 45 Chulika 02 Anuyogdwar Sutra

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Catalog link: https://jainqq.org/explore/006568/1

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ANUOGADDĀRĀIM
(English Translation)
TAIKEN HANAKI

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Prakrit Jain Institute Research Publications Series
Volume 5
General Editor DR. NATHMAL TATIA, M.A., D. LITT. Director, Research Institute of Prakrit, Juinology and Ahimsa,
Vaishali, (Muzaffarpur), Bihar.
ANUOGADDĀRĀIM
(English Translation)
By
TAIKEN HANAKI (Research Scholor. 1966-69)
RESEARCH INSTITUTE OF PRAKRIT, JAINOLOGY & AHIMSA, VAISHALI, (Muzaffarpur), BIHAR.
1970

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All Rights Reseroed
Price: Rs.
PUBLISHED ON BEHALF OF THE RESEARCH INSTITUTE OF PRAKRIT, JAINOLOGY & AHIMSA, VAISHALI, (MUZAFFARPUR), BIHAR, BY DR. NATHMAL TATIA, M.A., D. LITT., DIRECTOR. PRINTED IN INDIA, AT THE TARA PRINTING WORKS, VARANASI

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弱弱
The Government of Bihar established the Research Institute of Prakrit, Jainology & Ahimsa at Vaishali (Muzaffarpur) in 1955 with the object, inter alia, to promote advanced studies and research in Prakrit and Jainology, and to publish works of permanent value to scholars. This Institute is one of the five others planned by this Government as a token of their homage to the tradition of learning and scholarship for which ancient Bihar was noted. Apart from the Vaishali Research Institute, four others have been established and have been doing useful work during the last few years, namely, the Mithila Institute of Post-GraduStudies and Research in Sanskrit Learning at Darbhanga, the K. P. Jayaswal Research Institute at Patna, the Bihar Rashtra Bhasha Parishad for Research and Advanced Studies in Hindi at Patna, and the Nalanda Institute of Research and Post-Graduate Studies in Buddhist learning and Pali (the Nava Nalanda Mahavihara) at Nalanda (Patna).
As part of this programme of rehabilitating and reorientating ancient learning and scholarship this is the Research volume 5, which is the English Translation of Aņuogaddā. raim by Mr. Taiken Hanaki, a Japanese Research Scholar of the Institute. The Govt. of Bihar hope to continue to sponsor such projects and trust that this humble service to the world of scholarship and learning would bear fruit in the fulness of time.

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GENERAL EDITOR'S INTRODUCTION
1. For the English translation of the Aņuogaddarāim the following editions of the text have been consulted:
(A) Apuogaddārāim, published in the Jaina Agama Grantha
māla (Vol. I) by Sri Mahāvīra Jaina Vidyalaya, Bombay,
1968. (B) Śrī-Anuyogadvārasútram, with the Vịtti of Maladhārīya
Hemacandra-Sūri. (Acārya Śrīmad-Vijayakamala- Sūris
varaji-Jaina-Granthamālā, Vol. I. Bhavnagar, 1939). (C) Śrīmad-Anuyogadvārasūtram with the Vịtti of Maladhariya
Hemacandra-Sūri (Sresthi Devacandra Lalbhai Jaina
Pustakoddhāra). (D) Śrī-Anuyogadvārasūtram with Vịtti of Maladhārîya-Hema
candra-Sūri (Śrīmatí Āgamodayasamiti, Bombay, 1924). (E) Aņuyogadārasuttam, published in the Suttāgame, Vol. II,
edited by Puppha Bhikkhu (Published in 1954 by Babu Ramlal Jain, Secretary, Śrī Sutrāgama Prakaśaka Samiti,
Gurgaon Cantt. The paragraph numbers given are in accordance with the text of (A) which has been used as the basis for the translation, unless otherwise indicated.
A few observations have been made by the translator in the footnotes to clarify the meanings of some words and throw light on a number of problems.
2. A critical study of the Apuogaddáraim is given here, mentioning the problems disussed and evaluating the light they throw on the exegetical method followed by Jaina philosophers in ancient times. This text gives an outline of the method to be adopted in explaining a scriptural text, specifically the Samaiya chapter (vide sutta No. 74-75) of the Avassaya Suya which deals with the obligatory religious duties prescribed in Jainism. The nikṣepas and nayas played a vital role in such explanation-a fact which is amply illustrated by our Text. Sometimes the Text would appear elaborating irrelevant matters. But a look at the methods followed by ancient etymologists and exegetists, such as Yaska, Buddhaghosa, and others, will help the reader to appreciate the background and understand the purpose behind such digressions. The ancient Jaina thinkers cultivated a comprehensive

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outlook, and attempted to extend their horizon of knowledge as far as possible, bringing all possible topics within its ken. They imbibed the spirit behind the famous Ayāramga maxim: One who knows one thing knows all things, and one who knows all things knows one thing.1
3. What is anuyoga? The Avasyaka-Niryukti (126) considers the words anuoga, nioga, bhāsā, vibhāsā and vattiya (Skt. vārtika) as synonymous. These five words come under attha (124) which is considered a synonym of pavayan a1 (125). Anuyoga is thus a part of the pavayaṇa, scripture. It stands for connection (anuoyaṇam) of the sutra with its meaning, that is, disquisition on the meaning of the sutra. The text of the sutra is read in the first quarter and its anuyoga is undertaken in the second quarter of the day. The Avasyaka Niryukti (130) has given a number of examples to explain the difference between bhāsā, vibhāsā and vattiya. Thus the bhasaga, the author of bhāsā, is like a carver who gives the preliminary shape to a piece of wood, the vibhāsaga is like the carver who adds some rough contour to the wood, and the author of the vattiya is like the maker of the finished carving. Other examples given there are of a doll (pottha), a painting, a jeweller, an unblown lotus, and a guide (desia). As regards the scope of anuyoga, it is said to be limited to the scriptural knowledge alone which, like a lamp, is dependent on others for its production, and is also capable of revealing truth to others. The idea is that the scriptural knowledge, being a representation of the thoughts of others, deserves interpretation for the revelation of its meaning to others. Other forms of knowledge, such as perception, clairvoyance and the like-being neither dependent on others for their origin, nor capable of revealing truth to others do not deserve anuyoga, which is a kind of interpretation. As an ideal example of the application of anuyoga, we can refer to the section of the Viseṣavasyaka-Bhāṣya from the samudayartha-dvara up to the anuga madvara-vivarana (VBh (A), 833-1010).
3
1. Araraga Sutta (I. 3. 4. 1): je egam jāņai se savvam janai, je savvam janai se egam jāņai.
2.
Pavayana (pravacana), sutta (sutra) and attha (artha) are related terms. The first stands for the śruta-jñana in general and the remaning two are its components.-- VBh (A), 1364, with Auto-Commentary.
VBh (B), 1386.
3.
4. Ibid., 1403.
5. The Brhadurtti (or VBh (B), 1425), explains the word as lepy am, clay-modelling. 6. Ibid., 838-9.

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4. The Text starts by determining the place of the Avassaya Suya in the Jaina Canon, called suya-ṇāṇa. It is designated as an amgabahiraukkaliya
suya-khamdha, consisting of ajjhayanas.
caraṇa-,
Here the division of the scripture into kaliya and ukkaliya categories deserve atttention. Usually 'kaliya' means 'what is prescribed to be studied in the last quarter of the night and the first quarter of the day'.2 But from the Vavahara (sutta nos. 298ff.), it appears that the suttas which, for their study, required a monk to be of a definite standing in respect of the period of his monkhood were called kaliya, some of the Suttas mentioned here being common to the list of the kaliya Suttas of the Nandi (sutta no. 84). Further light on the nature of the kaliya Sutta is derived from the Avasyaka-Niryukti, verses 762 and 763, which define a kaliya Sutta as one where the nayas are not applied (muḍhanaiyam) for its elucidation, and assert that there was, however, period a when every kaliya, Sutta, including the was explained with reference to the four Anuyogas (viz. dharma-, samkhya-, and dravya-anuyoga) through the nayas-a method which continued till the times of Ajja Vaira whose disciple Ajja Rakkhia separated the four Anuyogas (ibid., 774) to serve the needs of the future generation of disciples feared to be of week intellect. Visesavasyaka-Bhasya, while distinguishing gamiya and agamiya, says that the agamiya which is composed in heterogeneous styles such as the gatha-verses and the like, is mostly kalika.* In another place, the Bhasya says that the kaliya-suya constitutes the first Anuyoga (viz. the caraṇakaraṇānuyoga) and the Mahakappasuya and the Cheasuya, being concerned with caraṇakaraṇānuyoga fall under the kaliya.5 The Commentators Acarya Haribhadra and Maladhārī Hemacandra here explain kalika as standing for the eleven Amgas, the reason being that they
The
1. Jinabhadra regards the Samaiya Ajjhayana (which is a part of the Avassaya Suya) as Kalika (vide VBh (A), Auto-Commentary on 915).
2. Commentary, p. 6A; divas a-nisa-prathama-carama-paurusi-likṣane
diyate nanyatre 'ti kalikam Uttaradhyayanādi; yattu kalavelāmātravarjam seṣakäläniyamena path yate tadut kālikam Avasyakādi.
3.
kāle'
4.
The reading gudha for mudha, noticed in the footnote 5 of the VBh (A) Part I, p. 177, appears correct. In this connection, one should mark the word Uniguhiya in the following verse:
sanuggaho 'nuoge visum kasi ya suyavibhāgena /
suhagah anäinimittam nae ya suniguhiyavibhage //-VBh (B), 2291.
VBh (A), Auto-Commentary on verse 546: gathadyasamānagrantham agamikam, tacca prayeņa kalikam.
5. VBh (B), 2294-5.

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are studied in accordance with the rules of study such as proper time, etc. (ihaikādaśāmgarūpam sarvam abi śrutam kala-grahanā dividhina 'dh iti kalikam ucyate). It is thus found that the expressions agamika and kalika were synonymous (vide Nandi 78) and the kalika was mainly concerned with the first Anuyoga. The Vavahara (sutta nos. 298 ff), referred to above, prescribes definite times for the study of various scriptural texts, including the Amgas, and as such is not antagonistic to this finding. The Nandi (80-82), however, first divides the amgabahira as Avassaya and Avassagavairitta (non-Avassaga), and then goes on to subdivide the latter as kaliya and ukkaliya, thus leaving the question whether the Amgas are kaliya or ukkāliya untouched. The question of the Avassaga as ukkaliya is also left unbroached. The inclusion of the Mahakappasuya under ukkaliya by the Nandi (84) goes against the Višeśavas yaka-Bhāşya referred to above. The list of the ukkaliya texts perhaps changed from time to time, depending on the list of the kaliya texts accepted as such by the ascetic community of the time.
5. After thus determining the place of Avassaya Suya in the Jaina canon, our Text proposes to explain the words (i) āvassaya, (ii) suya, (iii) khamdha and (iv) ajjhayana, one by one, with reference to nikkheva which is a time-honoured Jaina method of explaining individual words, devised to enable the disciple to get to the core of the meaning, shorn of all its unnwanted association. In fact, anuyoga stands method' including, of course, the other doors viz. uvakkama, anugama and naya (vide sutta No. 75) and also nikkheva as explained in sutta No. 534-600. The Prakrit language of the 'scripture appears to have necessitated this method for arriving at the correct meaning of its ambiguous vocabulary. The importance attached by the Jaina philosophers to śruta-jñāna as a substitute for the personality of the omniscient revealer of truth, and their dravya-bhāva doctrine were responsible for the invention of the method of nikkheva. The nama-nikkheva recognizes the primary aspect of a word as a verbal symbol capable of serving the purpose of naming a thing or a person. The thavaņā-nikkheva serves the purpose of attributing an extended function to an object named after a thing or a person known actually to exercise that function. The davda-nikkheva is concerned with the potential attributes of an object, as opposed to its actual condition at the time. The bhāva-nikkheva determines the essence or the actual states signified by a word. These are the four main nikkhevas which can be applied to any word. But there are also others depending on the subject matter (vide sutta No. 8).
1. V Bh (A), 838 with the Auto-Commentary.

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For instance, the word uvakkama in sutta No. 76, is proposed to be explained through six kinds of nikkhevas. In fact, the number depends on the exegetist, and it is also not always possible to predict the course he might adopt for explaining a word by means of nikkheva, as much will depend on his peculiar approach to the subject. Sometimes the application of nikkhevas is made complicated by the introduction of nayas simultaneously with them An appreciation of the relation between nikkheva and naya will enable the reader to get over the complication. While in nikkheva it is possible to assign any intended meaning to a word, the nayas are restricted in their application. For instance, according to davvanikkheva, it is possible to conceive a person who knows āvassaga without being attentively conscious of it at the moment, but such conception is an absurdity according to the three saddanayas (vide sutta No. 14-15). Further light on the interrelation will be thrown in the course of our study (vide infra, 9 (i)).
6. The word avassaya (same as āvassaga meaning obligatory duties) is subjected to four nikkhevas, viz. nāma, thavana, davva and bhāva (vide sutta No. 9-29). Our Text here can be considered as the locus classicus on the subject of nikkheva.
7. The nama-nikkhera is used to examine whether a word as a meaningless (arthaśünya) proper noun, or in a sense which is untrue (ayathartha) of the word (being not satisfied by its etymology), or in a sense which is true (yathartha) of the word. Avassaya as a meaningless proper noun can be assigned to any object-living (e. g. a person), non-living (e. g. a thing) or a mixture of living and nonliving (i, e. a garden). This is āvassaya as name.
8. The thavanā-nikkheva serves the purpose of ascertaining whether a word is used either for such real-like things as a painting, a clay-model, a carving, and a sculpture, or for such imaginary article as a piece of fossil-all these representing a deity or any other object intended to be thus symbolized for a specific purpose such as worship, veneration, and the like. Such representations may be made temporarily or on a permanent basis. It is this type of activity of the human mind which is responsible for the construction of images and temples as well as personification of religious objects for the purpose of spiritual exaltation. Avassaya thus personified is called thavanādassaya.
9. The davva-nikkheva is analysed in combination with the concepts of agama and no-agama. Avassaya being the subject to be explained
1. V Bh (B), 848.

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here, it will be relevant to discuss these concepts, as also the connected concepts of davva and bhāva with reference to that theme. Now, āvassaya has two sides, viz. theoretical and practical. The theoretical side again is twofold, viz. (a) recitation of the text, and (b) pondering over (anuppehā) its subject matter. Similarly, the practical side is also twofold, viz. (a) consciousness (uvaoga) of the meaning and purpose of the practice, and (b) the actual practice of the āvassaya. Agama stands for the theoretical side.? Mere recitation without pondering is davvaägama; recitation accompanied with pondering, or even mere pondering, is bhāva-agama. Similarly, mere practice of the avassaya without the consciousness of the meaning and purpose of the practice, as also the material body of the person who knew or is destined to know the ārassaya is davva-avassaya; practice accompanied with the consciousness of its meaning and purpose is bhāva-avassaya. Davva sometimes stands for what is potentially latent and bhāva for what is actually patent. Davra is sometimes also used in the sense of a remote or indirect cause. The meaning of no-agama as davda and bhāva is also to be understood in the same way, keeping in mind the five different implications of the particle 'no', viz. (a) absolute negation, (b) affirmation of some other relevant or allied facet, (c) perversion, (d) partial negation, (e) the physical acts such as wiping the mouth-cloth, cleaning with duster, and so on which are included in the avassaya which is essentially a spiritual state. 4
Let us now follow our Text on the analysis of āvassaya through dauva-nikkheva. Avassaya as davva is stated to be twofold, viz. (i) with scriptural knowledge, agamao, and (ii) without scriptural knowledge, no-āgamao. As our main concern here is davva, the agama and
4.
1. Vide sulta No, 14 where it is said that davva, being without consciousness
(thinking or attention), excludes the aspect of pondering over' (anuppeha). Cf. Commentary (p. 13A): avaśyakopayogādhisthitaḥ sādhvādideho vandanakādi-sūtroccāraṇalakşaņas cīgamaḥ Here the meaning of agama is extended to the physical body, as davva āvas saya is under discussion. About the importance of bhāva, vide VBh (B), 860, with Byhadurtti. The Commentary gives only two implications, viz (a) and (d), at pp.17A17 B, and attempts to subsume (e) under (d), at p.27 B, and (b) and (c) under (a), at p.22 A and 23 B respectively. Acārya Jinabhadra (VBh (A), 864) interprets no-āgama as mixture of jñāna and kriya. The author of our Commentary, Maladhari Hemacandra (c. 12th century A. D.) does not notice this view of Jinabhadra (489-593 A. D.), though he has explained this view in his Commentary called Brhad urtti on Jinabhadra's V Bh (B), 869 and 883-889. Our implication (b), which is positive, finds striking support in VBh (B), 889, where the positive meaning, viz. 'mixture', of the particle 'no' is asserted.

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nu-agama mentioned here are also to be construed as davva, and not bhāva.
9 (1). The avassaya as davva with scriptural knowledge agamao davvävassayam (sutta No. 14), is illustrated by the example of a person who is reciting the avassaya text with care and without fault, but is not pondering over it, and is, moveover, without the consciousness of the meaning and purpose of the practice of āvassaya as prescribed in the scripture, though he is actually engaged in its practice.
Here our Text also examines the āvassaya as davva, with scriptural knowledge, through various nayas. The negama-naya, being a matterof-fact way of approach to things, looks at avassaya as personified and identified with the person embodying such avassaya. The vavahāranaya follows suit. According to these two nayas, therefore, there are as many davva-ävassayas as there are persons bereft of the consiousness (anuvautta) of the meaning and purpose of avassaya. According to the samgaha-naya, which sees things as grouped together under a genus, there is only one davva-avassaya characterizing all such persons as belonging to a class. According to the ujjusuya-naya, there is only one davva-avassaya characterizing one single particular individual at a particular moment--the past and future davva-āvas sayas, as well as other davva-avassayas at the same moment having no relation with it. According to the three sadda-nayas, which emphasize the functional aspect of an object, the expression agamao davvāvassayam is a self-contradiction. Agama necessarily presupposes some kind of knowledge, while davva has been explained as 'absence of consciousness'. To be a knower and at the same time to be bereft of consciousness is a case of blatant self-contradiction which proves the absurdity of the concept of agamao-davvāvassayam.
9 (ii). Now, we come to the āvassaya as davva without scriptural knowledge, no-āgamao davvāvassayam (sutta No. 16), which is stated to be threefold, viz. (1) the lifeless body of the person who knew the āvassaya, (2) the live body of a person who is destined to learn the āvassaya in the future in that very body, and (3) what is other than these two bodies. The third variety is again subdivided into three subvarieties, viz. (a) worldly, or popular, (b) belonging to perverse instruction, that is, heretical, and (c) extra-worldly, that is, truly religious. In the first two varieties, the body is davvă vassaya in the sense that it was the substratum (material cause) in the past or is destined to be the substratum of avassaya in the future, the particles ino' (in no-ā gama) being used in both these cases in the sense of absolute negation of agama (knowledge).

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In the subvariety (a) of the third variety, the particle 'no' is used in the sense of affirmation of the popular notion of avassaya as rites and customs of the people, which, being purely physical acts, are absolute negation of agama which is spiritual in essence.
In the subvariety (b), the particle 'no' is used to denote the heretical rituals which belong to perverse scripture; and as these rituals are purely physical acts, here also the particle 'no' denotes absolute negation of agama which is, as noted above, spiritual in nature.
In the subvariety (c), the particle 'no' stands for the partial negation of the genuine discipline in that the essential part of the avassaya, viz. knowledge of its precepts and prescriptions, is negated in toto, though its formal side, viz. recitation, physical gestures, etc., is practised according to the established custom. In fact, in all these subvarieties, the āvassayas are practised by people only formally without being conscious of their meaning and purpose, nor pondering over them. The davva-aspect of these avassayas is explained by the Commentary (pp. 22 A and 24 B) by taking the word davva in the sense of a remote or indirect (apradhana) cause of the attainment of salvation.
Our text here mentions a large variety of rituals practised by different heretics as part of their worship of various gods and goddesses. The passage which describes the popular rites and customs is reminiscent of the ornate style of the literary texts of the Jaina scripture. The disciple was provided with a huge material for comparative studies in religion and philosophy through such application of nikkhevas. An allround scholarship was the aim to achieve which the exegetists introduced all sorts of subjects in order to explain the essence of their doctrine and discipline.
10, The bhāva-nikkheva, like the daova-nikkeva, is also analysed in combination with the concept of agama and no-āgama.
10 (i). The avassaya as bhava, with scriptural knowledge, agamao bhāvāvassayam, is represented by a person who is pondering over the meaning of āvassaya, being fully conversant with it, is experiencing gradually higher spiritual elevation, and is fully engrossed in a vassaya.
10 (ii). The avaśyaka as bhāva, without scriptural knowledge, . no-āgamao bhāvāvassayam, is not capable of being explained with reference to lifeless or live bodies, like the avassaya as davra, without scriptural knowledge (vide supra, 9 (ii)), inasmuch as the bhāva àvassaya is
1. Commentery (p. 25 B) āvasyak apadārthajñas tajjanitasamvegena viśuddya
mānapariņāmas tatra co 'payuktaḥ sādhvadir ügamato bhāvāvasyakam.

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concerned with the soul itself engaged in the avassaya at the present moment. It is, therefore, straightway divided as (a) worldly or popular, (b) belonging to perverse instruction, that is, heretical, and (c) extraworldly, that is, truly religious (vide sutta No. 25).
In the case of (a), the particle 'no' in no-agamao is used to indicate the popular notion of avassaya, such as the regular study of the Bharata (Mahabharata) in the forenoon and Ramayana in the afternoon. Here the Commentary (p. 26 A) says that such study is bhava, because the reciter and the listners become engrossed in the meaning of the text; it is no-agama, because it involves such acts as turning the leaves of the book, manual gestures, and the like, which are partial negation of agama (that is knowledge), being associated with and, at the same time, falling apart from the latter. The Commentary also admits such texts as no-agama in the sense of a popular agama, on account of their being acceptable to the people at large. The expression no-agama is thus explained both as a negative and a positive word. It is negative as meaning 'absence of agama qua knowledge' in the physical activities of the speakers and the listners; it is positive as standing for an agama (true knowledge) in the opinion of the populace.1 Such study is moreover an avassaya in that it is undertaken as an obligatory duty by those who believe it.
In the case of (b), the particle 'no' in no-agamao is used to indicate a perverted doctrine. According to the Commentary (p. 26 B) the particle is used in the sense of partial negation indicating both the positive and the negative aspect of the heretical avassaya, the presence of agama qua the heretic's knowledge of the meaning of the avassaya being the positive and absence of agama qua knowledge in the heretic's physical movements in performing the avassaya being the negative side. The bhava- and avassaya-features are to be understood as in the case of (a).
In the case of (c), the particle 'no' is used in the sense of partial negation in that it stands for wiping the mouth-cloth, cleaning with the duster, and so on-which, being purely physical acts as opposed to the knowledge of avassaya, are no-agama, that is, a part of agama, the other complementary part being the knowledge of avassaya. The avassaya here is bhava, because the person concerned has completely identified himself with the avassaya that he is practising.
1. Commentary (p. 26 A): kriyalakṣaṇe desc agamasyäbhāvāt no-agamatvam... dese tvagamo 'sti, laukikabhiprayeṇa bharatader agamatvāt.

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10 (iii). Here a review of the various senses of the expressions agama and no-agama as explained in the Commentary will be worth-while.
In agamao davvāvassayam (vide supra, 9 (i)), the word agama stands for 'correct recitation only, excluding the aspect of 'pondering over' which is an essential connotation of the word agama. This is implied by the assertion : no anuppehãe, kamha ? anuvaogo davva miti kattu (sutta No. 14).
In a gamao bhāvā vassayam (vide supra, 10 (i)), the word agama is used in the sense of 'pondering over the meaning, being fully conversant'.
In no-agamao davvāvassayam (vide supra, 9 (ii)), the word noaagma is used in the following senses: absence of knowledge in the case of 1, 2, 3(a), 3 (b); formal acts such as recitation, physical gestures, etc, in the case of 3(c).
In no-āgamao bhāvāvassayam (vide supra, 10 (ii)), the word no-āgama is used in the following senses: formal acts such as turning of leaves of the book, and the like, as well as 'popular knowledge', in the case of (a); presence of heretical knowledge as well as 'absence of heretical knowledge in the case of (b); physical acts in the case of (c). Under (a), the Mahābhārata and the Rāmāyana as texts for obligatory study are no-agama in the sense of sham simulation of genuine agama. Similarly under (b), the heretical avassaya is considered no-agama in the sense of a counterfeit agama. Under (c), which is concerned with the genuine avassaya (of the Jaina), the word no-agama is ir standing for the physical activities involved in performing the à vassaya, and not as meaning a false agama. But the problem of the relation between bhāvāvassaya and no-āgama remains unsolved. If the avassaya is bhāva, how could it be no-agama ? How could no-āgama interpreted as a purely physical activity be reconciled with bhāva which, being an upayoga, is essentially spiritual in nature ?
The question is not raised in the Commentary. In agamao davvāvassayam, the davva affects the meaning of agama adversely in that agama gives up its aspect of knowledge' or 'pondering over' (as we put it)—a fact which is admitted by the Commentary.1 Compensatingly, here,
1. Cf. Commentary (pp. 13B & 14A): atrāha-nanyāgamam asritya dravyāvaśya
kam ityāgamarūpam idam dravyāvasyakam i tyuktam bhavati, etac eāyuktam, yata agamo jñānam, jñānam ca bhāva eyeti katham asya dravyatyam upapadyate ? satyam etat, kintvăgamasya kāranam ātmā, tadadhisthito dehaḥ, sabdas copayogasünya-sūtroccāraṇarūpa ihāsti, na tu sākşad āgamaḥ, etac ca tritayam agamakāraṇatvāt kärane kāryopacārād. āgama ucyate, kāranam ca viva kşitabhāvasya dravyam eva bhavatityuktam evetyadoṣaḥ.

Page #16

( xv)
in the case of no-agamao bhāvāvassayam, the bhava should favourably affect the meaning of no-agama by extending it to 'correct recitation' and not allowing it to be limited to mere physical activities such as wiping the mouth cloth, cleaning with the duster, and so on. The connotation of no-agama here should be understood as identical with the connotation of agama in agamao davvavassayam, as reflected by the Sutta No. 14 and explained by the Commentary, though the solution is not as satisfactory as it should be.
10 (iv). It is refreshing to note in this connection that Acārya Jinabhadra (VBh (A), 864) has avoided the difficulty by interpreting no-agama as standing for a mixture of knowledge (jñāna) and activity (kriya).
10 (v). The final outcome of this lengthy consideration of avassaya through nikkheva is the determination of the nature of avassaya as prescribed in the Sutta. Acārya Jinabhadra (VBh (A), 865) sums up the discussion by asserting that the loguttaram no-agamao bhāvävassayam is found to be the bonafide subject matter of the Sastra (on account of its comprehensive character as a discipline recognizing jñana and kriyā as the two equally essential factors of a true path to salvation):
loguttaram pasattham satthe tenadhikaro' yam.
11. Our Text (sutta No. 29) considers the following terms as synonymous: a vassaya, avassakaranijja, dhuva-niggaha1 visohi, ajjhayaṇachakka-vagga, naa, ārāhaṇā and magga.
1
12. The word suya is explained through nikkheva in sutta No. 30-50. The same method as adopted in the case of the word avassaya is followed here up to the second variety (vide supra, 9 (ii)) of no-agamao davvasuyam. The third variety (sutta No. 39) is illustrated by what is written on leaf or recorded in books, which is davvasuya in that it is the cause of bhavasuya and is no-agama because of the absence of the other conditions of agama, viz. the soul, body and sound (Commentary, p. 31A). Now taking the Prakrit word suya for sutra (thread), the text enumerates a large variety of materials used for making thread, which throws welcome light on various kinds of cloth manufactured in those days. The text now divides the bhavasuya as agamao and no-agamao. The agamao bhavasuyam is represented by a person who knows the meaning of the agama, that is, scripture, and is at the moment conscious (upayukta) of the śruta. Agama means knowledge of śruta (scripture) and bhavasuya stands for the state of the soul in which there is direct
1. For splitting up of these terms, vide Translation, footnotes on the words.

Page #17

( xvi ) experience of the essence of śruta. The no-agamao bhāvasuyam is twofold: loiam (worldly) and logu ttariam (extra-worldly). Under the former come the non-Jaina literature such as the Bharata, the Ramayana and the like, including the Vedas and its ancillary literature. The translator has utilized the latest researches in determining the correct titles of the treatises mentioned in our Text. Under the extra-worldly class are mentioned the twelve Amgas of the Jaina scripture. The Commentary (p. 34A) explains the word no-agama as meaning the external conduct prescribed in the Agamas thus assigning the sense of partial negation to the particle 'no',
13. Ācārya Jinabhadra has discussed the meaning of the particle 'no' at length while explaining no-āgamao bhāvasuyam in his Višeşāvas yaka-Bhäşya, 880-893 (Benares Edition). He is in favour of no-agama as meaning 'mixture of knowledge, conduct, etc'.. The particle 'no' cannot here stand for absolute negation for in that case no-agama would mean 'negation of agamn' which will not fit in with bhāva-suya (in no-a pamao bhāvasuyam) which is synonymous with agama. If, in order to avoid this contingency, the exact scriptural text of which a person is conscious at the moment be regarded as agama, and the rest (of the text) as no-āgama, that will be a case of a gamao davvasuyam which is exemplified by a speaker who is not attentively conscious of the śruta, instead of being an instance of bhāvasuya.2 If, again, the potential existence of scriptural knowledge (śrutalabdhi) also be regarded as bhāvasuya in order to get over the difficulty, then the person reading or speaking a śruta-text without being attentively conscious of it should be regarded as bhāvasuya-an ontcome which nullifies davvasuya.3 Ācārya Jinabhadra solves the difficulty by assigning to the word ägama the sense of 'pure scriptural consciousness, not mixed up with such physical activities as good conduct and the like'4 and interpreting the expression no-a gamao bhāvasuyam as 'the attentive consciousness of the suya, mixed up with good conduct, etc.', taking the particle 'no' as standing for 'mixture'.5 The particle 'nos cannot stand fo negation, because then either the entire bhāvasuya will become no-āgama, which is absurd, or all forms of knowledge other than śruta-jñāna will pass as bhāvas ruta. Nor can it stand for partial negation, because then the implication of the expression no-āgamao bhavasuyam will be
1. V Bh (B), 884. 2. Ibid., 881. 3. Ibid., 882. 4. Ibid., 883: āgama suovaogo suddho ciya na caraņāisammisso. 5. Ibid., 884.

Page #18

( xvii)
that only a part of the Agama (the Ayaramga, etc.) is bhavaśruta which is absurd. The bhavaśruta is one composite whole and cannot be conceived as only a part of jñana, darśana and caritra-the trio which makes up the śruta. Moreover, if the particle 'no' is taken to mean 'partial affirmation' which is entailed by 'partial negation', then even a person who has been designated as agamao bhavasuyam should also be regarded as no-agamao bhavasuyam, because it is not possible for anybody to be attentively conscious of the entire Agama. It is admitted that usually the particle 'no' is used in the following five senses: (1) a part, e. g. no-ghata means a part of ghata; (2) other than that, e. g. no-ghata sometimes means pata, etc.; (3) substance, e. g. no-ghata sometimes refers to an independent object which was a part of a ghata previously; (4) negation of an act, e. g. 'no pacati' means 'he is not cooking'; and (5) negation of a state, e. g. 'no-sayyate' means 'not in the state of slumber'. But a word should be explained, asserts Jinabhadra, with reference to the context; the particles are indeed capable of expressing an infinite variety of meanings, and therefore, the sense of 'mixture' should be considered consistent (with the usage). 2
Acarya Jinabhadra however is prepared to accept the particle 'no' to denote 'a part' if the term suya is restricted to mean a part of the undivided spiritual trio of jñāna, darśana and kriya, because in that case the terms no-agama and bhavasuya will have even
connotation.
Some Acaryas explained no-agamao bhāvasuyam as śrutopayoga (attentive scriptural consciousness) accompanied with sabda (words uttered). But as sabda is davvāgama and śrutopayoga is bhāvāgama, the mixture of the two is all the more agama, and not no-agama as it is intended to be by these Acaryas. The additional factor, viz. sabda cannot account for the designation of no-agama, because sabda, being agamao davvasuyam, cannot be no-agama (that is, anagama). There were some other thinkers who interpreted no-agamao bhavasuyam as 'the śruta which is not sheltered by any person'. But this is considered untenable, because if the śruta, even when it is sheltered in a
1. Ibid, 887.
2. Ibid., 889: saccamayam desaisu tahavatthavasena saddaviniogo /
amiyattha ya nivāyā jujjai to misabhave vi /
3.
4.
VBh (A), 885 (Auto-Commentary): avises ita-jñāna-darśana-kriyopayogaikadesatvac chrutasya no-agamata iti no-sabdo desavacano 'pi syat.
V Bh (A), 886-887,

Page #19

(
xviii)
without being atte
person, is not called bhāvaśrúta, when that person is merely reciting, without being attentively conscious of it, how could an impersonal śruta (that is, śruta written in books) be called bhāvašruta ?
The upshot of the application of nikkhevas to the word suya is the bringing home to the disciple its exact connotation, viz. the complete discipline consisting of jñana, darśana and caritra.
14. Our text (vide sutta No. 51) completes the topic of suya by giving the following names of it: suya (śruta), sutta (sūtra), gamtha, siddhamta, sāsana, āņa, vayara, uvadesa, pannavara, agama.
15. The sutta No. 52-71 deal with the nikkhevas of the word khamdha which stands for a 'division of the śruta. Here also the same method as adopted in the case of the word āvassa ya is pursued up to the second variety of no-agamao davvakhamdha. The third variety, viz. janayasarīra-bhaviyasarira-vairitta davvakhamdha, is given as threefold, viz. sentient, non-sentient and a mixture of the sentient and the non-sentient, for examples of which vide Translation, sutta No. 62-64. Jinabhadra explains the agamao bhāvakh amdha as 'the attentive consciousness of the meaning of a division (of the śruta)' and the no-ā gamao bhāvakhamdha as 'the totality of jñāna and kriya' and further asserts that the collection of the six chapters, Sámãiya, etc., embodied in the person of one who is attentively conscious of the trio of jñāna, darśana and kriya, is called no-agamato bhavaskandha, because the particle 'no' is used in the sense of a state of mixture'.
The purpose of this consideration of the meaning of khamdha, like that of avassaya and suya, is obviously to clear the term of its unintended connotational associations, thus aiding clarity of thought. The Jaina conception of the triple nature of the path to salvation is also sought to be brought home to the disciple. Neither abstract contemplation, nor lifeless ritualism is religion. The no-āgama bhava variety of nikkheva represents the complete connotation of a word. And thus viewed, religion is an integrated whole of jñana, darśana and caritra, according to the Jaina philosopher. Acārya Jinabhadra has rightly interpreted the text of the Anuogadd ar aim by explaining the particle 'no'
1. Ibid., 888. 2. VBh (B), 898-9: agamabhāvakkhamdho khamdha-payatthovaogapariņāmo /
no-āgamao bhāvammi nāņa-kiriya-guansamūho // sāmāiyāiyānam chan hajjhayaņāņa so samāyeso
po agamo tti. bhaņņai nosaddo misabhāvammi // Vide also the Auto-Commentary on VB (A). 894.

Page #20

(xix
)
as standing for 'a state of mixture', which is borne out by the fact that, in the sutta No. 71, the totality of the six chapters constituting the Avassaya-suya-khamdha, is stated to be the no-agamao bhāvakhamdha. The English translation of no-āgamao as 'without scriptural knowledge' is, therefore, not expressive of the full connotation of the word.
The topic is brought to an end by the enumeration of words which stand for various kinds of groups or collections (sulta No. 72).
16. Now, instead of examining the word ajjhayaņa through nikkheva, as promised in sutta No. 7 (vide supra, 5) our Text (sutla No. 73) gives a list of the six topics constituting the subject matter of the Avašyaka sutra-a digression which takes the reader's breath away by keeping him in suspense until he arrives at the sutta No. 534. The digression however is defended on the ground that the treatment of ajjhayana through nikkheva will form a part of the ohanipphanna nikkheva, the first variety of nikkheva which is the second anuyoga-dvāra (vide sutta No. 534). The treatment is postponed in the interest of brevity to avoid reduplication. The Anuogaddarāim (vide sutta No. 75) provide an introduction to the Samaiya chapter of the Āvaśyaka Sutra and in this connection, they lay down four doors of disquisition (anuogadd ara), viz. uvokkama, nikkheva, anugama and naya. The word ajjhayana is treated through nikkheva while explaining the first of the three varieties of the second dara, and this is but done at the right place. Our Text has so far been engaged in defining the background of Samaiya which is the first chapter of the Avassaya-suya-khamdha by explaining the words avassaya, suya and khamdha through nikkheva. It now gets down to brass tacks by enumerating in the sutta No. 74 the titles of the six chapters of the Avaśyaka Sutra and counting the four doors of disquisition (in sutta No. 75) with reference to Samaiya, its first chapter.
17. The first door of disquisition, viz. uvakkama, is considered, following the stereotyped method of nikkheva under six heads, viz. (i) nāma, (ii) thavana, (iii) davva, (iv) khetta, (v) kāla, and (vi) bhāva (sutta No. 76). This door is considered yet in another way, which is more specific and appropriate, under the following six categories: (a) anupůvoł, (b) nama, (c) pamāņa (d) vattavvaya, (e) atthahigara, and (f) samoyāra (sutta No. 92).
The function of uvakkama is to initiate the collection of allied matter and foster a world view to find the exact context of the subject to be subjected to disquisition. This is demonstrated by Acārya
1. V Bh (B), 903.

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(xx)
Jinabhadra who gives a bird's-eye view of the above named bhavovakkama (vide (vi) above) and the six categories, (a) to (f), showing their bearing on the study of the Samaiya Ajjhayana. His terse summary is given below to facilitate the comprehension of the scheme of the Anuogadd ar aim.
3
Bhavovakkama (see (vi) above), that is, divining the intentions of the preceptor in order to follow his wish obediently is an essential duty of the disciple engaged in the study of Samaiya." Under anupuvvi (see (a) above), the possible number of places occupied by the Samaiya Ajjhayana in all possible permutations of the six Ajjhayanas of the Avasyaka Sutra is considered. The total number of permutations of the six Ajjhayanas is 1×2×3×4x5×6, that is, 720, out of which the first is puvvāṇupuvor and the last is pacchāņupuvvi and the remaining 718 fall under aṇāṇupuvvi. As regards nama (vide (b) above), the Ajjhayana belongs to the bhāva called kṣāyopaśamika, enumerated under six-named (objects). With reference to pamana (vide (c) above), the Ajjhayana is viewed from various angles. Thus it is guna (sutta No. 427), jiva guna (sutta No 428), jñana (sutta No. 436), agama (sutta No. 467), lokottara (sutta No. 469), and so on. In connection with vattavvaya (vide (d)above), it should be said that the Ajjhayana is a precept of one's own doctrine (sutta No. 522). As regards atthahigara (vide (e) above), the Ajjhayana is concerned with savajja-joga-virai (sutta No. 526 (i)). The sixth category, viz. samoyāra (vide (f) above), has been illustrated in the above quoted cases where the Ajjhayana has been allocated its proper place in the anupuvvi nama, etc.
The above account of the place of the Samaiya Ajjhayana in the exposition, in the Anuogaddarasuttaim, of various topics selected for discussion under the above mentioned heads and categories reveals the vastness of the context in which scriptural texts were studied and explained to the disciples.
The first door of disquisition occupies more than 85% of the whole text of the Anuogaddarasuttaim, and introduces a good many ancient methods of classification and exposition of subjects which deserve careful study. We shall notice some of these discussions of the Text in the present dissertation after giving a brief account of the other three doors,
1.
VBh (B), 917-927.
2. This is pasattha no-agamao bhavovakkama (sutta No. 89).
3. VBh (B), 940-942. Cf. sutta No. 205.
4.
VBh (B), 945. For the meaning of the word ksayopasamika, vide sutta No. 245247, and also sutta No. 233.

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( xxi )
The remaining three doors of disquisition, viz. nikkheva (sutta No. 534-600), anugama (sutta No. 601-605), and naya (sutta No. 606), are discussed in progressively curtailed details-so much so that the fourth door (viz. naya) which is a very important Jaina doctrine, is finished in only five gatha-verses.
18. The nikkheva is in request after the uvakkama because, the latter collects and names the topics to be explained through the former.1 The uvakkama provides the context and defines the position of Samaiya Ajjhayana which is then to be understood through nikkheva. This is exactly the function that our Text (sutta No. 534) assigns to nikkheva by dividing it as (a) ohanipphanna, that is, pertaining to general nomenclature, e. g. the word Ajjhayana which stands for a general title of a scriptural text; (b) nămanipphanna, that is, pertaining to a particularized name, e. g. Samaiya which is the name of the first chapter of the Avasyaka Sutra; and (c) sutta lavaganipphanna, that is, pertaining to the utterance of a particular sutta, e. g. karemi bhamte sămaiyam, etc., which is a sutta of the Samaiya Ajjhayana.
are
Under (a), the word aijhayana and other three allied words, viz. ajjhina, aya (or aa), and jhavana-all of which general names connected with Samaiya-are treated though the four nikkhevas, the method being almost the same as followed in the case of the word avassaya, with occasional variations necessitated by the peculiarities of the topics that crop up. As regards the bearing of these nikkhevas on the Samaiya, Jinabhadra says that the connotation of these words as explained under the bhava-nikkheva (excepting the instances of apasattha in sutta No. 577 and 590) is to be identified as Samaiya.2
Under (b), the word Samaiya is treated similarly. Our Text (sutta No. 599) gives six verses in connection with no-agamao bhavasamaiya, which will bear quoting :
1.
2.
It is said by the omniscient that samãiya is (possible) in him whose soul is engaged in self-restraint, self-regulation and austerity //127//
It is said by the omniscient that samaiya is (possible) in him who is evenly disposed towards all creatures, mobile and immobile //128//
VBh (B), 994: nasassa va sambandhanamuvakkamo.
VBh (B), 959. for the meaning of the four words, vide VBh (B), 960-961. B

Page #23

( xxii) As suffering is not dear to me, so is it for all creaturesknowing (this), he does not (himself) kill, not get killed (by others), behaves with equanimity (samamanati), (and) is therefore (called) a samaņa (ascetic) //129//
There is none, among the living creatures, who is an obiect of hatred or attachment to him, and so he is a samana--this is yet another derivation (of the word samana) !/130/1
He who is like a serpent (having no dwelling place of his own), a mountain (unshakable in adversity), fire (having insatiable desire for acquisition of knowledge), the ocean (in depth), the firmament (being without support), a cluster of trees (being unmoved in joy and suffering), and also like the bee (with indefinite livelihood), the deer (being in perpetual fear from the world), the earth (being tolerant of all pains), a lotus (being above the world though born in it), the sun (being the revealer of truth), and air (being absolutely free), is a samana //131/
If he is good-minded (sumana), then he is a samana, provided he is not evil minded in thought, is evenly disposed towards his own men as well as (other) people, and is also indifferent to honour and insult //132//
The division (c), viz, the nikkheva pertaining to the utterance of a particular sutta, is rightly postponed for treatment under the third door of disquisition, viz. anugama, where it fits in as a prelude to the sutta pphäsi yanijjuttianugama (sutta No. 602 (c)) and a postlude to the suttă nugama (sutta No 601), 2 which will be discussed in the paragraph that follows.
19. Anugama, the third door of disquisition, treads on the heels of uvakkama and nikkheva,and with it, the exposition of the actual text begins. The entire uvakkama and the first two divisions of nikkheva were concerned with the background and the preliminaries. Of the two broad divisions of anugama, viz. (i) sutt anugama and (ii) nijjutti-anugama, the former relates to the correct utterance (recitation) of the text (sutta); the first two (a-b) subdivisions (sutta No. 602) of the latter, viz. nik kheva-nijjutti-anugama and uvaghăta-nijjutti-aņugama, are concerned with
1. Vide sutta No. 600. 2. VBh (B), 1009-10103. VBh (B), 971.

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( xxiii
)
the preliminaries, while the third (that is, the last) subdivision, viz. (c) suttapohasiya-nijjutti-anugama (sutta No. 602), with the third division of nikkheva as its prelude, is concerned with the actual text. The sequence of the doors can be represented thus:
Serial no. of doors
Subject Matter 1. Uvakkama
preliminaries (world view) 2. Nikkheva (a) ohanipphanna-nikkheva
preliminaries (concerning gene
ral title) (b) nā manipphanna-nikkheva
preliminaries (concerning the
specific text) 3. Arugama (ii) (a) nikkhheva-nijjutti.aņugama preliminaries (before and after
the text is taken up for exposit
ion-vide Commentary, p. 239 B) (ii) (b) uvaghāta-nijjutti-anugama preliminaries (Introduction to
the background of the text) (i) sutt anugama (correct recitation) actual text 2. Nikkheva (c) suttalavaganipphanna-nikkheva
(application of the nikkhevas to the uttered text)
actual text 3. Anugama (ii) (c) suttappha siya-nijjutti-aņugama
(ex position of the text) actual text.
The first broad division of anugama, viz. sutt anugama is not explained separately in our Text. But it appears described under suttapphasiya-nijjutti-anugama (sutta No. 605). The proper recitation of the text (samhiya) and disjunction and parsing of words (pada=padaccheda) constitute the sutta nugama.! This is followed byt he application of the nikkhevas (viz. nāma, thavana, etc) to those words-a process called suttalāvaga-nipphanna-nikkheva. Then follows the suttapphasiya-nijjuttianugama which is done by means of paraphrasing (payattha), expounding of compound words (payaviggaha), anticipation of objections (calana),
1. VBh (B), 1000, with the Brhadvrtti. Commentary (p. 244A): askh alita
padoecāranam samhita...padam tu karomi 'ty ekam padam, bhayānta iti dvitiyam, sāmāyik am iti tritiyam ityadi.

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( xxiv)
and establishment (pasiddhi) of the correct meaning. This is followed by consideration of issues through the nayas. All these four go hand in hand in respect of each sutta.2
Of the three subdivisions of the nijjutti-anugama, the first two, viz. nikkheva-nijjutti-anugama and uvaghata-nijjutti-anugama still remains to be discussed. The nikkheva-nijjutti has been exemplified while explaining the words like avassaya and the like through the four nikkhevas (sutta No. 9 ff.). The uvaghata-nijjutti deserves special attention. The terms uvaghata (Skt. upodghata) and uvakkama (Skt. upakrama) appear strikingly similar and therefore a controversy was raised about their differentiation. Acarya Jinabhadra avers that while the upakrama is restricted in its function to simple enumeration of plausible topics, the upodghata, being of the nature of an exposition, sets itself the task of elucidating those topics. Moreover, the upakrama presents a topic for consideration through nikkheva whereas the upodghata prepares the ground for the exposition of the sutta (text), which immediately follows it.5 Our Text (sutta No. 604) gives a list of twenty-five topics, enumerated in two basic gāhā-verses, which constitute the subject matter of the upodghata at the end of which the Samaiya-text is taken up for exposition under suttāṇugama." These verses are found incorporated in the Avasyaka Niryukti as verses 78 and 79, and again, as verses 135 and 136,8 and appear quoted there from some earlier source by its author, Acarya Bhadrabahu. As regards the definition of the word nijjutti and its purpose, it is said:9
nijjutta te attha jam baddhā teņa hoti nijjutti / tadha vi ya icchāvei vibhāsitum suttaparivāḍī //
The subjects (literally 'meanings') are already properly determined (nijjutta); because they are fixed (baddha), and therefore, there is determination (nijjutti). (Though the subjects are already determined),
1. VBh (B), 1009-1010.
2. VBh (B), 1001.
3.
Commentary, p. 239 B.
4. VBh (A), 988 (Auto-Commentary): uddeśamatraniyata upakramaḥ, ayam tu prayeṇopodghataḥ kṛto yato 'yam
taduddista-vastu-prabodhanarthaḥ
arthanugamaḥ.
5. Ibid., 989 (Auto-Commentary): adhyayana-nyasaya sambandhanam upakramaḥ, tadante 'bhidhānāt. ayam tu sūtravyākhyana-vidher upodghato yatas tadante sutravyakhyā" rabhyata iti.
6. Prakrit mula. Such verses are called uddana in Pali.
7. Bh (B), 2800-2801.
8. VBh (A), 968 and 969, 1482 and 1483.
9. Avasyaka Niryukti, 88 (VBh (A), 1082).

Page #26

( xxv ) yet the scriptural tradition tempts one to expound (iccha vei vibhāsitum). Nijjutti thus means determination of meaning. Further light on the nature of nijjutti is thrown in the following statement of Acārya Bhadrabāhu in connection with his enumeration of the scriptural texts on which he proposes to write nijjutti :
etesim nijjuttim vocchāmi aham jinovadesenam /
aharana-hetu-kārana-padanivaham iņam samāsepam // Here nijjutti is defined as aharana-hetu-käraņa-padanivaha, that is, a treatise expounding a subject through examples and illustrations (aharana), reasoning (hetu), and by relating causes and conditions (kärana). The Avašyaka Nirjukti itself is an example of nijjutti par excellence.
20. The fourth, which is the last, door of disquisition, viz. naya, is very briefly treated (sutta No. 606) in five terse gaha-verses which form the basic text for discussions on the subject in the Avasyaka Niryukti (754-758) and the Visesăvašyaka-Bhāşya (Benares Edition, 2181-2185). The Anuogaddărāim's treatment of nayas in other places of the Text will be discussed in some detail later on (vide infra, 93-96).
21. As proposed earlier (vide supra, p. 20, last 3 lines), we shall now notice some of the important issues introduced and discussed in our Text in connection with the first door of disquisition, viz. uvakkama.
22. Under the stereotyped consideration (vide supra, 17) of uvakkama, the two meanings of the term uvakkama, viz. embellishment (parikamma) and destruction of the thing (vatthuvina sa), (vide sutta No. 79-84) are considered with reference to the biped, the quadruped and the non-ped (such as trees and fruits), which as explained in the Commentary, throws an interesting sidelight on the ways of fostering fitness in professions, dressing of animals and promotion of horticulture. - The ascertainment of the hour of the day is called ka lovakkama ((sutta No. 86). The uvakkama that is considered indispensable for samaiya is represented by pasatthe no-āgamato bhāvovakkame (sutta No. 91), consisting in unqualified obedience to the teacher.
23. The six categories, viz. nupuvvī, nāma, pamāņa, vattavvayā, atthahigāra and samoyāra, under which the concept of uvakkama is considered in sutta No. 92 occupy an 'important place in the exegetical literature of the Jainas, 2 Of these, the first, viz. anupuvvī, is considered
1
1. Ibid., 86 (1703). 2. For example, Ācārya Virasena, in his Dhavalā, applies the first five of these categories to the consideration of the avayara of jīvatthāna.
Şarkhanļāgama, 1. M. 72 f.

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( xxvi) in great detail by our Text (sutta No. 93-207), under ten heads: (i) nāma, (ii) thavanā, (iii) davva, (iv) khetta, (v) kala, (vi) ukkittaņa, (vii) gañana, (viii) samthāna, (ix) samayāri, and (x) bhāva.
24. The third variety of the no-agamao davvānupuvot is divided as uvanihiya (arranged, regular) and aạovanihiyă (not-arranged, irregular). Now, ā nupuvvl means a series, anukrama and anuparipati being its synonyms. The Commentary, explains it as 'a collection of three or more things' (p. 46B). The idea of 'serial arrangement', which is etymologically implied in the term āņupuvut is absent in the second divi anovanihiya, which is therefore translated as not-arranged or irregular. But to define an āņupuvvī as any collection of three or more things, arranged or not-arranged, obviously goes against cornmon-sense. The problem is noticed by the Commentary which, however, explains it away by pointing out that three or more atoms are capable of being arranged in a desired order, and so the connotation of the term can be extended to cover the irregular collection of things (Commentary, p. 47B).
A material body consisting of three or more atoms is called anupurvī; a body consisting of two atoms is called avattavvaa (Skt. avaktavyaka) and a single atom is called anānupuvui. The latter two also are included in the concept of anupuvvi.
25. The anovanihiya davvānupuvuż is considered (sutta No. 98) in five stages, viz. assignment of verbal symbol to the object (atthapayaparūvanaya), expression of its possible divisions through verbal symbols (bhamgasamukkittanaya), verbal symbols as attached to the objective divisions (bhamgovadamsanaya), compatible subsumption (samo yara) of the divisions, and their exposition (anugama). These five stages appear to have constituted a general rule for explaining the nature of an object. The assignment of a name to the object is the first stage which is followed by the second consisting in consideration of all possible divisions that the object could be susceptible to. In the third stage, the divisions are verified with reference to the object. The relation of subsumption between the divisions is considered at the fourth stage followed by the fifth in which the object is subjected to exposition (anugama)
1. Sometimes (vide Ibid.) the anupuvvk is straightway divided as puvvānu puuvi,
pacchānu puuvi and jatthatatt hānu puvvi (=our anāņu puvvi)-which our Text mentions under uvanihiya davvānupuvdi, etc. (vide infra, paragraph 24). The use of the terms anu puuvi, avattavaa and anānu puvvi to denote material bodies composed of three (or more) atoms, two atoms and one single atom respectively is not found in the Bhagavati Sutra XXV 4. 739, where simply the terms ti paesie, dupaesia and paramānu-poggala are used.

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( *xvii)
with reference to a number of issues (sutta No. 105. 122, 149), usually nine, viz. ascertaining whether the denotation of the word is real (samtapayaparūvaņaya), quantity of matter (davvapamāna), place (khetta), range of tactile contact (phusana), duration (kala), interval of time (amtara), occupied space (bhāga), modes (bhāva), and numerical.comparison (appa bahu). These issues of reference are universally accepted in Jainism as constituting a questionnaire for instituting an enquiry on metaphysical problems. The application of nayas is also made pari passu while considering the davvāņupuvoz through the five stages and nine issues of reference. The negama and vavahāra-naya recognize the numerical plurality of the davvāņupuvuis, while the samgaha-naya takes them as numerically one represented by the genus comprising the individual anupuvvīs. 2
26. The uvanihiya davvānupuvvi (sutta No. 131) is illustrated by the series of six substances, viz. dhammatthikāya, etc. arranged from beginning to end (puovānu puvui), end to beginning (pacchānupuvvi), and lumped together non-serially with any substance placed at any place (anāņu puvvt), the total number of permutations in the third case being 1 X 2 X 3 X 4 X 5 X 6, that is, 720, less 2 (that is, the puvvāņupuovi and the pacchānupuvut, which are arranged serially).
27. The khett āņupuvuż is similarly discussed. While considering the uvanihiya khettă nupuvoi, our Text (sutta No. 160-179) gives the names of the aholoya, viz. Rayanappabhā, etc.; tiri yaloya, viz. Jambuddiva, etc.; uddhaloga, viz. Sohamma, etc.
28. The kälānupuvut also receives a similar treatment. The measurements of time, viz. samaya, avaliya, etc. are given in sutta No. 202 [2].
29. In the ukkittană nupuvui, the names of the twenty-four tirthankaras are counted (sulta No. 203 [2]).
30. In the gananānupuvvi, the numbers, ega, dasa, saya, etc. up to dasakodisaya (that is, ten thousand million) are given (sutta No. 204 [2]).
31. In the samthāņāņupuvvī, the six configurations, viz. samacauramsa (symmetrical), etc. are given (sutta No. 205 [2]).
1. For example, the same issues (excepting bhāga) are enumerated in the Satkha
ndagama, I, sūtra 7. 2. Cf. Commentary (p. 63 B) : pūrvam ekas tripradeśika ånupūrvi, aneke
tripradesikā ānupūrvya ityādyuktam, atra tu samgrahasya sāmānyavāditvāt sarve' pi tripradeśikā ekaivānupūrvi.

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( xxviii)
32. The sămäpäräņupuvut contains the ten sämāyāris, viz, icchakära, etc. (sutta No. 206 [2]).
33. The bhāvānupuvvī is concerned with the six states of the soul, viz. udaia, and the like (sutta No. 207 [2]).
34. Now we come to the second uvakkama, viz. nāma which, after the pattern of the Thanamga Sutta, gives the divisions of some selected topics under eganāma, du-nāma, etc. up to dasa- ņāma (sutta No. 208-312).
35. Under ega-ņāma, the term näma is defined as “any names that might be assigned to substances, or attributes, or modes, (sutta No. 209).
36. Under du-nama (sutta No. 210-216), the dichotomic division of object deserves special attention. The binary classification starts from the pair, viz. species (visesa) and genus (avisesa), and covers the whole range of Jaina Botany and Zoology, and a part of Physics (the remaining part being left to be included under ti-nama in the sutta No. 217-225, as also the denizens of the hells and heavens.
37. Under ti-ņāma, the classification of the trio of davva, guna and pajjava is made to cover a part of Jaina Physics and Chemistry (sutta No. 217-225).
38. The catu-ņāma enumerates four kinds of morphological changes (grammatical) with appropriate illustrations (sutta No. 227-231)
39. Under pamcaiņāma, five categories of words. viz. nama, nipāta akhyāta, upasarga and miśra are illustrated (sutta No. 232).
40. The six states of the soul, viz, udaia, uvasamia, khaia, khaovasamia, pārināmia and sannivātia are discussed in detail under chaņāma (sutta No. 233-259). The Bhagavatī Sutra (XVII. 1.592) refers to this discussion of the Anuogadd ārāim for a complete treatment of the six bhāvas, It appears that all available details of the subject were collected together from different sources and embodied in our Text by the compilers of the Agamas when it was felt necessary to eliminate reduplication and reduce the unwieldy bulk of the scriptural corpus.
41. Each bhāva is considered in its double aspect of cause and effect. Thus udaya stands for the state of rise of the eight types of kammas, which is the cause of a state of the soul, called udayanipphanna; which is the effect of the rise of those kammas (sutta No. 234-238). The. udayanipphanna is divided as jīvodayanipphanna and ajīvodayanipphanna, The former stands for various forms of life (such as ņeraia, tirikha, maņussa, etc.), passions (kasaya), gender (veda), lessä, etc. that are the effects of the rise of kommas. "The ajivodayanipphan na refers to

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( xxix)
the physical appurtenances of the soul, such as the various bodies (oraliya, veuvviya, etc.) and their sub-products.
42. The uvasamia bhāva stands for the subsidence of the mohanijjakamma, and its effect (uvasamanipphanna) is the subsidence of the kas āyas, damsaņamohanijja, carittamohanijja, etc., culminating in the eleventh spiritual stage called uvasamta-kasāya-chaumattha-vitarăga.' (sutta No. 239-241).
The state of complete eradication of the entire range of kammas is called khaya, its effect (khayanipphanna) being illustrated by such perfect states of the soul as the state of omniscience and the conditions that accompany it (sulta No. 242-244).
44. The khaovasamia bhāva means the subsidence-cum-destruction of the four ghāi-kammas, and its effect (khaovasamanipphanna) stands for all those states of the soul which are the resultants of this bhāva. All varieties of knowledge (excepting omniscience), intuition (excepting kevala-damsana), khaovasamiya caritta, and so on, are given as illustration of such resultants (sutta No. 245-247).
45. The pārināmia bhāva is divided as 'with beginning and 'without beginning'. All those objects which have beginning fall under the former category while the eternal substances, viz. dhammatthika ya, adhammatthika ya, ägāsatthikaya, jivatthikaya, poggalatthika ya, addha samaya, loa (loā gāsa), aloa (aloagăsa), bhavasiddhiya souls and abhavasiddhiya souls, are enumerated under the latter (sutta No. 248-250).
46. The various combinations of the above mentioned five bhāvas—taken two, three, four and five at a time--are given as constituting the category of the sannivăiya bhäva. Our Text gives appropriate illustrations for each of these combinations (sutta No. 251-259).
47. Under the satta-nāma, the seven musical notes are given (sutta No. 260). The seven places of their origin, their association with living objects, the note-characteristics, the musical-scales, their six faults and eight merits, and other necessary details are given in this connection. The whole description is found verbatim in the Thanamga Sutta, VII, 677.
48. Under attha-nama, the eight grammatical case-endings are given, (sutta No. 261). This passage also is found reproduced verbatim in the Thanamga Sutta, VIII, 771,
49 The nava-nāma enumerates and defines with interesting illustrative verses the nine poetic sentiments, viz, heroism (vira), love (simgāra), wonder (abbhua), anger (rodda), shame (velanaa), disgust

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( xxx )
(bibhacca), mirth (hasa), pity (kaluna), and tranquillity (pasamta) (sutta No. 262). The Thanamga Sutta does not mention these sentiments, though the words simgara, kaluna, bibhaccha and rodda are found there as four kāmas (Thāṇamga Sutta, IV, 457).
50.
Under dasa-nama, the various usages of words are classified in ten groups which are as follows (sutta No. 263-312).
51. Sometimes words are used to denote objects which possess the attribute implied by their etymology. Thus the word 'forgiver' (khamana) is used in the sense of one who forgives (khamati). Such usage is called gonna (derived from the word guna, attribute, sutta No. 264).
52. When a word is used in a sense contrary to the etymological meaning (e. g. word sa-mudda is used to denote an ocean which is a-mudda (bereft of mudda)), the usage is called no-gonna
(sutta No. 265).
53. Sometimes the commencing words of a text are used to denote the whole text. Such usage is called ayaṇapadenam (through the commencing expressions). For instance, Asamkhayam is the name of the fourth chapter of the Uttarajjhayana-sutta, which begins with the word asamkheyam (sutta No. 266).
54. When an idea is sought to be expressed by a word which stands for just the opposite idea, the usage is called padipakkhapadenam (sutta No. 267). For example, sometimes visa (posion, a word) is called mahura (sweet). This is a kind of euphemistic usage.
bitter
55. When a predominant feature is used to denote the whole thing, it is an usage called pahannayae (Skt. pradhănatayā). For instance, a row where the majority are mango trees is called a 'mango grove' on account of the predominance of a particular kind of trees (sutta No. 268).
56. When a word is used to stand for an eternal principle, the usage is called aṇādiyasiddhamteṇam (sutta No. 269). The word jiva (soul) is an example in point, inasmuch as it is an eternal principle of consciousness.
57.
When a name is used with reference to another name, the usage is called nameṇam (sutta No. 270). When a person is named after the name of his grandfathe's father, it is a case of this kind of usage.
58.
When something is named after a prominent part of it, the usage is called avayavenam (sutta No. 271). The use of the word 'tusker' for a boar or an elephant on account of their possessing 'tusk' is an example of this kind of usage. Our Text extends such usage to cover

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( xxxi
cases where the nature of an object is determined by a mark characterizing it. In this connection a verse is quoted for the purpose of illustration, which runs as follows:
One should identify a soldier by means of his waistband, a lady by her garment, (the contents of the pot as boiled from a single boiled grain and a poet by a single stanza.
59. The usage, called samjogeņam, is discussed under four heads, viz. davva, khetta, käla and bhāva (sutta No. 272-281). Samjoga means 'association'. When the denotation of a word (e. g, gomia, master of cows) is associated with a davva (e. g. cows in the case of gomia), the usage falls under the first head. The usages under the other heads are also to be similarly understood. The words Bhāraha, Eravaa, etc. fall under khetta. Susama-susama, susama, etc. which are cycles of time fall under kāla. Bhāva stands for good and bad states of the soul. For example, nāņi (possessor of knowledge) refers to a good state, while koht (possessor of anger) to a bad condition of the soul.
60. The tenth usage called pamanenam is explained with reference to four nikkhevas, viz. näma, havana, davva and bhäva (sutta No. 282-312).
60 (i). The assignment of the name pamāna to any object, living or non-living, is called nā mappamāņa (sutta No. 283).
60 (ii). The thavanappamāṇa is sevenfold (sutta No. 284-291) according as the name used has reference to nakkhatta (e. g. Kattia, one born in the lunar mansion of Kattia), devaya (e. g., Aggidinna, Aggi being the name of a god), kula (family, e. g., Ikkhaga, a person bleonging to the Ikkhāga family), pasamda (heretic or heresy, e. g., Kavā liyaa), gana (group, e. g. Malladinna, Malla being the name of an ancient clan), jiviyaheu (name given to ensure survival, e. g. Ujjhiyaa which means 'a child which has been abandoned and disowned by his parents'), and ābhippauyanāma (names assigned according to one's wish, e. g. Ambaa, Nimbaa, etc. which are given without any specific end in view). The examples given in our Text in this connection provide rich informations about lunar mansions, gods, ruling families, heretical schools and the ancient custom of assigning peculiar names to children to ensure their survival.
60 (iii). The davvappamāṇa refers to the six substances of Jaina philosophy, viz. dhammatthikāya, etc. (sutta No. 292).

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(xxxii) 60 (iv). The bhävappamăna (sutta No. 293-312) deals with gram. matical compounds, nominal terminations, verbal roots and etymology of words. A grammar skeleton is provided here, perhaps keeping in view the sense of 'essence' (here 'summary') usually associated with the term bhāva.
61. We have now discussed the contents of our Text as regards the second category of uvakkama, viz. nama. Ācārya Virasena, in his Dhavala?, instead of giving the above ten varieties of nāma, gives only one variety of it, which is identical with our variety called dasa-nama (vide supra, 50). His immediate interest, unlike that of our Text which sets itself the task of providing a norm for exposition of the scripture, being the determination of the meaning of the expression jīvatthāna, it is but proper for him to leave ega-ņāma, du-nama, etc. out of account. Acārya Vīrasena's order of enumeration is slightly different from ours in that in his arrangement our fifth and sixth items interchange their places and our pamāņa is inserted by him after nama. His interpretation of the terms also differs in some cases, the cleavage being complete in the case of a dānapada, pratipaksa and pramänapada. The Anuogadd ārāim appear to propound an ancient view prevalent among the exegetists of old days. The style of presentation and the interesting details given vouch for the antiquity of the treatment of the subject recorded in our Text.
62. Now we come to the third variety of uvakkama, called pamāna which is very elaborately dealt with in our Text (sutta No. 313-520) providing some unique informations on a number of important subjects.
63. The pamāṇa is considered under four heads, viz. davva, khetta, kāla and bhāva (sutta No. 313).
64. The davvappamāṇa is divided as padesanipphanna and vibhāganipphanna (sutta No. 314). Under the first division fall the material monads, duads, triads, etc. up to decads and also material bodies consisting of numerable, innumerable and infinite number of ato Under the second, five kinds of measures, viz, māna, ummām ganima and padimăna are explained.
65. Māna is twofold, viz. measure for cereals, and measure for liquids. The measures (weighing pots which were wooden) for cereals are as follows (sutta No. 318) :
1, Vide Șatkhandāgama, I, pp. 74.79.

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( xxxiii
)
2 asati = 1 pasatil 2 pasatīs = 1 setiya 4 setiyās = 1 kulaya 4 kulayas - 1 patthaya 4 patthayas = 1 ādhaya 4 adhayas = 1 dona 60 adhayas = 1 small size kumbha 80 dhayas = 1 medium size kumbha 100 adhayas - 1 full size kumbha
800 adhayas = 1 vāha.
In this connection, our Text gives the following names of receptacles used for storing cereals--muttoli, murava, iddara, alimda, and apavāri (sutta No. 319). The liquids were measured by adding one fourth part extra to the quantity contained in the measures for cereals. The extra quantity added here was in imitation of the extra quantity of cereals placed conically at the top of the measures used for weighing cereals. The measures for liquids are as follows (sutta No. 320):
I causațțhiyā (1 māni/64)=4 palas 1 battisiya (1 māpi/32) = 8 palas 1 solassiyā (1 māņi/16) = 16 palas 1 atthabhaiya (1 mapi/8)=32 palas 1 caubhāiyā (1 māņi/4)=64 palas 1 addhamani (1 māņi/2)=128 palas 1 māņi
= 256 palas The following liquid-containers are mentioned in this connection: văraga, ghad aga, karaga, kalasiya, gaggari, daiya, karodi, and kumdia.
66. The second kind of measures called ummāna which were used. for weighing such articles as leaves, incence, sugar, molasses, and the like are listed as follows (sutta No. 322-323):
2 half-karisas - 1 karisa (vide footnote on pasati in 65) 2 karisas = 1 half pala (that is; 1 pala = 4 karisas)
1. 1 asai 1 handful of serieals (Commentary, p. 140 B).
1 prasīta - 2 palas (Monier's Sanskrit-English Dictionary, s.v. prasyta). 1 pala=4 karisa (vide infra, 66) 1 karisa (Skt. karşa) - 16 maşas=80 rettis = 1/4 pala = 1/400 Tula-about 178 grains troy-Monier's Sanskrit-English Dictionary, s.v. karşa, The karşa is thus also the equivalent of the suvanna of our Text (vide infra, 69 where 16 kammamāsas (māşas referred to above) are equated to 1 suvanna). In our Text (vide infra, 66), 1 tulā 105 palas, which roughly tallics with Monier's description.

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( xxxiv) 2 half-palas=1 pala 105 palas - 1 tula 10 tulas=1 addha-bhāra
20 tulas = 1 bhāra 67. The third kind of measures called omana were used for measuring the length, breadth, height, etc. of various objects. The terms, damda (stick), dhaņu (bow), juga (yoke), naliya (bamboo), akkha (axle) and musala (pestle) are all synonymous words standing for a length of four cubits. The term rajju stands for forty cubits. The cubit was the unit of measure for houses, stick for land, bow for road, and bamboo for walls (sutta No. 324). .: 68. The fourth kind of measures, called gaạima, consist of numbers used for counting, viz, ekka (one), dasaga (ten), sata (hundred), and so on. The purpose of these measures is to enable one to keep accounts of one's income and expenditure (sulta No. 327).
69. The fifth kind of measures, viz. paạimaņa, used for weighing gold, silver, jewels, pearls, etc., are given as follows (sutta No. 328-329): 5 gumjās
= 1 khammamasaa 4 kaganis
= I kammamāsaa 3 nipphāvas - 1 kammamāsaa 12 kammamāsaas = 1 mamdalaa 48 kāganis
= 1 mamdalaa 16 kammamāsaas = 1 suvappa (=1 karisa, 'vide supra,
footnote on pasati in 65 where 16 maşas are quoted as equivalent
to one karisa) 64 kāganis
I suvanna, 70. Now we come to the second division of pamāna, called khettappamāņa (sutta No. 330). It is also divided as padesanipphanna and vibhā ganipphanna. Under the former fall the measures of space occupied by one, two, three or more space-points, the maximum limit being the space occupied by an innumerable number of space-points which is coextensive with the loagăsa. Under the latter (sutta No. 332) the units are amgula, vihatthi, rayani, kucchi, dhaṇī, gāuya, joyaņa, sedhi, payara, loga and aloga”. The most basic unit here is amgula which is of three kinds,
1. 2.
The term cubit (hattha or rayani) will be defined later on (vide infra, 71). Aloga is infinite in extension, and so could be left out of the consideration in this connection.

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( xxxv ) viz. ayamgula, ussehamgula and pamānamgula. All other units are to be understood with reference to these three basic units.
71. The ayamgula (Skt. Atmā ngula) is an ever changing measure, being equal to the breadth of the finger of a person, which varies from age to age, and also from person to person (sutta No. 334). The breadth of Lord Mahavira's finger is taken as the standard. According to one calculation, Lord Mahavira's one amgula=2 usse hamgulas, and one pamānamgula=500 amgulas of Lord Mahavira. We thus get the equation 1 pamānamgula=500 a yamgulas (Lord Mahāvīra's amgulas)=1000 ussehamgulas.
As regards the relation between an amgula and vihatthi, etc. the following equations are given (sutta No. 335, 337), which are true for all the three kinds of amgulas, their values being however determined by the above equation.
6 amgulas=1 pāda 2 pādas (or 12 amgulas) = 1 vihatthi 2 vihatthis (or 24 amgulas)=1 rayapí (cubit) 2 rayaņis (or 48 amgulas) ==1 kucchi 2 kucchis (or 96 amgulas) -1 damda (also called dhanu,
juga, näliyā, akkha and musala)
1. It is said that Lord Mahāvira was 7 cubits in height by ussehamgula, that is,
7 x 24 or 188 ussehamngulas. Now, according to one tradition, he was 31 cubits by ayamgula, that is, 31 x 24 or 84 ayamgulas. From this it follows that 84 ayamgulas (Lord Mahavira's amgulas )= 168 ussehamgul as, that is, Lord Mahāvira's one aigula= 2 ussehaangulas. But there are two other traditions of 41 and 5 cubits, which make Lord Mahāvira's one amgula equal to 168/ (41 x 24) i. e. 14/9 ussehainzulas, or 168/(5 x 21) i. e. 123 ussehamgulas (Commen. tary p. 158 B). Our Text (vide sutta No. 334, verse 97) gives 108 āyamgulas as the height of superior men.
The height of Cakravarti Bharata is given as 120 pamānamgulas or 500 dhanūs by ussehamgula, i. e. 503 X 4 X 24 or 48,000 usse hamgulas. This means that one pamanamgula= 48000/120 or 400 usehamgulas. Now as the pamāṇamgula is 2ussehangulas in breadth, it can be considered (400 X 21) i. e., 1000 ussehamgulas in length, assuming it to be only one ussehamgula in breadth. This makes the length of one pamānangula (with breadth of one ussehangula) equal to one thousand ussehamgulas (Commentary, p. 159A), that is, 500 amgulas of Lord Mahāvira, if Lord Mahāvīra's one amgula were equal to 2 ussehamgulas as given in one of the three traditions. This is also in conformity with our Text (sutta No. 358): tam samaņassa bhagavao Mahāvirassa addhamgulam, tam sahassag uņam pamāṇamg ulam bhayati.

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( xxxvi)
2000 dhanūs=1 gāuya 4 găuyas = 1 joyaņa I süti-amgula = a straight line which is one amgula (length)
x1 paesa (breadth). (suti-amgula is replaced by sedhi-amgula in the cause of pamanamgula, vide sutta No. 361, and
also infra, 73) 1 payaramgula = 1 sūti-amgula X 1 sati-amgula 1 ghanamgula=1 payaramgulax 1 sūti-amgula
Our Text (sutta No. 334) gives some interesting details about the definition and purpose of the three kinds of amgulas which deserves notice in this connection.
The ayamgula is the breadth of the finger of different persons born at different times, their face being twelve ayamgulas and the whole body nine times their face. The standard weight of a human body is given as one dona (i. e. 512 pasalis or 1024 palas) or bhara (that is, 1050 palas). Superior men are 108 ayamgulas (in height), inferior 96 and the mediocre 104. The system of ayamgula is used for the purpose of measuring wells, ponds, parks, gardens, moats, ramparts, etc. (sutta No. 336.)
72. For the determination of an ussehamgula, our Text (sutta No. 339-344) starts from the definition of a material atom which is divided as subtle (suhuma, theoretical) and practical. The practical atom is composed of an infinite-infinite number of subtle atoms, and is yet not capable of being dissected by the sharpest razor or disintegrated by heat, however intense. An infinite number of such practical atoms make one ussanhasanhiya which provides the initial unit for determining the nature of an ussehamgula according to the following equations.
8 ussanhasanhiyās=1 sanhasanhiya : 8 saņhasaphiyās=1 uddhareņu 8 uddharepús=1 tasarenu
(vide Translation, sutta No. 344) 8 javamajjhas = 1 amgula (ussehamgula)
The system of ussehamgula is used as a standard for measuring the heights of the bodies of hell-beings, animals, human beings and gods (sutta No. 346).
1. Vide supra, 65, 66.

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( xxxvii)
Our Text (sutta No. 347-355) here gives an elaborate list of the heights of the bodies of various beings, an abridged account of which is. given below.
Class of beings
(ii) Sakkara
ppabha
Tirikkha
1000
Neraiya
dhanūs
(i) Rayana- amg./asam. 7 dhanus 3 rayanis amg /sam. 15 dhanus
ppabha
6 amg.
2 rayaņīs 12 amg. 31 dhanus
1 rayani
Thaniyakumara.
Beimdia
Teimdiya
minimum amg.1/asam.2
Caurindiya
Pamcindiya
Manussa
Deva
Normal body
amg.asam.
And so on, the maximum lengths being doubled successively. (vii) Tamatamā amg./asam. 500 dhanus
amg./sam. 1000 dhanus
Deva (bhavanavāsī)
(i) Asurakumāra amg./asam. 7 rayaņis
Pudhvikaya amg./asam. amg./asam.
Same description up to bayara-vāukāiya.
Vapassaikāya amg./asam.
amg./asam.
amg./asam.
maximum
500 dhanus
Same description for (ii) Nagakumāra, etc. up
1. amg.amgula.
2.
3.
с
minimum
amg. / sam."
15 dhanus
2 rayaṇīs 12 amg.
asam.asamkhejja. sam.samkhejja.
Created body
amg./asam.
amg./asam.
Sammucchima
amg./asam.
amg./asam. Gabbhavakkamtiya amg./asam. 3 gauyas
amg./ sam.
maximum
amg./sam.
1000 joyanas+extra
12 joyaņas
3 gauyas
4 gauyas 1000 joyanas
Vanamamtara ] Same as in the case of Asurakumāras.
Jotisiya
100,000
joyaņas
to (x)

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do
do
( xxxviii) Class of beings Normal body
Created body minimum maximum minimum maximum Sohammakappa amg /asam. 7 rayapis amg./asam. 100,000
joyapas Similarly, Isänakappa, ... ...up to Accuyakappa. Sanamkumāra amg. asam. 6 rayants (same as in Sohamma
kappa) Māhimda amg./asam. 6 rayapis
do Bambhalamtaga amg./asam. 5 rayapis Mahāsukkasahassāra amg. asam. 4 rayanis
do Anaya, etc. amg./asam. 3 rayaņīs up to Accuta Gevejja amg. asam. 2 rayanis
Nil Aputtarovavāiya amg./asam. 1 rayani
Nil 73. The pamānamgula is defined as equal to 100 times the addhamgula of Lord Mahāvīra, which (viz. the addhamgula) again is given as equal to the edge of the kāgani-jewel of a Cakravarti emperor, the edge being also stated to be one ussehamgula in breadth (sutta No. 358). The kā gani-jewel is a cube weighing eight suvannas. By means of the system of pamäņamgula, the length, breadth, height, depth and circumference of the hells, heavens, continents, mountains, etc. are measured (sutta No. 360).
Innumerable kodi-kodis of jojaņas make one sedhi; sed hi multiplied itself makes one payaramgula, and a payara multiplied by sedhi makes a loga (sutta No. 361).
74. The third division of pamāṇa is kalappamāna (sutta No. 363365), which again is twofold, viz. padesanipphanna and vibhā ganipphaņņa. Under the former, the durations of one time-point, two time-points, and so on, up to a duration of an innumerable number of space-points are given. Under the latter are included samaya (time-point or instant), ävaliya, muhutta, divasa, ahoratta, pakkha, māsa, samvacchara, juga, paliya, sāgara, osappi and pariyatta..
75. Our Text (sutta No. 366) attempts at defining a time-point (samaya, instant) by giving the example of a young tailor of strong physiqe tearing up a piece of cloth. Is the time taken in tearing up the cloth equal to one instant? The reply is No, because the piece of cloth has a number of threads which are not torn up simultaneously. The threads again are made up of fibres which in their turn consist of an
WU
1. An attempt at finding out an absolute standard of weight is clearly discernible
here.

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(xxxix ) infinite number of atomic conglomerates. While the upper conglome. rate is not broken up, the lower one cannot be torn asunder. The upper conglomerate is broken up at a moment which is different from the moment when the lower conglomerate is torn up. A time-instant however is still more subtle. It is not possible to demonstrate its nature by such examples. An innumerable number of such time-instants are said to make one avaliya (sutta No. 367) which is the unit of time to start with for the purpose of practical measurement of time. In this connection our Text gives the following equations (sutta No.367):
numerable number of avaliyās = ūsāsa=nisāsa üsäsa+nisāsa of a person in perfect health=pāņu 7 pāņus = thova 7 thovas = lava 77 lavas=muhutta or 3773 üsāsas (+ nīsāsas) = muhutta 30 muhuttas=ahoratta 15 ahorattas -- pakkha 2 pakkhas= māsa 2 māsas = uũ 3 uũs = ayana 2 ayanas=samvacchara (vāsa) 5 samvaccharas =juga 20 jugas = 100 väsas (samvaccharas) 84,00,000 vāsas = puvamga puvvamga x puvvamga=puvva puvva X puvvamga =tudiamga tudiamga x puvvamga=tudia tudia x puvvamga = adadamga
adadamga x puvvamga = adada. This list is followed by apapamga, etc. up to sīsapaheliyā, and after this the counting is made by means of similes which are explained, along with the purpose it serves in the sutta No. 368-398.
76. The similes are twofold, viz. paliovama and sāgarovama, the former again being of three kinds, viz. uddhāra paliovama, addhāpaliovama, and khettapaliovama. The uddhārapaliovama is further divided as suhuma (conceptual) and vāvahăriya (practical). Paliya means a circular store of a specific size. It is filled up with hair-tips which are then taken out each at one instant. The number of instants required in the
1. For the size of the store, the nature of hair-tips, and the process of filling up,
vide Translation, sutta No. 372, 374; also 379, 381, 394, 396.

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( x1 )
process of emptying the store represents the number called vävahārija uddhārapalio vama. Ten koḍākoḍī of this number is the vāvahāriya uddhāra sagarovama (sutta No. 372, verse 107). Now if the above hair-tips are each divided in innumerable parts, and then taken out each part at one instant, the number of instants thus required represents one suhuma uddhāra paliovama. Ten koḍākoḍi of this number is called suhuma uddhārasagarovama. (sutta No. 374, verse 108). By the numbers represented by these suhuma uddhāra-paliovama and suhuma uddhāra-sagarovama, the number of islands and oceans are counted, which is given as 23 times the uddhara-sagaro vama (sutta No. 376).
77. The addhapaliovama is similarly divided as suhuma and vāvaḥāriya. In the case of these stores, each hair-tip or part of hair-tip is taken out after an interval of one hundred years, which makes these numbers represent much higher numbers (sutta No. 379). The sagarovamas in these case are to be understood in the same manner as in the case of the uddhārapaliovama. The longevity of the hellbeings, animals, human beings, and gods is measured by the suhuma addha paliovamas and suhuma addhāsāgarovamas (sutta No. 382).
78. Some of the examples of longevity given in sutta No. 383-391 are broadly as follows:
Class of beings
Longevity
Neraiya
(i) Rayanappabhā (ii) Sakkarappabhā (iii) Valuyappabhā (iv) Pamkappabha (v) Dhumappabhā (vi) Tamappabhā (vii) Tamatamā Deva (Bhavanavāsī) (i) Asurakumāra
Asurakumari devi And so on.
Tirikkha
Puḍhavīkāiya Vanassaikaiya
Beimdiya
Teimdiya
Pamcimdiya
minimum
10,000 years
1 sägarovama
3 sagarovamas 7 sagarovamas 10 sägarovamas 17 sāgarovamas 22 sāgarovamas
10,000 years
10,000 years
amtomuhutta
amtomuhutta
amtomuhutta
amtomuhutta
amtomuhutta
maximum
1 sägarovama 3 sagarovamas
7 ságarovamas 10 sāgarovamas 17 sagarovamas 22 sägarovamas 33 sägarovamas
1 sagarovamas +
extra
4 paliovamas
22,000 years 10,000 years
12 years 49 days
3 paliovamas

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(xli :)
Manussa
Sammucchima Gabbhavakkamtiya
amtomuhutta amtomuhutta
amtomuhutta 3 paliovamas
Deva
Vānamamtara
10,000 years
1 paliovama Vāpamamtari devi 10,000 years
paliovama Jotisiya
1/8 paliovama+ 1 paliovamat extra
100,000 years Joisi Devi
1/8 paliovama
paliovama+
50,000 years And so on. Savatthasiddha
33 sāgarovamas 33 sāgarovamas 78. Now we come to the khetta paliovama (sutt a No. 392-398) which represents a still higher number. This is also divided as suhuma and vāvahāriya. Here, in the case of the vāvahāriya, the space-points pervaded by the hair-tips (the number of space-points being greater than that of the hair-tips) are conceptually taken out each at one instant. In the case of the suhuma, the space-points pervaded or not by the parts (sic.) of hair-tips, in other words, the total number of the space-points of the store are taken out each at one instant.2 The conception of sägarovama in these cases is the same as in the other two kinds of paliovamas. The substances enumerated in the Ditthivăa are measured by means of the suhuma khettapaliovama and sägarovama.
79. The sutta No. 399-426 give an account of the substances described in Jaina philosophy, in confirmation of the vastness of the contents of the Ditthiva. In this connection, various kinds of bodies associated with different kinds of living beings are detailed at length, demonstrating the Jaina thinker's love for mathematical estimate of things and speculations about supersensuous objects.
80. Bhāvappamāna, the fourth division of pamāna, is explained in sutta No. 427-520. It is divided into three categories, viz. (1) gunappamāna (ii) nayappamāna and (iii) samkhappamāna.
81. The gunappamāna is twofold, viz, jivagunappamāṇa and ajīvagunappamāna (sutta No. 428). Under the latter, colour (vanna), smell (gandha), taste (rasa), touch (phasa) and figure (samthana) and their subvarieties are mentioned (sutta No. 429-434). The former, that is,
1. The Commentary(p. 178A) gives the reason why our Text says 'space-points
pervaded or not instead of directly referring to the total number of the
• space-points of the store. 2. Vide Translation, sutta No. 394, 396.

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(
xlii)
jīvagunappamāna is threefold, viz. (a) nå nagunappamāņa, (b) damsanaginappamāṇa and (c) carittagunappamāna (sutta No. 435). Of these three, the ņā nagun appamāņa deserves special attention in view of the fact that it propounds an ancient theory of knowledge as adopted by the Jaina philosopher from an ancient non-Jaina text on logic.
82. The nanagunappamāņa is expounded with reference to the four time-honoured categories of valid knowledge propounded by the Nyāya school, viz. pratyaksa (Pkt, paccakkha), anumāna (Pkt. anumāna), upamāna (also aupamya, Pkt. ovamma), and a gama (Pkt. also ā gama).
83. Following its own tradition, our Text (sutta No. 437-439) divides pratyak şa as imdiya paccakkha (perceptual cognition through the five sense-organs) and no-imdiyapaccakkha (direct intuition by the soul, without the help of the sense-organs), the latter comprising the three supersensual kinds of knowledge viz. avadhi-, manahparyaya-, and kevala-jñana.
84. The category of knowledge, called anumāņa, or inference, is stated (sutta No. 440) as having three varieties, viz. purvavam, sesavam and ditthasa hammavam. This is comparable to the Nyaya logician's pūrvavat, śeşavat and sämänyato-drsta varieties of anumāna (Nyayasūtra, I, 1.5). The illustrations of these varieties quoted in our text are not found in the extant Nyāya treatises. Nor are they strictly logical. They perhaps represent an ancient tradition, probably a popular version of the strictly logical expositions of the concepts. The Nyāya school had a long history which is now not known to us. The logical ideas developed slowly and passed through various stages. Our Text might be representing one such stage.
85. 'I he example of the recognition of a lost child by some characteristic mark previously known (sutta No. 411) need not be rejected as a genuine example of inference of the pūrvavat type, The expression 'puvvalimgeņa kenai' is significant. The inference is of course not based on invariable concomitance. But the concept of logical relationship fully developed only after the Buddhist logicians took the field.
86. The exposition of sesavam appears plausible. The concepts of kajja, käraņa, guna, avayava and āsaya referred to by our Text (sutta No. 442-447) vouches for its authenticity. The knowledge of a conch
1. The full verse runs as follows: (verse 115, sutta No. 441):
mätā puttam jahā nattham juvānam punaragatam / kai paccabhijāņejjā puvvalimgeņa kenai //

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( xliii ) from its sound is an inference of cause from its effect (kajja). Under inference of kajja from kārana, simply the causual relation is exemplified. Our Text thus asserts: the threads are the cause of cloth, and not the cloth of threads; a lump of clay is the cause of a pitcher, and not the pitcher of the lump of clay. As an instance of the knowledge of gunin from guņa, the example of the inference of a flower from its smell is given. The knowledge of a peacock from its feathers is given as a case of the inference of the whole from its part (avayava). The knowledge of fire from smoke is given as an instance of inference from āsaya (Skt. aśraya).
87. The ditthasā hamma variety of inference (sutta No. 448-450) is stated to be twofold: samannadittha and visesadittha. 'Like one coin are many coins, and like inany coins is one coin' is an example of the former. Here the nature of a particular coin is sought to be inferred from the knowledge of the nature of such coins in general, or the nature of coins in general is sought to be inferred from the knowledge of the nature of a particular coin. The visesadittha type of inference is illustrated by the recognition of a previously seen person from among many persons.
88. Inference is further classified according as its object is a past, present or future event (sutta No. 451-453). The inference of good rainfall in the past is made from green forests, bumper crops, and overflooded lakcs at the present time. From an abundant availability of alms, a bumper harvest in the present is inferred. The future good rainfall is inferred from the clearness of the sky, a dark mountain, clouds with (yellow) lightning, thunder of clouds, whirl-wind (rotating clockwise), a red and humid evening, and the likel.
Contrariwise, the absence of rainfall, lack of bumper harvest, and future drought are inferred from dry forests and empty lakes, and so on, which are reverse to the above mentioned conditions (sutta No. 454-457).
89. The third category of knowledge, viz. ovamma (analogical knowledge) is twofold: sahammovanīta and vehammo vanita (sutta No. 458466) The former again is of three kinds, viz. kimcisa hammovanīta (e. g., as the Mamdara mountain, so the mustard seed in point of being possessed of a form or shape); pāyasa hammovanita (e. g., as the cow, so the gayal in point of its hoof, hump, tail, etc.); and savvasa hammovanita (e. g the arhats have acted like arhats). The vehamma-dhammovanīta is also similarly of three kinds.
1. For a similar example vide Nyāyamañjari, I, p. 117.

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(
xliy
)
90. The fourth category of knowledge (sutta No. 467-470) is agama which is divided as worldly and extra-worldly, the former consisting of false scripture, e. g., Bharata, Rāmāyana and the like, and the latter comprising the twelve Amgas revealed by the omniscient jinas. Or, the ā gama is threefold, viz. suttā gamo, atthāgama and tadubhayā gama. Or, it is threefold, viz. attāgama (revealed by oneself), anamtarā gama (revealed by an immediately preceding authority), and paramparāgama (handed down from generation to generation).
91. The damsaņagunappamāņa (sutta No. 471) refers to cakkhu-, acakkhu-, ohi-, and kevaladamsana. By the eye one intuits the objects like jar, cloth, etc. from a distance. The other four sense-organs, as also the mind, intuit the objects which are in touch with them (acakkhu-damsanam acakkhu-damsanissa āyabhāve). Ohi-damsaņa intuits all material substances, but not all their modes. The kevaladamsana intuits all the substances in all their modes.
92. The carittagunappamāṇa is concerned with the five carittas, viz. sāmaiya, chedovatthāvana, etc. (sutta No. 472).
93. Now we come to the nayappamāņa (sutta No. 473-476) which is the second category of bhāvap pamāņa. Here the seven nayas are explained through the examples of patthaya (a measuring pot), vasahi (abode) and paesa (space-point).
94. Suppose a person goes to the forest with an axe in hand to fetch wood for making a measuring pot called patthaya. Now, being asked about his mission, he saysI am going for a patthaya. This is an example of impure (avisuddha) negama. Here the final effect patthaya) stands for the material cause (viz. wood). If the wood that is being cut is identified with the final effect, it is a case of pure (visuddha) negama. The third stage of chiselling the wood is called purer negama; and so on, till one arrives at the actual patthaya which is a case of the purest negama. Our Text (sutta No. 474) seeks to explain the vavahāra naya also after a similar pattern. The patthaya full of the contents to be measured is a case of samgaha naya which does not differentiate the measure from the thing measured. According to the ujjusuya naya which emphasizes difference of things, the measure as well as the thing measured in the patthaya. The three saddanayas stand for the formal cause, that is, the essence or idea of the patthaya.
95. In the case of vasahi (abode), the seven nayas are illustrated with reference to the gradual exactitude of the abode of a person. The
1. tinham saddaņayāņam patthayā higārajāņao patthao jassa va vasenam
patthao nipphajjai (sutta No. 474).

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(xlv)
proposition 'I live in the universe' is an example of impure negama. From the standpoint of a relatively pure negama naya, one should say 'I live in the planet called earth (the third planet in order from the sun)'; and so on, till we arrive at the proposition 'I live in the inner apartment' which is a case of pure negama. The vavahara naya is like the negama. According to the samgaha naya which strives for higher exactitude one would say 'I am seated in the chair'. The ujjusuya naya asserts that a person lives in the space-points actually occupied by him. 'One lives in oneself' is the proposition approved by the three saddanayas (sutta No. 475).
96. The example of space-point (sutta No. 476) deserves special consideration on account of its stressing a novel aspect of the nayas. Each succeeding naya tries to remove the ambiguity inherent in the naya that precedes it. Suppose in describing a space-point, one says 'A space-point is that which is a space-point of six (substances), viz. space-point of dhamma, space-point of adhamma, space-point of agāsa, space-point of jiva, space-point of khamdha (material body), and spacepoint of a part (desa-paesa, here part stands for a part of any of the five substances)'. This is a case of negama. From the standpoint of samgaha, one would question the significance of the last phrase on the ground that a part is nothing apart from the five substances mentioned in the first five phrases. One should therefore say 'A space-point is that which is a space-point of five (substances), viz. space-point of dhamma, etc. up to space-point of khamdha'. This is an ambiguous proposition according to the vavahara naja. Each substance has a different kind of space-point, and so the proposition should be framed thus: The space point is of five kinds viz. space-point of dhamma, etc. up to space-point of khamdha. The upholder of the ujjusua naya, however, finds fault with this proposition too. "The space-point is of five kinds' is an ambiguous statement in that it leaves undecided whether each of the five space-points, viz. space-point of dhamma, etc., is of five kinds, thus raising the total variety of space-points to twenty-five. The proper form of the proposition, according to the ujjusuya naya, therefore, should be "The space-point is to be provisionally distinguished (thus)-there may be a space-point of dhamma, there may be a space point of adhamma, there may be a space-point of agasa, there may be a space-point of jiva, there may be a spacepoint of khamdha". This is also not considered sufficiently unambiguous by the exponent of the sampati saddanaya. The proposition 'The space-point is to be provisionally distinguished, bhaiyavvo padeso"
1.
Here and onward we give the Prakrit terms in order to utilize them for explaining the nuances of the Sanskrit compounds.

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xlvi ) implies that a dhammapadesa may also be a dhammapadesa or an adhammapadesa, or an ägäsapadesa, or a jivapadesa, or a khamdhapadesa; similarly, an adhammapadesa may also be a dhammapadesa, and so on up to khamdhapadesa; similarly, a jivapadesa may also be a dhammapadesa, and so on up to khamdhapadesa; similarly, a khamdha padesa may also be a dhammapadesa, and so on up to khamdhapadesa. This would obviously lead to a logical seesaw. The proposition therefore should be presented thus : dhamme padese se padese dhamme, ahamme padese se padese adhamme, ägāse pudese se padese ā gāse, jive padese se padese no-jive, khamdhe padese se padese no-khamdhe. The words ņo-jiva and ņo-khamdhe have a special significance. Dhamma, adhamma and agāsa are unitary substances and as such their space-points are connected with one single substance. But the souls and material bodies are many, and as such a space-point of a soul, or a space-point of a material body, is restricted to that very soul or material body. Jive padese se pade se no-jive' means 'a space-point of a particular jīva is the space-point of only one individual of the whole class of jīvas'. (The particle ino' is here used in the sense of 'a part', in the present case in the sense of 'only one individual'). The significance of ņo-khamdha is also to be similarly understood. Here the space-point of a jiva or a material body is to be considered as related with that particular jiva or material body, its identity with jiva or matter as a whole category being left undetermined. The propounder of the samabhirüdha na ya leads us to one step further by analysing the implication of the karmadharaya compounds proposed by the follower of the sampati saddanaya. The identity of substance with its space-point is here sought to be firmly established by expounding the compound as dhamme ya se padese ya se se padese dhamme, and so on. But the exponent of the evambhūta naya is not satisfied with this analysis of the propounder of the samabhirudha na ya. According to him, a word stands for a whole (kasinam) object which is complete in itself ( padipunnam), without any residue (ni ravasesam) and comprehended in one single sweep (egagahanagahitam). The part as well as a spacepoint is unreal (avatthū).
Here in this analysis of the example of space-point, our Text adopts a method which may be considered a precursor of an elabora te discussion of the last three nayas with reference to the rules of grammar. The theory presented appears ancient and not coversant with the later developments in the field.
97. The third category of bhavappamāna is samkhappamāṇa which is considered under eight heads, viz, nāma, thavana, davva, ovamma, parimāna, jānana, ganana and bhāva (sutta No. 477). The first three

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( xivii ) heads are treated in the stereotyped way (sutta No. 478-491) and the jāņaņā (sutta No. 496) and bhāva (sutta No. 520) are disposed of very briefly.
98. Under the ovamma-samkhā (determinative knowledge by means of comparison), illustrations of comparison of the existent with the existent, the existent with the non-existent, the non-existent with the existent, and the non-existent with the non-existent, are given. An interesting example of comparison of the non-existent with the existent in which a decayed leaf is imagined to address the newly sprouting leaves is as follows (sutta No. 492 [4], gāthās 121-122):
As you (are at present), so (had) we (been in the past). You will also be (in the future) like us-thus addresses a grey leaf while falling down, to the newly sprouting leaves.
Neither there is nor will there be such a dialogue between the sprouting and the grey leaves. Such comparison has indeed been made for the enlightenment of the competent person (fit for spiritual emancipation).
99. Under the parimānasamkhă, the contents of the käliyasuya and ditthivayasuya are enumerated (sutta No. 493-495).
100. The ganaņā samkhā deserves spacial notice here. The number 'one' does not lend itself to counting. "Two' etc. are numbers proper which are classified as (1) numerable, (2) innumerable and (3) infinite. of these, the numerable is threefold: (a) minimum, (b) maximum, and (c) intermediate (neither minimum nor maximum). The three varieties of the innumerable are (a) low-grade (paritta), (b) self-raised (jutta) and (c) innumerable-innumerable, each of which again is minimum, maximum and intermediate. The infinite is also to be divided after the pattern of the innumerable with the only exception that the infiniteinfinite has no maximum. The definitions of these classes and subclasses of number are as follows (sutta No. 507-519) :
101. The minimum numerable number is 2 which is followed by the intermediate numerable numbers until the maximum numerable number is arrived at by the process described in sutta No. 507-508 (vide Translation). Let us abbreviate this maximum numerable number as max. num. Now max. num. +I=minimum low-grade innumerable number (which is abbreviated as min. lg. innum.). The min. lg. innum. is followed by numbers which are called intermediate (abbreviated as inter.) lg. innum. numbers until we arrive at the max. Ig. innum. which is (min. lg. innum.)itselt -1, the number (min. lg. innum.)itse. icpresenting the min. jutta innum., as also the avaliya. This is followed

Page #49

( xlviii) by numbers which are called inter. jutta innum. numbers until one itself arrives at the max. jutta innum, which is [(min. jutta innum.)2] -1, itself the number [(min jutta innum.)2] representing the min. innumerable-innumerable. This is followed by numbers which are called inter. innumerable-innumerable until we arrive at the max. innumerable-innuitself merable-innumerable which is (min. innumerable-innumerable)
—1,
itself
the number (min. innumerable-innumerable)' representing the min. lg. infinite. This is followed by numbers which are called inter. lg. infinite numbers until one arrives at the max. lg, infinite itself
itself
which is (min. lg. infinite) -1, the number (min. Ig. infinite) representing the min jutta infinite, as also the number of abhavasiddhiyajivas. This is followed by numbers which are called inter. jutta infinite numbers until one arrives at the max. jutta infinite which is [(min. jutta itself infinite) 27 itse itself -1, the number [(min. jutta infinite)"] representing the minimum infinite-infinite. This is followed by numbers which are intermediate (neither minimum nor maximum) infinite-infinite numbers.
102. We now come to vattavvaya (sutta No. 521-525) which is the fourth variety of uvakkama, devoted to the consideration of the validity of doctrines through the application of nayas. The negama, samgaha and vavahara nayas recognize and discuss threefold doctrine, viz. one's own, the heretical and the mixture of the two. The ujjusua naya consideres the third as redundant. The three saddanayas recognize only one doctrine, because it considers the heresies as no doctrines at all (sutta No. 525 [3] ).
103. The fifth variety of uvakkama is atthahigara which determines the subject matter of the scriptural text. The subject matter of the six chapters of the Avassaya-suya is recounted in this connection (sutta
No. 526).
104. The sixth, which is the last, variety of uvakkama, called samoyāra, expounds the relation of inclusion or subsumption. The inclusion of substances under themselves is called ayasamoyāra. The plums are contained in a plate through the relation called parasamoyāra. A pillar is included in itself as well as in a building as its part. Our Text (sutta No. 531-533) illustrates this kind of relation also with reference to khetta (geographical divisions) and kāla (divisions of time) and bhava (states of the soul, viz. anger, pride, etc.).

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( xlix )
105. The first door of disquisition, viz uvakkama, thus provides a very comprehensive background for the exposition of scripture. other three doors have already been discussed (vide supra, 18-20).
The
106. My thanks are due to Mr. Taikena Hanaki who worked as a Research Scholar at the Institute for more than two years to finish this translation with immense industry and devotedness. We are also indebted to Muni Punyavijayaji for his critical edition of the Anuogaddārāim, on which the translation is based. The appendixes attached to the critical edition are exhaustive and can be consulted with great benefit for tracing the Prakrit equivalents of the English words used in the translation. We have also attached short indexes at the end of the translation, which may prove useful to the reader.
I am particularly thankful to Dr. Nand Kishore Prasad, Research Fellow, for reading through the proofs. My daughter Vishakha Tatia rendered assistance in preparing the press, copy. We also thank Shri Ramashankar Pandya, Proprietor, Tara Printing Works, Varanasi, for the interest taken by him in printing the book so quickly and efficiently.
Vaishali, Mahavira Jayanti, April 19, 1970.
NATHMAL TATIA

Page #51


Page #52

1-2
CONTENTS Sutta No. Subjects
Page No. Chief Editor's Introduction.
Vxlix Benediction: 1. Five varieties of knowledge (pamca-viham nānam). 2-5 : Disquisition on Āvassa ya proposed. 2. Scriptural knowledge alone is to be ordered for study.
Disquisition (anuoga) on scriptural knowledge which is amgab ahira is to be ordered for study.
Disquisition on scriptural koowledge which is ukkaliya. 5. Disquisition on Avassaya proposed. 6-8 Subjection of Avassaya, etc., to nikkheva proposed.
6. Avassaya is a suyakhamdha and ajjhayaņas. 7. Nikkheva of avassaya, suya, khamdha, and ajjhayaņa proposed
8. Verse on the application of nikkheva. 9-29 Avassaya subjected to nikkheva.
3-10 9. Nikkheva of avassaya begins. 10. Avassaya as name (nämävassaya). 11. Avassa ya as arbitrary attribution (thavaņā vassaya). 12. Difference between name and arbitrary attribution
(namatthavaņā ņam paiviseso). 13. Avassaya as substance-potential (davvävassaya). 14-15 (ā gamato davvāvassayam), and application of standpoints
(nayas). 6. Avassaya as substance-potential, without scriptural
knowledge (no-āgamato davvāvassayam). 17. Avassaga as substance-potential namely the body of the
knower (jāņagasarāradavävassaya). Avassaya as substance-potential namely the body of the
competent person (bhaviyasariradavvävassaya). . Avassaya as substance-potential namely other than the
body of the knower and the body of the competent person (jāņagasarirabhaviyasarira-vairitte davvāvassaye). Avassaya as substance-potential which is worldly (loiyam davv avassayam). Avassaya as substance-potential which is perverse instruction (kuppavayaniyam davvävassayam).
21.

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(
lii
)
11-15
2. Avassaya as substance-potential which is extra-worldly
(loguttariyam davvävassayam). 23. Avassaya as essence (bhāvāvassaya).
Āvassaya as essence with scriptural knowledge (āgamato
bhāvā vassayam). 5. Avassaya as essence without scriptural knowledge (no
agama to bhāvāvassayam). 26. Avassaya as essence which is worldly (loiyam bhāvävassayam). 27. Avassaya as essence which is perverse instruction (kuppa
vajaniyam bhāvävassayam) 28. Avassaya as essence which is extra-worldly (lo yuttariyam
bhāvāvassayam).
The synonyms of the word 'āvassaya'. 30-51. Suya subjected to nikkheva. - 30. Suya.
31. Suya as name (nāmasuya). 32. Suya as arbitrary attribution (thavanā suya). 33. Difference between name and arbitrary attribution
(nāma-thavaņāņam pativiseso). Suya as substance-potential (davvasuya). Suya as substance-potential, with scriptural knowledge
ägamato davvasuyam). 6. Suya as substance-potential, without scriptural knowledge
(no-ā gamato davvasuyam). 37. Suya as substance-potential namely the body of the
knower (jänayasariradavvasutam). 38. Suya as substance-potential namely the body of the com
petent person (bhaviyasarīradavvasutam). 39-45. Suya as substance-potential other than the body of the
knower and the body of the competent person
(janayasarira-bhaviyasarira-vairittam davvasutam). 46. Suya as essence (bhāvasuya). 47. Suya as essence, with scriptural knowledge (agamato
bhāvasujam). 48. Suya as essence, without scriptural knowledge (no-agamato
bhāvasuyam). Suya as essence, which is worldly, without scriptural
knowledge (loiyam no-agamato bhavasuyam). 0. Suya as essence, which is extra-worldly, without scriptural
knowledge (logottariyam no-agamato bhāvasuyam). 51. The synonyms of the word 'suya'..

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52-72. Khamdha subjected to nikkheva.
15-18 52. Khamdha. 53-55. Khamdha as name and arbitrary attribution. 56-61. Khamdha as substance-potential (davvakhamdha) with
scriptural knowledge, without scriptural knowledge... up to khamdha as substance-potential other than the body of
the knower and the body of the competent person. 62. Khamdha as substance-potential which is sentient (sacitte
davvakhamdhe). 63. Khamdha as substance-potential which is non-sentient
(acitte davvakhamdhe). 64. Khamdha as substance-potential which is a mixture of the
sentient and the non-sentient (misae davvakhamdhe). 65. Another explanation of khamdha as substance-potential
other than the body of the knower and the body of the competent person (janayasarirabhaviyasarīravairitte davuak
hamdhe). 66. Complete khamdha (kasiņakhamdha). 67. Incomplete khamdha (akasinakhamdha). 68. Khamdha composed of many substances (anegadaviya
khamdha). 69. Khamdha as essence (bhāvakhamdha). 70. Khamdha as essence, with scriptural knowledge (agamato
bhāvakhamdhe). 71. Khamdha as essence, without scriptural knowledge (no
āgamato bhavakhamdhe). 72. The synonyms of the word 'khamdha'. 73. Topics of the Āvassaga (āvassagassa atthāhigārā). 18-19 74. Chapters of the Āvassaga.
75. Enumeration of the names of the Doors of Disquisition 19 76-91. The Door of Disquisition, called uvakkama.
19-22 76-78. Uvakkama : as name, as arbitrary attribution, as subs
tance-potential with scriptural knowledge, and without
scriptural knowledge. 79. Uvakkama as substance-potential, which is of the sentient
(sacittadavvovakkama). 80. Uvakkama of the biped (dupae uvak kame). 81. Uvakkama of the quadruped (cauppae utakkame). 82. Uvakkama of beings without foot (apae uvakkame).
19

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( liv ) 83. Uvakkama as substance-potential, which is of the non
sentient (acittadavvovakkama). 84. Uvakkama as substance-potential, which is of a mixture
of the sentient and the non-sentient(misae davvovakkame). 85. Uvakkama of place (khettovakkama).
86. Uvakkama of time (ka lovakkama). 87-91. Uvakkama as essence (bhāvovakkama). 92-533 Another view of the Door of Disquisition called uvakkama.
23-194 Another classification of uvakkama-anupuvut (serial), nama (name), pamāna (standard), vattavvayā (precept), atthahigara (purview of topics), and samoyāra (compatible
inclusion), 93-207. The door of āņupuvvi.
23-61 93. Anupuvví (serial)-tenfold. 94-97. Anupuvui as name, as arbitrary attribution, as substance
potential with and without scriptural knowledge; arupuvut as substance-potential other than the body of the knower and the body of the competent person;
arranged (uvaņihiya) and not-arranged (anovanihiya). 98-114. Not arranged (aņovanihiyā) serial as substance
potential, according to negama and vavahāra, fivefold : atthapayaparüvaņayā. etc.
25-34 99-100. The enunciation of the relation between meaning and
word atthapayaparūvanaya and its purpose. 101-102. The enumeration of divisions (bhamgasamukkittaraya)
and its purpose. 103. The illustration of divisions (bhamgovadamsanayā). 104. The compatible inclusion (samoyāra). 105. The consideration through the nine doors of exposition
(anugama) : samtapayaparūvanayā, etc. 06. Ascertaining whether the word (viz. anupuvoi-darva,
etc.) stands for something real (samtapayaparūvanayā). 107. Numerical measurement (davvapamāņa) (of aņupuvvi
davva, etc.). 108. Place where a thing exists (khetta). 109. Range of tactile contact (phusaņa). 110. Duration (kala). 111. Interval of time (amtara). 112. Spatial part occupied (bhaga).

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(lv) 113. Mode or state (bhāva). 114. Comparison of the aspect of being less or more in
number (appabahu).
115-130. Not-arranged (arovanihiyā) serial as substance
potential (davvāpupuvvī) according to samgaha, fivefold: atthapayaparävapayā, etc.
34-38. 116-117. The enunciation of the relation between meaning and
word (atthapayaparūvaņaya), and its purpose. 118-119. The enumeration of divisions (bhamgasamukkittaņaya),
and its purpose. 120. The illustration of divisions (bhamgovadamsaņaya). 121. The compatible inclusion (samoyära). 122. The consideration through the eight doors of exposition
(arugama). 123. Ascertaining whether the word stands for something
real (samtapayaparuvanaya). 124. Numerical measurement (davvapamāna). 125. Place where a thing exists (khetta). 126. Range of tactile contact (phusana). 127. Duration (kala). 128. Interval of time (amtara). 129. Spatial part occupied (bhāga).
130. Mode or state (bhava). 131-138. Arranged serial assabstance-potential (davvāņupuvvi).
38-40 132-134. Serial from the first (puvvānupuvvi), serial from the
last (pacchāņupuvvī), non-serial (anāņupuuvi). 135-138. Arranged serial with reference to poggalatthikaya. 139-179. Serial of space-parts (khettäņupuyvi), twofold:
arranged (ovapihiyā) and not-arranged (anovapihiyā). "
40-51 140. Consideration of arranged serial of space-parts
postponed 141. Not-arranged serial, twofold, according to negama
vavahara and samgaha. 142-158. Not-arranged serial of space-parts according to negama and vavahāra, fivefold.
40-45 143-144. The enunciation of meaning and word (atthapaya !
parūvaņaya) and its purpose.

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( Ivi )
145-146. The enumeration of divisions (bhamgasamukkittanaya),
and its purpose.
The illustration of divisions (bhamgovadamsanaya).
The compatible inclusion (samoyāra).
The consideration through the nine doors of exposition (anugama).
147.
148.
149.
150. Ascertaining whether the word stands for something real (samtapayaparuvanaya).
Numerical measurement (davvapamāņa).
Place where a thing exists (khetta).
Range of tactile contact (phusaṇā). Duration (kāla).
151.
152.
153.
154.
155. Interval (amtara).
156. Spatial part occoupied (bhaga). Mode or state (bhāva).
157.
158. Comparison of the aspect of being less or more in
number (appăbahu). Not-arranged samgaha, fivefold.
serial of space-parts according to
Arranged serial of space-parts, threefold. Serial of time (kālāņupuvvi), twofold, arranged (ovanihiya) and not-arranged (anovaṇihiyā). Consideration of the arranged serial of time postponed,
159.
160-179. 180-202.
181.
182. Not-arranged (anovanihiya) serial of time, twofold, according to negama-vavahāra and samgaha.
183-198. Not-arranged serial of time according to pegama and vavahāra, fivefold. viz. atthapayaparūvanayā, etc.
The enunciation of meaning and word (at thapayaparuvaṇayā), and its purpose.
186-187. The enumeration of divisions (bhangasamukkittaṇ ayā), and its purpose.
184-185.
188. The illustration of divisions (bhangovadamsanayā). The compatible inclusion (samoyāra).
189.
190. The consideration through the nine doors of
191.
192.
193.
exposition (anugama).
Ascertaining whether the word stands for something
real (samtapayaparūvaṇayā).
Numerical measurement (dav vapamāņa).
Place where a thing exists (khetta)
48-51
51-57
51-55

Page #58

( Ivii ) 194. Range of tactile contact (phusana). 195. Duration (kala). 196. Interval of time (amtara). 197. Spatial part occupied (bhāga). 198. Mode or state (bhava), and comparison of the aspect
of being less or more in number (appabahu). 199-200 Not-arranged serial of time, according to
Samgala, fivefold, viz. attha payaparuvanayā, etc. 55-56 201-202. Arranged serial of time, threefold.
56-57 203. The serial of proclamation, threefold.
58 204. The serial of counting (gananāņupuvvi).
58-59 205. The serial of configuration (samthānāņupuvvi). 59
(i) SAMAYARI-ANUPUVVI
206. The serial of the correct behaviour of monks (sāmāyār
anupuvol). 207. The serial of the states (bhāvāņupuvui). 208-312. The door of nāma
61-108 208. Name (nāma), tenfold. 209. One-named (eganāma).
62 210-216. Two-named (dupāma).
62-67 211-212. Monosyllable (egakkharia) and multisyllable (anega
kkharia). 213-215. Jiva and ajtva.
216. Specialized (visesia) and generalized (avisesia).
217-226. Three-named (tināma), threefold.
. 67-70 218. Substance-names-dh ammatthikāya,...up to addhasa
тауа. 219-224. Attribute-names--colour-, smell-, taste-, touch- and
figure-names. 225. Modification-names. 226. Masculine, feminine and neuter.
70
227-231. Four-named caunāma, fourfold.
228. Made by addition of letter (āgama). 229. Made by dropping of a letter (lova). 230. Made by preservation of the original form (pagati). 231. Made by radical change of form (vikāra).

Page #59

(lviii) 232. Five-named (pamcanāma).
71 Name (nāmika). Indeclinable (naipatika). Verb (akhyatika). Prefix (aupasargika).
Mixture of them (miśra). 233-259. Six-named (channāma).
71-84 234-238. The state of rise of karmans (udaia), twofold. 71-72
235. The state of rise. 236-238. The state produced by rise, twofold. 239-241. The state of subsidence of karmans (uvasamia). 72-73
240. The state of subsidence.
241. The state produced by subsidence, manifold. 242-244. The state of destruction of karmans (khaia). 73-74
243. The state of destruction.
244. The state produced by destruction, manifold. 245-247. The state of subsidence-cum-destruction of karmans (khaovasamia).
75-76 246. The state of subsidence-cum-destruction. 247. The state produced by subsidence-cum-destruction,
manifold. 248-250. The state of innate change (pāriņāmia), twofold. 77
249. The state of innate change with beginning, manifold.
250. The state of innate change without beginning. 251-259. The state of mixture of the five (sapņivāia) 77-84 260. Seven-named (sattanāma) : seven musical
notes (sarā), their places of origin, association with living beings and non-living things, gains, musical scales, origin, etc.
84-89 261. Eight-named (atthanāma) : eight case-endings (vayapavibhatti).
89-90 262. Nine-named (navanāma) : nine sentiments of poetry (kavva-rasa).
90-92 263-312. Ten-named (dasanāma).
92-108 264. The attributes denoted by the word being true of the
meaning of the word (gonna).

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(lix )
265. The attributes denoted by the word being not true of the meaning of the word (nogonna).
266. Commencing words of the chapters of the scripture (ayaṇapaya).
267.
268.
269.
270.
271.
272-281.
282-312.
313-520.
313.
$14-329.
315.
316-329.
317-321.
330-362.
331.
The words being opposite in meaning to the actual words used (papḍipakkhapada).
Prominence (pahanṇayā).
Beginningless doctrine (aṇadiyasiddhamta).
332-362.
Names (nama).
Part of the whole object denoted by the word (avayava). Combination (samjoga) with substances, places, time and states.
Standard (pamana) as name, arbitrary attribution, substance-potential and essence (grammatically). The door of pamāņa (standard).
Standard (pamāņa), fourfold.
of
Standard (davvapamāņa):
Concerned with the space-points of substances (paesanipphanna).
Concerned with the various types of measures (vibhāganipphanņa), fivefold.
Of quantity of grains and liquids (mana), and its
108-189
measurement of substances
purpose.
322-323.
Of heavier weights (ummana), and its purpose. 324-325. Of length (omāna), and its purpose.
326-327. Of counting (ganima), and its purpose.
328-329. Of gold, etc. by means of artificial weights (paḍimāna),
and its purpose.
108-112
333.
334-338. Ayamgula.
108-112
Standard of measurement of lands (khetta
pamāņa).
113-129
Concerned with the
space-points of land (paesa
nipphanna).
Concerned with the various types of other measurements (vibhaganipphanna). Amgula, threefold.

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(lx)
339-357. Ussehamgula 358-362. Pamānamgula.
363-426. Standard of measurement of time (kalapamäņa). 129-162 364. Standard of measurement of time concerned with che
time-instants (padesanipphanņa). 365-426. Standard of measurement of time concerned with the
various types of time (vibha ganipphanna). 366-367. The instant (time-point, samaya), avaliya, etc. 368-426. Standard through similes (ovamia). 369. The number indicated by standard through the simile
of a store (paliovama): . 370-376. Uddhārapaliovama and săgarovama (conceptual and
practical), and their purpose. 377-391. Addhāpaliovama and sägarovama (conceptual and prac
tical), and their purpose. 392-398. Khettapaliovama and sägarovama (conceptual and prac
tical), and their purpose. 399-404. Kinds of substances.
149-150 400-403. The non-soul-substances (ajivadavva).
404. The soul-substances (jīvadavva). 405-426. Kinds of bodies, and their possessors.
150-162 427-520. Standard of measurement of states (bhāva
ppamāna), threefold: gunappamăna, nayappamäņa, and samkhappamāņa. .
162-189 428-472. Standard of attributes (guņappamāņa).
162-174 429-434. Of the non-soul. 435-472. Of the soul. 436-470. Of determinate knowledge (nāna) : perceptual
cognition, inferential knowledge, analogical knowledge
and scriptural knowledge. 471. Of indeterminate intuition (damsana).
472. Of conduct (caritta). 473-476. Standard of standpoints (nayappamāpa). 174-179
474. By the illustration of the patthaga (patthaga-ditthampta). 475. By the illustration of the abode (vasahi-ditthamta). 476. By the illustration of space-points (padesa-ditthamta).

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(lxi)
477-520. Standard of samkhā (samkhappamāņa).
179-189 478. Samkha as name (nāmasamkha). 479.480. Samkhä as arbitrary attribution (thacaņā samkha). 481-491. Samkha (conch-shells) as substance-potential
(daðvasamkha). 492. Samkhā (determinative knowledge) by comparison
(ovammasamkha). 493-495. Samkha (number) as compass (parimana).
496. Samkhā (determination) as jāņaņa (jāņaņā samkha). 497-519. Samkhā (number) as counting (gananāsamkhā).
520. Samkhā (conch-shells) as essence (bhā vasamkha).
521-525. The door of vattavvayă (precept).
189-190 521. Precept (vattavvayā). 522. Precept of one's own doctrine (sasamayavattavvaya). 523. Precept of other's doctrine (parasamayavcttaovayā). 524. Precept of both one's own doctrine and other's
doctrine (sasamayaparasama yavattavvayā). 525. Nayas applied to precept. 526. The door of atthāhigāra (purview of topics).
191 527-533. The door of samoyāra (compatible inclusion). 191-194 534-600. The door of Disquisition, called nikkheva (assignment).
195-207 534. Assignment (nikkheva): 535-592. Pertaining to general nomenclature (ohanipphanna):
ajjhayaņa, ajjhina, āya, jhavana. 593-599. Pertaining to particularized name (nā manipphanna):
Samaia. 600. Pertaining to the utterance of a particular sutta (sutta
lāraganipphanra). 601-605. The Door of Disquisition, called aņugama
(exposition and accordance with the context). 207-211 601. Exposition (arugama), twofold. For the place of the
exposition of sutta (suttāņugama), vide Introduction,
para 19. 602. Exposition of the related topics (nijjutti-anugama),
threefold. 603. Through nikkheva (nikkhevanijjutti-arugama);

Page #63

(
Ixii
)
604. Through introduction (uvaghāyanijutti-aņugama); 605. Through touching the sutta (suttapphâsiyaniijutti-anugama). 606. The Door of Disquisition, called naya (partial
exposition of particular aspects from relevant standpoints).
211-212 Concluding Verses 142, 143.
212
213
Appendixes Appendix I : Prakrit words Appendix II : English words Appendix III : Selected Froper Names Appendix IV : The Gathas Appendix V : Index of the Gathas Abbreviations
227 230 232 243 247

Page #64

Obeisance to Lord Mahavira Vardhamana.
Obeisance to the Sthaviras, the possessors of the Disquisition.
ANUOGADDARAIM
(The Doors of Disquisition)
composed by Śrī Aryarakṣita Sthavira. [Sutta 1: Benediction]
1. (In Jainism), the knowledge is stated to be fivefold, viz. (a) perceptual cognition (abhiņibohiyaṇāna), (b) scriptural knowledge (suyanana), (c) clairvoyance (ohiņāna), (d) telepathy (manapajjavaṇāna) and (e) omniscience or perfect knowledge (kevalanana).
[Suttas 2-5: Disquisition on Avassaga proposed]
2. Of these varieties of knowledge, the four (viz. perceptual cognition, clairvoyance, telepathy and omniscience) are to be left out, are worthy of being left out, are not ordered for study, are not prescribed for firm study, are not prescribed to be taught to others. (In the present), only the scriptural knowledge comes up to be ordered for study, to be prescribed for firm study, to be prescribed to be taught (to others) and to be subjected to disquisition (for others).
3. If the scriptural knowledge comes up to be ordered for study, to be prescribed for firm study, to be prescribed to be taught (to others) and to be subjected to disquisition (for others), does the scripture included in the Amgas (amgapa vittha) come up to be ordered for study, to be prescribed for firm study, to be prescribed to be taught (to others) and to be subjected to disquisition (for others); or does the scripture that is outside the Amgas (amgabahira) come up to be ordered for study, to be prescribed for firm study, to be prescribed to be taught (to others) and to be subjected to disquisition (for others) ? The order for study and so on might the scripture that is included in the Amgas and the outside the Amgas (amgabahira). But with
relate to bothscripture that is to the present
reference
context,
(what comes up is) the disquisition on what is outside the
Amgas.
4. If there come up the order for study, etc., of the scripture that is outside the Amgas, do they, viz. the order for study, etc.,

Page #65

2
AŅUOGADDARAIM
[SUTTAS 5
refer to the scripture that is studied at a particular time of the day (kaliya, Skt. kalika)1; or do they, viz. the order for study, etc., refer to the scripture that is not studied at a particular time of the day (ukkaliya, Skt. utkalika) ? The order for study, etc., might relate to both the scripture that is studied at a particular time of the day and the scripture that is not studied at a particular time of the day. But with reference to the present context, (what comes up is) the order for study, etc., of the scripture that is not studied at a particular time of the day.
5. If the order for study, etc., refer to the scripture that is not studied at a particular time of the day, do they pertain to the order for study, etc., of the Avassaga (Skt. Avasyaka); or do they relate to the scripture other than the Avassaga (avassagavairitta, Skt. āvasyakavyatirikta)? The order for study, etc., might relate to both-the Avassaga and the scripture other than the Avassaga. But with reference to the present context, (what comes up is) the disquisition on the Avassaga.
[Suttas 6-8: Subjection of the terms Āvassaya (sic), etc., to nikkheva proposed].
6. If the disquisition comes up of the Avassaya, is the Avassaya one Amga or many Amgas or one scriptural division (suyakkhamdha) or many scriptural divisions or one chapter (ajihayana) or many chapters or one section (uddesa) or many sections ? The Avassaya is neither one Amga nor many Amgas; it has one division and not many divisions; it has not one chapter but (it has) many chapters; it has neither one section nor many sections (because its chapters are not divided into sections).
7. I, shall, therefore, apply the nikkheva (nikṣepa) to Avassaya, the scripture (suya), the division (khamdha) and the chapter (ajjhayana).
8. (On this, the verse runs):
One should fully apply to a subject, whatever nikkhevas are known about that subject. And to those (subjects) whose nikkhevas are not known, one should apply the four (viz. nāma, thavaṇā, davva and bhava) //1//
1. Usually 'kaliya' means 'what is to be studied in the last quarter of the night and first quarter of the day'. But from the Vavaharasutta, X. 20, it appears that the suttas to study which a monk was required to be of definite standing in respect of the period of his monk hood were called 'kaliya'.

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[Suttas 9-29: Avassaya subjected to nikkheva]
9. Now, what is the Avassaya? The Avassaya is stated to be fourfold, viz. (i) Avassaya as name (nāmāvassaya), (ii) Avassaya as arbitrary attribution (thavaṇā vassaya), (iii) Avassaya as substance-potential (davvavassaya), and (iv) Avassaya as essence (bhāvāvassaya).
10. Now, what is the Avassaya as name (nāmāvassaya) ?1 The Avassaya as name stands for a living being ( jiva), or a non-living thing (ajiva), or many living beings, or many non-living things, or a mixture of them, or many mixtures of them to whom the name samkhā is given. This is the Avassaya as name.
11. Then what is the Avassaya as arbitrary attribution (thavaṇāvassaya2)? The Avassaya as arbitrary attribution is made indeed in (things) which are real-like or imaginary such as a wood-work, or a painted figure, or a doll made of cloth-pieces (potthakamma), or clay figures, or knotted dolls, or figures made by folding cloth-pieces, metal figures, garment made by joining many clothpieces, or the fossil" of the two-sensed organism called candanaka (which is kept in front by Jaina monks as sthāpanā-ācārya), or a cowrie taken for one or many a vassayas. This is the Avassaya as arbitrary attribution.
3
12. What is the difference between the Avassaya as name and Avassaya as arbitrary attribution ? The name is life-long but the arbitrary attribution can be temporary or life-long.
13. Then what is the Avassaya as substance-potential (davvāvassaya1)? This (substance-potential) is stated to be twofold, viz. (i) (with reference to a person) with scriptural knowledge, and (ii) without scriptural knowledge.
1. The Commentary, p. 10 A, explains 'nama' as follows:
yad vastuno 'bhidhanam sthitamanyar the tadarthanirapekşam / paryāyānabhidheyam ca nama yādṛechikam ca tatha |;
2. The Commentary, p. 11 B, explains the word thavana as follows:
yat tu tadarthaviyuktam tadabhiprayeṇa yac ca tatkarani / lepyādikarma tat sthapaneti kriyate 'lpakālam ca //
Pkt. akkha Skt. akşa. The Commentary, p. 12 A, explains it as 'cand anaka'. Cf. Uttaradhyayana, xxxvi, 130.
The Commentary, p. 13 A, explains 'davva' as follows:-- bhūtasya bhāvino va bhāvasya hi karanam tu yal loke / tad dravyam tattvajñaiḥ sacetanacetanam kathitam //
The Prakrit word for substanc e-potential is davva (Skt. dravya) which is explained as "what flows", that is, "what passes through different states". The abiding cause of past and future states is called davva. It is of two kinds-(1) sentient and (2) non-sentient.
3.
4.

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[SUTTAS 14
14. Then what is the Arassaya as substance-potential (with reference to a person) with scriptural knowledge? The Avassaya as substancepotential (with reference to a person) with scriptural knowledge is concerned with a person by whom the Avassaya treatise (literally, the expression āvassaya) has been studied (from beginning to end), retained (in mind), controlled, measured (as regards number of verses, words, syllables, etc.), controlled perfectly, is (as firmly known) as one's own name?, pronounced (at the time of learning) with the same accent (as that of the teacher), with unimpaired syllable, without any added syllable, without any reversed syllable, without stumbling, without mixing up (of different suttas), without repeating by joining different suttas having a similar meaning, perfect (in metre and meaning), perfect in accent, free (from indistinctness) at the throat and lips, and learnt from the instruction of the teacher and not stolen from the book)". Such a person is (Ā vassaya as substance-potential by virtue of his scriptural knowledge) on account of his instruction, asking, repeated study, and religious discourses, and not on account of his pondering over (the meaning of the treatise). Why so ? Because davva stands for absence of attention (that is, absence of thinking).
15 [1]. (Next, the Avassaya as substance-potential is considered through the nayas or seven different standpoints, viz. negama, samgaha, vavahāra, ujjusua, sadda, samabhir ūdha and evambhūta). According to the standpoint of) negama (which includes both genus and species), one person without attention (or active thinking of Āvassaya) is one Avassaya as substance-potential, with scriptural knowledge; two persons without attention (or active thinking of Āvassaya) are two Avassayas as substancepotential, with scriptural knowledge; three persons without attention (or active thinking of Avassaya) are three Avassayas as substancepotential, with scriptural knowledge. Similarly there are as many Avassayas as substance-potential with scriptural knowledge as there are persons without attention (or active thinking).
15 [2]. Similar is the case according to (the standpoint of) vavahāra (pragmatic standpoint) also.
15 [3]. According to (the standpoint of) samgaha (synthetic standpoint), one person without attention (or active thinking) being one Avassaya as substance-potential, with scriptural knowledge
1. jitam. VBh. (B), 851, explains it as 'what is recalled quickly'. 2. nāmasamam. VBh (B), 852: jaha sikkhiyam sanāmam taha tam pi tahā ghiyāi
namasamam.
For a different meaning, vide VBh (B), 855. 4. Vide V Bh (B), 856. 5. VBh (B), 857: guruvāyaṇovayātam na coriyam potthayão vā.

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ĀVASSAYA SUBJECTED TO NIKKHEVA or many persons without attention (or active thinking) being many Avassayas as substance-potential, with scriptural knowledge are (synthesized into) one Āvassaya as substance-potential.
15 [4]. According to the standpoint of) ujjusua (straightforward standpoint), there is only one person without attention (or active thinking) being one Āvassaya as substance-potential, with scriptural knowledge; this naya does not accept difference (of many Avassayas as substance-potential as past, or future, or other than itself, as this naya is concerned only with the present moment, as also the particular thing).
15 [5]. According to the (standpoints of) the three saddanayas (verbal standpoints), a knower without attention (or active thinking) is unreal. Why so ? (Because) if a person is knower, he cannot be without attention (or active thinking); again, if he is without thinking, he cannot be the knower. Therefore (according to this naya), there cannot be an A vassaya as substance-potential, with scriptural knowledge. This is Avas saya as substance-potential, with scriptural knowledge.
16. Then what is the Āvassaya as substance-potential, without scriptural knowledge ? The Avassaya as substance-potential, without scriptural knowledge is stated to be threefold, viz. (i) the Avassaya as substance-potential (namely) body of the knower (of Avassaya) (jāņagasarīradavvā vassaya), (ii) the Avassaya as substance-potential (namely) body of the person competent (to know the Āvassaya in future) (bhaviyasarıradavvāvassaya), and (iii) the Avassaya as substancepotential (namely) other than the body of the knower and the body of the competent person (janagasarirabhaviyasarira-vatirittam davvāva. ssayam).
17. Then what is the Avassaya as substance-potential (namely) body of the knower ? The Āvassaya as substance-potential (namely) body of the knower is such a body of the knower who knows the purview of the meaning of the Avassaya treatise the body which is devoid (of consciousness and has reached the state of unconsciousness), has seceded (from breath), has been made separate (from breath), and has left nourishment; (the body) abandoned by the soul. [The body of the knower of the Āvassaya is called Avassaya because it was the cause of the past knowledge of the Avassaya.
1. Here we have followed the reading given in footnote 4 on p. 62 of the MJV
edition.

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[SUTTAS 18
It is without scriptural knowledge (no-agama), because there is no such knowledge at the moment. But if it is devoid of the soul, how can it be the Avassaya as substance-potential, there being no possibility of knowledge at any time? And in that case any thing such as a piece of stone will also turn out to be the Avassaya, because its material particles could be incorporated at some time in the body of the person knowing the Avassaya. The answer is that the bodies of knowers of Avassaya in the past in the following states are liable to arouse consciousness of the Avassaya when looked at and hence they can be called Avassaya]: a body which is lying on bed, on bed cover, on surface of stone-slab, occupied by emancipated souls (in the past), having seen which (viz. body) someone would say, "Ah! by this body-conglomerate indeed the treatise named Avassaya was properly understood (from the teacher), spoken (to the disciples), explained, shown (in practice), pointed out and propounded (through various nayas 'standpoints'), in accordance with the purpose envisaged by the Jina". What is the example in point? (In reply, it is said), 'This was a pot of honey', 'This was a pot of ghee'. This is the Avassaya as substancepotential (namely) body of the knower.
AṆUOGADDĀRĀIṀ
18. Then what is the Avassaya as substance-potential (namely) body of the competent person ? The Avassaya as substance-potential (namely) body of the competent person is (the body of) a soul which has come out of womb through birth, and will study, living in this very body-conglomerate accepted (by him), in future time, in accordance with the purpose envisaged by the Jina, but is not studying (at present) the treatise of the Avassaya. What is the example in point? (In reply, it is said) 'This will be a pot of honey', "This will be a pot of ghee'. This is the Avassaya as substance-potential (namely) body of the competent person.
(Here the pot which is meant to contain honey or ghee in future is popularly called honey-pot or ghee-pot, though it is empty at present. Similarly the body of the person who is destined to learn the Avassaya in future is called dravyavasyaka, though the body is yet to become the ground of such learning, and is devoid of it at present though the person is competent to learn the Avassaya).
19. Then what is the Avassaya as substance-potential other than the body of the knower and the body of the competent person? The Āvassaya as substance-potential other than the body of the knower and the body of the competent person is stated to be threefold, viz. (i) worldly, (ii) belonging to perverse instruction and (iii) extra-worldly. 20. Then what is the Avassaya as substance-potential, which is worldly? The Avassaya as substance-potential, which is worldly is (as

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AVASSAYA SUBJECTED TO NIKKHEVA follows): The Avassaya as substance-potential-viz. washing of mouth, cleaning of teeth, (rubbing of) oil, combing (of hair), (throwing of) mustard seeds and bent grass (on head), (looking into) the mirror, (burning of incense (for perfuming clothes), (taking of) flowers and garlands, (use of) perfume (such as sandal-paste), (chewing of )ibetelleaf, (putting on of) shawl, and so on-is performed by persons who are royal authorities (kings and princes), nobles, governors (of isolated places), family-heads, fabulously wealthy persons, traders, military generals, caravan leaders, etc. -in the next early morning at the rise of dawn (at the end) of a very clear night; in the morning which is grey and when there is soft opening of the blossomed lotuses and (the eyes of ) deer; when the sun which a wakens the mass of lotuses in the lotus-pond and is as red as the Butea Frondosa (kimsuya) flower which is like red aśoka flower, as the mouth of a parrot and as the (red) half of guñjā (seed of creeper); and when the sun, with a thousand rays, is burning in brilliance. After that, they go to the royal palace, temple, pleasure garden, park (for picnic, etc.), assembly or water shed (for supply of waters to travellers). This is the Avassaya as substance-potential, which is worldly. (This is the first variety of the Avas saya as substance-potential other than the body. of the knower and the body of the competent person).
21. Then what is the Avassaya as substance-potential, belonging to perverse instruction? The Avassaya as substance-potential belonging to perverse instruction is as follows): The Avassaya as substancepotential-viz, smearing (the floor of the temple with dried cow-dung), act of sweeping, sprinkling (of water), (burning of) incense, (offering of) flowers, perfume (such as sandal-paste), garland and so on to (gods or goddesses such as) Inda, or Khamda, or Rudda, or Siva, or Vesamana, or Deva, or Naga, or Jakkha, or Bhūya, or Mugumda, or Ajjā, or Kotļakiriya-is performed by those who are heretics (observing, different vratas 'abstinence') %; viz. (1) Caraga
(those who carry dhati while going about begging
or go out while eating); (2) Ciraga– (those who put on the tattered clothes thrown on
the carriage-road, or have paraphernalia 'made of
tattered clothes only); (3) Cammakhamdiya--(those who put on robes made of skin or keep
paraphernalia made of skin);
1. For the meanings of these words, see Uvasagadasão, 12, and The Jinist Studies,
by Otto Stein (Jaina Sāhitya Samsodhaka Studies No. 3, Ahmedabad, 1948,
p. 69 ff.). Vide infra, sutta No. 309. 2. See Amulyachandra Sen : Schools and Sects in Jaina Literature (Visva
Bhārati Studies, No. 3) Calcutta, 1931, pp. 39 ff.

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ANUOGADDARAIM
[SUTTAS 21
(4) Bhicchumḍaga-(those who take food only obtained by alms and never take cow's milk, etc., got by themselves; according to others, the word stands for Buddhist monks);
(5) Pamḍuramga- (those who besmear their body with ashes);
(6) Gotama
(7)
(8)
(those who receive grains as alms by means of displaying young bull which has got training in various kinds of falling to another's feet, etc., and is decorated with ornament such as necklace of cowries and the like);
Govvatia-(those who imitate cow's movement by going, standing or sitting with a cow and also eat grass, leaves, flowers, fruits and so on like the cow. Their purpose was to live like animals);
Gihidhamma-(those who live householder's life and say 'neither there was nor would there be a code as good as the householder's life (asrama). The wise men follow it, but the impotent men resort to ascetic life');
(9) Dhammacimtaga-(those who follow the 'Dharma samhita' written by saints like Yajnavalkya and others);
(10) Aviruddha-(those who are obedient, being not opposed to gods, kings, mother, father, animals, and SO on. They are Vainayikas);
(11) Viruddha-(those who did not believe in merit, sin, next world,
etc. They were Akriyavadins);
(12) Vuddha-(old asecetics who were born beforehand at the time of the first Tirthankara and took ordination when they became old);
(13) Savaga (the Brahmanas who were Śravak as in the beginning at the time of Bharata, and afterwards became Brāhmaṇas)1;
in the next early morning at the rise of dawn... (exactly as described in sutta No. 20)...up to...burning in brilliance. This is the Avassaya as substance-potential, belonging to perverse instruction. (This is the second variety of Avassaya as substance-potential other than the body of the knower and the body of the competent person).
1. The Commentary, p. 23 A, gives another interpretation of vuddhasavaga, according to which the compound word stands for Brahmanas. The word can be equated with the Pali word Buddha-sāvaka meaning 'disciple of the Buddha'.

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22. Then what is the Avassaya as substance-potential, which is extra-worldly? The AĀvassaya as substance-potential, which is extra-worldly is (illustrated) by (persons who are) yoigns devoid of the qualifications1 of (a genuine) ascetic, have no sympathy for the six kinds of beings (viz. earth, fire, water, wind, plants and moving beings), are as unrestrained as (untrained) horses, are not controlled by hook like (mad or wild) elephants, with massaged (thighs), (with hair and body) polished (with oil, water, etc.), with anointed lips, and (body) covered with grey (washed) garment, dwell (and move about) according to their whim without sanction of Jinas and perform the Avassaya (necessasy religious duty) at the times (morning and evening). This is the Avassaya as substancepotential, which is extra-worldly. (This is the third variety of Avassaya as substance-potential other than the body of the knower and the body of the competent person). This is the Avassaya as substance-potential other than the body of the knower and the body of the competent person. This is the Avassya as substance-potential, without scriptural knowledge. This is the Avassaya as substance-potential.
two
23. Then what is the Avassaya as essence (bhavavassaya) ? The Avassaya as essence is stated to be twofold, viz. (i) with scriptural knowledge and (ii) without scriptural knowledge.
24. Then what is the Avassaya as essence, with scriptural knowledge ? The Avassaya as essence, with scriptural knowledge is the knower who is attentive (to that knowledge of Avassaya). This is the Avassaya as essence, with scriptural knowledge.
25. Then what is the Avassaya as essence, without scriptural knowledge? The Avassaya as essence, without scriptural knowledge, is stated to be threefold, viz., (i) worldly, (ii) belonging to perverse instruction and (iii) extra-worldly.
26. Then what is the Avassaya as essence, which is worldly? The Avassaya as essence, which is worldly, is (the study or hearing of the (Maha) bharata in the forenoon and the Ramayana in the afternoon. This is the Avassaya as essence, which is worldly.
1. These qualifications are of two kinds, viz. fundamental (mula) and secondary (uttara). The former includes cessation from injury to living beings, etc., and the latter stands for acceptance of pure (prescribed) food, etc.
2. The Commentary, p. 21 A, explains 'bhava' as :---
bhāvo vivakṣitakriyānubhutiyuk to hi vai samākhyātaḥ / sarvajñair indrādivad ihendanakriyānubhavāt //
The bhava stands for the actual exercise of activity connoted by the root of the word sought to be explained.

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[SUTTAS 27 27. Then what is the Avassaya as essence, belonging to perverse instruction ? The Avassaya as essence, belonging to perverse instruction,
those who are heretics (observing different orat as) viz. Caraga, Ciraga upto Sāvaga (exactly as described in sutta No. 21) performing the Avassayas as essence, by means of clasped hands for the sake of sacrifice, oblation (to fire), recitation (of mantras), making sound by the mouth (imitating the bull, etc, at the time of worshipping the deity), bowing down, and so on. This is the Avassaya as essence, belonging to perverse instruction.
28. Then what is the Avassaya as essence, which is extra-worldly? The Avassaya as essence, which is extra-worldly, refers to those who are monks, or nuns, or lay men, or lay women whose consciousness is fixed on that (Avassaya), whose mind is fixed on that (Avassaya), whose colour index is according to that (Āvassaya), whose determination is fixed on that (Āvassaya), whose intense exertion is directed to that (Avassaya), who are attentive to the meaning of that (Avassaya), whose paraphernalia (body, duster, mouth-cloth, etc.) are employed for the sake of) that (Avassaya), who are practised in concentration (of mind) on that (Avassaya), without diverting their mind to anything else--performing the Āvassaya both times (at sunrise and sunset). This is the Avassaya as essence, which is extra-worldly. This is the Avassaya as essence, without scriptural knowledge. This is the Avassaya as essence.
29. Of that (Avassaya), these are the synonymous names composed of different accented vowels and different consonants, as (mentioned in the following verses) :
(i) what is obligatory (being daily religious duties), āvassayam; (ii) what must be done, avassakaranijjam; (iii) what restrains the moral activity or its resultant, viz. the
world, dhuvaniggaho; (iv) purification, visohi; (v) the section of six chapters, ajjhayaņa-chakka-vaggo; (vi) the right path, não; (vii) practice (for the sake of salvation) ārāhaņā; and (viii) the way (to salvation), maggo 1/2//
As this is to be performed as obligatory duty during day and night by the monk and lay man, this is named Avassaya (literally obligatory duty) //3//
This is that Avassaya.
1. Sometimes dhuva (eternal doctrine) and niggaha (self-restraint) are regarded
as two separate synonyms. -Bihad vrtti on v Bh (B), 876. ** 2. Sometimes ajjhayana-chakka and vagga are considered as separate synonyms.
-Ibid.

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SUYA SUBJECTED TO NIKKHEVA [Suttas 30-51; Suya subjected to nikkheva] 30. Then what is the suya (scripture)? The suya or scripture is stated to be fourfold, viz. (i) scripture as name, (ii) scripture as arbitrary attribution, (iii) scripture as substance-potential and (iv) scripture as essence. : 31. Then what is the scripture as name ? The scripture as name stands for a living being, living beings, ...(as described in sutta No. 10). This is scripture as name.
32. Then what is scripture as arbitrary attribution? The scripture as arbitrary attribution is made about things which like or imaginary such as) wood-work,... up to... taken for one or many scripture (as described in sutta No 11).
33. What is the difference between scripture as name and scripture as arbitrary attribution? The scripture as name is life-long but the scripture as arbitrary attribution can be temporary or life-long
34. Then what is the scripture as substance-potential ? The scripture as substance-potential is stated to be twofold, viz. (i) with scriptural knowledge, and (ii) without scriptural knowledge.
35. Then what is the scripture as substance-potential, with scriptural knowledge ? The scripture as substance-potential, with scriptural knowledge, is concerned (with a person by whom) the treatise named 'scripture' has been studied, retained (in mind), controlled, (as described in sutta No. 14), and not on account of his pondering over the meaning of the treatise). Why so ? Because davva stands for absence of attention (active thinking). This
(Here the issue is considered through the nayas or standpoints). According to the standpoint of) negama, a person without attention (or active thinking of scripture) is one scripture as substance-potential, with scriptural knowledge...(as described in sutta No. 15): According to the (standpoints of) the three saddanayas a knower without attention (or active thinking) is unreal. Why so ? Because if la person is knower, he cannot be without attention (or active thinking). Again if he is without attention, he cannot be the knower. According to these nayas, therefore there cannot be scripture as substancepotential, with scriptural knowledge. 2
This is the scripture as substance-potential, with scriptural knowledge.
36. Then what is the scripture as substance-potential, without scriptural knowledge? The scripture as substance-potential, without
1. Here we have followed the reading given in footnote 3 on p. 66 of the
MJV edition.

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[ SUTTAS 37 scriptural knowledge, is stated to be threefold, viz. (i) the scripture as substance-potential (namely) body of the knower, (ii) the scripture as substance-potential (namely) body of the competent person, and (iii) the scripture as substance-potential other than the body of the knower and the body of the competent person.
37. Then what is the scripture as substance-potential (namely) body of the knower ? The scripture as substance-potential (namely) body of the knower is such a body of the knower who knows the purview of the meaning of the treatise named 'scripture', a body which is devoid (of the consciousness and has reached the state of unconsciousness), seceded (from breath,... as described in sutta
17), having seen which, some one could say, “Ah ! by this bodyconglomerate indeed the treatise named 'scripture' was properly understood...(as described in sutta No. 17)...in accordance with the purpose envisaged by the Jina" ... This was a pot of ghee'. This is the scripture as substance-potential (namely) body of the knower.
38. Then what is the scripture as substance-potential (namely) body of the competent person ? The scripture as substance.potential (namely) body of the competent person is (the body of) a soul which has come out of womb through birth,...(as described in sutta No. 18)...will study in future time, the treatise named 'scripture', in accordance with the purpose envisaged by the Jina...(as described in sutta No. 18)... This will be a pot of ghee'. This is the scripture as substance-potential (namely) body of the competent person.
39. Then what is the scripture as substance-potential other than the body of the knower and the body of the competent person ? The scripture as substance-potential other than the body of the knower and the body of the competent person is a document written on leaf (palm leaf, etc.) or in books (potthayal which also means cloth, plaster, etc.).
40. Or the scripture (sutta) (as substance-potential other than the body of the knower and the body of the competent person) is stated to be fivefold, viz.2 (i) produced from egg (amdaya), (ii) produced
1. See sutta No. 11.
Here sutta is interpreted as sūtra thread'. The Commentary, p. 31 A, explains this irrelevant digression as due to the peculiarity of the Prakrit language in which suya may mcan both śruta and sūtra. The widening of the horizon of the disciple's knowledge is also given as the reason for such diversions.

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from hemp(bomḍaya1), (iii) produced from insects (kīḍaya), (iv) produced from hair (valaya), and (v) produced from bark (vakkaya).
13
41. Then what is (the example of thread) produced from egg (The reply is: the thread) produced from egg is the womb (egg) of the hamsa2, etc. This is what is produced from egg.
42. Then what is (the example of thread) produced from hemp? (The reply is: the thread) produced from hemp is (thread) made from cotton, etc. This is what is produced from hemp..
43. Then what is (the example of thread) produced from insects? (The reply is: the thread) produced from insects is stated to be fivefold, viz. (i) (thread of) silk, (ii) (thread of silk produced in) Malaya (Western Ghats), (iii) (thread of another kind of silk called) amsia, (iv) (the same thread of silk called) amsua made in Cina (China), and (v) (the thread of silk produced from) red (saliva, vomitted) by insects. This is what is produced from insects.
44. Then what is (the example of thread) produced from hair? (The reply is: the thread) produced from hair is stated to be fivefold, viz. (i) cobweb thread, (ii) (thread made) of camel hair, (iii) thread made of deer hair, (iv) (thread made) of mouse hair, and (v) (thread made of) fine residual fragments of various kinds of hair. This is what is produced from hair.
45. Then what
is (the example of thread) (produced) from bark? (The reply is the thread) produced from bark is (thread of) hemp3, etc. This is what is produced from bark. This is the scripture as substance-potential other than the body of the knower and the body of the competent person. This is the scripture as substance-potential, without scriptural knowledge. This is the scripture as substance-potential.
46. Then what is the scripture as essence? The scripture as essence is stated to be twofold, viz. (i) with scriptural knowledge, and (ii) without scriptural knowledge.
47. Then what is the scripture as essence, with scriptural knowledge? The scripture as essence, with scriptural knowledge, is the knower who is attentive (to that knowledge of the scripture). This is the scripture as essence, with scriptural knowledge.
1.
The word bomda is Desi, which means 'nipple'. See Desinamamala of Hemacandra, ed. by R. Pischel, Bombay Sanskrit Series No. xvii, 1938, Glossary p. 65.
2. According to the Commentary, p. 31 A, the hamsa is of two kinds, (i) a kind of four-sensed worm and (ii) the five-sensed hamsa (= swan).
3. Prakrit sanamas has another variant atasimadi, atass meaning linseed.

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14
AṆUOGADDĀRĀIM
[SUTTAS 48
48. Then what is the scripture as essence, without scriptural knowledge? The scripture as essence, without scriptural knowledge, is stated to be twofold, viz. (i) worldly and (ii) extra-worldly.
}
49. Then what is the scripture as essence, which is worldly, (as also without scriptural knowledge) ? The scripture as essence, which is worldly, (as also without scriptural knowledge) is what is ideated through whimsical intellect (buddhi) and thought (mai), by those who are ignorant and have perverse belief. (Such ideation is exemplified in books) such as (Maha-)bharata, Rāmāyaṇa, Ambhiya, Masurākṣa 2, Koḍillaya (Kautilya), Ghoḍamuha (Ghotakamukha), Sagabhaddiya (? Sakaṭabhadrika), Kappasiya (? Karpasika? Kalpasura), Nagasuhuma (? Nagasukṣma, ? Nyayasukṣma, subtle logic), Kanagasattari (Kanakasaptati, the Samkhyakarika of Isvarakṛṣṇa), Vaisesiya (Vaiseṣika), Buddhavayana (Buddhavacana), Vesiya (Vaisika, concerning prostitutes), Kavila (Kapila), Loyayaya (Lokayata), Satthitamta (Saştitantra, a lost Śamkhya work), Maḍhara (Mathara, probably Samkhyanāśaka Mādhava referred to in the Nyayabhuṣaṇa, p. 569), Purana, Vagaraṇa (Vyakaraṇa), Naḍaga (Nataka), and so on, or seventy-two arts (kala which literally means 'the discriminative knowledge' of the seventy-two arts which are described in the treatises like the Samavayamga), the four Vedas with their auxilliaries (angas which are six in number) and sub-auxilliaries (uvamgas which are commentaries on these).
This is the scripture as essence, which is worldly, (as also without scriptural knowledge).
***
50. Then what is the scripture as essence, which is extra-worldly, (as also without scriptural knowledge)? The scripture as essence, which is extra-worldly, (as also without scriptural knowledge) is the basket (of books) of Gaṇadharas (ganipitaka)5 (which consists) of twelve
1. The Commentary, pp. 32 B & 33 A, explains buddhi as iha and avagraha and mati as apaya and dharana. For meanings of iha, etc., see Studies in Jaina Philosophy by Nathmal Tatia, Banaras, 1951, p. 30ff.
2....2. The text reads ham bhimasurukkam which has been emended as ambhiyam māsurakkham. The Ambhiyas are referred to by Kautilya in his Artha'sastra and the reconstructed text of Masuraksa's Dandanīti has been published from
3.
Santiniketan.
Ghotakamukha was the author of the Kanvasamprayukta section of the science of erotics (Kamasastra, I. 1.12).
#
4. Anga means six limbs of the Vedas, viz. (i) siksa, (ii) kalpa, (iii) vyakarana, (iv) chandas, (v) nirukta and (vi) jyotisa.
The Commentary, p. 34 A, explains gani as acārya.
5.

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-56]
KHAMDHA SUBJECTED TO NIKKHEVA
Amgas which are exposed by those who are the Arhats, the lords, holders of knowledge and intuition which have originated (in them)1, who are knowers of the past, present and future, are omniscient, allseeing, are visited, extolled and worshipped (with flowers, etc.) in the three worlds, and are the holders of uninterrupted and excellent knowledge and intuition, viz. (1) Ayāra, (2) Suyagada, (3) Thana, (4) Samavaa. (5) Viyahapannatti, (6) Nayadhammakahão, (7) Uvasagadasão. (8) Amtagaḍasão, (9) Anuttarovavaiadasão, (10) Panhavagaranaim, (11) Vivagasuya and (12) Diṭṭhivaa.
15
This is the scripture as essence, which is extra-worldly, (as also without scriptural knowledge). This is the scripture as essence, without scriptural knowledge. This is the scripture as essence.
51. Of that (suya), these are the synonymous names composed of different accented vowels and different consonants. as (mentioned in the following verse):
(1) suya (śruta, what is learnt by hearing from the teacher), (ii) sutta (sutra, the indicator of meaning), (iii) gamtha (grantha, collection of scattered meanings), (iv) siddhamta (which leads to the established truth), (v) sasana (instruction), (vi) aņa (ajña, command of the Jinas), (vii) vayana (vacana, sermon), (viii) uvadesa (upadesa, precept), (ix) pannavana (prajñāpana, communication), and (x) agama (words of a reliable authority) these are the synonyms of sutta, having the same meaning //4// This is the scripture.
[Suttas 52-72
Khamdha subjected to nikkheva]
52. Then what is the khamdha (division)? The khamdha is stated to be fourfold, viz. (i) khamdha as name. (ii) khamdha as arbitrary attribution, (iii) khamdha as substance-potential, and (iv) khamdha as
essence.
"
53-55. [The khamdha as name and arbitrary attribution are to be spoken of here according to the order already mentioned previously in sutta No. 10,11 and 12 in connection with Avassaya].
1.
56. Then what is the khamdha as substance-potential ? The khamdha as substance-potential is stated to he twofold, viz. (i) with scriptural knowledge, and (ii) without scriptural knowledge.
The idea is that the Jinas do not have omniscience without beginning. They became omniscient as the result of spiritual efforts. The Jaina philosophers reject the concept of God as eternally free and omniscient.

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16
ANUOGADDARAIM
[SUTTAS 57
57-61. Then what is the khamdha as substance-potential, with scriptural knowledge? The khamdha as substance-potential, with scriptural knowledge, is concerned with a person by whom the khamdha treatise has been studied, the rest being the same as spoken of in the case of Avassaya as substance-potential only substituting (the word) khamdha (for Avassaya)...up to...Then what is the khamdha as substance-potential other than body of the knower and the body of the competent person (as in sutta No. 14-19) ? The khamdha as substancepotential other than the body of the knower and the body of the competent person is stated to be threefold, viz. (i) sentient, (ii) nonsentient, and (iii) (sentient and non-sentient) mixed together.
62. Then what is the khamdha as substance-potential which is sentient ? The khamdha as substance-potential, which is sentient is stated to be manifold, viz. the horse-conglomerate1, the elephant-conglomerate, the kinnara-conglomerate (kinnara is mythical being with human figure and a head of horse or with a horse's body and the head of a man), the kimpurisa-conglomerate (kimpurisa is mongrel being or evil being similar to men), the mahoraga-conglomerate (big serpent), the gamdhavva-conglomerate (demigod or celestial musician) and the usabha (bull)-conglomerate2.
This is the khamdha as substance-potential, which is sentient.
63. Then what is the khamdha as substance-potential, which is non-sentient? The khamadha as substance-potential, which is nonsentient is stated to be manifold, viz. (a material body) consisting of two space-points (du-paesie) 3, (a material body) consisting of three space-points, ...up to (a material body) consisting of ten space-points, (a material body) consisting of numberable space-points, (a material body) consisting of innumerable space-points, (material body) consisting of infinite number of space-points.
This is the khamdha as substance-potential, which is non-sentient.
64. Then what is the khamdha as substance-potential, which is a mixture (of the sentient and the non-sentient)? The khamdha as
1. That is, the soul which has taken the shape of a horse. As the soul has extension in space, it is conceived as a skamdha composed of innumerable space-points.
The MJV edition and the Commentary, p. 35 B, does not include the word gamdhavvak hamdha in the text. The Commentary says that sometimes gandharvaskandha and the like are included in the text. It also adds: Pasu-pasayavihaga-vānarakhamdhetti kvacid drsyate, that is in some versionst he conglomerates of goat, spotted antelope, bird and monkey are found.
3. The word paesa (Skrt.pradesa) means a space point occupied by an atom,
2.

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-68]
KHAMDHA SUBJECTED TO NIKKHEVA
substance-potential, which is a mixture (of the sentient and the nonsentient) is stated to be manifold, viz. the vanguard troop (khamdha) of an army (composed of elephants, horses, chariots, infantry and various weapons), the intermediate troop of any army, and the rear troop of an army. This is the khamdha as substance-potential, which is a mixture (of the sentient and the non-sentient).
17
65. Or, the khamdha as substance-potential other than the body of the knower and the body of the competent person, is stated to be threefold, viz. (i) complete khamdha, (ii) incomplete khamdha, and (iii) khamdha composed of many substances.
66. Then what is a complete khamdha? The complete khamdha is (the same as described in sutta No 62, viz.) the horse-conglomerate, the elephant-conglomerate,...up to bull-conglomerate.
This is the complete khamdha1.
67. Then what is an incomplete khamda ? An incomplete khamdha is the khamdha of material body consisting of two space-points and so on, ... (as described in sutta No 63)..., or a material body consisting of infinite number of space-points.
This is the imcomplete khamdha".
68.
Then what is khamdha composed of many substances ? A khamdha composed of many substances is what is devoid (of sentience) in part (that is, nail, tooth, hair, etc.) or is full (of sentience) in part (that is, back, belly, leg, etc.).
1. According to the present Commentary, p. 37A, the sacittakhamdha (vide sutta No. 62) stands for the pure soul, but the kṛtsnaskandha stands for soul and body together. Taking the word 'kṛtsna' as meaning absolutely full and complete, the commentator discusses the different volumes of the bodies of a horse and an elephant. He asserts that as the number of pradesas in the soul of a horse is equal to the number of pradesas in the soul of an elephant, both the horse and elephant are kɣisna, and as such there is no relative difference of magnitude. The pradesas of their bodies also make no differenee, because the total of the jivapradesas and pud galapradesas is always the same in each case. Our Commentary, here refers to another view in which the word 'sacitta' is taken to mean the soul and body together', the 'krtsna' to mean only soul, which is a complete and indivisible entity. This explanation is rejected by our commentator as uncalled for. But to us, that appears to be more cogent because the word 'sacitta', on the face of it, implies the body and soul together. Moreover the word 'kṛtsna' gives an impression of an entity which is a complete and indivisible whole a characteristic which is satisfied by the
2.
soul-substance.
This sutta means that a material body consisting of two space-points, for instance, is incomplete compared with a material body consisting of three space-points, and so on.
2

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18
AŅUOGADDĀRAIM
[SUTTAS 69
This is the khamdha composed of many substances. This is the khamdha às substance-potential, other than the body of the knower and the body of the competent person. This is the khamdha as substancepotential, without scriptural knowledge. This is the khamdha as subst. ance-potential.
69. Then what is the khamdha as essence ? The khamdha as essence is stated to be twofold, viz. (i) with scriptural knowledge, and (ii) without scriptural knowledge.
70. Then what is the khamdha as essence, with scriptural knowledge ? The khamdha as essence, with scriptural knowledge, is the knower who is attentive (to that meaning of 'khamdha'). This is the khamdha as essence, with scriptural knowledge.
71. Then what is the khamdha as essence, without scriptural knowledge ? The khamdha as essence, without scriptural knowledge, is obtained by the (correlated) unity of the collection of the sum of the six chapters, viz. Sämaia, etc.-(which is called the Avassagasuyakhamdha, (i. e.) bhāvakhamdha.
This is the khamdha as essence, without scriptural knowledge. This is the khamdha as essence.
72. Of that, these are the synonymous names composed of different accented vowels and different consonants as (mentioned in the following verse):
gaña (group or tribe), kāya (body), nikäya (class), khamdha (aggregate), vagga (company), rasi (heap) and pumja (mass), pimda (clod) and niyara (collection); samghāya (close union), akula (congregation) and samüha (gathering)--these are the synonyms of bhåvakhamdha 1/5/1 This is the khamdha.
[Sutta 73: The topics of the Āvassaga] 73. Of the Avassa ga, these are the topics (as mentioned in the following verse):
(i) sävajja-joga-virati-abstinence from (all) blameworthy actions (such as killing of living beings etc., which are included in the first chapter called 'Sāmā iya');
(ii) ukkittaņa-praising (of the twenty-four Tirthamkaras, in the second chapter called 'Cauvisatt hava'); and
(iii) gunavao padivatti-offering of homage to the venerable (in the third chapter called 'Vamdanaya');
(iv) khaliassa nimdaņā-deprecation of transgressions in the fourth chapter called 'Padikkamana');

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CHAPTERS OF THE AVASSAGA
(v) vanatigiccha-healing of sores (in the fifth chapter called 'Kaussagga'); and
(vi) gunadharaṇa-cultivation of good virtues (in the sixth chapter called 'Paccakkhāṇa') ||6||
[Sutta 74: The chapters of the Avassaga]
74. (Verse): This is the condensed meaning of the Avassaga, stated in brief. Henceforward, I shall, again, enumerate the chapters one by one //7// Thus,
1. Samaija, 2. Cauvisatthava, 4. Padikkamana, 5. Kaussagga,
[Sutta 75 :
2. nikkheva
19
75. There, the first chapter is (called) Samaiya. (And) it has these four doors of disquisition (aṇuogaddāra), viz.
1.
3.
4. naya
3. Vamdanaya 6. Paccakkhāna.
Enumeration of the names of the Doors of
Disquisition]
uvakkama (introduction by collecting together materials from distance and arranging them in order to make the nikkheva of the topic possible; initial study; world view);
anugama
(iv) uvakkama of land,
(v) uvakkama of time,
(vi) uvakkama as essence.
(assignment by name, arbitrary
so on);
(exposition in accordance with the context);
(partial exposition of particular aspects from relevant standpoints).
attribution, and
[Suttas 76-91:
The Door of Disquisition called Uvakkama]
76.
Then what is the uvakkama? The uvahkama is stated to be sixfold, viz.
(i) uvakkama as name,
(ii) uvakkama as arbitrary attribution,
(iii) uvakkama as substance-potential,
77. The name and arbitrary attribution are already explained (in sutta No. 10 and 11 in connection with Avassaya).
78. Then what is the uvakkama as substance-potential? The uvakkama as substance-potential is stated to be twofold, viz. (i) with scriptural knowledge and (ii) without scriptural knowledge...up to

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20
AŅUOGADDĀRĀIM
[ SUTTAS 79
then what is the uvakkama as substance-potential other than body of the knower and the competent person? The uvakkama as substancepotential other than body of the knower and the competent person is stated to be threefold, viz. (i) sentient, (ii) non-sentient, and (iii) (sentient and non-sentient) mixed together.
79. Then what is the uvakkama as substance-potential, which pertains to sentient (object) ? The uvakkama as substance-potential, which pertains to sentient (object), is stated to be threefold, viz.
(i) pertaining to biped beings (as dancer, singer, etc.); (ii) pertaining to quadruped beings (as horse, elephant, etc.); and (iii) pertaining to beings without foot (as mango tree, etc.); each of which is, again, stated to be twofold, viz.
(a) in embellishment (parikamma, by producing special qualities in the thing),
(b) in destruction of the thing.
80. Then what is the uvakkama pertaining to biped beings? (The uvakkama) pertaining to biped beings relates to such biped beings as actors, dancers, rope dancers, wrestlers, boxers, jokers, story tellers, jumpers or swimmers, singers (playing rasa), fortune-tellers, acrobats, mendicants (who get alms by showing picture, etc., in hand), (beggars who play on) the musical instrument known as tuna, lute players, (beggars who carry) baggages slung at the end of a wooden pole (kaya), and bards.
This is the uvakkama pertaining to biped beings.1
81.
Then what is the uvakkama pertaining to quadruped beings? (The uvakkama) pertaining to quadruped beings (referes to that) horses, elephants, and so on.
of
This is the uvakkama pertaining to quadruped beings.
1.
A very interesting feature of upakrama, the first door of explanation, should be noticed here in connection with dravyopakrama. The Commentary, p. 41 A-B, explains dravyopakrama as dravyasya upakramanam, for instance, the embellishment of an actor or dancer (which is a dravya) by special ways and means such as ghee and the like, in order to make them fit for their profession. Such embellishment is a kind of parikarma. The destruction of a thing (vastuvināsa) is also given as a kind of dravyopakrama. The dravyopakrama as described in the sutta No. 79 is to be understood in these two senses, viz. parikarma (that is, embellishment, decoration or nourishment of a person or a thing) and vastuvināsa (that is, destruction of a person or a thing).
2.
The uvakkama of quadruped animals stands for their special training or their destruction by means of weapons.

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--861 THE DOOR OF DISQUISITION CALLED UVAKKAMA
21
82. Then what is the uvakkama pertaining to beings without foot ? (The uvakkama) pertaining to beings without foot (refers to that) of mango fruit or tree, hog-plum and so on.
This is the uvkkama pertaining to beings without foot.
This is the uvakkama as substance-potential which pertains to sentient (objects).
83. Then what is the uvakkama as substance-potential, of what is non-sentient ? The uvakkama as substance-potential, of what is nonsentient is (illustrated by parikamma) of sugar, etc., of molasses, etc., of sugar candy, etc.
This is the uvakkama as substance-potential, of what is nonsentient.
84. Then what is the uvakkama as substance-potential, of (the sentient and the non-sentient) mixed together ? The uvakkama as substance-potential, of the sentient and the non-sentient) mixed together is (illustrated by) the same horse etc. (mentioned in sutta No. 81) decorated with thāsaga (bubble-shaped ornament), necklace of bulls, and so on.
This is the uvakkama as substance-potential, of (the sentient and the non-sentient) mixed together. This is the uvakkama as substancepotential, other than body of the knower and the competent person. This is the uvakkama as substance-potential, without scriptural knowledge. This is the uvakkama as substance-potential.
85. Then what is the uvakkama of land ? The uvakkama of land consists in making the land fit (to sow seeds) by plough and light stick (to cut grasses), and so on.
This is the uvakkama of land3.
86. Then what is the uvakkama of time ? The uvakkama of time is the ascertainment of the hour (of the day) done by means of tubular vessel and the like.
1.
Here parikamma consists in creating a special quality in them, so that those trees could age, or those fruits ripen prematurely. The act of cutting them in order to destroy them is also included in the uvakkama of trees and fruits. Here parikamma consists in creating special qualities of sweetness, etc , in material such as sugar, etc. The vatthuvināsa consists in their destruction. Khetta generally means 'agricultural field'. The uvakkama as embellishment of such field is effected by cultivating it by means of plough before sowing Seeds. Another aspect of uvakkama is vatthuvināsa, which is done by keeping elephants in the field, the excreta of elephants being considered harmfull to the fertility of the soil.

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22
AṆUOGADDĀRAIṀ
This is the uvakkama of time.1
87. Then what is the uvakkama as essence? The uvakkama as essence is stated to be twofold, viz. (i) with scriptural knowledge, and (ii) without scriptural knowledge.
88. (Then what is) the uvakkama as essence, with scriptural knowledge ? The uvakkama as essence, with scriptural knowledge, is the knower (of the meaning of the word uvakkama) who is consciously attentive (to the word uvakkama). (This is the uvakkama as essence, with scriptural knowledge).
[SUTTAS 87
89. (Then what is) the uvakkama as essence, without scriptural knowledge? The uvakkama as essence, without scriptural knowledge, is stated to be twofold, viz. (a) meritorious (pasattha); and (b) non-meritorious (apasattha).
90. (Then what is) the uvakkama as essence, (without scriptural knowledge), which is non-meritorious? (The uvakkama as essence, without scriptural knowledge, which is non-meritorious is illustrated in the stories) of a Brahmant2 (wife of brahmana), a prostitute, a minister, and so on (who ascertained the predilections or intentions of the son-in-law, the princely paramours, and the like, by their activities). (This is the uvakkama as essence which is non-meritorious). (Then what is) the uvakkama as essence, (without scriptural knowledge), which is meritorious? The uvakkama as essence, (without scriptural knowledge), which is meritorious, is (illustrated in case of disciples, etc., ascertaining the wishes) of the teacher, etc. (This is the uvakkama as essence which is meritorious. This is the uvakkama as essence, without scriptural knowledge. This the uvakkama as essence."
91.
3
2.
1. Here parikamma aspect of uvakkama means the determination or measure of time by means of a metal tube or pivot shadow or movement of stars at night. The vatthuvināsa aspect of uvakkama in this case, is exemplified by occasional natural catastrophe on account of stellar movement. For Prakrit word, dodini, there is no equivalent Sanskrit word. on the Commentary, p, 44 B.
We depend
3.
While explaining no-agamato bhāvovakkama, the Commentary, pp. 44 B-46 A, says that the word "bhava' here means 'abhipraya', that is, the intention, liking, or predilection, and 'uvakkama' means upakramana, that is, correct knowledge. The correct knowledge is 'prasasta', that is, meritorious, when it leads to spiritual elevation. It is aprasasta, that is, non-meritorious when it further the worldly end. The Commentary here raises a pertinent question. The bhavovakkama serves a useful purpose by conferring an advantage-may it be worldly or spiritual--no such purpose is served by the uvakkama as nāma, thavana, davva, etc. In reply, it is asserted that the disciple should know many things in order to efficiently serve his teacher or the order of monks of which he is a member. His knowledge about food, drink, robe, utensils, medicine, agriculture, astronomy and so on is useful. The scripture should

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–95) ANOTHER VIEW OF UVAKKAMA
23 Suttas 92-533 : Another view of the Door of Disquisition
called uvakkama] 92. Or, the uvakkama is stated to be sixfold, viz.
(i) āņupuvut (serial); (ii) nāma (name); (iii) pamāna (standard); (iv) vattavvayā (precept); (v) atthāhigāra (purview of the topics);
(vi) samoyāra (compatible inclusion). 1 [Suttas 93-207 : The door of āņu puvvi-a variety of the
Door of Disquisition called uvakkama 93. Then what is the serial (anupuvvi)? The serial is stated to be tenfold, viz.
(i) the serial as name (namänupuvvi); (ii) the serial as arbitrary attribution (thavanānupuvui); (iii) the serial as substance-potential (davvānupuvvi); (iv) the serial of space-parts (khettä nupuvui); (v) the serial of time (kalā nupuvvi); (vi) the serial of proclamation (ukkilttaņānupuvvi); (vii) the serial of counting (gananāņupuvvi); (viii) the serial of configuration (samthānānupuvvi); (ix) the serial of the correct behaviour of monks (sāmāyāriy
ānupuvvi); (x) the serial of states or modes (bhāvāņupuuvi).
94-95.2 The (serial as) name and arbitrary attribution have been explained (in sutta No. 10 and 11).
provide an opportunity to the disciple to learn these subjects during the courses of studies he was required to undertake during his career as student and teacher. This appears to be the reason why the Jaina philosophers explain, under nikse pa and naya, all possible questions relating to subjects which sometimes appear to be irrelevent and remotely connected with the subjects in point. Sometimes subjects are discussed in order to maintain symmetry of treatment, for instance, nāmovakkama and thavanovakkama are explained, even though they are not useful in the present context. The Commentary indeed concedes that the whole discussion of uvakkama, made so far, is not useful, though asserting that it would be of use in other contexts. The Commentary now introduces the fresh discussion of uvakkama which it characterizes as scholastic as distinguished from the foregoing discussion which is only popular according to it. For Compatible inclusion', we shall sometimes use simply compatible' and sometimes simply 'inclusion' the implication being the same in both
cases, the difference being only on emphasis. 2. The passage that follows is according to the footnote 3 on p. 75 of MJV
edition:

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ANUOGADDARAIM
[ SUTTAS 95 The serial as
Then what is the serial as substance-potential ? substance-potential is stated to be twofold, viz. i) with scriptural knowledge, and (ii) without scriptural knowledge.
24
Then what is the serial as substance-potential, with scriptural knowledge? The serial as substance-potential, with scriptural knowledge, is concerned with a person by whom the treatise (dealing with) 'serial' has been studied (from beginning to end), retained (in mind), controlled, measured, controlled perfectly...(as described in sutta No. 14), and not no account of his thinking (of the meaning of the treatise). Why is it so ? Because davva stands for the absence of attention.
(Now the issue is considered through the nayas or standpoints.) According to (the standpoint of) negama, a person without attention (or active thinking of serial) is one serial as substance-potential, with scriptural knowledge... (as described in sutta No. 15). (According to the standpoints of the three saddanayas), a knower without attention is unreal. Why is it so ? Because if a person is knower, he cannot be without attention. Again, if he is without attention, he cannot be the knower. Therefore there cannot be the serial as substance-potential, with scriptural knowledge.
substance-potential, with scriptural
Then what is the serial as substance potential, without scriptural knowledge? The serial as substance-potential, without scriptural
knowledge, is stated to be threefold, viz.
This is the serial as
knowledge.
(i) the serial as substance-potential (namely) body of the knower,
(ii) the serial as substance-potential (namely) body of the competent person,
(iii) the serial as substance-potential, other than the body of the knower and the body of the competent person.
Then what is the serial as substance-potential (namely) body of the knower ? (The serial as substance-potential (namely) body of the knower is) such a body of the knower who knows the purview of the meaning of the treatise 'anupuvvi'-the body which is devoid (of consciousness and has reached the state of unconsciousness), has seceded from breath), has been made separate (from breath), and has left nourishment; the rest is to be spoken of as in the case of Avassaya as substance-potential (in sutta No 17),...This is the serial as substancepotential (namely) the body of the knower.

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--98]
THE DOOR OF AŅUPUVVI Then what is the serial as substance-potential (namely) body of the competent person ? The serial as substance-potential (namely) body of the competent person is the body of) a soul which has come
womb through birth will study);...The rest is as in the case of Avassaza as substance-potential (in sutta No 18)...
This is the serial as substance-potential (namely) body of the competent person.
Then what is the serial as substance-potential, other than the body of the knower and the body of the competent person ? The serial as substance-potential, other than the body of che knower and the body of the competent person, is stated to be twofold, viz.
(a) (the serial which is) arranged (traditionally), (b) (the serial which is) not-arranged (traditionally).
96. Of them, what is (traditionally) arranged serial is to be postponed (for discussion afterwards sutla No.131, because it is to be discussed only briefly).
97. Between them what is not-arranged (traditionally) is stated to be twofold, viz.
(i) according to the standpoints of negama and vavahāra, and (ii) according to the standpoint of samgaha.?
98. Then what is the not-arranged serial as substance-potential, according to (the standpoints of) negama and vavahāra ? The notarranged serial as substance-potential, according to the standpoints of) negama and vavahāra is stated to be fivefold, viz.
(i) the enunciation of the relation between) meaning and word
(samjñin and samjña),
(sar
1. The words are 'uvanihiya (Skt. au panidhiki) and 'anovanihiya (Skt. anaup
anidhiki). Aupanidhiki means a serial arranged according to some principle, that is, systematically or traditionally translated as arranged), the opposite of aupanidhiki is anau panidhiki (translated as not-arranged). Though there are seven nayas in all, the persent diseussion is confined to only three nayas--negama, vavahāra and samgaha devided into two groups, the first group comprising the first two nayas, and the second comprising the samgaha naya. Of the seven nayas, the negama, vaaa hara and samgaha are called dravyāstika nayas because they take note of only the substance aspect of reality, and the other four are mainly concerned with the transitory or phenomenal plases of it. Now as the present text is concerned with dravya-upakrama, it is but proper that the problem should be discussed from the standpoints which are dravyāstika. Among the dravyāsika-nayas, again, the negama and vavahāra are avisud dha and samgaha is uisud dha. And this justifies the above mentioned grouping of negama and vavahāra together in one group and samgaha in another.

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[SUTTAS 99
(ii) the enumeration of divisions, (iii) the illustation of divisions, (iv) the compatible inclusion, (v) the consideration (through the doors (vide sutta No. 105) of exposition).
99. Then what is the enunciation of the relation between) meaning and word, according to (the standpoints of) negama and vavahāra ? The enunciation of meaning and word, according to (the standpoint of negama and vavahāra is (as follows):
A serial triad (body composed of three space-points), a serial tetrad (body composed of four space-points),...(up to) a serial decad (body composed of ten space-points), a serial body composed of numerable space-points, a serial myriad (body composed of innumerable space-points, a serial body composed of infinite space-points (one single) material atom which is a non-serial and a duad (body composed of two space-points) which is unspeakability (as serial or non-serial); many serial triads,...(up to) many serials (each) composed of infinite space-points, many non-serials (each) consisting of (one single) material atom, and many unspeakabilities (each) consisting of a duad.
This is the enunciation of meaning and word, according to the standpoints of) negama and vavahara.
100. What is the purpose of the enunciation of meaning and word, according to (the standpoints of) negama and vavahara ? (The reply is): Through this enunciation of meaning and word, according to (the standpoints of) negama and vavahāra, the enumeration of divivisions is, indeed, made.
101. Then what is the enumeration of divisions, according to (the standpoints of) negama and vavahāra? The enumeration of divisions, according to (the standpoints of) negama and vavahāra is (as follows):
101 [1]. (i) There is a serial; (ii) there is a non-serial; (iii) there is an unspeakability; (iv) there are many serials; (v) there are many non-serials; (vi) there are many unspeakabilities.
101 [2]. Or (i) There is a serial and a non-serial; or (ii) there is a serial and many non-serials; or (iii) there are many serials and non-serials; or, (iv) there are many serials and many non-serials. Or, again, (i) there is a serial and an unspeakability; or (ii) there is a serial and many unspeakabilities; or (iii) there are many serials and
1. A serial must have at least three components--beginning, end and middlc.
There cannot be a serial without these three constituents. A monad therefore is not a serial, nor is so a duad which is called unspeakable, being incapable of being spoken of as a serial or a non-serial (which is a monad).

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-103] NOT-ARRANGED SERIAL AS SUBSTANCE-POTENTIAL
an unspeakability; or (iv) there are many serials and many
unspeakabilities. Or, again, (i) there is a non-serial and an unspeakability; or (ii) there is a non-serial and many unspeakabilities; or (iii) there are many non-serials and an unspeakability; (iv) there are many non-serials and many unspeakabilities.
101 [3]. Or (i) there is a serial, a non-serial and an unspeakability; or (ii) there is a serial, a non-serial and many unspeakabilities; or (iii) there is a serial, many non-serials and an unspeakability; or (iv) there is a serial, many non-serials and many unspeakabilities; or (v) there are many serials, a non-serial and an unspeakability; or (vi) there are many serials, a non-serial and many unspeakabilities; or (vii) there are many serials, many non-serials and an unspeakability; or (viii) there are many serials, many non-serials and many unspeakabilities. These are the eight divisions (each composed of three viz. serial, non-serial and unspeakability, each taken as singular or
plural).
Thus there are twenty-six divisions in all.
This is the enumeration of divisions, according to (the standpoints of) negama and vavahara
102. What is the purpose of this enumeration of divisions, according to (the standpoints of) negama and vavahara? (The reply is); Through this enumeration of divisions, according to (the standpoints of (negama and vavahāra, the illustration of divisions is, indeed, made.
103. Then what is the illustration of divisions, according to (the standpoints of) negama and vavahara? The illustration of divisions, according to (the standpoints of) negama and vavahāra is (as follows):
103 [1]. (i) There is a serial triad; (ii) there is a non-serial consisting of (one single) material atom; (iii) there is a duad which is an unspeakability; (iv) there are many serial triads; (v) there are many non-serials, each consisting of (one single) material atom; (vi) there are many duads, each of which is an unspeakability.
103 [2]. Or, (i-iv) there are four divisions (obtained by combination) of serial triad (one or many) and non-serial (one or many) consisting of (one single) material atom. Or, (v-viii) there are four divisions (obtained by combination) of serial triad (one or many) and duad (one or many) which is unspeakability. Or (ix-xii) there are
1. The following is according to the footnote 5 on p. 77 of the MJV edition with expansion of the last eight bhangas in 103 (c) which is according to the MJV edition,

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AŅUOGADDĀRAIM
[SUTTAS 103 four divisions (obtained by combination) of non-serial (one or many) consisting of (one single) material atom and duad (one or many) which is unspeakability.
103 [3]. Or, (i). (there is a division of) a serial triad, a nonserial consisting of (one single) material atom and a duad which is unspeakability; or (ii) (there is a division of) a serial triad, a non-serial consisting of (one single) material atom, and many duads each of which is an unspeakability; or (iii) (there is a division of) a serial triad, many non-serials, each consisting of (one single) material atom, and a duad which is an unspeakability; or (iv) (there is a division of) a serial triad, many non-serials, each consisting of (one single) material atom, and many duads, each of which is an unspeakability; or (v) (there is a division of) many serial triads, a non-serial consisting of (one single) material atom, and duad which is unspeakability; or (vi) (there is a division of) many serial triads, a non-serial consisting of (one single) material atom, and many duads, each of which is an unspeakability; or (vii) (there is a division of many serial triads, many non-serials, each consisting of (one single) material atom, and a duad which is unspeakability; or (viii) (there is a division of) many serial triads many nonserials, each consisting of (one single) material atom, and many duads, each of which is an unspeakability, This is the illustration of divisions, according to the standpoints of) negama and vavahära.
104. Then what is the compatible inclusion? The compatible inclusion is (stated as follows) :
104 [1]. Where do the serial substances exist compatibly, according to the standpoints of) negama and vavahāra? Do they exist compatibly with the serial substances? Do they exist compatibly with the non-serial substances ? Do they exist compatibly with the unspeakable substances. (In reply, it is said that) according to (the standpoints of) negama and pavahāra, the serial substances exist compatibly with the serial substances, and do not exist compatibly with the non-serial substances, nor do they exist compatibly with the unspeakable substances.
104 [2]. Where do the non-serial substances exist compatibly, according to (the standpoints of ) negama and vavahāra ? Do they exist compatibly with the serial substances? Do they exist compatibly with the non-serial substances? Do they exist compatibly with the unspeakable substances? (In reply, it is said that) according to the standpoints of) negama and vavahāra, (the non-serial substances) do not exist compatibly with the serial substances, (but) do exist compatibly with the nonserial substances, (and) do not exist compatibly with the unspeakable substances.

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104 [3]. Where do the unspeakable substances exist compatibly, according to the standpoints of) negama and vavahāra? Do they exist compatibly with the serial substances? Do they exist compatibly with the non-serial substances? Do they exist campatibly with the unspeakable substances ? (In reply, it is said that) according to (the standpoints of negama and vavahāra, (the unspeakable substances) do not exist compatibly with the serial substances, nor do they exist compatibly with the non-serial substances, but they exist compatibly with the unspeakable substances.
This is the compatible inclusion.
105. Then what is the consideration (through the doors of exposition)? The consideration (through the doors of exposition) is stated to be ninefold as (in the following verse)':
(i) ascertaining whether the word stands for something
real, and (ii) the numerical measurement; (iii) the place (where a thing exists), and (iv) (the range of) tactile contact; (v) the duration, and (vi) the interval (of time); (vii) the spatial part (occupied), (viii) the mode or state (of the substance), and (ix) (comparison of the aspect of being) less or more in
number) //8/! 106 1). Do the serial substances (such as the triads and the like which constitute the denotation of the word 'serial substances') exist or not exist, according to (the standpoints of) negama and vavahāra ? (The reply is that they) exist necessarily.
106 [2]. Do the non-serial substances exist or not exist, according to the standpoints of) negama and vavahāra? (The reply is that they) exist necessarily.
106 [3]. Do the unspeakable substances exist or not exist, according to the standpoints of) negama and vavahāra? (The reply is that they) exist necessarily.
107 [1]. According to (the standpoints of negama and vavahāra, are the serial substances numerable or innumerable or infinite (in number) ?
1. Cf: Tattvarthasūtra, I. 8.

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AŅUOGADDARAIM
[SUTTAS 108
107. [2]. (They are) neither numerable nor innumerable, but (they are) infinite. Similarly, the (other) two (viz. the non-serial substances and the unspeakable substances are to be spoken of as infinite).
108 [1]. In what part of the world, do, according to (the standpointss of) negama and vavahära, the serial substances exist ? (Do they exist) in the numerablth part, or in the innumerablth part, or in many numerablth parts, or in many innumerablth parts (of the world), or in all parts of the) world ? (The reply is that) in respect of one substance, (that is, one material body), it can exist in the numerablth part, or can exist in the innumerablth part, or can exist in many numerablth parts, or can exist in many innumerablth parts (of the world), or can exist in the whole world. In respect of many substances (that is, many material bodies), they can exist necessarily in all (that is, each part of the) world (inhabited space).
108 [2]. Do according to the standpoints of) negama and vavahara, there exist the non-serial substances in the numerablth part of the world... (as in 108 [1],...or in all (parts of the) world ? (The reply is that) in respect of one substance (that is, one material atom), it cannot exist in the numerablth part, can exist in the innumerablth part, cannot exist in many numerablth parts, cannot exist in many innumerablth parts, and cannot exist in all (parts, that is, whole of the) world. In respect of many substances (that is, material atoms), they can exist necessarily in all (that is, each part of the) world.
108 [37. Similarly, the unspeakable substances also (are to be spoken of).
109 [1]. Do, according to the standpoints of) negama and vavahāra, the serial substances touch the numerablth part or the innumerablth part or many numerablth parts or many innumerablth parts of the world or all (parts of) the world ? (The reply is that) in respect of one substance, they (any of them) touch the numerablth part of the world,...(up to)...touch all (parts of) the world. In respect of many substances, they necessarily touch all (parts of) the world.
1. It has been said that there are infinite number of material monads,
duads, triads, etc., in the world. The Commentary, p. 55 A, explains that though the number of pradeśas in the loka are stated to be only asamkheya, there is no difficulty in admitting an infinite number of monads, duads, triads, etc., filling up the loka. The transformations of matter are unthin. kable. It is found that even the small space covered by a room can contain any number of lamps, each spreading through the whole space of the room. So thre is no contradiction in admitting more than one material atom residing in the same space-point at the same time.

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31
109 [2]. Do, according to (the standpoints of) negama and vavahāra, the non-serial substances touch the numerablth part of the world,...(up to)...touch all (parts of) the world? (The reply is that) in respect of one substance, they (any of them) do not touch the numerablth part, do touch the innumerablth part, do not touch many numerablth parts, do not touch many innumerablth parts, and do not touch all (parts of) the world. In respect of many substances, they necessarily touch all (parts of) the world.
109 [3]. Similarly, the spoken of.
unspeakable
substances are to be
110 [1].
(Regarding duration, it is asked): how long according to (the standpoints of) negama and vavahara, do the serial substances endure in time? (The reply is that) in respect of one substance, they (any of them) endure for one instant (samaya) in the minimum and for innumerable (instants of) time in the maximum. In respect of many substances, they necessarily endure for all the time.
110 [2]. Similarly, the two (viz. the non-serial substances and the unspeakable substances are also to be spoken of).
111 [1]. (Regarding the interval of time, it is asked): how long, according to (the standpoints of) negama and vavahāra, is the interval of the serial substances in time ? (The reply is that) in respect of one substance, it is one instant in the minimum and infinite time in the maximum. In respect of many substances. there is no
interval.
111 [2]. How long, according to (the standpoints of) negama and vavahara, is the interval of the non-serial substances in time ? (The reply is that) in respect of one substance, it is one instant in the minimum and innumerable (instants of) time in the maximum. In respect of many substances, there is no interval.
111 [3]. How long, according to (the standpoints of) nagama and vavahāra, is the interval of the unspeakable substances in time? (The reply is that) in respect of one substance, it is one instant in the minimum and infinite time in the maximum. In respect of many substances, there is no interval.
112 [1]. (Regarding the spatial part occupied, it is asked): In how many parts, according to (the standpoints of) negama and vavahāra, of the remaining substances (that is, the non-serial and the unspeakable) can the serial substances exist? Can they exist in the numerablth part,

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ANUOGADDĀRĀIM
[SUTTAS 113 (or) in the innumerablth part, (or) in many numerablth parts, (or) in many innumerablth parts? (The reply is that) they cannot exist in the numerablth part, nor in the innumerablth part, nor in many numera. blth parts, (but) they can necessarily exist (only) in many innumerablth parts."
112 [2]. In how many parts, according to the standpoints of) negama and vavahāra, of the remaining substances (that is, the serial and the unspeakable) can the non-serial susbtances exist? Can they exist in the numerablth part, (or) in the innumerablth part, or in many numerablth parts, (or) in many innumerablth parts ? (The reply is that they cannot exist in the numerablth part, (but) can exist in the innumerablth part, cannot exist in many numerablth parts, nor in many innumerablth parts.
112 [3]. Similarly, the unspeakable substances also (are to be spoken of).
113 [1]. (Regarding the mode or state, it is asked): In what state, according to the standpoints of) negama and vavahāra, do the serial substances exist? Can they exist in the state of rise (of karman), or in the state of subsidence (of karman), or in the state of destruction (of karman), or in the state of subsidence-cum-destruction (of karman), or in the state of innate change (pariņāma), or in the state which is a mixture (of the above mentioned states) ? (The reply is that) they can necessarily exist in the state of innate change (parina ma) which has beginning (in time).
113 [2]. Similarly, the non-serial substances and the unspeakable substances are also to be spoken of.
1. The Commentary, p 60 A, explains that the number of the serial substances
is innumerable times greater than the number of monads and duads combined together. It quotes a seriptural text in suppprt of this calculation. The expression asainkhejjesu bhāgesu apparentiy means 'in many innumerablth parts of the remaining substances). Thus explained, the text will mean that if the total number of the remaining substances is hypothetically one hundred, the number of the serial substances will be hypothetically only eighty (satasyaśītiriva). But this apparent meaning is not acceptable on account of its conflict with the other scriptural text quoted by the
Commentary. 2. Pariņāma means the change of the substance assuming different forms. This
change is of two kinds, viz. (i) with beginning and (ii) without beginning. The change of the material substances (pud gala) as monad, duad, triad, etc., has always a beginning, while that of the non-material substances, like dharma, adharma, etc,, is without beginning.

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33
114 [1]. (About the comparison of the aspect of being less or more in number, it is said): which according to (the standpoints of) negama and vavahara, O Lord, of these-serial substances, non-serial substances, and unspeakable substances,-are, between themselves, (comparatively) less, more, equal and extra-plus, in respect of substance, space-point and substance-cum-space-point ?
According to (the standpoints of) negama and vavahara, O Goyama, the unspeakable substances are the least of all, in respect of substance; the non-serial substances are extra-plus (in number), in respect of substances; and the serial substances are innumerable times greater (in number), in respect of substance.
114 [2]. According to (the standpoints of) negama and vavahara, in respect of space-point, the non-serial substances are the least of all, because of their being devoid of space-point; the unspeakable substances are extra-plus (in number), in respect of space-point1; the serial substances are infinite times (greater than the unspeakable substances), in respect of space-point.
114 [3]. (Now) in respect of substance and space-point (jointly), (it is said that) the unspeakable substances are the least of all, in respect of substances; the non-serial substances are extra-plus, in respect of substances and (on account of) their being devoid of space-point; the unspeakable substances are extra-plus, in respect of space-point (in comparison with the non-serial substances); the serial substances are innumerable times (greater in number than the unspeakable substances), in respect of substance; the same, in respect of space-point, are infinite times (greater in number than the unspeakable substances).2
1. It should be noted here that 'in respect of substances', as distinguished from in respect of space-point' means 'so far as the substance units are concerned'. The number of material monads in the world is extra-plus in comparison with the number of duads, so far as the substance-units are concerned. But, so far as the number of space-points occupied by the monad and the duad substances are greater in number than the monad substances, because if the ratio of monads and duads as substance-units is 100:60, the ratio of the space-points occupied by them is 100:120, (avaktavyakadravyani pradesarthataya 'nanupūrvēdravye phyo viseṣadhikāni, yataḥ kilāsatkal panaya avaktavyakad ravyāṇām şaṣṭiḥ anānupūrvīdravyānām tu satam, tato dravyarthatavicāre etānītarāpekṣayā viseṣādhikanyuktāni, atra tu pradesarthatavicāre nanupūrvidravyānam nisprade'satvāt tad eva satam avasthitam, avaktavy akadravyāṇām tviha pratyekam dvi pradesatvād dvigunitanam vimsatuttaram pradesa'satam iti teşam itarebhya pradesarthataya visesadhikatvam bhavaniyam (Commentary, p. 62 A).
The Commentary (p. 62) here raises a question as to the necessity of considering the question of number (as less or more) jointly in respect of substanceunits and space-points. In fact, no new information is apparently provided
3
2.

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[SUTTAS 115 This is the consideration (through the doors of exposition). This is the not-arranged serial as substancc-potential according to (the standpoints of) negama and vavahāra.
115. Then what is the not-arranged serial as substance-potential according to the standpoint of) samgaha ? The not-arranged serial as substance-potential according to (the standpoint of) samgaha is stated to be fivefold, viz.
(i) the enunciation of the relation between) meaning and
word, (ii) the enumeration of divisions, (iii) the illustration of divisions, (iv) the compatible inclusion,
(v) the consideration (through the doors of exposition). 116 Then what is the enunciation of the relation between) meaning and word according to the standpoint of) samgaha ? The enunciation of meaning and word according to (the standpoint of) samgaha is (as follows):
A serial triad (body composed of three space-points), a serial tetrad...(up to)...a serial decad, a serial body composed of numerable space-points, a serial myriad (body composed of innumerable space-points), a serial body composed of infinite space-points, a non-serial (one single) material atom, and the duad which is unspe. kability. 1
.
in the joint consideration. The Commentary, however, considers the following statement of the scripture as giving new knowledge of the problem : (i) aņāņu puvvidavvāim davvatthayāe a paesatthayāe visesähiaim, (ii) ānupuvvīdavvāim davvatthayāe asamkhejjagunāim tāim ceva paesatthayāe
anamtaguņāim. In the first statement, it is clearly laid down that the non--serial substances are extra-plus in number in respect of substance-units and as substances devoid of space-points. Here the two informations which were given sepa. rately before are joined together (dravyārthatayā apradeśārthatayā ca visistānyanānupūrvid ravyāni avaktavyakadravyebhyo višeşādhika ni).
In the second statement, it is asserted that the serial substances are only innumerable times greater in number (than the unspeakable substances) in respeet of substance-units, but the former are infinite times greater in number than the latter, so far as the number of space-points occupicd by the two categories of substances are concerned. Here also what was stated separately before is mentioned jointly in order to give a comparative estimate. From the standpoints of negama and vavahāra, each triad, tetrad, ete., is considerd to be a separate entity. Thus there can be many triads, many tetrads and so on. But according to the standpoint of samgaha all triads fall under one elass, that is, triad-class, Similar is the case of other serials
1.

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35
This is the enunciation of meaning and word according to (the standpoint of samgaha.
117. What is the prupose of this enunciation of meaning and word according to (the standpoint of) samgaha? (The reply is): through this enunciation of meaning and word according to (the standpoint of) samgaha, the enumeration of divisions according to (the standqoint of) samgaha is indeed, made.
118. Then what is the enumeration of divisions according to (the standpoint of) samgaha ? The enumeration of divisions according to (the standpoint of) samgaha is (as follews) :
There is (i) a serial, there is (ii) a non-serial, there is (iii) an unspeakability; or, there is (iv) a serial and a non-serial; or, there is (v) a serial and an unspeakability; or, there is (vi) a non-serial and an unspeakability; or there is (vii) a serial, a non-serial and an unspeakability. Thus there are seven divisions. (For such enumeration according to the standpoints of negama and vavahara, vide sutta No.101.) This is the enumeration of divisions according to (the standpoint of) samgaha.
119. What is the purpose of this enumeration of divisions according to (the stand-point of) samgaha? (The reply is) through this enumeration of divisions according to (the stand-point of) samgaha, the illustration of divisions according to (the stand-point of) samgaha is indeed made.
120. Then what is the illustration of divisions according to (the stand-point of) samgaha? The illustration of divisions according to (the stand-point of) samgaha is (as follows):
There is (i) a serial of triad (body composed of three), there is (ii) a non-serial consisting of (one #ngle) material atom, there is (iii) a duad which is an unspeakability; or, there is (iv) a serial triad and a non-serial consisting of (one single) material atom; or, there is (v) a serial triad and a duad which is an unspeakability; or, there is (vi) a a non-serial consisting of (one single) material atom and a duad which is an unspeakability; or, there is (vii) a serial triad, a non-serial consisting of (one single) material atom, and a duad which is an unspeakability.
such as tetrads, pentads, etc. In fact, all serials themselves fall under one common class called 'serial class' according to the standpoint of pure samgaha (visuddhasamgrahanay amatena tu sarvesam tripradesi kādīnām anantaṇukaparyantānām skandhanam anupūrvīt vasāmānyavyatirekad vyatireke canupurvītvābhāvaprasangat sarvapye kaivānupurvīti, Commentary, p. 63 B, lines 8-9).

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[SUTTAS 121
This is the illustration of divisions according to (the stand-point of) samgaha.
36
121. Then what is the compatible inclusion according to (the standpoint of) samgaha? The compatible inclusion according to (the standpoint of) samgaha is (as follows) :
Where, according to (the standpoint of) samgaha, do the serial substances exist compatibly? Do they exist compatibly with the serial substances? Do they exist compatibly with the non-serial substances? Do they exist compatibly with the unspeakable substances? (The reply is that) according to (the standpoint of) samgaha, the serial substances exist compatibly with the serial substances, and do not exist compatibly with the non-serial substances, nor do they exist compatibly with the unspeakable substances.
Similarly, the other two also exist compatibly with their respective counterparts.
This is the compatible inclusion (according to the standpoints of samgaha).
122. Then what is the consideration (through the doors of exposition) ? The consideration is stated to be eightfold as (in the following verse):
(i) ascertaining whether the word stands for something real, and
(ii) the numerical measurement,
(iii) the place (where a thing exists), and
(iv) (the range of) tactile contact;
(v) the duration, and
(vi) the interval (of time);
(vii) the spatial part occupied), and
(viii) the mode or state;
(but there is) no (comparison of the aspect of being) less or more (in number) //9/1
123.
(About ascertaining whether the word stands for something real, it is asked): Do, according to (the standpoint of) samgaha, the serial substances exist or not exist ? (The reply is that) they necessarily exist.
Similarly, the other two also (are to be spoken of).
124. (About numerical measurement, it is asked): Are, according to (the standpoint of) samgaha, the serial substances numerable or
1. Cf. sutta No. 105.

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innumerable or infinite (in number) ? (Thc reply is that they are neither numerable, nor innumerable, nor infinite, but they are necessarily one heap.
Similarly, the other two also (are to be spoken of).
125. (About the place where a thing exists, it is asked): In how many parts of the world, according to the standpoint of samgaha, do the serial substances exist ? Do they exist in one numerablth part, or in one innumerablth part, or in many numerablth parts, or in many innumerablth parts (of the world), or in all (parts of) the world ? (The reply is that they cannot exist in one numerablth part, nor in one innumerablth part, nor in many numerablth parts, nor in many innumerablth parts. They necessarily exist in all (parts of the world.
Similarly, the other two also (are to be spoken of).
126. About the range of tactile contact it is asked) : Do, according to the standpoint of) samgaha, the serial substances touch one numerablth part, or one innumerablth part, or many numerablth parts, or many innumerablth parts of the world; or do they touch all (parts of) the world ? (The reply is that) they do not touch one numerablth part, ...(up to)...they necessarily touch all (parts of) the world.
Similarly, the other two also (are to be spoken of).
127. (About the duration, it is asked) : How long, according to the standpoint of samgaha, do the serial substances endure in time ? (The reply is that they necessarily edndure for all the time.
Similarly, the other two also (are to be spoken of).
128. (About the interval in time it is asked): How long, according to (the standpoint of) samgaha, is the interval of the serial substances in time ? (The repiy is that) there is no interval (between the serial substances).
Similarly, the other two (are to be spoken of).
129. (About the spatial part occupied, it is asked) : In how many parts of the remainig substance, according to the standpoint of) samgaha, do the serial substances exist ? Do they exist in one numerablth part, or in one innumerablth part, or in many numerablth parts, or in many innumerablth parts ? (The reply is that) they cannot extist in one numerablth part, nor in one innumerablth part, nor in many numerablth parts, nor in many innumerablth parts, but they necessarily exist in one-third part?.
1. There are, according to the standpoint of samgaha three heaps-viz. the heap.
of the serials, the heap of the non-serials, and the heap of the unspeakables. If there were three space-parts in all, each heap will occupy one space-part, that is, cach 'will occupy one-third of the whole space.

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38 AŅUOGADDĀRĀIM
[SUTTAS 130 Similarly, the other two also (are to be spoken of).
130. (About the mode or state, it is asked) : In what state, according to the standpoint of) samgaha, do the serial substances exist ? (The reply is that they necessarily exist in the state of innate change with beginning.
Similarly, the other two also (are to be spoken of). There is no (comparison of the aspect of being) less or more.
This is the consideration (through the doors of exposition). This is tho not-arranged serial as substance-potential according to the standpoint of) samgaha. This is the not-arranged serial as substancepotential.
131. Then what is the arranged? serial as substance-potential ? The arranged serial as substance-potential is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last, and (iii) the non-serial.
132. Then what is the serial from the first ? The Serial from the first is (as follows) :
(1) dhammatthikaya (the substance, imagined as a collection of parts, helping the movement of souls and material bodies): (2) adhammatthikāya (the substance, imagined as a collection of parts, helping the souls and material bodies to rest); (3) agăsatthi kāya (the substance, imagined as a collection of parts, giving accommodation to other substances ); (4) jīvatthikāya (the spiritual substance which is imagined as a collection of parts); (5) poggalatthikāya (the material substance which is a collection of parts); and addhā samaya (time-instant).
This is the serial from the first.
133. Then what is the serial from the last ? The serial from the last is as follows which is the reverse of the above) : (1) addha samaya; (2) poggalatthikaya; (3) jīvatthikāya; (4) agăsatthikaya; (5) adhammatthikaya; and (6) dhammatthi kaya.
This is the serial from the last.
134. Then what is the non-serial? The non-serial in the above case is obtained by) deducting 2 (two) from the total number of the permutations of the series of collection of the six substances, (the total
1. Vide sulta No. 95,

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--138 ] ARRANGED SERIAL AS SUBSTANCE-POTENTIAL 39 number of permutations being obtained by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in six).
This is the non-serial.
135. (Now the arranged serial is explained with reference to poggalatthikāya): Or, the arranged serial as substance-potential is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last, (iii) the non-serial.
136. Then what is the serial from the first? The serial from the first is (as follows): One single material atom, (then) a duad consisting of two space-points, (then) a triad consisting of three space-points ...up to...a decad consisting of ten space-points, (then) a body consisting of numerable space-points, (then) a body consisting of innumerable space-points, and (lastly) a body consisting of infinite space-points.
This is the serial from the first.2
137. Then what is the serial from the last ? The serial from the last is (as follows, which is the reverse of the above): a body consisting of infinite space-points, (then) a body consisting of innumerable space-points, (then) a body consisting of numerable space-points,...up to a decad consisting of ten space-points,...up to...(then) a triad consisting of three space-points, (then) a duad consisting of two space-points, and (lastly) one single material atom.
This is the serial from the last.
138. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting (two) from (the total number of the permutations of the series of the collection of infinite numbers, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in infinite number).
2.
1. The total number of the permutations comes to 1x2x3X 4 X 5 X 6=720 of which
the first is the serial from the first, the last is the serial from the last and the rest are called non-serial. This arranged serial as substance-potential is possible only in the case of the poggalatthikaya and not in the case of the remaining substances, because the first three are each of them only one substance. The jīvas are many in number, but the number of space-points in each of them is equal. As regard the time-instant, it is one and without space-points. So the explanation of these substances as arranged serials is not possible.

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40
AŅUOGADDĀRĀIM
[SUTTAS 139
This is the non-serial. This is the arranged serial as substancepotential. This is the serial as substance-potential other than the knower. This is the serial as substance-potential, without scriptural knowledge. This is the substance-potential.
139. Then what is the serial of space-parts khettänupuvvi)? The serial of space-parts is stated to be twofold, viz.
(a) (the serial which is) arranged, and (b) (the serial which is) not-arranged.
140. Of them, what is arranged is to be postponed (for discussion in sutta No. 160).
141. What is not arranged between them, is stated to be twofold, viz.
(i) according to the standpoints of) negama and vavahāra, (ii) according to the standpoint of) samgaha.
142. Then what is the not-arranged serial of space-parts according to (the standpoints of) negama and vavahāra? The not-arranged serial of space-parts according to the standpoints of) negama and vavahāra is stated to be fivefold, viz.
(i) the enunciation of (the relation between) meaning and word, (ii) the enumeration of divisions, (iii) the illustration of divisions, (iv) the compatible inclusion, (v) the consideration (through the doors of exposition).
143. Then what is the enunciation of meaning and word according to (the standpoints of) negama and vavahāra? The enunciation of meaning and word according to (the standpoints of) negama and vavahāra is (as follows):
A serial (body) occupying three space-points,... up to...a serial (body) occupying ten space-points,... up to...a serial (body) occupying numerable space-points, a serial (body) occupying innumerable spacepoints?; a non-serial (that is, monad or a composite body) which occupies only one single space-point, and the unspeakable (that is, a duad or a composite body) which occupies only two space-points; many serials (bodies) occupying three space-points,... up to...many serials (bodies) occupying ten space-points,... up to...many serial (bodies) occupying innumerable space-points; many non-serials (that is monads
1. Vide sulla No. 93. 2. The bodies occupying infinite space-points are not mentioned here, because
the space of the world has only innumerable space-points.

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41
or compesite bodies) Occupying one single space-point, and many unspeakables (that is, duads or composite bodies) occupying two space-points.
This is the enunciation of meaning and word according to (the standpoints of) negama and vavahāra.
144. What is the purpose of this enunciation of meaning and word according to the standpoints of) negama and vavahāra? (The
ly is): through this enunciation of meaning and word according to (the standpoints of) negama and vavahāra, the enumeration of divisions according to the standpoints of) negama and vavahāra is indeed made.
145. Then what is the enumeration of divisions according to (the standpoints of) negama and vavahāra? The enumeration of divisions according to (the standpoints of) negama and vavahāra is (as follows:
There is a serial, there is a non-serial, there is an unspeakable. Thus twenty-six divisions are to be spoken of about this serial of space-parts too (in the same way) as in the case of the serial as substance-potential (vide sütra No. 101 [1]-[3]...up to...this is the enumeration of divisions according to the standpoints of ) negama and vavahara.
146, What is the purpose of this enumeration of divisions according to the standpoints of) negama and vavahāra ? Through this enumeration of divisions according to the standpoints of) negama and vavahāra, the illustration of divisions according to (the standpoints of) negama and vavahāra is indeed made.
147. Then what is the illustration of divisions according to (the standpoints of) negama and vavahāra ? The illustration of divisions according to (the standpoints of) negama and vavahāra is (as follows) :
There is a serial (body) occupying three space-points, there is a non-serial (monad or composite body) occupying one single space-point, there is an unspeakable (duad or composite body) occupying two spacepoints, there are many non-serials (monads or composite bodies) occupying one single space-point, there are many unspeakables (duads or composite bodies) occupying two space-points; or, there is a serial (body) occupying three space-points and a non-serial (monad or composite body) occupying one single space-point. Thus, twenty-six kinds of divisions are to be spoken of (here) as in the case of the serial as substance-potential (vide sūtra No. 103 [1]-[3];...up to... this is the illustration of divisions according to the standpoints of) negama and vavahāra.

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AŅUOGADDĀRĀIM
[SUTTAS 148 The compatible
148 [1]. Then what is compatible inclusion ? inclusion is (as follows:
Where do according to the standpoints of) negama and vavahāra, the serial substances exist compatibly? Do they exist compatibly with the serial substances ? Do they exist compatibly with the nonserial substance ? Do they exist compatibly with the unspeakable substances ? (The reply is that) the serial substances exist compatibly with the serial substances, do not exist compatibly with the non-serial substances, nor do they exist compatibly with the unspeabable substances.
148 [2] Similarly, all the three are to be spoken of as existing compatibly with their respective counterparts. This is compatible inclusion
149. sition)? verse):
Then what is the consideration (through the doors of expoThe consideration is stated to be ninefold as (in the following
.
(i) ascertaining whether the words stands for something
real, and (ii) the numerical measurement; (iii) the place (where a thing exists), and (iv) (the range of) tactile contact; (v) the duration, and (vi) the interval (of time); (vii) the spatial part (occupied), (viii) the mode or state (of the substances), and (ix) (the comparison of the aspect of being) less or more
(in number) 1/10//
150. Then what is 'ascertaining whether the work stands for something real' ? (About ascertaining whether the word stands for something real, it is asked): Do, accordiug to (the standpoints of) negama and vavahara, the serial substances (which is the meaning of the word a nupuvui-davvàim) exist or not exist ? (The reply is that) they necessarily exist.
Similarly, the other two also (are to be spoken of).
151. (About numerical measurement, it is asked): Are, according to (the standpoints of) negama and vavahāra, the serial substances numerable, innumerable or infinite ? (The reply is that) they are innumerable, (but) not numerable, nor infinite.
Similarly, the other two also (are to be spoken of).

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43 152 [1]. In what part of the world, do, according to (the standpoints of) negama and vavahāra, the substances of the serial of spaceparts exist ? (Do they exist) in the numerablth part, or in the innumerablth part...up to...in all parts of the world ? (The reply is that) in respect of one substance, they can exist in the numerablth part of the world, or can exist in the innumerablth part, or can exist in many numerablth parts, or can exist in many innumerablth parts, or can exist in the world less by one part. In respect of many substances, they necessarily exist in all (parts of) the world. A
152 [2]. (In reply to the similar) question about the non-serial substances, (according to the standpoints of negama and vavahāra, it is said that) in respect of one substance, they cannot exist in the numerablth part they can exist in the innumerablth part, they cannot exist in many numerablth parts, nor in many innumerablth parts, nor in all (parts of) the world. In respect of many substances, they can necessarily exist in all (parts of the world.
152 [3] Similarly, the unspeakable substances are also bo be spoken of.
153 [1]. (About the range of tactile contact, it is asked) : Do, according to the standpoints of) negama and vavahāra, the serial substances touch a numerablth part, or touch an innumerablth
1. The sutra says that the serial of space-points (kselrānupūrvi) does not
pervade the whole loka. The Commentary explains this by pointing out that the loka cannot at any time be devoid of the ananu purvi and avaktavyaka dravyas, alongside the ānupūrvidravyas. If the ānupūrvīdravya occupied the whole of the loka there would be no space left for the anānu pūrvi and avaktavyaka drauyas. The Commentary admits the possibility of a material super-body occupying the whole loka, but asserts that even in that case, one space-point for the non-serial anānu purvi and two space-points for the avaktavy aka are conceived as left vacant, though in fact, the serial of space-points exists even in those space-points. The Commentary here quotes the following ancient verse in support of its position,
mahakhand hāpunne 'viya avattavvaga' nāņu puuvidavvāim / jaddesogādhāim taddesenan sa logūno // (Commentary, 74 A, line 3)
The Commentary here raises a pertinent objection. While explaining the dravyānupūvvi, the sūtra No. 108 [1] admitted that the ānu pūrvidravyas pervade whole of the loka. Why should it not then accept that the kşetrā. nu purvi also pervades the whole loka ? The commentator says that the objection is inspired by a confusion between dravya and kşetra. The anu pūrvi, anānu pūrvi and avaktavyaka dravyas can exist together in the same space, but two space-parts cannot exist together. In the present context, the ānupūrvi oravānu pūrvi or avaktavyatā of kşetra is being considerd, and so the problem simply does not arise.

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[SUTTAS 154 part,...up to...or touch all (parts of) the world ? (The reply is that) in respect of one substance, they touch a numerablth part, touch an innumerablth part, touch many numerablth parts, or touch many innumerablth parts, or touch the (whole) world less by one part. In respect of many substances, they necessarily touch all (parts of) the world.
153 [2] The non-serial substances and the unspeakable substances are to be spoken of just as in the case of place (sūtra 152 [1]), only substituting 'touch' (for 'exist in').
154. (About the duration, it is asked) : How long, according to (the standpoints of) negama and vavahāra, do the serial substances endure in time ? (The reply is that) in respect of one substance, they endure for one instant in the minimum and for innumerable instants of time in the maximum. In respect of many substances, they necessarily endure for oll the time.
Similarly, the other two also (are to be spoken of).
155. (About interval of time, it is asked): How long, according to the standpoints of) negama and vavahāra, is the interval of the serial substances in time? Of all the three (viz, serial, non-serial and unspeakable substances) in respect of one substance, it is for one instant in the minimum and for innumerable (instants of) time in the maximum. In respect of many substances, there is no interval.
156. (About spatial parts, it is asked): In how many parts, according to the standpoints of) negama and vavahära, of the remaining substances, can the serial substances exist ? All the three (are to be spoken of) as in the case of the serial as substance-potential (in sutra No. 112 [1]--[3]).
157. (About the mode or state of substance, it is asked): In what state, according to the standpoints of) negama and vavahāra can the serial substances exist ? (The reply is that) the three (viz. the serial, non-serial and the unspeakable substances) necessarily exist in the state of innate change with beginning.
158 [1]. (About the comparison of the aspect of being less or more in number, it is asked): Which of these, O Lord, viz. the serial substances, the non-serial substances, and the unspeakable substancesare, according to the standpoints of) negama and vavahāra, between themselves, (comparatively) less, more, equal and extra-plus (vises ahiya), in respect of substance, space-point, and substance-cum-space-point ? According to the standpoints of) negama and vavahāra, O Goyama, the

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unspeakable substances are the least of all, in respect of substance; the non-serial substances are extra-plus (in number) in respect of substance; and the serial substances are innumerable times (greater in number) in respect of substances.
158 [2]. In respect of space-points, according to (the standpoints of) negama and vavahara, the non-serial substances are the least of because of their being devoid of any space-point; the unspeakable substances are extra-plus (in number), in respect of space-points; the serial substances are innumerable times (greater in number) in respect of space-points.
158 [3]. In respect of substance and space-point (jointly), according to (the standpoints of) negama and vavahara, the unspeakable substances are the least of all in respect of substance; the non-serial substances are extra-plus (in number) in respect of substance, because of their being devoid of space-point; the unspeakable substances are extra-plus in respect of space-point (in comparison with the non-serial substances); the serial substances are innumerable times (greater in number than the unspeakable substances) in respect of substance, and they are, in respect of space-point, innumerable times (greater than the unspeakable substances).
This is the consideration (through the doors of exposition). This is the non-arranged serial of space-parts according to (the standpoints of) negama and vavahăra.
45
159. 2 Then what is the not-arranged serial of space-parts, according to (the standpoint of) samgaha? The not-arranged serial
1.
si ci
2.
3.
On p. 77 B, the Commentary explains, from the arrangement of space. points, that the total number of ananupurvis (being 5) is the least, and the numbers of the avaktavyas and anupurvis are progressively higher, being 8 and 16 repectively. But here in this sutra it is said that the number of avaktavyas is the least. The Commentary (p.78 B) explains that this is So if the arrangement of atoms of the whole universe were taken into consideration, though, he admits this could be certified only by the knowledge of the omnicient person (kevalin). It however gives an example how the number of avaktavyas could be less than the number of ananupurvīs in an arrangement of material bodies. Suppose three material bodies are arranged in a straight line. In this case, the number of avaktavyas is two while the number of ananupūrvis is three and this is true of all such arrangements.
Now, if the universe was mostly composed of material atoms arranged in straight lines, the number of ananupurvis would far exceed the number of the avaktavyas which are material duads composed of two contiguous
atoms.
We here follow the text given in footnote 3 on p. 90 of the MJV edition. Vide sutra No. 140.

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46 AŅUOGADDĀRĀIM
[SUTTAS 159 of space-parts, according to (the standpoint of) samgaha, is stated to be fivefold, viz.
(i) the enunciation of the relation between) meaning and word, (ii) the enumeration of divisions, (iii) the illustration of divisions, (iv) the compatible inclusion, (v) the consideration (through the doors of exposition).
Then what is the enunciation of meaning and word according to (the standpoint of ) samgaha? The enunciation of meaning and word according to the standpoint of ) samgaha is (as follows):
A serial (body) occupying three space-points,... up to...a serial (body) occupying innumerable space-points, and a non-serial (of monad or composite body) occupying one single space-point, and an unspeakable (duad or composite body) occupying two space-points.
This is the enunciation of meaning and word according to the standpoint of samgaha.
is the purpose of this enunciation of meaning and word according to the standpoint of) samgaha ? (The reply is that) through this enunciation of meaning and word according to the standpoint of) samgaha, the enumeration of divisions according to the standpoint of) samgaha is indeed made.
Then what is the enumeration of divisions according to the standpoint of samgaha ? The enumeration of divisions according to the standpoint of) samgaha is (as follows:
There is a serial, there is a non-serial, there is an unspeakability. Or, there is a serial and a non-serial (and so on). Thus it is to be spoken of as in the case of the serial as substance-potential according to the standpoint of) samgaha (in sūtra No. 118)...up to...this is the enumeration of divisions according to the standpoint of) samgaha.
What is the purpose of this enumeration of divisions according to the standpoints of) samgaha ? (The reply is that) through this enumeration of divisions according to the standpoint of samgaha, the illustration of divisions according to (the standpoint of) samgaha is indeed made.
Then what is the illustration of divisions according to the standpoint of) samgaha? The illustration of divisions according to the standpoint of) samgaha is (as follows) :
There is a serial (body) occupying three space-points, there is a non-serial (monad or composite body) occupying one single space-point,

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47
there is an unspeakable (duad or composite body) occupying two space-points. Or, there is a serial (body) occupying three spacepoints and a non-serial (monad or composite body) occupying one single space-point (and so on). Thus it is to be spoken of the serial of space-parts too as in the case of the serial as substance-potential according to the standpoint of) samgaha (in sūtra No. 120)...up to ... this is the illustration of divisions according to the standpoint of) samgaha.
Then what is the compatible inclusion ? The compatible inclusion is (as follows) :
Where do, according to the standpoint of) samgaha the serial substances exist compatibly? Do they exist compatibly with the serial substances, or exist compatibly with lhe non-serial substances or eixst compatibly with the unspeakable substances ? (The reply is that all) the three exist compatibly with their respective counterparts.
This is the compatible inclusion.
Then what is the consideration (through the doors of exposition) ? The consideration is stated to be eightfold as (in the following verse);
(i) Asceratining whether the word stands for something real, and (ii) the numerical measurement; (iii) the place (where a thing exists), and (iv) (the range of) tactile contact; (v) the duration, and (vi) the interval (of time); (vii) the spatial part (occupied), and (viii) the mode or state;
(but there is) no (comparison of the aspect of being) less
or more (in number) //1/ // About ascertaining whether the word stands for something real, a) : Do, according to the standpoint of same
t of) samgaha the serial substances exist or not exist ? (The reply is that they necessarily exist. Similarly, all the three (are to be spoken of).
The remaining doors (of this consideration) in this serial of space-parts are also to be spoken of as in the case of the serial as substance-potential according to (the standpoint of) samgaha (in sutras No. 124-130)...up to. This is the consideration.
1.
This No. is given in the footnote 3 on p. 90 of the MJV edition.

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[ SUTTAS 160 This is the not-arranged serial of space-parts according to the standpoint of) samgaha. This is the not-arranged serial of space-parts.
160. Then what is the arranged serial of space-parts? The arranged serial of space-parts is stated to be threefold, viz. . .
(i) the serial from the first, (ii) the serial from the last, (iii) the non-serial.
161. Then what is rhe serial from the first? The serial from the t is (as follows): the lower world, (then) the middle world, (and then) the upper world.
This is the serial from the first.
162. Then what is the serial from the last? The serial from the last is (as follows which is the reverse of the above): the upper world, (then) the middle world, (then) the lower world.
This is the serial from the last.
163. Then what is the non-serial ? The non-serial (in the above case is obtained by) deducting 2 (two) from the total number of the permutations of) the series of the collection of three, (the total number of permutations being obtained) by mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in three).
This is the non-serial.
164. Tha serial of space-parts of the lower world is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last,
(iii) the non-serial. 165. Then what is the serial from the first ? The serial from the first is (as follows) : (i) Rayaņappabba (lustre of jewei), (then) (ii) Sakkarappabhā (colour of pebbles), (then) (iii) Valuappabha (colour of sand), (then) (iv) Pamkappabhā (colour of clay), (then) (v) Dhüm (colour of smoke), (then) (vi) Tamappabha (colour of darkness) (and then) (vii) Tamatamappabha2 (colour of thick darkness).
This is the serial from the first. 166. Then what is the serial from the last ? The serial from the last is (as follows which is the reverse of the above): (vii) Tamatamappabha...up to...(i) Rayaņappabha.
This is the serial from the last.
1. Vide sutta No. 139. 2. Vide TS, III. 1, which has mahātamak,

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167. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of seven (underworlds, the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from, 1 (one) (and ending in seven).1
This is the non-serial.
168.
The serial of space-parts of the middle world is stated to be threefold, viz.
49
(i) the serial from the first,
(ii) the serial from the last, (iii) the non-serial.
169. Then what is the serial from the first? The serial from the first is (stated in the following verses) :
Jambuddiva, (then the ocean of) Lanana, (then the land of) Dhayai, (then the ocean of) Kaloya, (then the land of) Pukkhara, (then the ocean of Puşkaroda), (then the land of) Varuna, (then the ocean of Varunoda), (then the land of) Khira, (then the ocean of Khiroda), (then the land of) Ghaya, (then the ocean of Ghṛtoda), (then the land of) Khoya, (then the ocean of Ikṣurasa), (then the land of) Nandi, (then its ocean), (then the land of) Arunavara, (then its ocean), (then the land of) Kundala, (then its ocean), (then the land of) Ruyaga; //11// (All these lands and oceans) beginning from Jambuddiva are indeed (situated) without any intervening (land or ocean), and the rest are (preceded as well as followed by) innumerable (lands and oceans which are being enumerated. These are): Bhuyagavara, Kusavara Komcavara, Abharana, and SO on //12// And (next there are the lands and oceans of) Abharana, Vattha, Gamdha, Uppala, Tilaya, Pauma, Nihi, Rayana, Vasahara, Daha, Nadi, Vijaya, Vakkhāra, Kappindā, //13// Kuru, Mandara, Āvāsā, Kūḍā, Nakkhatta, Canda, Sura, Deva, Naga, Jakkha, Bhuya, and Sayambhuramana //14//
This is the serial from the first.
170. Then what is the serial from the last ? The serial from the last is (as follows which is the reverse of the ramana...up to... Jambuddiva.2
above):
Sayambhu
This is the serial from the last.
1.
2.
The total number of these permutations is 5038, which is equal to 12-2 We have followed the reading given in footnote 3 on p. 92 of MJV edition. 4

Page #113

AṆUOGADDĀRĀIṀ
[ SUTTAS 171
171. Then what is the non-serial ? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of innumerable numbers, (the total number of prermutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in the innumerable number).
This is the non-serial
50
172. The serial of space-parts of the upper world is stated to be threefold, viz.
(i) the serial from the first,
(iii) the serial from the last, (iii) the non-serial.
173. Then what is the serial from the first ? The serial from the first is as follows): Sohamma Isana Sanamkumara, Mahimda, Bamb haloa, Lamtaa, Mahasukka, Sahassara, Anaa, Paṇaa, Arana. Accuta, Gevajjavimana, Anuttaravimana, and Isipabbhārā.
This is the serial from the first.
174. Then what is the serial from the last? The serial from the last is (as follows which is the reverse of the above Isipabbhara ...up to...Sohamma.
There is the serial from the last.
175. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of fifteen numbers, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and
ending in fifteen).
This is the non-serial.
176. Or, the arranged serial of space-parts is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last, (iii) the non-serial.
177. Then what is the serial from the first? The serial from the first is (as follows): (a body) occupying one single space-point, (then) (a body) occupying two space-points,...up to... (a body) occupying ten space-points,... up to... (a body) occupying innumerable space-points.
This is the serial from the first.

Page #114

-184 ] SERIAL OF TIME
51 . 178. Then what is the serial from the last ? The serial from the last is (as follows which is the reverse of the above) : (a body) occupying innumerable space-points...up to...(a body) occupying one single space-point.
This is the serial from the last.
179 Then what is the non-serial ? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of innumerable numbers, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers from 1 (one) (and ending in the innumerable number).
This is the non-serial. This is the arranged serial of space-points. This is the serial of space-parts.
180. Then what is the serial of time ?i The serial of time is stated to be twofold, viz.
(a) (the serial which is) arranged, and
(b) (the serial which is) not-arranged. 181. Of them, what is arranged is to be postponed (for discussion in sūtra No. 201).
182. What is not-arranged, between them, is stated to be twofold, viz.
(i) according to (the standpoints of) negama and vavahāra,
(ii) according to (the standpoint of) samgaha. 183. Then what is the not-arranged serial of time according to (the standpoints of) negama and vavahāra ? The not-arranged serial of time according to the standpoints of) negama and vavahāra is stated to be fivefold, viz.
(i) the enunciation of (the relation between) meaning and
word, (ii) the enumeration of divisions, (iii) the illustration of divisions, (iv) the compatible inclusion,
(v) the consideration (through the doors of exposition). A 184. Then what is the enunciation of meaning and word according to the standpoint of) negama and vavahāra ? The enunciation of meaning and word according to the standpoints of) negama and vavahāra is (as follows:
1. Vide sūtra No. 93.

Page #115

AŅUOGADDĀRĀIṆ
[ SUTTAS 185
A serial staying for three instants (samaya),...up to...a serial staying for ten instants, a serial staying for numerable instants, a serial staying for innumerable instants, a non-serial staying for one instant, an unspeakable staying for two instants; many serials staying for three instants...up to...many serials staying for numerable instants, many serials staying for innumerable instants, many non-serials staying for one instant, and many unspeakables staying for two instants.
52
This is the enunciation of meaning and word according to (the standpoints of) negama and vavahara.
185. What is the purpose of this enunciation of meaning and word according to (the standpoints of) negama and vavahara? (The reply is that) through this enunciation of meaning and word according to (the standpoints of) negama and vavahara, the enumeration of di visions according to (the standpoints of) vavahara is
negama and
indeed made.1
186. Then what is the enumeration of divisions according to (the standpoints of) negama and vavahara? The enumeration of divisions according to (the standpoints of) negama and vavahāra is (as follows):
There is a serial, there is a non-serial, there is an unspeakable. Thus, twenty-six kinds of divisions are to be spoken of about the serial of time too (in the same way) as in the case of the serial as substancepotential (in sutra No 101 [1]-[3])....up to... This is the enumeration of divisions according to (the standpoints of ) negama and vavahāra.
187.
What is the purpose of this enumeration of divisions according to (the standpoints of) negama and vavahara? (The reply is that) through this enumeration of divisions according to (the standpoints of) negama and cavahara, the illustration of divisions according to (the standpoints of) negama and vavahara is indeed made. 2
188. Then what is the illustration of divisions according to (the standpoints of) negama and vavahara? The illustration of divisions according to (the standpoints of) negama and vavahara is (as follows):
There is a serial staying for three instants, there is a non-serial staying for one instant, there is an unspeakable staying for two instants; there are serials staying for three instants, non-serials staying for one instant, (and) unspeakables staying for two instants. Thus, twentysix kinds of divisions are to be spoken of (in the same way) as in the case of the serial substance-potential (in sutra No. 103 [1]-[3])
1.
2.
We have followed the reading given in footnote 4 on page 94 of the MJV
edition.
We here follow the reading given in footnote 8 on p. 94 of the MJV edition.

Page #116

-193]
SERIAL OF TIME
...up to... This is the illustration of divisions according to (the standpoints of) negama and vavahära.
53
189 Then what is the compatible inclusion? The compatible inclusion is (as follows):
Where do, according to (the standpoints of) negama and bavahāra, the serial substances exist compatibly? Question: Do they exist compatibly with the serial substances? (Do they exist compatibly with the non-serial substances? Do they exist compatibly with the unspeakable substances? The reply is that) they exist compatibly with the serial substances and not with the non-serial substances, nor with the unspeakable substances. Thus, the other two also exist compatibly with their respective counterparts.1
This is the compatible inclusion.
190. Then what is the consideration (through the doors of exposition)? The consideration is stated to be ninefold as (in the following verse2):
(i) ascertaining whether the word stands for something real, and
(ii) the numerical measurement;
(iii) the place (where a thing exists), and
(iv) (the range of) tectile contact;
(v) the duration, and
(vi) the interval (of time);
(vii) the spatial part (occupied),
(viii) the mode or state, and
(ix) (the comparison of the aspect of being) less or more (in number) //15//
191. (About ascertaining whether the word stands for something real, it is asked): Do, according to (the standpoints of) negama and vavahara, the serial substances exist or not exist? (The reply is that) all of the three necessarily exist,
192. (About numerical measurement, it is asked): Are according to (the standpoints of) negama and vavahara, the serial substances numerable or innumerable or infinite? (The reply is that) all of the three (are) not numerable, (are) numerable, (are not) infinite.
193. (About the place where a thing exists, it is asked) : Do, according to (the standpoints of) negama and vavahara, the
1.
We here follow the reading given in footnote 1 on page 95 of the MJV edition.
2. The verse is not given in full in the text.

Page #117

54
AŅUOGADDĀRĀIM
(SUTTAS 195
serial substances exist in the numerablth part, or exist in the innumerablth part, or exist in many numerablth parts, or exist in many innumerablth parts of the world, (or exist in all parts of the world ? (The reply is that) in respect of one substance, it can exist in the numerablth part, can exist in the innumerablth part, can exist in many numerablth parts, can exist in many innumerablth parts, or can exist in the world less by one part?. In respect of many substances, they can necessarily exist in all (parts of) the world. The non-serial substances can exist similarly (as stated in sūtra No. 152 [2]). [Or, from another view-point”, it (that is, the non-serial) exists in (places of) all the (five) queries (viz. the numerablth part, the innumerablth part, many numerablth parts, many innumerablth parts, and the world less by one part].4 Similarly, the unspeakable substances are also (to be spoken of) as in the case of) the serial of space-parts (sūtra No. 151 [3]). [From another view-point, it (that is, the unspeakable substance) exists in (places of the first four queries, excluding the superbody (which stays for eight time-instants, and not for only two time-instants for which an unspeakable stays].5
194. (The range of) tactile contact of the serial of time is to be spoken of similarly (as in sūtra No. 153 [1]-[2])
195 [1]. (About the duration, it is asked) : How long, according to the standpoints of) negama and vavahāra, do the serial substances endure in time ? (The reply is that) in respect of one substance, they endure for three instants in the minimum and endure for innumerable (instants of) time in the maximum. In respect of many substances, they endure for all the time.
195 [2]. How long, according to the standpoints of) negama and vavahāra, do the non-serial substances endure in time? The reply is that) in respect of one substance, they endure for one instant, neither less nor more. In respect of many substances, they endure for all the time.
For the reading followed by us vide footnote 5 on p. 95 of MJV edition. The Prakrit word for 'less by one part is desūne. The Commentary (p. 86 B) notes a variant padesune, the meaning of desa and þadesa being given as the same. For justification of the concept, vide supra footnote 1, on p. 52.
What follows is according to the Bhawnagar 1939 edition, 3. This refers to the concept of kūlānupuvvi as standing exclusively for the time
aspect of a material body, irrespective of its constituent space-points. Thus a super-body pervading the whole loka (shot only of one part) for one timeinstant is a non-serial. This explains how a non-serial can exist in the
numerablth part, etc., up to the world less by one part. 4. The bracketed portion, according to the Commentary (pp. 87 A-B)is not
usually found in the text, though explained in the sikū and the Curi. 5. The bracketed portion is according to the Commentary, p. 87 B.

Page #118

-199] SERIAL OF TIME
55 195 [3]. How long, according to the standpoints of ) negama & vavahāra, do the unspeakable substances, endure ? (The reply is that) in respect of one substance, they endure for two instants, neither less nor more. In respect of many substances, they endure for all the time.
196 [1]. (About the interval of time, it is asked) :- How long according to the standpoints of) negama and vavahāra, is the interval of the serial substances in time ? (The reply is that) in respect of one substance, it is for one instant in the minimum and for two instants in the naximum. In respect of many substances, there is no interval.
196 [2). How long, according to (the standpoints of ) negama and vavahāra, is the interval of the non-serial substances in time ? (The reply is that) in respect of one substance, it is for two instants in the minimum and for innumerable (instants of time in the maximum. In respect of many substances, there is no interval.
196 [3]. Then comes the query about the unspeakable substances, according to the standpoints of) negama and vavahāra. In respect of one substance, the interval) is for one instant in the minimum and for innumerable (instants of time in the maximum. In respect of many substances, there is no interval.
це
197. In how many parts, according to the standpoints of negama and vavahāra, of the remaining substances, can the serial substances exist ? (This is the question). (The reply is) as in the case of the serial of space-parts (in sūtra No. 156).
198. The mode or state is also to be) similarly (spoken of). (The aspect of) less or more is also to be similarly understood...up to... This is the consideration. (vide sūtras No. 157-158).
This is the not-arranged serial of time according to (the standpoints of) negama and vavahära.
199. Then what is the not-arranged serial of time according to (the standpoint of) samgaha ? The not-arranged serial of time according to the standpoint of) saingahn is stated to be fivefold, viz.
(i) the enunciation of (the relation) meaning and word, (ii) the enumeration of divisions, (iii) the illustration of divisions, (iv) the compatible inclusion, (v) the consideration through the doors of exposition),
1. Vide sūtra No. 181.

Page #119

ANUOGADDARAIṀ
[SUTTAS 200
200. Then what is the enunciation of meaning and word according to (the standpoint of) samgaha? According to (the standpoint of) samgaha, the enunciation of meaning and word, (etc.)-(that is) the five doors-are to be spoken of in this serial of time (in the same way) as mentioned in the case of the serial of space-parts according to samgaha (in sutra No 159) only substituting the word thii ('staying for such time') (for 'occupying such space-points')...up to...This is the not-arranged serial of time according to (the standpoint of) samgaha.
This is the not-arranged serial of time.
56
201 [1]. Then what is the arranged serial of time? The arranged serial of time is stated to be threefold, viz.
(i) the serial from the first,
(ii) the serial from the last, (iii) the non-serial.
201 [2]. Then what is the serial from the first? The serial from the first is (as follows): What endures for one instant, what endures for two instants, what endures for three instants...up to...what endures for ten instants...up to...what endures for numerable instants, (and) what endures for innumerable instants.
This is the serial from the first.
201 [3]. Then what is the serial from the last? The serial from the last is (as follows, which is the reverse of the above): What endures for innumerable instants... up to... what endures for one instant.
This is the serial from the last.
201 [4]. Then what is the non-serial. The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of permutations of) the series of the collection of innumerable numbers, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in the innumerable number).
202 [1]. Or, the arranged serial of time is stated to be threefold, viz.
(i) the serial from the first,
(ii) the serial from the last,
(iii) the non-serial.
202 [2]. Then what is the serial from the first? The serial from the first is (as follows): samaya (instant which stands for the minimum
1. Vide sutra No. 180.

Page #120

-202]
ARRANGED SERIAL OF TIME
57
time-unit), avaliya (innumerable time-units), anapanu1, thova (seven pāņus), lava (seven thovas), muhutta (77 lavas). ahoratta (thirty muhuttas, or one full day and night), pakkha (15 ahorattas, or a half month), mäsa (2 pakkhas, or one month), udu (2 mäsas, or one season), ayaṛṇa (3 uus, or a half year), samvacchara (2 ayanas, or one year), juga (5 samvaccharas), vasasaa (20 jugas, or 100 years), vasasahassa (10 vasasaa, or 1000 years), vasasayasahassa (100 vasasahassa, or one lakṣa), puvvanga (84 laksas), puvva (square of puvvanga), tuliyanga (puvva puvvanga), tuliya (tuḍiyanga X puvvanga), aḍaḍanga (tuliya x puvvanga), alaḍa (adaḍanga puvvanga), avavanga (aḍadax puvvanga), avava (avavanga puvvanga), huhuyanga (avava puvvanga), huhuya (huhuyinga puvvanga), uppalanga (huhuya puvvanga), uppala (uppalanga x puvvanga), paumanga (uppala puvvanga), pauma (paumanga Xpuvvanga), nalinanga (pauma puvvanga), nalina atthaniuranga (nalinanga puvvanga), (nalinax puvvanga), (atthaniuranga puvvanga), auyanga (atthaniura X puvvanga), auya (auyanga puvvanga), nauyanga (auya x puvvanga), nauja (nauyanga puvvanga), pauyanga (nauya puvvanga), pauya (pauyanga puvvanga),culiyanga (pauya puvvanga), culiya (culiyanga puvvanga), sisapaheliyanga (culiya puvvanga), sisapaheliya (sisapaheliyanga puvv anga),paliovama (sisapaheliya puvvanga), să garovama (paliovama puvvanga), os appiri (sa garovama puvvanga), ussappini (osappini puvvanga), poggalapariyaṭṭa (ussappini purvinga), atitaddha (poggalapariyaṭṭa puvvaaga), anagataddha (atitaddha puvvanga), and savvaddha (ana gataddha puvvňaga).
atthaniura
This is the serial from the first.
202 [3]. Then what is the serial from the last? The serial from the last is (as follows, which is the reverse of the above) : savvaddha, anagataddha...up to...samaya.
This is the serial from the last.
202 [4]. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of infinite numbers (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in the infinite number).
This is the non-serial. This is the arranged serial of time. This is the serial of time.
1. The Commentary, p. 90 B, divides this into two, that is ana and panu, anan= innumerable avalikas one ucchvasa. The fourth measurement of time, according to the Commentary, is niksvasa innumerable avalikās. The fifth is paņu which is equal to one ucchuasa + one niksvasa.
2. Vide inf: a, sutra, No. 367.

Page #121

AṆUOGADDĀRAIM
[ SUTTAS 203
203 [1]. Then what is the serial of proclamation ? The serial of proclamation is stated to be threefold, viz.
58
(i) the serial from the first, (ii) the serial from the last,
(iii) the non-serial.
203 [2]. Then what is the serial from the first ? The serial from the first is (as follows, which gives the names of the twentyfour Tirthankaras): (i) Usabha, (ii) Ajia, (iii) Sambhava, (iv) Abhinamdana, (v) Sumati, (vi) Paumappabha, (vii) Supāsa, (viii) Candappaha, (ix) Suvihi, (x) Sitala, (xi) Sejjamsa, (xii) Vasupujja, (xiii) Vimala (xiv) Ananta, (xv) Dhamma, (xvi) Santi, (xvii) Kumthu (xviii) Ara, (xix) Malli, (xx) Munisuvvaa, (xxi) Nami, (xxii) Aritṭhanemi, (xxiii) Pasa, and (xxiv) Vaddhamana
This is the serial from the first.
203 [3]. Then what is the serial from the last The serial from the last is (as follows, which is the reverse of the above); (xxiv) Vaddhamana, (xxiii) Pasa...up to... (i) Usabha.
This is the serial from the last.
203 [4]. Then what is the non-serial ? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of twentyfour, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in twenty-four).
This is the non-serial. This is the serial of proclamation (of names of twenty-four Tirthankaras).
204 [1]. Then what is the serial of counting ?2 The serial of counting is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last, (iii) the non-serial.
204 [2]. Then what what is the serial from the first? The serial from the first is (as follows):
Ega (one), dasa (ten), saya (hundred), sahassa (thousand), dasasahassa (ten thousand), sayasahassa (hundred thousand), dasasayasahassa (ten hundred thousand), kodi (ten thousand thousand), dasakoḍi (ten koti), koḍisaya (hundred koti), and dasakoḍisaya (thousand koti).
1. Vide supra, sutra No. 93.
2. Vide supra, sutra No.93.

Page #122

-205]
THE SERIAL OF COUNTING (GAŅAŅĀŅU PUVVI)
This is the serial from the first.
204 [3] Then what is the serial from the last? The serial from the last is (as follows, which is the reverse of the above): dasakoḍisaya (thousand koti),...up to... ega (one).
This is the serial from the last.
204 [4]. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of thousand koti numbers, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in thousand koți).
This is the non-serial. This is the serial of counting.
205 [1]. Then what is the serial of configuration' (of jiva with five sense-organs) ? The serial of configuration is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last, (iii) the non-serial.
59
205 [2]. Then what is the serial from the first? The serial from the first is (as follows):
(i) samacauramsa (symmetrical), (ii) niggohamamḍala (symmetrical in the upper part), (iii) sădi (symmetrical below the navel), (iv) khujja (hunchbacked), (v) vāmaṇa (dwarfish), and (vi) humḍa
(unsymmetrical).
This it the serial from the first.
205 [3]. Then what is the serial from the last? The serial from the last is (as follows, which is the reverse of the above): (vi) hunda (unsymmetrical)...up to...samacauramsa (symmetrical).
This is the serial from the last.
205 [4]. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of six, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in six).
This is the non-serial. This is the serial of configuration (of jiva with five sense-organs).
1. Vide supra, sutra No, 93.

Page #123

AŅUOGADDĀRĀIṀ
[SUTTAS 206
206 [1]. Then what is the serial of the correct behaviour (of monks)?1 The serial of the correct behaviour is stated to be threefold, viz.
60
(i) the serial from the first,
(ii) the serial from the last, (iii) the non-serial.
206 [2]. Then what is the serial from the first? The serial from the first is (given in the following verse):
(i) iccha (kāra) (seeking permission of the preceptor), (ii) miccha (kāra) (blaming oneself for sins committed by oneself), (iii) tahakkara (assent to preceptor's orders), (iv) avasiya (utterance of the words 'I go' to the teacher at the time of leaving for some necessary work), and (v) nisihiya (utterance for the sake of avoiding generation of fear among other monks at the time of entering the place), (vi) apucchana (asking permission of the teacher to do something), and (vii) paḍipucchă (asking permission of the teacher again for the same work which was once forbidden), (viii) chamdana (entreatment or invitation for things already acquired), and (ix) nimantana (invitation for things to be acquired in the future); and (x) uvasampaya (submitting oneself wholly to the preceptor by the words 'I belong to you' in order to acquire the knowledge). These are the ten kinds of correct behaviour to be followed in proper time. //16//
This is the serial of the correct behaviour from the first.
206 [3]. Then what is the serial from the last? The serial from the last is (as follows which is the reverse of the above): (x) uvasampaya,...up to...(i) iccha (kāra).
This is the serial from the last.
206 [4]. Then what is the non-serial? The non-serial (in the above case is obtained by) deducting 2 (two) from (the total number of the permutations of) the series of the collection of ten, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in ten).
This is the non-serial. This is the serial of the correct behaviour of monks).
1. Vide supra, sutra No. 93.
2. We have read uvasainpaya ya 10 kale instead of uvasampaya ya kale 10 of the MJV edition.

Page #124

-208 ]
THE DOOR OF NĀMA
207 [1]. Then what is the serial of the states or modes (of jiva) ?1 The serial of the states is stated to be threefold, viz.
(i) the serial from the first, (ii) the serial from the last,
(iii) the non-serial. 207 [2]. Then what is the serial from the first ? The serial from the first is as follows) :
(i) udaia (the state of rise of karmans), (ii) uvasamia (the state of subsidence of karmans), (iii) khatia (the state of destruction of karmans), (iv) kkaovasamia (the state of subsidence-cum-destruction of karmans), (v) pāriņāmia (the state of innate change) and (vi) sannivatia (the state which is a mixture of the above states).
This is the serial from the first.
207 [3] Then what is the serial from the last? The serial from the last is (as follows, which is the reverse of the above): (vi) sannivatia...up to...(i) üdaia.
This is the serial from the last.
207 [4] Then what is the non-serial ? The non-serial in the above case is obtained by deducting 2 (two) from the total number of the permutations of the series of the collection of six, (the total number of permutations being obtained) by the mutual multiplication of the consecutive numbers beginning from 1 (one) (and ending in six).
This is the non-serial. This is the serial of the state or modes. Here ends (the description of the word anupuvvi (serial).
Here the first division of uvakkama, called änupuvui ends. Now we come to the second division called nāma which stands for 'name' in the sense of an expression meaning person or thing. In this section, a whole class of objects intended to be expressed by one, two, three...up to... ten words, are mentioned in order to illustrate their divisions into categories approved in different branches of knowledge.]
[Suttas 208-312 : The door of nāma (name)-a variety of
the Door of Disquisition called uvakkama] 208. Then what is the name ?3 The name is stated to be tenfold, viz.
1. Vide supra, sūtra No. 93, 2. The subject of anupuvvi is covered by the stras 93-207. 3. Vide supra, sutra No. 92.

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AŅUOGADDĀRĀIM
[SUTTAS 209
(i) one-named; (ii) two-named; (iii) three-named; (iv) four-named; (v) five-named; (vi) six-named; (vii) seven-named; (viii) eight-named; (ix) nine-named;
(x) ten-named. 209. Then what is one-named ? The one-named (is explained in the following verse) ;
Whatever names there are of substances, attributes and modifications have been assigned the designation of 'name' (used in singular number) in the touchstone of Agama (scripture) //1711
This is one-named (that is, any thing in the world can be expressed by a 'name', all words being 'names' in essence).
210. Then what is two-named ? The two-named are stated (to fall) in two groups, such as
(i) monosyllable, and
(ii) multisyllable. 211 Then what is the monosyllable ? The monosyllable is stated to be manifold, viz., hrī, śri, dhi, stri. This is the monosyllable.
212. Then what is the multisyllable? The multisyllable (words are) kanna, viņa, lata, mala, (etc.). This is the multisyllable.
213. Or, the two-named (objects) are stated (to fall) in two groups, such as
(i) name of jiva, and
(ii) name of ajiva. 214. Then what is the name of jiva ? The name of jiva is stated to be manifold, viz. Deradatta, Jangadatta, Vinhudatta, and Somadatta. This is the name of zīva.
215. Then what is the name of ajiva ? The name of ajīva is stated to be manifold,viz. ghada (pitcher), pada (cloth), kada (mat), raha (chariot), (etc.).
This is the name of ajiva.
216 [1]. Or, the two-named (objects) are stated to be twofold, viz.
(i) specialized, and (ii) generalized.

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63
-2161
TWO-NAMED (DUŅĀMA) 216 [2]. (Thus) 'substance' is a generalized (genus), while soulsubstance and non-soul substance are specialized (species).
216 [3]. (Similarly, when) the soul-substance is (considered as) generalized (genus), the specialized (species) are-living beings in hell, animal creatures, human beings, and gods.
216 [4]. (Similarly, when) a being in hell is (considered as) generalized (genus), the specialized (species) are beings living in Rayanappabha, in Sakkarappabhā, in Valuyappabhä in Pankappabha, in Dhūmappabha, in Tamā, and in Tamatamā (regions of the hell). (Similarly, when) a being living in the hell named Rayanappabha is (considered as) generalized (genus), the specialized (species) are-the developed and the undeveloped beings (of that hell). Similarly,...,up to (when) a being living in the hell named Tamatamā is (considered as) generalized (genus), the specialized (species) are--the developed and the undeveloped beings (in that hell).
216 [5] (When) a being in the animal world is (considered as) generalized (genus), the specialized (species) are--beings with one sense-organ, two sense-organs, three sense-organs, four sense-organs, five sense-organs."
216 [6]. (Similarly, when a being with one sense-organ is (considered as) generalized (genus), the specialized (species) are-the earthbodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, and plant-bodied beings. (Similarly when) an earth-bodied being is considered as) generalized (genus), the specialized (species) are-micro-organic earth-bodied beings and macro-organic earth-bodied beings. (Similarly, when) a micro-organic earth-bodied being is (considered as) generalized (genus), the specialized (species) are-the developed micro-organic earth-bodied beings and the undeveloped microorganic earth-bodied beings. (Similarly, when) a macro-organic earthbodied being is considered as) generalized (genus), the specialized (species) are-the developed macro-organic earth-bodied beings and the undeveloped macro-organic earth-bodied beings. Similarly, the water-bodied beings, fire-bodied beings, air-bodied beings and plantbodied beings are to be spoken of by the differentiae, viz. generalized, specialised, developed and undeveloped.
216 [7]. (Similarly, when) a being with two sense-organs is (considered as) generalized (genus), the specialized (species) are the developed beings with two sense-organs and the undeveloped beings with two sense-organs.
1. 'five sense-organs is not found in the MJV edition.

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AŅUOGADDĀRĀIM
[SUTTAS 216
Similarly, the beings with three sense-organs and four sense-organs are to be spoken of.
216 [8]. (Similarly, when) a being of the animal world with five sens-organs is considered as) generalized (genus), the specialized (species) are-aquatic beings of the animal world with five senseorgans, terrestrial beings of the animal world with five sense-organs, and aerial beings of the animal world with five sense-organs.
216 [9]. (Similarly, when an aquatic being of the animal world with five sense-organs is considered as) generalized (genus), the specialized (species) are agamic (sammucchima) aquatic beings of the animal world with five sense-organs, and aquatic beings of the animal world with five sense-organs, coming out of womb. (Similarly, when) as agamic aquatic being of the animal world with five sense-organs is (considered as) generalized (genus), the specialized (species) are the developed agamic acquatic beings of the animal world with five senseorgans and the undeveloped agamic aquatic beings of the animal world with five sense-organs. (Similarly, when) an aquatic being of the animal world with five sense-organs, coming out of womb is considered as) generalized (genus), the specialized (species) are the developed aquatic beings of the animal world with five sense-organs, coming out of womb, and the undeveloped acquatic beings of the animal world with five sense-organs, coming out of womb.
216 [10]. (Similarly, when) a terrestrial being of the animal world with five sense-organs is (considered as) generalized (genus), the specialized (species) are quadruped terrestrial beings of the animal world with five sense-organs, and reptile terrestrial beings of the animal world with five sense-organs. (Similarly, when) a quadruped terrestrial being of the animal world with five sense-organs is considered as) generalized (genus), the specialized (species) are agamic quadruped terrestrial beings of the animal world with five sense-organs, and quadruped terrestrial beings of the animal world with five sense-organs, coming out of womb. (Similarly, when) an agamic quadruped terrestrial being of the animal world with five sense organs is considered as) generalized (genus), the specialized (species) are the developed agamic quadruped terrestrial beings of animal world with five sense-organs, and the undeveloped agamic qoadruped terrestrial beings of the animal world with five senseorgans. (Similarly, when) a quadruped terrestrial being of the animal world with five sense-organs, coming out of womb is (considered as) generalized (genus), the specialized (species) are the developed quadruped terrestrial beings of the animal world with five senseorgans, coming out of womb, and the undeveloped quadruped terrestrial

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-216]
TWO-NAMED (DUNAMA)
beings of the animal world with five sense-organs, coming out of womb. (Similarly, when) a reptile terrestrial being of the animal world with five sense-organs is (considered as) generalized (genus), the specialized (species) are reptile terrestrial beings crawling on breast of the animal world with five sense-organs, and reptile terrestrial beings crawling on arms of the animal world with five sense-organs. These (reptile beings crawling on breast and arms) are also to be spoken of as agamic beings (which are) developed and undeveloped, and beings coming out of womb (which are) developed and undeveloped.
65
216 [11]. (Similarly, when) aerial beings of the animal world with five sense-organs is (considered as) generalized (genus), the specialized (species) are agamic aerial being of the animal world with fiv esenseorgans, and aerial beings of the animal world with five sense-organs, coming out of womb. (Similarly, when) an agamic aerial being of the animal world with five sense-organs is (considered as) generalized (genus), the specialized (species) are the developed agamic aerial beings of the animal world with five sense-organs, and the undeveloped agamic aerial beings of the animal world with five sense-organs. (Similarly, when) an aerial being of the animal world with five sense-organs, coming out of womb, is (considered as) generalized (genus), the specialized (species) are the developed aerial beings of the animal world with five sense-organs, coming out of womb, and the undeveloped aerial beings of the animal world with five sense-organs, coming out of womb.
216 [12]. (Similarly, when) a human being is (considered as) generalized (genus), the specialized (species) are agamic human beings, and human beings, coming out of womb. (Similarly, when) an agamic human being is (considered as) generalized (genus), the specialized (species) are the developed agamic human beings, and the undeveloped agamic human beings. (Similarly, when)1 a human being, coming out of womb, is (considered as) generalized (genus), the specialized (species) are (human beings) of kammabhumi (region where spiritual action is possible; and a Tirthankara can take birth); and of akammabhumi (the non-spirtual region); and of island in the salt ocean; beings who are numerable years old (and innumerable years old); beings developed and undeveloped.
216 [13]. (Similarly, when) a god is (considered as) generalized (genus), the specialized (species) are gods who are Bhavanavasi,
1. What follows is according to the reading given in footnote 1 on p. 104 of MJV edition, the bracated portion-'and innumerable years old'-being according to Puppha Bhikkhu's edition.
5

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AṆUOGADDĀRĀIM
[SUTTAS 216
Vanamamtara, Joisia and Vemania. (Similarly, when) a Bhavaṇavāsī is (considered as) generalized (genus), the specialized (species) are gods such as Asurakumara, Nagakumara, Suvannakumara, Vijjukumāra, Aggikumāra, Divakumara, Udadhikumāra, Disākumāra, Vatakumāra, Thaniyakumara-about all of whom, the differentiae viz. 'generalized', and 'specialized', 'developed' (and) 'undeveloped' are to be spoken of.
216 [14]. (Similarly, when) a Vāṇamamtara god is (considered as) generalized (genus), the specialized (species) are gods such as Pisäa, Bhuta, Jakkha, Rakkhasa, Kinnara, Kimpurisa, Mahoraga, and Gamdhavva-about all of whom, the differentiae viz. 'generalized' (and) 'specialized', 'developed' (and) 'undeveloped' are to be spoken of.
216 [15]. (Similarly, when) a Joisia god is (considered as) generalized (genus), the specialized (species) are gods such as Canda (moon), Sūra (sun), Gaha (planet), Nakkhatta (constellation) and Tararuva (lunar mansions)-about all of whom, the differentiae viz. 'generalized' (and) 'specialized', 'developed' (and) 'undeveloped' are to be spoken of.
216 [16]. (Similarly, when) a Veminia god is (considered as) generalized (genus), the specialized (species) are gods such as Kappovaga and Kappatitaa. (Similarly, when) a Kappovaa (sic) god is (considered as) generalized (genus), the specialized (species) are gods such as Sohammaa, Isanaa, Sanamkumaraa. Mähimdaa, Bambhalogaa, Lamtayaa, Mahasukkaa, Sahassaraa, Anoyaa, Panayaa, Araṛaa and Accutaa-about all of whom the differentiae, viz. 'generalized' (and) 'specialized', 'developed' (and) 'undeveloped' are also to be spoken of.
216 [17]. (Similarly, when) a Kappatitaa god is (considered as) generalized (genus), the specialized (species) are gods such as Gevejjaa and Anuttarovaväia. (Similarly, when) a Gevejjaa god is (considered as) generalized (genus), the specialized (species) are gods such as lower Gevejjaa, middle Gevejjaa and upper Gevejjaa. (Similarly, when) a lower Gevejjaa is (considered as) generalized (genus), the specialized (species) are gods such as the lowest gods of lower Gevejjaa, the middle gods of lower Gevejjaa, and the upper most gods of lower Gevejjaa. (Similarly, when) a middle Gevejjaa, god is (considered as) generalized (genus), the specialized (species) are the lowest gods of middle Gevejjaa, the middle gods of middle Gevejjaa, and the upper most gods of middle Gevejjaa. (Similarly, when) an upper Gevejjaa is (considered as) generalized (genus), the specialized (species) are gods such as the lowest gods of the upper Gevejjaa, the middle gods of upper Gevejjaa, and the

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-219] THREE-NAMED (TINĀMA)
67 upper most gods of upper Geveijaa. About all of these, the differentiae viz. ‘generalized' (and) 'specialized', 'developed' (and) 'undeveloped' are to be spoken of.
216 [18]. (Similarly, when) an Aņuttarovavă ia god is considered as) generalized (genus), the specialized (species) are gods such as Vijayaa, Vejayamtaa, Jayamtua, A par ajiyaa, and Savvatthasiddhaa-about all of whom, the differentiae, viz. 'generalized' (and) 'specialized, 'developed' (and) 'undeveloped' are also to be spoken of.
216 [19]. (Similarly, when) a non-soul-substance is considered as) generalized (genus), the specialized (species) are dhammatthikaa, adhammatthikaa, agăsatthikaa, poggalatthikia and addhāsamaa. (Similarly, when) a poggalatthikaa is (considered as) generalized (genus) the specialised (species) are-a single material atom, a thing consisting of two space-points, a thing consisting of three space-points,...up to...a thing consisting of infinite space-points.
This is the two-named.
217. Then what is three-named. The three-named (classification of objects) is stated to be threefold, viz.
(i) substance-name (davvanāma), (ii) attribute-name (gunanāma), and
(iii) modification-name (paijavaņāma). 218. Then what is the substance-name? The substance-name is stated to be sixfold, viz.
(i) dhammatthikäa (substance, co-existensive with logā găsa,
which helps the movement of souls and material
bodies); (ii) adhammatthikāa (substance co-extensive with logāgāsa,
which helps the souls and material bodies to rest); (iii) ägäsatthikă a (substance, which is imagined as a collection
of parts, giving accommodation to other substances; it has two parts, viz. (i) logāgåsa which contains other
substances, and (ii) alogāgasa which is pure space), (iv) jivatthikaa (living beings, souls); (v) poggalatthikaa (matter); and
(vi) addhāsamaa (time-instant). This is the substance-name.
219. Then what is the attribute-name? The attribute-name is stated to be fivefold, viz.
1. Vide supra, sūtra No, 208.

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AŅUOGADDĀRĀIM
[SUTTAS 220
(1) colour-name; (2) smell-name; (3) taste-name; (4) touch-name;
(5) figure.name; 220. Then what is the colour-name? The colour-name is stated to be fivefold, viz.
(i) name as black colour; (ii) name as blue colour; (iii) name as red colour; (iv) name as yellow colour;
(v) name as white colour. This is the colour-name.
221. Then what is the smell-name? The smell-name is stated to be twofold, viz.
(i) name as sweet smell; and
(ii) name as bad smell. This is the smell-name.
222. Then what is the taste-name? The taste-name is stated to be fivefold. viz.
(i) name as bitter (titta) taste; (ii) name as pungent (kaduya) taste; (iii) name as astringent (kasaya) taste; (iv) name as sour (ambila) taste; and
(v) name as sweet (mahura) taste. . This is the taste-name,
228. Then what is the touch-name? The touch-name is stated to be eightfold, viz.
(i) name as hard touch; (ii) name as soft touch; (iii) name as heavy touch; (iv) name as light touch; (v) name as cold touch; (vi) name as hot touch; (vii) name as sticky touch;
(viii) name as dry touch. This is the touch-name.
224. Then what is the figure-name? The figure-name is stated to be fivefold, viz.

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--226 )
THREE-NAMED (TINĀMA)
69
(i) name as round-figure (consisting of at least twenty
space-points, as a plane figure, and forty as a solid); (ii) name as circular-figure (consisting of at least five
space-points, as a plane figure, and seven as a solid); (iii) name as triangular-figure (consisting of at least three
space-points, as a plane figure, and four as a solid); (iv) name as rectangular-figure (consisting of at least four
space-points, as a plane figure, and eight as a solid); (v) name as elongate-figure (consisting of at least two
space-points, as a linear figure, six as a plane figure, and twelve as a solid).
(For further details see Bhagavati, XXV. 3) This is the figure-name. This is the attribute-name.
225. Then what is the modification-name? The modificationname is stated to be manifold, viz, one unit ( = minimum) of black, two times black, ...up to... infinite times black; one unit (=minimum) of blue, two times blue... up to... infinite times blue. Similarly, red, yellow and white are also to be spoken of. (About smell)-one unit (minimum) of sweet smell, two times sweet smell, ...up to... infinite times sweet smell. Similarly, bad smell too is to be spoken of. (About taste)-one unit (=minimum) of bitter taste, ...up to... infinite times bitter taste. Similarly, pungent, astringent, sour, and sweet tastes), are also to be spoken of. (About touch) --one unit (=minimum) of hard touch, ...up to... infinite times hard touch. Similarly, soft, heavy, light, cold, hot, sticky, and dry (touches) are also to be spoken of.
This is the modification-name.
226. (Here there are six verses dividing all names into three categories of masculine, feminine and neuter and giving the endings of those names in different genders) :
This name again is of three kinds, (according to their genders), viz. (i) feminine, (ii) masculine and (iii) neuter. I shall speak of the explanation of the endings of the three //18/1
The endings of masculine (names), among them, are four, viz. a. 1. a. and o. The same are (true) of feminine (names), excepting ko' //19//
Of the neuter (names), the endings-am, im, and um are to be understood. Now, I shall give the examples of each of these three (genders) //20/1
Of the masculine (words, the examples are as follows) : ending in a, as raya; ending in i as giri and sihari; ending in ū as vinhū; and ending in o as dumo 1/21//

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70
ANUOGADDĀRĀIM
SUTTAS 227
Of the feminine (words, the examples are) : ending in a as mala; ending in 1 as sirt and lacchi; ending in U as jambū and vahů 1/22/1
Of the neuter (words, the examples are) : ending in an as dhannam; ending in im as acchim which is neuter; and ending in um as pilum and mahum //23//
This is the three-named.
227. Then what is four-named ?! The four-named (classification of objects) is stated as the four categories (of changes in words), viz.
(i) (made) by addition of a letter (agama); (ii) (made) by dropping a letter (lova); (iii) (made) by (preservation of the original form
payai, prakrti);
(iv) (made) by (radical) change of form (vigara). 228. Then what is (name made) by addition of a letter ? (The name made) by addition of a letter is (illustrated in the following): padmāni, payāmsi, and kundāni (in all these words the n-element is added).
This is the name made) by addition of a letter.
229. Then what is (the name made) by dropping a letter? (The name made) by dropping of a letter (is illustrated in the following): tetatra = te'tra, poto+atra=poto'tra, ghato+atra=ghato'tra, ratho + atra=ratho'tra.
This is (the name made) by dropping of a letter.
230. Then what is the name made) by (preservation of the) original form ? (The name made) by (preservation of the original form is (illustrated in the following) : agni + etau (= agni etau), patū+ imau (=pațū imau), sale +ete (=sale ete), and māle+ime (= male ime).
This is (the name made) by (preservation of the) original form.
231. Then what is the name made) by change of form ? (The name made) by change of form is (illustrated in the following) : dandasya+agram = dandāgram, så+ăgată=sā'gată, dadhi Fidam = dadhidam, nadı+ihate = nadihate, madhu + udakum=madhūdakam and bahutūhate= bahūhate.
This is the name made) by change of form. This is the four-named.
Th
1. Vide supra, sūtra No 208.

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-237) FIVE-NAMED (PANCANĀMA)
71 232., Then what is five-named ?1 The five-named (classification of objects) is stated as the five categories (of words), viz.
(i) name (nāmika); (ii) indeclinable (naipātika); (iii) verb (akhyatika); (iv) prefix (aupasargika); and
(v) mixture of them (miśra), (For instance), the word 'ašva' is a name (standing for a thing),. the word 'khalu is an indeclinable, the word 'dhävati' is a verb, the word 'pari' is a prefix, and the word 'samyata' is a mixture (of prefix and name).
This is the five-named.
233. Then what is the six-named ?? The six-named (classification of objects) is stated as the six categories (of the states of the soul), viz.
(i) the state of rise (fruition) of karmans (udaia); (ii) the state of subsidence of karmans (uvasamia); (iii) the state of destruction of karmans (khaia); (iv) the state of subsidence-cum-destruction of karmans
(khaovasamia); (v) the state of innate change (pārināmia); .
(vi) the state of mixture of them (sannivātia). 234. Then what is the state of rise of karmans ? The state of rise of karmans is stated to be twofold, viz.
(1) the state of rise of karmans;
(2) the state produced by the rise of karmans. 235. Then what is the state of rise of karmans ? The state of rise of karmans is the state of souls that has emerged) on account of the rise (fruition) of the eight species of karmans.
This is the state of rise of karmans.
236. Then what is the state produced by the rise of karmans ? The state produced by the rise of karmans is stated to be twofold, viz.
(i) the state produced by the rise of karmans in the soul; (ii) the state produced by the rise of karmans in the non
soul. 237. Then what is the state produced by the rise of karmans in the soul ?
1. Vide supra, sūtra No. 208. 2. Vide supra, sitra No. 208.

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72
ANUOGADDARĀIṀ
[SUTTAS 238
The state produced by the rise of karmans in the soul is stated to be manifold, viz. beings in hell, animal creatures, human beings, gods, earthbodied beings...up to...beings with movable bodies, beings possessed of the passion of anger,...up to...beings possessed of the passion of greed; beings possessed of female sex (and sex-passion for union with a male), possessed of male sex (and sex-passion for union with a female), neuter sex (and strong sex-passion directed towards both male and female); beings with black colour-index (kanha lesa), and similarly beings with blue, grey, fiery, lotus (pink) and white colour-index; beings with wrong faith; beings lacking self-control; ignorant beings; being absorbing food (except when it is in viggaha-gati, transmigration with one or more turns); beings with the cover (of knowledge-obscuring karmans); (omniscient) beings with activity; beings involved in worldly life; and beings not possessed of (disembodied) emancipation.
This is the state produced by the rise of karmans in the soul.
238. Then what is the state produced by the rise of karmans in the non-soul? The state produced by the rise of karmans in the non-soul is stated to be fourteen-fold, viz. (i) the gross (oraliya) body (of animals and human beings) or (ii) the substance changed by the action of the gross body, (iii) the transformation (veuvviya) body or (iv) the substance changed by the action of the transformation-body. Similarly, it is to be spoken of (v-vi) the translocation (aharaga) body, (vii-viii) the fiery (teyaga) body and (ix-x) the karmic body. (The substance) changed by action of (those bodies, manifested as various) (xi) colour, (xii) smell, (xiii) taste, and (xiv) touch.
This is the state produced by the rise of karmans in the non-soul, This is the state produced by the rise of karmans. This is the state of the rise of karmans.
239. Then what is the state of subsidence of karmans?1 The state of subsidence of karmans is stated to be twofold, viz.
(1) the state of subsidence of karmans; and
(2) the state produced by the subsidence of karmans.
240. Then what is the state of karmans? The state of subsidence of karmans is (state of the soul) on account of the subsidence of karmans
I which delude (the right attitude of the soul).
This is the state of the subsidence of karmans.
241. Then what is the state produced by the subsidence of karmans? The state produced by the subsidence of karmans is stated to
1. Vide supra, sutra No. 233.

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-244 ) THE STATE OF DESTRUCTION OF KARMANS (KHAIA)
73
be manifold, viz. (the states of) beings with subsided anger....up to... with subsided greed, with subsided affection, with subsided hatred, with subsided intuition-deluding karmans, with subsided conduct-deluding karmans, with subsided deluding karmans, whose attainment of right intuition is subsided, whose attainment of right conduct is subsided, who--on account of the complete) subsidence of attachmentis free from passions, though possessed of the cover (of ignorance).
This is the state produced by the subsidence of karmans. This is the state of subsidence of karmans.
242. Then what is the state of destruction of karmans pi The state of destruction of karmans is stated to be twofold, viz.
(i) the state of destruction of karmans; and (ii) the state produced by the destruction of karmans.
243. Then what is the state of destruction of karmans ? The state of destruction of karmans is (state of the soul) on account of the destruction of the eight species of karmans. This is the state of destruction of karmans.
244. Then what is the state produced by the destruction of karmans ? The state produced by the destruction of karmans is stated to be manifold, viz.
(a) (The states of the soul who is) holder of complete knowledge and intuition which have arisen, Arhat, Jiņa, and Omniscient (kevalin), whose obscuration of perceptual cognition is destroyed, whose obscuration of scriptural knowledge is destroyed, whose obscuration of clairvoyance is destroyed, whose obscuration of telepathy is destroyed, whose obscuration of perfect knowledge is destroyed, who has no obscuration, who is without obscuration, who is with obscuration destroyed, who is free from karmans obscuring knowledge;
(b) (the states of the soul who) has pure intuition, has complete intution, has destroyed light slumber, destroyed deep slumber, destroyed sound slumber while sitting or standing, destroyed intensive slumber while walking, destroyed slumber while acting in unconscious state, has destroyed obscuration of eye-intuition, destroyed obscuration of intuition by sense-organs other than the eye, destroyed obscuration of clairvoyance-intuition, destroyed obcuration of perfect intuition, has no obscuration, is without obscuration, with obscuration destroyed, is free from karmans obscuring intuition;
1. Vide supra sūtra No. 233.

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AŅUOGADDĀRĀIM
(SUTTAS 244
(c) (the states of the soul who) has destroyed pleasurable-feelingproducing karmans, destroyed painful-feeling-producing karmans, has no feeling, is without feeling, has destroyed feeling, is free from karmans which produce auspicious and inauspicious feelings;
(d) (the states of the soul who) has destroyed anger,...up to... has destroyed greed, has destroyed affection, has destroyed hatred, has destroyed karmans deluding right faith, has destroyed karmans deluding right conduct, has no delusion, is without delusion, has destroyed delusion, is free from deluding karmans;
(e) (the states of the soul) who has destroyed the longevity of beings in hell, destroyed the longevity of animal creatures, destroyed the longevity of human beings, destroyed the longevity of gods, has no longevity, is without longevity, has destroyed the longevity, is free from karmans determining longevity;
(f) (the states of the soul) who is free from (the following karmans): (four) states of existence, (five) classes of beings, (five kinds of) bodies, the chief and secondary parts of bodies, (five) bindings, (five) conglomerating karmans, (six) firmness of joints, (six) configuration (samthāna) determining karmans, and karmans which determine groups of various kinds of bodies, has destroyed auspicious name, has destroyed inauspicious name, has no name, is without name, has destroyed name, is free from karmans determining auspicious and inauspicious names;
(g) (the states of the soul) who has destroyed the high family status, destroyed the low family status, has no family status, is without family status, has destroyed family status, is free from karmans determining auspicious and inauspicious family status;
(h) (the states of the soul) who has destroyed obstruction of the power of giving, has destroyed obstruction of the power of receiving, has destroyed obstruction of the power of enjoying temporary things, has destroyed obstruction of the power of enjoying semi-permanent things, has destroyed obstruction of will power, has no obstruction, is without obstruction, and has destroyed obstruction, is free from obstructive karmans;
and who is (thus) emancipated, enlightened, freed, finally liberated, has finished (birth and death), and has destroyed all kinds of suffering.
This is the state produced by the destruction of karmans. This is the state of destruction of karmans.
1. Vide footnote 9 on p. 110 of the MJV edtion.

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THE STATE OF SUBSIDENCE-CUM-DESTRUCTION
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245. Then what is the state of subsidence-cum-destruction of karmans? The state of subsidence-cum-destruction of karmans is stated to be twofold, viz.
(1) the state of subsidence-cum-destruction of karmans; (2) the state produced by the subsidence-cum-destruction of karmans.
246. Then what is the state of subsidence-cum-destruction of karmans ? The state of subsidence-cum-destruction of karmans is (attained) by subsidence-cum-destruction of the four destructive karmans, viz. by the subsidence-cum-destruction of (i) (karmans) obscuring knowledge (năṇāvaraṇijja), (ii) (karmans) obscuring intuition (damsanavaranijja), (iii) deluding karmans (mohaniija) and (iv) obstructive karmans (antaraiya).
This is the state of subsidence-cum-destruction of karmans.
247. Then what is the state produced by the subsidence-cumdestruction of karmans ? The state produced by the subsidence-cumdestruction of karmans is stated to be manifold, viz.
(a) Attainment of perceptual cognition on account of the state of subsidence-cum-destruction of (relevant) karmans...up to... the attainment of telepathy on account of the state of the subsidence-cum-destruction of (relevant) karmans;
(b) attainment of perverted sensuous knowledge on account of the state of the subsidence-cum-destruction of (relevant) karmans, attainment of perverted scriptural knowledge on account of the state of the subsidence-cum-destruction of (relevant) karmans, attainment of perverted clairvoyance (vibhamganāna) on account of the state of the subsidence-cum-destruction of (relevant) karmans;
(c) attainment of eye intuition on account of the subsidence-cumdestruction of (relevant) karmans, attainment of other than-eye-intuition on account of the state of the subsidence-cum-destruction of (relevant) karmans, attainment of clairvoyant intuition on account of the state of the subsidence-cum-destruction of (relevant) karmans;
(d) similarly, (there are the states of) attainment of right faith, attainment of wrong faith, and attainment of right-cum-wrong faith;
(e) attainment of equanimous conduct on account of the state of the subsidence-cum-destruction of (relevant) karmans; similarly, (there are the states of) attainment of re-initiation, attainment of purity by refraining from sin, and attainment of conduct where only subtle types
1. Vide supra, sutra No. 233.

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[SUTTAS 247 of passions arise; similarly, there are the states of ) attainment of right conduct and wrong conduct (jointly);
(f) attainment of the power of) giving on account of the state of the subsidence-cum-destruction of (relevant) karmans; similarly, (there are the states of ) attainment of the power of receiving, attainment of the power of) enjoying temporary things, attainment of (the power of ) enjoying semi-permanent things, attainment of will power on account of the state of the subsidence-cum-destruction of (relevant) karmans; similarly, there are the states of ) attainment of will power of the wise (free from all desires), attainment of will power of the fool (not free from desires), attainment of will power of the wise-cum-fool (only partially free from desires);
(g) (the following states occur on account of the state of the subsidence-cum-destruction of karmans obscuring sensuous knowledge): (there are the states of) attainment of the power of) auditory sense-organ on account of the state of the subsidence-cum-destruction of (relevant) karmans...up to...attainment of the (power of) tactile sense-organ on account of the state of the subsidence-cum-destruction of (relevant) karmans.
(h) (The attainment of states that occur on account of the state of the subsidence-cum-destruction of karmans obscuring script. ural knowledge is given as follows: there is the state of) the holder of the Ayāra on account of the state of the subsidence-cum-destruction of (relevant) karmans; similarly, there are the states of) holder of the Süyagada, holder of the Thāņa, holder of the Samavāya, holder of the Vivahapannatti, holder of the Nāyādhammakaha, holder of the Uvāsagadasa, holder of the Antagadadasā holder of the Anuttarovaväiadasă, holder of the Panhava garana, and holder of the Vivāgasua which is due to subsidence-cum-destruction of (relevant) karmans; and there is the state of) holder of Ditthivāja on account of the state of the subsidence-cum-destruction of (relevant) karmans. (And there are the states of holder of the nine Puvvas on account of the state of the subsidence-cum-destruction of (relevant) karmans...up to... holder of the fourteen Puvvas. (And there are the states of ) Gäni on account of the state of the subsidence-cum-destruction of (relevant) karmans and teacher on account of the state of the subsidence-cum-destruction of (relevant) karmans.
This is the state produced by the subsidence-cum-destruction of karmans. This is the state of subsidence-cum-destruction of karmans.

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—251) THE STATE OF INNATE CHANGE (PĀRIŅĀMIA) 77
248. Then what is the state of innate change ? The state of innate change is stated to be twofold, viz.
(1) the state of innate change with beginning; and
(2) the state of innate change without beginning. 249. Then what is the state of innate change with beginning ? The state of innate change with beginning is stated to be manifold, as (given in the following verse):
Old spirituous liquor, old molasses, old ghee, and old rice, clouds and cloud-trees, evening, and imaginary towns in the sky i/24//
(And these are additional examples) : the fire falling from heaven, conflagration of directions, roaring of thunder, lightning, thunderstorm, mixture of light of sunset and moon-rise on the first three days of the bright half of a month, fiery ghosts, mist, frost, rising of dust, the lunar eclipses, solar eclipses, halo round the moon, halo round the sun, double moon, double sun, rainbow, parts of rainbow, bright and fierce laugh of a monkey, lines appearing under the solar disc after sunrise and before sunset, the countries (of Bharata, etc.), mountains (such as Himavat, etc.), villages, towns, houses, mountains, underground regions, abodes of Bhavanapati, the hells which are Rayanappabha, Sakkarappabhā, Valuyappabha, Pankappabha, Dhumappabhā, Tama, Tamatama, (the abodes of gods which are) Sohamma, isāna...up to... Anao, Panaa, Arana, Accua, Gevejja, Anuttarovavăiya, isipabbhārā, material monad, (consisting of one single material atom), duad (body composed of two space-points),... up to...a body composed of infinite space-points.
This is the state of innate change with beginning.
250. Then what is the state of innate change without beginning ? The state of innate change without beginning is as follows) :
2 Dhammatthikāa, adhammatthikaa, ägăsatt hikāa, jivatthikäa, poggalatthika a, addhasamaa, the inhabited world (loa), beyond world (aloa), (soul fit to attain) complete salvation from worldly existence, and unfit to attain salvation from worldly existence.
This is the state of innate change without beginning. This is the state of innate change.
251. Then what is the mixture (of them) ?4 The mixture (of them) is (as follows) : The name 'mixture' is given to all such states as
1. Vide supra, sūtra No. 233. 2. Vide supra, sūtra No. 218. 3. Vide supra, sūtra No. 218, for the meanings of loāgāsa and aloāgāsa, 4. Vide supra, sūtra No. 233

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[SUTTAS 252
are produced by the (A) combination of two, (B) combination of three, (C) combination of four, (D) combination of five of the states, viz, the state of the rise of kar mans, the state of the subsidence of karmans, the state of the destruction of karmans, the state of the subsidence-cum-destruction of kar mans, and the state of innate change. Of them, the combinations of two are ten, the combinations of three are ten, the combinations of four are five and the combination of five is only one.
252. Here, the ten which are obtained by the combination of two states are these: (1) There is a name produced by the state of the rise of karmans plus the state of subsidence of karmans: (2) there is a name produced by the state of rise of karmans plus the state of destruction of karmans; (3) there is a name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans; (4) there is a name produced by the state of rise of karmans plus the state of innate change; (5) there is a name produced by the state of subsidence of karmans plus the state of destruction of karmans; (6) there is a name produced by the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans; (7) there is a name produced by the state of subsidence of karmans plus the state of innate change; (8) there is a name produced by the state of destruction of karmans plus the state of subsidence-cum.destruction of karmans; (9) there is a name produced by the the state of destruction of karmans plus the state of in nate change; (10) there is a name produced by the state of subsidence-cum-destruction of karmans plus the state of innate change,
253. (i) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans ? The human (state of existence) is an example of the state of rise (of karmans) and the (subsided) passions are an example of) the state of subsidence of karmans--this is (the example of) the name produced by the state of rise of karmans plus the state of subsidence of karmans.
(2) What is the name produced by the state of rise of karmans plus the state of destruction of karmans? The human (state of existence) is an example of the state of rise of karmans and the right faith is (an example of the name produced by the state of destruction of karmans--this is the example of) the rise of karmans plus the state of destruction of karmans.
3) What is the name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans ? The human (state of existence) is (an example of) the state of rise of karmans and the sense-organs are (an example of) the state of subsidence-cum-destruction

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of karmans-this is the example of) the name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans.
(4) What is the name produced by the state of rise of karmans plus the state of innate change? The human (state of existence) is (an example of) state of rise of karmans and the soul is (an example of) the state of innate change-this is (the example of) the name produced by the state of rise of karmans plus the state of innate change.
(5) What is the name prodced by the state of subsidence of karmans plus the state of destruction of karmans? The (subsided) passions are (an example of) the state of subsidence of karmans and the right faith is (an example of) the destruction of karmans-this is (the example of) the name produced by the state of subsidence of karmans plus the state of destruction of karmans.
(6) What is the name produced by the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans ? The (subsided) passions are (an example of) the state of subsidence of karmans and the sense-organs are (an example of) the state of subsidence-cum-destruction of karmans-this is (the example of) the name produced by the state of subsidence of karmans plus the state of subsidence cum-destruction of karmans.
(7) What is the name produced by the state of subsidence of karmans plus the state of innate change? The (subsided) passions are (an example of). the state of subsidence of karmans and the soul is (an example of) the state of innate change-this is (the example of) the name produced by the state of subsidence of karmans plus the state of innate change.
(8) What is the name produced by the state of destruction of karmans plus the subsidence cum-destruction of karmans? The right faith is (an example of) the state of destruction of karmans and the sense-organs are (an example of) the state of subsidence-cum-destruction of karmans-this is (the example of) the name produced by the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans.
(9) What is the name produced by the state of destruction of karmans plus the state of innate change? The right faith is (an example of) the state of destruction of karmans and the soul is (an example of) the state of innate change-this is (the example of) the name produced by the state of destruction of karmans plus the state of innate change.

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AŅUOGADDĀRAIM
[SUTTAS 254
(10) What is the name produced by the state of subsidence-cumdestruction of karmans plus the state of innate change? The sense-organs are (an example of the state of subsidence-cum-destruction of karmans and the soul is an example of) the state of innate change-this is the example of the name produced by the state of subsidence-cum-destruction of karmans plus the state of innate change.
254. Here, the ten which are obtained by the combination of three are these: (1) There is a name produced by the state of rise of karmans plus the state of subsidence of kar mans plus the state of destruction of karmans; (2) there is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans; (3) there is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of innate change; (4) there is a name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans; (5) there is a name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of innate change; (6) there is a name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change; (7) there is a name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans; (8) there is a name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change; (9) there is a name produced by the state of subsidence of karmans plus the state of subsidence-cumdestruction of karmans plus the state of innate change; (10) there is a name produced by the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
255. (i) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans ? The human (state of existence) is (an example of) the state of rise of karmans, the (subsided) passions are (an example of) the state of subsidence of karmans and the right faith is (an example of) destruction of karmans—this is (the example of) the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans.
(2) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidencecum-destruction of karmans ? The hnman (state of existence) is (an example of the state of rise of karmans, the (subsided) passions are

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Be.
an example of the state of subsidence of karmans and the sense-organs are (an example of) the state of subsidence-cum-destruction of karmansthis is the example of the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans.
(3) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of innate change ? The human (state of existence) is an example of) the state of rise of karmans, the (subided) passions are an example of) the state of subidence of karmans and the soul is (an example of) the state of innate change--this is the example of the name produced by the state of rise of karmans plus the state ef subsidence of karmans plus the state of innate change.
(4) What is the name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of subsidence-cumdestruction of karmans ? The human (state of existence) is (an example of) the state of rise of karmans, the right faith is (an example of) the state of destruction of karmans and the sense-organs are an example of) the state of subsidence-cum-destruction of karmans—this is the example of) the.name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans.
(5) What is the name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of innate change ? The human (state of existence) is an example of) the state of rise of karmans, the right faith is an example of the state of destruction of karmans and the soul is an example of the state of innate change this is the example of) the name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of innate change.
(6) What is the name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change ? The humam (state of existence) is (an example of) the state of rise of karmans, the sense-organs are (an example of) the state of subsidence-cum-destruction of karmans and the soul is an example of) the state of innate change-this is the example of) the name produced by the state of rise of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
(7) What is the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans ? The (subsided) passions are (an

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AŅUOGADDĀRĀIM
[SUTTAS 256
example of the state of subsidence of karmans, the right faith is (an example of) the state of destruction of the karmans and the senseorgans are (an example of) the state of subsidence-cum-destruction of karmans—this is (the example of) the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans.
(8) What is the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change? The (subsided) passions are an example of) the state of subsidence of karmans, the right faith is an example of) the state of destruction of karmans and the soul is (an example of) the state of innate change -- this is (the example of) the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change.
(9) What is the name produced by the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change ? The (subsided) passions are (an example of) the state of subsidence of karmans, the sense-organs are an example of) the state of subsidence-cum-destruction of kar mans and the soul is (an example of) the state of innate change-- this is the example of) the name produced by the state of sulsidence of kar mans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
(10) What is the name produced by the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change ? The right faith is an example of) the state of destruction of karmans, the sense-organs are (an example of) the state of subsidence-cum destruction of karmans and the soul is (an example of the state of innate change--this is (the example of) the name produced by the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
256. Here, the five which are obtained by the combination of four states are these : (1) there is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans; (2) there is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change; (3) There is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change; (4) there is a name produced by the state

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of rise of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change; (5) there is a name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cumdestruction of karmans plus the state of innate change.
257 (1). What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans? The human (state of existence) is (an example of) the state of rise of karmans, the (subsided) passions are (an example of) the state of subsidence of karmans, the right faith is (an example of) the state of destruction of karmans and the sense-organs are (an example of) the state of subsidence-cum-destruction of karmans-this is (the example of) the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans.
(2) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change? The human (state of existence) is (an example of) the state of rise of karmans, the (subsided) passions are (an example of) the state of subsidence of karmans, the right faith is (an example of) the state of destruction of karmans and the soul is (an example of) the state of innate change-this is (the example of) the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of innate change.
(3) What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidencecum-destruction of karmans plus the state of innate change? The human (state of existence) is (an example of) the state of rise of karmans, the (subsided) passions are (an example of) the state of subsidence of karmans, the sense-organs are (an example of) the state of subsidence-cum-destruction of karmans and the soul is (an example of) the state of innate change-this is (the example of) the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
(4) What is the name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of subsidencecum-destruction of karmans plus the state of innate change? The human (state of existence) is (an example of) the state of rise of

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AŅUOGADDĀRĀIM
[SUTTAS 258
karmans, the right faith is (an example of) the state of destruction of karmans, the sense-organs are (an example of the state of subsidence cum-destruction ef karmans and the soul is (an example of the state of innate change--this is (the example of the name produced by the state of rise of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
(5) What is the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change? The (subsided) passion are (an example of the state of subsidence of karmans, the right faith is an example of the state of destruction of karmans, the sense-organs are an example of the state of subsidencecum-destruction of karmans and the soul is (an example of the state of innate change-this is the example of ) the name produced by the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
258. Here, the one which is obtained by the combination of five states is (as follows): There is a name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of kar mans plus the state of subsidence-cuin-destruction of karmans plus the state of innate change.
259. What is the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change? The human (state of existence) is an example of) the state of rise of karmans, the (subsided) passions are (an example of the subsidence of karmans, the right faith is (an example of the state of destruction of karmans, the sense-organs are (an example of the state of subsidence-cum-destruction of karmans and the soul is (an example of.) the state of innate change--this is (the example of the name produced by the state of rise of karmans plus the state of subsidence of karmans plus the state of destruction of karmans plus the state of subsidence-cum-destruction of karmans plus the state of innate change.
This is the mixture. This is the six-named (objects).
260 [1]. Then what is the seven-named (objects)?! The sevennamed (objects) are stated to be the seven musical notes (in the following verse), viz.
1. Vide supra, sutta No., 208.

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SEVEN-NAMED (SATTANAMA)
85
(i) Sajja (Skt. şaḍja, i.e. the note produced by six parts of the vocal organ, viz. nose, throat, chest, palate, tongue and teeth);
(ii) risabha (Skt. vɣşabha, this note resembles the roaring of a bull, which is caused by the wind rising from the navel, striking at the upper part of the throat); (iii) gamdhara (this note is so called because it carries various smells, it is produced by wind which rises from the navel and strikes at the heart and the throat);
(iv) majjhima (this note is a loud sound which rises from the navel, striking at the chest and heart, and reaches back the navel);
(v) pamcama note (this note is so called because it rises from five parts, viz. chest, heart, throat and head);
(vi) dhevaa or drevaa (this note is called dhevaa' because it follows all other notes); and
(vii) nesua (this note is called nişada because all the notes reside in it, and it overcomes all other notes).
These are given as the seven notes //25!!
260 [2]. Of these seven notes, the seven places (of origin) of notes are stated (in the foliowing verses), viz.
(One should speak) the (i) sajja with the tip of the tongue, the note (ii) risaha with chest, the (iii) gamdhara with (the wind) coming out of the throat, the (iv) majjhima with the middle part of the tongue //26//
One should speak the (v) pamcama with the nose, the (vi) dhevaa with the teeth and lips and the (vii) nesia with upraised eye-brows. (Thus, these seven) places of (the origin of) the notes are explained //27/|
260 [3]. The seven notes are stated to be associated with living beings (as stated in the following verses), viz.
(i) The peacock makes the note of the saija, (ii) the cock makes the note of the risabha, (iii) the swan makes the note of the gamdhara and (iv) the sheep or ram makes the note of the majjhima 1/28/1
Then, in the spring season when flowers blossom forth (v) the Indian cuckoos make the note of the pamcama (vi) the cranes and curlews make the sixth note, and (vii) the elephant makes the seventh note called nesta ||29||
260 [4]. The seven notes are (again) stated to be associated with non-living objects (in the following verses), viz.

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AŅUOGADDĀRAIN
[SUTTAS 260
(i) The drum makes she note of the sajja, (ii) the bugle (made of cow's horn, etc.) makes the note of risaha (sic), (iii) the (military drum made of) conch shell makes the notes of the gamdhara, and (iv) the cymbal (jhalları) makes the note of the majjhima/30//
(v) The musical instrument gohiya (used with tumblers) fixed on the earth with four legs makes the note of the pamcama, (vi) the big kettledrum makes the note of dhe vaia (sic), and (vii) the huge drum makes the seventh note //31/1
260 [5]. Of these seven notes, the seven note-characteristics (=gains) are stated in the following verses):
(i) By means of the sajja, one gains a livelihood and his achieved (gain) does not perish, He further (gains) oxen, sons, friends, and becomes beloved of women //32//
(ii) By means of the risaha (sic), one gains lordship, commandership, wealth, garments, perfume, ornaments, women and beds/331/
(i) Those who have the knowledge of the science of the music of the gamdhara and others who have consummate knowledge of the treatises (four Vedas, etc.) gain a commendable livelihood, excel in art and become wise poets i/34//
(iv) Those who practise the note of the majihima live a happy life and, depending upon the note of the majjhima, cat, drink and offer (presents to others) //35//
(v) Those who practise the note of the pamcama are the lords of the earth, are brave men entertaining other people, and are the leaders of many peoples //36/
(vi) Those who practise the note of the dhevaa live a miserable life, put on ugly clothes (kucelā), have bad conduct, are thieves, and camdālas (low caste men with a brahmani mother and a śūdra father) and boxers? //37//
(vii) But those who practise the note of nesāya are doers of quarrel, are pedestrians, bearers of letters, wanderers and loadbearersa //3811
1. We have rendered the text given in footnote 4 on p. 118 of the MJV edition. The other reading is :--
dhevayasaramamtā u havaqti kalahappiya /
săuņiya vagguriya soyariyā macchabandhū ya //37// 2. Here also we have rendered the text given in footnote 4 on p. 118 of the MJV cdition. The other reading is :--
camdala mutthiya mctī, je ya'nne pāvakarino / goghataga ya cort ya nestam saramassita //38//

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87
87
-260)
SEVEN-NAMED (SATTANÄMA) 260 [6]. Of these seven notes, three musical scales (gūma) are stated, viz.
(i) musical scale of saija; (ii) musical scale of majjhima;
(iii) musical scale of gamdhara. 260 17). Of the saija musical scale, seven melodies (regulated rises and falls of sounds through the gāma) are stated (in the following verse), viz.
(1) maggi, (2) koravviā, (3) hari, and (4) rayani, and (5) sårkantă, (6) särasi, the sixth, and
(7) suddhasaijā, the seventh //391/ 260 [8]. Of the majjhima musical scale, seven meiodies are stated (in the following verse), viz.
(1) uttaramamda, (2) rayani, (3) uttara, (4) uttarayasa (ta), (5) assokamtā, and (6) sovīrā, (and)
(7) the seventh is abhirū //40// 260 [9]. Of the gamdhāra musical scale seven melodies are stated (in the following verses), viz.
(1) namdi, and (2) khuddimā, (3) pūrimā, and (4) the fourth (is) suddha gamdhāra, (5) the fifth melody is uttaragamdharā //41/1 (6) the sixth is to be known as sutthuttaramäyāma of
necessity, and (7) then the uttar ayat a kodima (is) the seventh melody //42/1
260 [10]. Where do the seven notes come from? What is the origin of song ? What is the time-length of the breath ? Or how many are the special tones of song ? !/43/
The seven notes come out of the navel, lamenting is the origin of song; the breaths have the same length as the metrical quarter (in a stanza), and there are three tones of a song 1/44//

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88
AŅUOGADDĀRĀIM
(SUTTAS 260
That is, those (who sing a song) start in soft tone at the beginning, (they) raise the tone high at the middle part and finish in low tone at the end. And (thus) a song has three special tones //45//
There are six faults, eight merits, three metres, and two languages (in singing a song). The nicely trained man who will know (these) will sing on the stage //46/
The six faults of singing are to be known in the following) order, viz. (1) (What is sung with) frightened (mind), (2) (what is sung) too quickly, (3) with unrestrained breath and also too quickly, (4) with excessive sound of cymbal, (5) with loose harsh sound (like the sound of crow), and (6) with nasalized sound !/47//
The eight merits of singing are as follows)(1) perfect (with all notes of sounds in proper order), (2) charming (with feeling in singing), (3) decorated (with tunes), (4) clear, (5) without discordance, (6) sweet (like the tone of cuckoo), (7) harmonious, and (8) excessively soft /48//
And a song is sung with clearance in breast, throat, and head, and is soft and (properly) regulated, and well composed in words (to be sung), and (accompanied with) harmonious clapping of hand and intrumental music (of the sound of the footsteps of dancing girls), and is harmonious with the seven musical notes 1/49/)
The seven notes are harmonious in respect of (1) letters (long, short, protracted, nasal), (2) words, (3) clapping (of hands or drum),
note of stringed instrument (laya), (5) the first pitch in which a song is begun, (6) expirated breath and inspirated breath, and (7) movement of fingers //50/1
A song should be (1) without any fault, (2) possessed of significant meaning, (3) well reasoned, (4) decorated with figures of speech, (5) well concluded, (6) expressive of kind, consistent and blameless
ing or accompanied with alliteration, (7) well measured, and (8) sweet //51//
There are only three types of metre, viz. uniform (wherein all the quarter-verses are identical in structure), semi-uniform (wherein only the first and third on the one hand, and second and fourth quarter-verses on the other hand are identical in structure), and wholly uneven (where all the quarter-verses are different in structure). There is no fourth (type) //52||
There are only two languages, viz. Sanskrit and Prakrit. The praiseworthy Isibhāsiyas (words spoken by the wise) are sung in totality of the notes (of the sajja, etc.) //53//

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--261 ) EIGHT-NAMED (AȚTANĀMA)
89 260 [11]. What sort of woman sings in sweet (tone) ? What sort of woman sings in rough and harsh tone ? What sort of woman sings with skill ? What sort of woman sings slowly and quickly ? What sort of woman sings out of tune ? //54// [five-footed verse].
A woman 'with fair skin' (gori) sings sweet (songs). A woman 'with dark skin' (sama) sings rougly and in harsh tone. A woman of 'black colour' (käli) sings with skill. A 'one-eyed woman' (kana) sings slowly, and a 'blind woman' (amdhă) sings quickly. A woman of 'tawny colour' (pimgala) sings out of tune 1/55/) [five-footed verse].
There are seven notes, three musical scales, twenty-one melodies, forty-nine tones coming out of the (seven) strings, the totality of the notes are finished (here) //56//
This is the seven-named (object).
261. Then what is the eight-named ?2 The eight-named (objects) are illustrated as the eight kinds of the case-endings of words (in the following verses), viz.
(i) The first case-ending is used for indication (of the meaning of the word, including its gender and number, middesa), (ii) the second is used for advice (uvaesana), (iii) the third is used for instrument (karana), (iv) the fourth is used for the recipient of the gift, sampayāvana) //57//
(v) The fifth is used for the object from which (something) is separated (apāyāna), (vi) the sixth is used to indicate the relation of 'one's own and 'master (sassā mivāyana), (vii) the seventh is used to mean the receptacle (of something, sannidhāņa), and (viii) the eighth is used in addressing (āmamtant) //58//
Among these (eight), (i) the (example of the) fiirst case-ending in the sense of indication is 'he' (so), 'this (person)' (imo), or "I' (aham). (ii) The (example of the) second in the sense of advice is 'speak or make this (imam) or that' (tam) //59/!
(iii) The (example of the) third in the sense of 'instrument is '(this) was done or spoken by him (tena) or by me'. (mae). (This is apparently a case of third case-ending in the nominative sense. But if the preceptor is the ultimate doer, his subordinate monks are the instruments in learning the scripture or doing some work ordered by the preceptor. In this latter way, the case-ending under consideration may be taken in the instrumental sense). (iv) The example
-
1. We have followed footnote 5 on p. 120 of the MJV edition, 2. Vide supra, sulta No. 208.

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90
ANUOGADDARĀIṀ
[SUTTAS 262
of the) fourth is the form 'Oh! obeisance to the oblation (sähäe, svaha personified as a daughter of Dakşa and wife to Agni)' in the sense of recipient of a gift //60//
(v) The (example of the) fifth in the sense of the object from which (something) is separated is 'Take away from or take 'from this (etto)' or 'from that (ito)'. (vi) The (example of the) sixth is 'of this (tassa)', or 'of one who is gone (imassa va gayassa)' in the sense of relation of master (and one's own) //61//
(vii) The (example of the) seventh is 'This is in this (imammi)' in the sense of support, time, and state and (viii) the (example of the) eighth is used in the sense of addressing, e.g., 'Oh! young man (he juvāņa)' //62//
This is the eight-named (example of objects).
262 [1].
Then what is the nine-named?A The nine-named objects) are illustrated as nine sentiments of poetry (in the following verses), viz.
(By nine poetic sentiments the following) are to be understood,
(i) heroism (vira),
(ii) love (simgara), and
(iii) wonder (abbhua), and (iv) anger of fury (rodda), (v) shame (velanaa), (vi) disgust (bibhaccha), (vii) mirth (hāsa),
(viii) pity (kaluṇa), and
(ix) tranquillity (pasamta) // 63//
262 [2]. Of these (nine sentiments), the sentiment of heroism has (the characteristic) marks, viz. absence of repentance, patience and energy (respectively) in (the acts of) (i) charity, (ii) practice of austerity and (iii) destruction of the enemy //64//
The (example of the) sentiment of heroism is:
'He indeed is a great hero who, abandoning (his kingdom, and having received ascetic ordination, effects the destruction of the party of great enemy, viz. lust and anger //65//
1.
262 [3]. The sentiment named love causes the desire for union with (objects of) enjoyment, and its (characteristic) marks are adornment (with bracelet, etc.), amorous movement (such as
Vide supra, sulta No. 208,

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-262]
NINE-NAMED (NAVANĀMA)
casting of glance of love, etc.), sensual gestures, smile, amorous sports and play //66//
91
The (example of the) sentiment of love is :
'dark coloured' woman (sama) shows to young men her girdle (emitting) sweet (note), charming on account of amorous mavement, producing noisy sound, and causing strong passion in the hearts (of young men //67//
262 [4]. The sentiment named wonder is that which causes surprise, is (often) novel (that is, not enjoyed previously), as also that which was experienced before, and is characterized by the rising of joy and sorrow //68//
The following is (the example of) the sentiment of wonder:
What else could be more wonderful in this world of living beings than this that through the scripture of the Jinas, the objects of all the three (periods of) time become known //69//
262 [5]. The sentiment named anger arises from the imagination and (hearing of) stories of fearful figure (of demons), voice (of demons), and darkness, and is characterized by bewilderment, illusion, sorrow, and death //70//
The (example of the) sentiment of anger is:
'You, surcharged with excessive anger, are angry indeed, as you are killing the animal, appearing like a demon making fearful sound, with your face deformed by curls in the forehead, with biting lips and covered with blood here and there //71//
262 [6]. The sentiment named shame (velanaa) is caused by transgression of the bounds of modest behaviour, secrecy, and wives of respectable persons and is characterized by generation of (feelings of) shyness and fear //72//
The following is (an example of the) sentiment of shame :
Is there anything more shameful than this popular ceremony of which I feel so ashamed, as in this matrimony, the elders worship the bride's garment //73//
262 [7] The sentiment named disgust is caused by the (bad) smell and repeated association with impurity (of urine and excreta), corpse, and disagreeable sight, and is characterized by renunciation and absence of violence //74//
The following is (an example of) the sentiment of disgust:
The blessed men give up the abominable body which is polluted with various dirts and which has bad smell, being of the nature of cavities filled with impurity and filth at all times //75//

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92
AŅUOGADDĀRĀIM
[ SUTTAS 263
262 [8]. The sentiment named mirth is effected by the metamorphosis of form (such as a male appearing as a female), age (such as a youth appearing as an old man), dress and language, and is characterized by brightening (of eyes) and (is attended with) cheerfulness of the mind ||76||
The following is an example of the) sentiment of mirth :
Look : how the 'dark coloured' woman, looking at her husband's young brother who was asleep, but is just awoke after being besmeared with black ink (around his face), laughs with her abdomen be account of the trembling of her weighty breasts 1/77||
262 [9]. The sentiment named pity is caused by the separation from the lover, capture, killing, disease, death and fear and is characterized by sorrow, lamentation dismal (pavvaya) and weeping //78//
The following is (an example of) the sentiment of pity :
(Some old woman says to a young girl) : Oh daughter! Your face has become feeble, fatigued with excessive contemplation (of the lover) and with eyes frequently overflowing with tears //79//
262 [10]. What is caused by faultless equilibrium of mind and which is (attended) with placid state (of mind) and is characterized by unruffledness, is to be known as the sentiment of tranquillity 1/80//
The following is (an example of) sentiment of tranquillity :
'Look how the lotus of the saint's face shines in excessive beauty, being unruffled on account of good nature and calmed down, tranquillized and gentle appearance //81//
These nine sentiments of the poetry which (usually) orginate from the thirty-two kinds of faults', are to be known through the (above) verses, as pure in some poetry) as well as mixed (in others) 1/82/
This is the nine-named (example of objects).
263. Then what is the ten-named ?2 The ten-named (example of objects) is stated to be tenfold (thus): (names)
( i ) according to the attributes (denoted by the word)
being true (of the meaning of the word)--gonna; (ii) according to the attributes (denoted by the word)
being not true (of the meaning of the word) -No-gonna;
1. Vide Commentary, p. 128b. 2. Vide supra, sūtta No. 208.

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--266] TEN-NAMED (DASANĀMA)
93 (iii) according to the commencing words of the chapters,
etc., of the scripture)-āyā napadeņam; (iv) according to the words being opposite (in meaning to
the actual word used)-palipakkhapadeņam; (v) according to the prominence--pahannayāe; (vi) according to the beginningless (eternal) doctrine
anadiyasiddha mtenam; (vii) according to the names--nämenam; (viii) according to the part (of a whole object denoted by
the word)-avayavenam; (ix ) according to the combination-sainjo genam
( x ) according to the standard-pama nenam. 264. Then what is (the name) according to the attributes being true? (The names) according to the attributes being true are (as follows) :
'One who forgives' is the forgiver (khamatiti khamano). "What heats' is the heater (= sun, tapatiti tavaro). "What burns' is the burner (=fire, jalatiti jalano). "What blows' is the blower (=wind, pavatiti pavano). This is (the name) according to the attributes being true.
265. Then what is (the name) according to the attributes being not true? (The names) according to the attributes being not true are (as follows) :
A (bird is called) sakumta (though) being without kumta (akumta= without the weapon called kumta). A casket is called) samugga (though) being without mugga (amugga = without kidney beans). The (ocean is called) samudda (though) being without mudda (amudda= without finger-ring). The (chaff is called) palala (though) being without lala (alala= without saliva). A (bird is called) sa kuliyā (though) being without kuliya (akuliya = without wall). The ( palasa tree or leaf is called palasa (though) it does not eat flesh (no palam asati). The (white ant is called) mātivāhaa (though it is not mativa haa (amativāhaa=not carrying mother), A (kind of insect is called) biyavādaa (though) it is not biyavävaa (abiyavāvaaranything which does not pervade seeds). A three-sensed insect is called) indagovaa (though) it does not protect Indra.
This is the name) according to the attributes being not true.
266. Then what is the name according to the commencing words (of the chapter, etc., of the scripture) ? (The names) according to the commencing words of the chapters etc. of the scripture) are (as follows) :

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94
AŅUOGADDĀRĀIM
:
[ SUTTAS 266
Dhammo mangalam (the name of the first chapter of the Dasaveyaliy asutta, which begins with 'dhammo').
Culiya. (the name of the second cūliyā of the Dasaveyaliyasutta which begins with 'caliya').
Avamti (the name of the first, second and third uddesas of the fifth chapter of the first Suyakkhamdha of the Ayāranga, as all the three. begin with 'āvamti').
Cāuramgijjam (the name of the third chapter of the Uttarajjhay. anasutta, which begins with 'cattari').
Asamkhayam (the name of the fourth chapter of the Uttarai jhayanasutta, which begins with 'asamkhayam').
Ahattahiyam (the name of the thirteenth chapter of the first Suyakkhamdha of the Süyagadanga, which begins with ‘ahattahıyam”).
Addaijjam (the name of the sixth chapter of the second Suyakkhamdha of the Süyagadamga, which begins with 'purakadam').
Jannaijjam (the name of the twenty-fifth chapter of Uttaraijhayana. sutta, which begins with 'mahanakulasambhūo').
Purisaijjam (another name of the sixth chapter of the Uttarajjhayaņasutta, usually known as Khuddagaạiyamthijjam which begins with "javanta').
Usukari jam (the name of the fourteenth chapter of the Uttarajjhayaņasutta, which begins with deva').
Elaijjam (the name of the seventh chapter of the Uttarajihayanasutta, which begins with 'jahaesam).
Viriyam (the name of the eighth chapter of the first Suyakkhamdha of the Süyagadamga, which begins with 'duha').
. Dhammo (the name of the ninth chapter of the first Suyakkhamdha of the Süyagadamga, which begins with 'kayare').
Maggo (the name of the eleventh chapter of the first Suyakkhamdha of the Süyagadamga, which begins with 'kayare').
Samosaranam (the name of the twelfth chapter of the first Suyakkhamdha of the Süyagadamga, which begins with 'cattări').
Gamtha (the name of the fourteenth chapter of the first (Suyakkhamdha of the Süyagadamga which begins with 'gamtham').
1. What follows is mainly according to the footnotes 12-14 on p. 124 of
the MJV edition though incorporating the additional item of the MJV edition also.

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--269 ] TEN-NAMED (DASANĀMA)
95 Jamaïyam (the name of the fifteenth chapter of the first Suyakkhamdha of the Süyagadamga, usually known as Āyāņiya, which begins with jamaiam').
This is (the name) according to the commencing words (of the chapter, etc, of the scripture).
267. Then what is (the name) according to the words being opposite (in meaning)? The following are (the examples of) names according to the words being opposite:
When people settle in new settlements like-village, mine (agara), town, town surrounded by boundary wall made of earth (kheda), city surrounded by low rampart, isolated town (madamba), city connected by roads and rivers, market city (where merchandise from various countries are imported), hermitage and city where fair is held the (jackal which is) asivă (inauspicious) is called siva (meaning 'what is auspicious'). (Similarly, on other occasions) fire (aggi, which is hot) is called cool (siyala), poison (visa) is called sweet (mahura), acid (ambila) is called sweet (săuya) at liquor merchant's shop, what is latta (red-coloured) is called alatta (=aratta, literally not red), what is lāua (gourd) is also called alaua (not-laua, though the negative sign is without any negative meaning), what is sumbhaa (making beautiful colour) is called kusumbhaa(ku+sumbhaa, ku' meaning 'bad'), who is talkative is called a liar.
This is (the name) according to the words being opposite. .
268. Then what is the name) according to the prominence? The following are (the examples of names) according to the prominence:
(A forest where the majority of the trees is asoka is called) the forest of asoka (Jonesia) trees, (similarly, we say) the forest of sattavanna (Alstonia scholari) trees, the forest of campaka (Michelia) trees, the forest of mango trees, the forest of nāga (Mesua Roxburghu) trees, the forest of punnāga (Rottleria Tinetoria) trees, the forest of ucchu (sugar-cane) plants, the forest of vine creepers, and the forest of sala (Vatica Robusta) trees.
This is (the name) according to the prominence.
269. Then what is the name according to the beginningless (eternal) doctrine? The following are (the examples of the names) according to the beginningless (eternal) doctrine:
Dhammatthikāa (the substance, imagined as a collection of parts helping the movement of the souls and material bodies);
Adhammatthikaa (the substance, imagined as a collection of parts, helping the souls and material bodies to rest);

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96
AŅUOGADDĀRĀIM
[ SUTTAS 270
Agasatthikaa (the substance, imagined as a collection of parts, giving accommodation to other substances);
Ji vatthikaa (the spiritual substance, imagined as collection of parts); Poggalatthikaa (the material substance, which is a collection of parts); Addhasamaa (time-instant). This is the name) according to the beginningless (eternal) doctrine.
270. Then what is (the name) according to the name? The following are the examples of names) according to the names:
When a child or descendant is) named after the name of his father and grandfather (or, father's a grandfather) (it is an example of name according to the names).
This is the name) according to the names.
271. Then what is the name) according to the part of a whole object denoted by the word) ? (The examples of the name) according to the part (of a whole object) are (given in the follwing verses) :
(A bull is called) simgi (on account of having simga, horns as a part of its body). (Similarly, a peacock is called) siht (=having crest), (an elephant is called) visāņi (= having tusk), (a wild boar is called) dadhi (having tusk), (a bird is called) pakkhi (-having wings), (a horse as well as similar animals is called) khuri (having hoof), (a lion as well as similar animals is called) nahi ( = having nails). (a sheep as well as similar animals is called) vāli (=having tail), (all animals with two legs are called) dupaya (biped), (all animals with four legs are called) cauppaya (quadruped), (all animals with many legs are called) bahupaza (multiped), (a monkey as well as similar animals is called) namgali (=having tail), (a lion as well as similar animals is called) kesari (=having mane), and (a bull as well as similar animals is called kakuhi ( = having hump) //83!
One should identify a soldier by means of his waistband, a lady by her garment, (one should acertain the contents of the pot as (perfectly) boiled from a single boiled grain and (one should identify) a poet by a single stanza //84//
This is (the name) according to the part (of a whole object).
272. Then what is (the name) according to the combination ? (The name) according to the combir ation is stated to be fourfold, viz.
1.
The verse is repeated in sutta No. 446 (verse 118).

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-276 ]
TEN-NAMED (DASANĀMA) (i) combination with substances; (ii) combination with place; (iii) combination with time;
(v) combination with states, 273. Then what is the name according to the combination with substances ? (The name according to) the combination with substances is stated to be threefold, viz.
(1) sentient; (2) non-sentient; (3) (sentient and non-sentient) mixed together.
274. Then what is (the name according to the combination with substance, which are) sentient? (The name according to the combination with substances which are sentient is as follows) : da
A gomia (master of cows) is so called) because of (his having) cows, a mähisia (master of she-buffaloes) is (so called) because of (his having) she-buffaloes, a ūrania (master of ewe) is (so called) because of (his having) ewe, an uttavāla (master of she-camels) is (so called) because of (his having) she-camels.
This is the name according to the combination with substances, which are) sentient.
275. Then what is the name according to the combination with substance, which are) non-sentient? (The name according to the combination with substances, which are) non-sentient is (as follow) :
A chatti (a man holding an umbrella) is (so called) because of (his having) an umbrella, a damdi (a man holding a stick) is (so called) because of (his having) a stick, a padi (a man possessed of garment) is (so called) because of (his having) a garment, a ghadi (a man possessed of pot) is (so called) because of (his having) a pot, a kadi
(a man possessed of mattress) is (so called) because of his having) a mattress.
This is the name according to the combination with substances, which are) non-sentient.
276. Then what is the name according to the combination with substances, which are) a mixture of the sentient and the nonsentient) ? (The name according to the combination with substances which are a mixture of the sentient and non-sentient) is (as follows) :
A halia (ploughman) is (so called) because of (his having) a plough (as well as bulls, i.e. a mixture of sentient and non-sentient things), a

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98
AŅUOGADDĀRĀIM
[SUTTAS 277
sākadia (carter) is (so called) because of (his having) a cart (as well as bulls), a rahia (charioteer) is (so called) because of (his having a chariot (as well as horses), a nāvia (boatman) is (so called) because of (his having) a boat (as well as passengers).
This is the name according to the combination with substances, which are) a mixture (of the sentient and the non-sentient things).
This is (the name according to) the combination with substances.
277. Then what is the name according to) the combination with places? (The name according to) the combination with places is (as follows):
The Bhāraha (people born in Bhārata are so called because of their birth in: Bharata), (Similarly), Eravaa, Hemavaa, Erannavaa, Harivassaa, Rammayavassaa, Puvvavidehaa, Avaravidehaa, Devakurua, Uttarakurua; or Māgahaa (the inhabitants of Magaha), (similarly), Malavaa, Soratthaa, Marahatthaa, Komkanaa, Kosalaa.
This is (the name according to the combination with places.
278. Then what is the name according to) the combination with time?? (The names according to) the combination with time are (as follows):
A susamasusamaa (is so called because of one's birth at a time of susamasusama 'happiness plus happiness'), a susamaa (is so called because of one's birth at a time of susamā 'happiness'), a susamad ūsamaa (is so called because of one's birth at a time of susamad üsamü 'pain plus happiness'), (similarly), dūsamasusamaa, dūsamaa and dūsamadūsamaa. Or, a pāvusaa (is so called because of one's birth in the rainy season. (Similarly), vāsärattaa (in the rainy day), saradaa (in the autumn season), hemantaa (in the winter season), vasamtaa (in the spring season), and gimhaa (in the summer season).
This is (the name according to) the combination with time.
279. Then what is the name according to) the combination with states ? (The name according to the combination with states is stated to be twofold, viz.
(1) auspicious (knowledge, etc.); (2) inauspicious (anger, etc).
1. Vide supra, sutta No. 272. 2. Vide supra, sutta No. 272. 3. Vide supra, sutta No. 272.

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•
TEN-NAMED (DASANAMA)
280. Then what is (the name according to the combination with states, which are) auspicious? (The names according to the combination with states, which are) auspicious are (as follows) :
-284]
99
A nāņi (man having knowledge is so called) because of (his) knowledge (which is an auspicious state), a damsani (man having faith is so called) because of (his) faith (which is an auspicious state), a caritti (man having good conduct is so called) because of (his) good conduct (which is an auspicious state).
This is (the name according to the combination with states, which are) auspicious.
281. Then what is (the name according to the combination with states, which are) inauspicious? (The names according to the combination with states, which are) inauspicious are (as follows) :. A koht (man who is angry is so called) because of (his) anger, a mant (man who is proud is so called) because of (his) pride, a mayi (man who is deceitful is so called) because of (his) deceit, a lobhi (man who is greedy is so called) because af (his) greed.
This is (the name according to the combination with states, which are) inauspicious. This is (the name according to the combination with states. This is (the name) according to the combination,1 Then what is (the name) according to the standard ?2 (The name according to) the standard is stated to be fourfold, viz. (i) standard as name;
282.
(ii) standard as arbitrary attribution;
(iii) standard as substance-potential;
(iv) standard as essence.
283. Then what is (the name according to) the standard as name? The standard as name (nāmappamāṇa) means the name 'pamāņa' given to a living being, a non-living thing, many living beings, many non-living things, a mixture of them, and many mixtures of them. This is the standard as name.
284. Then what is the standard as arbitrary attribution? The standard as arbitrary attribution is stated to be sevenfold (in the following verse), viz.
The sevenfold names as arbitrary attribution are with reference to) (1) lunar mansions (nakkhatta); (2) gods (devaya);
1. Vide supra, sutta No. 272. 2. Vide supra, sutt a No. 263.

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100
AŅUOGADDĀRĀIM
[SUTTAS 285
(3) family genealogy (kula); (4) heretics or heresy (pasamda); (5) groups (gaña); and (6) (names given to children) to ensure (their) survival
(jiviyaheu); (7) name (given) according to (one's) wish (abhippāuya
ņāma //85//
:
>
285. Then what is the name according to the lunar mansions ? The following are the names according to the lunar mansions :
: A person born in the lunar mansion of Kattiya (Pleiades) is (named) Kattia. (Similarly, the following names are formed): Kattidinna (a person bestowed by the Kattiyā), Katlidhamma (a person following Kattiya in his religion), Kattisamma (a person looking to Kattiya for happiness), Kattideva (a person honouring Kattiya as god), Kattidāsa (a person who is servant to Kattiya), Kattisena (a person who is a defender of Kattiya), Kattirakkhia (a person protected by Kattiyā). (Similarly), a person born in the lunar mansion called Rohini (Aldebaran, wheeled vehicle) is (called) Rohiņia, (similarly,) Rohiņidinna, Rohinidhamma, Rohiņisamma, Rohinideva, Rohiņidāsa, Rohirisena, and Rohinirakkhia. Similarly, the names are to be framed according to the names of all the lunar mansions. The following are the epitomic verses (giving the names of the lunar mansions) :
(i) Kattiya (Pleiades), (ii) Rohiri (Aldebaran), (iii) Migasira (Orionis), (iv) Adda (Orionis), and (v) Punavvas ī (Geminorum), and (vi) Pussa (Cancri); then (vii) Assilesā (Hydrae), (viii) Maghā (Leonis), and two (ix-x) Phaggunis (Leonis) (of Uitara and Puvva) //86/8
There are also (xi) Hattha (Corvi), (xii) Città (Spica), (xiii) Sādi (Arcturus), (xiv) Visāhā (Librae), and (xv) Anurāhā (Scorpionis), (xvi) Jetha (Scorpionis), (xvii) Müla (Scorpionis), (xviii) Puvvāsādha (Sagittarii), (and) similarly (xix) Uttarā (-sādha, Sagittarii) //871/
There are again (xx) Abhii (Lyra), (xxi) Savana (Aquilae), (xxii) Dhanittha (Delphinis or Dolphin), (xxiii) Satibhisada (Aquarii), and two (xxiv-xxv) Bhaddavayās (Pegasi) (eastern and nothern), (xxvi) Revati (Piscium), (xxvii) Assiņi (Arietis), and (xxviii) Bharani (Arietis). This is the serial order of the lunar mansions //88//
This is the name) according to the lunar mansions,
1, See Antiquities of India, by Dr. L. D. Barnett, Calcutta, 1964 (second reprint)
p. 210ff.

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-289) TEN-NAMED (DASANĀMA)
101 286. Then what is the name according to the names of) gods? The following are (the examples of) the names according to gods :
A person born (by the grace) of the god Aggi is (called) Aggia. (Similarly the following names are formed) : Aggidiņņa, Aggidhamma, Aggisamma. Aggideva, Ageidāsa, Aggisena, and Aggirakkhia. Similarly, the names of all the gods (who are the presiding deities) of the lunar mansions are to be spoken of. There are also the following epitomic verses (giving the names of gods) :
(il Aggi, (ii) Payāvai, (iii) Soma, (iv) Rudda, (v) Aditi, (vi) Bahassat, (vii) Sappa, (viii) Piti, (ix) Bhagu, (x) Ajjama, (xi) Saviya, (xii) Tattha, (xiii) Väyu, and (xiv) Imdaggi //89//
(xv) Mitta, (xvi) Imda, (xvii) Nirati, (xviii) Au ( = Ambas), (xix) Vissa, and (xx) Bambha, and (xxi) Vinhū, (xxii) Vasu, (xxiii) Varuna, (xxiv) Aya, (xxv Vivaddhi?, (xxvi) Pusa, (xxvii) Asa, and (xxviii) Jama //90//
This is the name according to gods.
Then what is the name according to family genealogy ? The following are (the examples of) the names according to family genealogy :
Ugga, Bhoga, Rāinna, Khattia, Ikkhāga, Nata, and Koravva (which are names according to family genealogy).
This is the name according to family genealogy.
288. Then what is the name after the heretics or heresies ? The following are the names after the heretics or heresies :
Samanaa”, Pamduramgaa", Bhikkūt, Kāvāliyaa, Tavasaa, and Parivvāyaga.
This is the name after the heretics or heresies.
289. Then what is the name (formed) according to the name of) the groups (of people) ? The following are (the examples of the names (formed) according to the names of) the groups (of people):
1. Prakrit vivaddhi. Another reading for this is Ahi, budhna, according to the
Commentary, p. 134 B. 2. According to the Commentary, p. 134 B, Samanas fall in five classes, viz.
niggamtha, sakka, tāvasa, geruya and @jiva. 3. He is affiliated to the Naiyāyikas--Commentary, p. 134 B. 4. He is affiliated to the Buddhadarśana--Commentary, p. 134 B.

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102 ANUOGADDĀRĀIM
[SUTTAS 290 Malla, Malladinna, Malladhamma, Mallasamma, Malladeva, Mallad āsa, Mallasena and Mallarakkhia (which are connected with the gana known as the Mallas). .. This is the name (formed) according to (the names of the groups (of people).
290. Then what is (the name given to children) to ensure (their) survival ? The following are (the examples of the names given to children) to ensure (their) survival :
Avakaraa (a child taken from dust-bin), Ukkurudaa (a child taken from a place for depositing refuses), Ujjhiyaa (a child that is thrown away), Kajjavaa (a child recovered from excreta), a Suppaa (a child recovered from a winnowing basket).
This is the name given to children) to ensure (their) survival. 291. Then what is the name (given) according to (one's) wish: Ambaa, Nimbaa, Babülaa, Palăsaa, Sinaa, Piluyaa, and Kariraa.
This is the name (given) according to (one's) wish. This is the name as) standard as arbitrary attribution.
292. Then what is the name as) standard as substance-potential? (The examples of the standard as substance-potential are sixfold as follows :
(1) Dhammatthi kāa (the substance, imagined as a collection
of parts, helping the motion of the souls and material
bodies), ...up to...(6) Addhāsamaa (time-instant). S This is the name as the standard as substance-potential,
293. Then what is the name as) standard as essence ?4 (The name as) standard as essence is stated to be fourfold, viz.
(1) formed by compounds (sāmāsia); (2) formed by nominal terminations (taddhitaa); (3) standing for verbal roots (dhatua);
(4) formed by according to etymology (niruttia). 294. Then what is (the name) formed by compounds? (The examples of the names) formed by compounds are (illustrated by) the seven compounds (mentioned in the following verse), viz.
1. Vide supra, sutta No. 282 and 284. 2. Vide supra, sutta No. 282. 3. Vide supra, sutta No. 132. 4. Vide supra, sutta No. 282.

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-2981 TEN-NAMED (DASANĂMA)
103 (i) the coordinative (daṁda), and (ii) the possessive (bahuvdihi), (iii) the descriptive determinative (kammadhāraa), and (iv) the numeral (diggu), (v) the dependent determinative (tappurisa), (vi ) the indeclinable (avvaibhāva), and (vii) single stem denoting meanings of two or more stems
(ekkasesa) is the seventh //91/ 295. Then what is the coordinative compound ? (The examples of) the coordinative compound are as follows):
dantoștham meaning dantah (teeth) and oșthau (two lips), stanodaram meaning stanau (two nipples) and udaram (belly), vastrapatram meaning vastram (cloth) and patram (bowl), asvamahi şam meaning aśvaḥ (horse) and mahişah (buffalo), ahinakulam meaning ahih (snake) and nakulah (mongoose). This is the coordinative compound.
296. Then what is the possesive compound ? (The examples of ) the possessive compound are (as follows) :
The mountain on which the trees of Kudaya and Kalamba are in blossom (phulla jammi girimmi kudayakalamba) is expressed as 'imo girl phulliyakudayakalambo'
This is the possessive compound.
297. Then what is the descriptive determinative compound ? (The examples of) the descriptive determinative compound are (as follows) :
The bull which is white is white-bull (dhavalavasaho). The deer which is black is black-deer (kinhamigo). The cloth which is white is white-cloth (setapato). The cloth which is red is red-cloth (rattapato). . This is the descriptive determinative compound.
298. Then what is the numeral compound ? (The examples of) the numeral compound are (as follows):
Three bitter things collectively (tinni kaduga) are (all at once) expressed by 'tikadugam'. Three sweet things collectively (tinni mahurāni) are (all at once) expressed by 'timahuram. Three attributes collectie vely (tinni guna) are (all at once) expressed by 'tiguņam. Three cities collectively (tinni pura) are (all at once) expressed by 'tipuram'. Three sounds collectively (tinni sara) are (all at once) expressed by 'tisaram'. Three lotuses collectively (tinni pukkhara) are (all at once) expressed by 'tipukkharam'. Three drops collectively (tinni

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104
ANUOGADDARĀIM
[ SUTTAS 299
bimduya) are (all at once) expressed by 'tibim duyam'. Three paths collectively (tinni paha) are (all at once) expressed by 'tipaham'. Five rivers collectively (pamca nadio) are (all at once) expressed by 'pamcanadam'. Seven elephants collectively (satta gaya) are (all at once) expressed by 'sattagayam'. Nine horses collectively (nava turaga) are (all at once) expressed by 'navaturagam'. Ten villages collectively (dasagama) are (all at once) expressed by 'dasagamam'. Ten cities. collectively (dasa pură) are (all at once) expressed by 'dasapuram'.
This is the numeral compound.
299. Then what is the dependent determinative compound? (The examples of) the dependent determinative compound are (as follows) :
A crow in a holy place (titthe kago) is expressed by 'titthakago'. An elephant in the forest (vane hatthi) is expressed by 'vanaha tthi'. A wild boar in the forest (vane varaho) is expressed by 'vanavaraho'. A buffalo in the forest (vane mahiso) is expressed by 'vaṇamahiso'. A peacock in the forest (vane mayuro) is experessed by 'vanamayuro'.
This is the dependent determinative compound.
300. Than what is the indeclinable compound? (The examples of) the indeclinable compound are (as follows) :
Anugamam (near the village), anunadiyam (near the river), anuphariham (near the ditch), anucariyam (in accordance with good conduct).
This is the indeclinable compound.
301. Then what is the single stem compound (denoting the meanings of two or more stems)? (The examples of) the single stem compound (denoting the meanings of two or more stems) are (as follows) :
As is one man (purisa), so are many men; as are many men, so is one man. As is one silver coin (karisā vaṇa), so are many silver coins; as are many silver coins, so is one silver coin. As is one corn (sālī), so are many corns; as are many corns, so is one corn. [The meaning is:
The expression 'a man (purisa)' denotes 'all men' (=men as class). The expression 'a silver coin (karisavara)' denotes 'all silver coins'. expression 'a corn (sali)' denotes 'all corns'.]
The
This is the single item compound (denoting the meanings of two or more stems). This is (the name formed by) compounds. 2
1. The passage is repeated in sutta No. 449.
2.
Vide supra, sutta No. 294.

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-304 ] TEN-NAMED (DASANĀMA)
105 30 2. Then what is the name) formed by the nominal terminations?1 (The name) formed by the nominal terminations is stated to be eightfold (in the following verse):
(The names) formed by the nominal terminations are of eight kinds (expressing eight different meanings), viz.
(i) profession (kamma), (ii) handicraft (sippa), (iii) reverence (siloa), (iv) relation (samjoga), ( v ) vicinity (samīvaa), (vi) authorship (samjüha), (vii) wealth or power (issariya),
(viii) progeny or descendants (avacca) //92// 303. Then what is the name expressing profession. The following are (the examples of the name expressing profession:
A person engaged in the profession of carrying grassloads is called) tanahāraa, (a person engaged in the profession of carrying wood is called) katthahāraa, (a person engaged in the profession of carrying or cutting leaves is called) pattahāraa, (a cloth-merchant is called) dossia, (a thread dealer is called) sottia, (a cotton merchant is called) kappāsia, (a pot maker is called) kolalia, and (a person dealing in wares or grocery is called) bhamdaveyalia.
This is the name expressing profession.
304. Then what is the name expressing handicraft? The following are (the examples of the name, expressing handicraft :
(A cloth dealer is called) vatthia, (a person who plays on stringed instrument is called) tamtia, (a darn-worker is called) tunnaa, (a weaver is called) tamtuvaa, (a garment (?) maker is called) pattakāra, (a person who separates cotton seeds is called) uetta", (a basket maker is called) baru da, (the maker of rope of the mumja grass is called) mumjakāra, (a carpenter is called) katthakāra, (an umbrella-maker is called) chattakāra, (a leather strap maker is called) vajjhakara, (a cloth-maker or a book-maker is called) potthakāra, (a painter or draftsman is called) cittakāra, (an ivory worker is called) damtakāra, (a painter or a person who smears is called) leppakāra, (a person
1. Vide supra, sutta No. 293. 2. Here we have followed the reading given in footnote l on p. 131 of the MJV
edition. 3. Vide footnote 3 on p. 131 of the MJV edition.

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106 AŅUOGADDĀRĀIM
[SUTTAS 305 who manufactures lime is called) sellakara, (a hut maker or architect who constructs a cellar is called) kottimakare.
This is the name expressing handicraft.
305. Then what is the name expressing reverence? The following are (the examples of) the name expressing reverence :
Ascetic (samana), Brāhmaṇa (māhaņa), and any kind of guest (savvātihi)'.
This is the name expressing reverence.
306. Then what is the name expressing relation ? The following are (the examples of) the name expressing relation :
A king's father-in-law (ranno sasurae), a king's brother-in-law (wife's brother) (ranno salae), a king's sister-in-law's husband (ranno saddhue), a king's son-in-law (ranno jämäue), a king's brother-in-law (sister's husband) (ranno (sic) bhaginīvati).
This is the name expressing relation.
307. Then what is the name expressing vicinity ? The following are (the examples of) the name expressing vicinity :
The mountain-village (girinagaram) means a village near the mountain. Vedisam nagaram means a village near Vidisa, Bennayadam (literally, bank of Bennä river) means a village near the river Benna, Tagarāyadam means a village near the river Tagarā.
This is the name expressing vicinity.
308. Then what is the name expressing authorship? The following are (the examples of) the name expressing authorship :
Taramgavatikära (the author of the Taramgavati), Malayavatikara (the author of the Malayavati), Attanusatthikära (the author of the Attänusatthi), Bimdukāra (the author of the Bimdu).
This is the name expressing authorship.
309. Then what is the name expressing wealth or power ? The following are (the examples of) the name expressing wealth or power :
Royal authority (raisara), the noble (talavara), governor (madambia), family-head (kodumbia), fabulously wealthy person (ibbha), trader (setthi), caravan leader (sattha vāha), and military general (senāval).3
1. Vide footnote 3 on p. 131 of the MIV edition. 2. Vide footnote 4 on p. 131 of the MJV edition. 3. Vide supra, sulta No. 20.

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--312] TEN-NAMED (DASANĀMA)
107 This is the name expressing wealth or power.
310. Then what is the name expressing progeny or descendants ? The following are (the example of the name expressing progeny or descendants :
Titthayaramāyā (the mother whose son is titthayara), Cakkavattima ya (the mother whose son is a cakkavatti), Baladevamāyă (a mother whose son is baladeva), Vasudevamaya (a mother whose son is vasudeva), Rayamāya (a mother whose son is a king), Ganimaya (a mother whose son is gani), Vayagamaya (a mother whose son is vāyaga).
This is the name expressing progeny or descendants. This is (the name) formed by the nominal terminations.
311. Then what is the name) standing for verbal roots ?? The following are the examples of the name) standing for verbal roots :
Bhū (is a verbal root) in the sense of 'to exist' (and is in the active form. Edha (is a verbal root) in the sense of 'to increase or to rise'. Sparddha (is a verbal root) in the sense of 'to exercise rivalry or envy'. Gadh; (is a verbal root) meaning 'to stand firmly', 'to desire' and 'to string together'. Badhr (is a verbal root) meaning 'to agiate'.
This is (the name) standing for verbal roots.
312. Then what is the name) formed according to etymology ?8 The following are the examples of the name) formed according to the etymology:
A mahişah is so called because 'it lies down on the earth (mahyām sete)'. A bhramarah (bee) is so called because it wanders (bhramati) and makes noise (rauti)'. A musalam (mace) is so called because it shines or rises again and again (muhurmuhurlasati)'. A kapittham (fruit of wood apple) is so called because it hangs down like an ape or monkey and makes the sound of ttha' (kapiriva lambate tthacca karoti)'. A cikkhallam (mud or mire) is so called because it makes the sound 'cit' and is a creek (ciditi karoti khallam ca bhavati)'. An ulūkaḥ (owl) is so called because 'it has errect ears (ürdhvakarnah)'. A mekhalā (girdle) is so called because 'it is a garland of the sky (khasya māla)'.
1. Vide supra, sutta No, 302. 2. Vide supra, sutta No 293. 3. Vide supra, sutta No. 293,

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108
ANUOGADDARĀIṀ
[SUTTAS 313
This is (the name) formed according to etymology. This is (the name as) standard as essence.1 This is the name as standard, 2 This is the ten-named (objects). This is the name.1
//Here ends (the description of) the word nama (name)//5
[Suttas 313-520: The door of standard]
313. Then what is the standard (pamāņa) ? The standard is stated to be fourfold, viz
(i) standard (of measurement) of substances, (ii) standard (of measurement) of lands, (iii) standard (of measurement) of time, (iv) standard (of measurement) of states.
314. Then what is the standard (of measurement) of substances ? standard (of measurement) of substances is stated to be
The twofold, viz.
(i) concerned with the space-points (of the thing to be measured); and
(ii) concerned with the various types (of measures).
315. Then what is (the standard of measurement) concerned with the space-points? (The examples of the standard of measurement) concerned with the space-points are (as follows):
A material atom, duad (consisting of two space-points),...up to... a thing consisting of infinite space-points.
These are (the examples of the standard of measurement) concerned with the space-points.
316. Then what is (the standard of measurement) concerned with the various types (of measures)? (The standard of measurement) concerned with various types (of measures) is stated to be fivefold, viz.
(i) measurement of quantity (māna),
(ii) measurement of heavier weights (ummaņa),
(iii) measurement of length (omāna),
(iv) measurement by counting (ganima),
(v) measurement (of gold, etc.) by means of artificial weights (padimana).
1. Vide supra, sutta No. 282. 2. Vide supra, sutta No. 263.
3. Vide supra, sutta No. 263.
4. Vide supra, sutta No. 208.
5. The subject of nama is covered by the suttas 208-312.
6. Vide supra, sutta No. 92.

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—320] THE DOOR OF STANDARD (PAMĀŅA)
109 317. Then what is the measurement of quantity ? The measurement of quantity is stated to be twofold, viz.
(1) standard of measurement of quantity of cereals
(dhannamānappamāne), and (2) standard of measurement of quantity of liquids
(rasamānappamāne).. 318. Then what is the standard of measurement of quantity of cereals ? The standard of measurement of quantity of cereals is (as follows) :
two asatis (one asati=one handful of grains) make one pasati, two pasatīs make one setiya, four setiyās make one kulaa, foor kvlaas make one pattha, four patthayas (sic) make one a dhaya (8 seers), four adhayas make one doņa ( = 32 seers), sixty adhayas make one smallest pot, eighty adhayas make one middle pot, one hundred adhayas make one biggest pot,
eight hundred adhayas make one vaha (load).
319. What is the purpose of this standard of measurement of quantity of cereals? (The reply is that) by means of this standard of measurement of quantity of cereals is obtained the knowledge of the determination of the standard of measurement of cereal-weight of cereals kept in muttoli (a kind of receptacle which is narrow at the top and bottom and a bit expanded in the middle), murava (covering of a cart), iddara (a basket made of bark-rope), alimda (round tub-like vessel), and apavāri (granary).
This is the standard of measurement of quantity of cereals.
320. Then what is the standard of measurement of quantity of liquids? The standard of measurement of quantity of liquids is (as follows) :
The standard of measurement of quantity of liquids is made by the addition of one fourth part, the crest being inward, to the (vessel which is) standard of measurement of quantity of cereals. (The measures for this purpose are), viz.
causatthiya (measurement of weight equal to one sixty-fourth part of māņi=256/64 palas)=4palas;
battisiya (measurement of weight equal to one thirty-second part of mani)=8 palas;
1. Vide footnote 11 on p. 133 of the MJV edition.

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110
AŅUOGADDĀRĀIM
[SUTTAS 321
solasiyā (measurement of weight equal to one sixteenth part of māni) = 16 palas;
atthabhaiya (measurement of weight equal to one eighth part of mant)= 32 palas;
caubhāijā (measurement of weight equal to one fourth part of māṇī) = 64 palas;
addhamant (measurement of weight equal to one half of mant) =128 palas; mānī (measurement of weight) = 256 palas;
two causatthiyās make one battisiya; two batti si yās make one solasiya; two solasiyās make one atthabhatiya; two atthabhāiâs (sic) make one caubhaiya; two caubhāiâs make one addhamāņi;
two addhamāṇīs make one mani. 321. What is the purpose of this standard of measurement of quantity of liquids ? (The reply is that) by means of this standard of measurement of quantity of liquids is obtained the knowledge of the determination of the standard of measurement of liquidweight of liquids kept in vāraga (a small pot), ghadaga (pot), karaga (water pot), kalasiya (pitcher), gaggari (water jar), daiya (leather water bag), karodi (skull or basin), and kumdia (pitcher made of gourd)'.
This is the standard of measurement of quantity of liquids. This is the measurement of quantity: 2
322. Then what is ummāna, that is, the standard of measurement of heavier weights ?3 The word ummana' (measure of heavier weights) stands for the thing so measured', (by) for instance, addhakarisa (half the weight of karisa = } pala,), karisa, addhapala, pala, addhatula, tula, addhabhāra, bhāra, two addhakarisas=one karisa, two karisas=one addhapala, two addhapalas = one pala, one hundred and five palas=one tula, ten tulās=addh abhāra, and twenty tulas=bhāra.
1. Vide footnote 14 of the MJV edition. 2. Vide supra, sutta No. 317.
Vide supra, sutta No. 316. utmana=unmāna (Pkt. ummāna). Here the minimum measure is 1/2 karisa which is equal to 40 gumjās or 8 kammamāsas. Vide infra, sutta No 380 where 16 kammamāsas are equated to 80 gumjas. Now, as 16 māsas is given as the equivalent of 1 karisa (vide Monier's Sanskrit-English Dictionary s.v. karşa), 1/2 karisa - 8 māsas (kammamāsas) – 40 gumjās,

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323. What is the purpose of this standard of measurement of heavier weights ? (Tho reply is that) by means of this standard of measurement of heavier weights is obtained the knowledge of the determination of standard of measurement of heavier weights of objects, viz. leaves, incence, fragrant substance (tagara), coyaya (a kind of fruit), kumkuma (saffrom), sugar, molasses, candied sugar and so on.
This is the standard of measurement of heavier weights.
324. Then what is omāna, that is, the standard of measurement of length ? The word 'omāna' stands for 'the thing whose length is measured', for instance, hattha (cubit), or damda (stick), or dhanua (bow), or juga (yoke), naliyă (bamboo), or akkha (axle), or musala (club). (On these, the verses run):
The words 'damda', 'dhanu', 'juga', 'naliya', 'akkha', and 'musala' are (each) of the length or four cubits. And know a rajju (rope) as (equal to) ten naliyās, as the term expressing measure of length//93//
Know regarding these terms expressing measures of length that a cubit is applied as the measure for house, a stick for land, a bow for road, a well (and the like), (are measured) by bamboo//94/
325. What is the purpose of this standard of measurement of length ? (The reply is that) by means of this standard of measurement of length is obtained the knowledge of the determination of the standard of measurement of length of objects of the nature of wells (and the like, khāya), palace-platforms (etc.) made of bricks (ciya), sawn boards (etc. karagacita), mats (kada), cloth (pada), boundary walls (bhitti), and moats (parikkhe va).
This is the standard of measurement of length.
326. Then what is ganima, that is, the standard of measurement by counting ? The standard of measurement by counting stands for 'the thing counted'. (The means of counting are), for instance, ekka (one), dasaga (ten), sata (hundred), sahassa (thousand), dasasahassa (ten thousand), satasahassa (hundred thousand), dasasatasahassa (one million) and kodi (ten million).
327. What is the purpose of this standard of measurement by counting ? (The reply is that) by means of this standard of measurement by counting is obtained the knowledge of the determination of the standard of measurement by counting of the money pertaining to
1. Vide supra, sutta No. 316. 2. Vide supra, sutta No. 316

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ANUOGADDĀRĀIM
[SUTTAS 328
the income, expenditure and wages1 for servants (bhitaga), wages (bhiti), food (bhatta), veyana (remuneration, that is, money paid for the things made).
This is the standard of measurement by counting.
328.
Then what is paḍimana, that is, the standard of measurment (of gold, etc.) by means of artificial weights ? The word 'paḍimana' stands for the thing measured by such weight' (by means of), for instance, gumja (red and black berry used as the smallest of the jeweller's weights), kagani (coin weighing 5/4 of one gumja), nipphāva (4/3 of kagani, or 5/3 of one gumjā), kammamasaa (= three nipphāvas), mandalaa (=twelve kammamāsaas) and suvanna (sixteen kammamāsaas). Five gumjās make one kammamasaa, and with reference to kāgani, four kāgaṇīs make one kammamāsaa, three nipphävas make one kammamasaa, Thus one kammamāsaa is 'made by four (kāganis)'; twelve kammamāsaas are equal to one manḍalaa; similarly, one mandalaa (is) fourty-eight kaganis; sixteen kammamāsoas are one suvanna, thus one suvanna is sixtyfour (kagaṇīs).
329. What is the purpose of this standard of measurement (of gold, etc.) by means of artificial weights? (The reply is that) by this standard of measurement (of gold, etc.) by means of artificial weights is obtained the knowledge of the determination of the standard of measurement by means of artificial weights of things such as gold, silver, jewels, pearls, conch, sila (diamond of inferior quality)", and coral.
This is the standard of measurment (of gold, etc.) by means of artificial weights. This is (the standard of measurement) concerned with the various types (of measures). This is the standard of measurement of substances."
1. The reading Ovvayanivvisamsiyānam has been mended by us as Ovvaya-nivvisasamsiyānam, as the word nivvisa meaning 'wages' is relevant here, for, Pali nibbisa and Sanskrit nivuesa, the following quotation may be noted:
nābhinandāmi maraṇam nābhinandāmi jīvitam/
kālam ca patikankhāmi nibbisam bhatako yathā//- Theragatha, 608. nābhinandeta maranam nabhinandeta jivitam/
kālameva pratikgeta nirvesam bhṛtako yathal/-Manu VI. 45.
Cf. also nivvissa--in sutta No. 472 infra.
2. Vide supra, sutta No. 316.
3. The Commentary, explains sila as rajapaṭṭaka or gamdha paṭṭa. Rajapaṭṭaka means a diamond of inferior quality. (Vide Monier's Sanskrit-English Dictionary).
4. Vide supra, sutta No. 316.
5. Vide supra, sutta No. 313.

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330. Then what is the standard (of measurement) of lands?1 The standard (of measurement) of lands is stated to be twofold, viz.
(i) concerned with the space-points (of land to be measured), and (ii) concerned with the various types (of other measurements of land).
331. Then what is (the standard of measurment of land) concerned with the space-points? (The examples of the standard of of land concerned with the space-points are (as
measurement
follows):
A body occupying one space-point, a body occupying two spacepoints, ...up to...a body occupying numerable space-points, a body occupying innumerable space-points.
This is (the standard of measurement of land) concerned with the space-points.
332. Then what is (the standard of measurement of land) concerned with the various types (of other measurements of land)? (The standard of measurement of land) concerned with various types (of other measurements of land) is given (in the following verse) :
(The standards of measurement of land, concerned with various types of other measurements of land) are to be understood as amgula (breadth of finger), vihatthi (=12 amgulas), rayani (24 amgulas), kucchi (=48 amgulas), (then damda), dhanu, (juga, naliya, akkha and musalaeach of damda etc. being equal to 96 amgulas); gauya (=2000 dhanus), joyana (=8000 dhanus), seḍhi (innumerable koti koti joyaņas), payara (seḍhiseḍhi) and loga (world, payara seḍhi) as well as aloga (non-world, which is infinite) //95//2
333. Then what is an amgula ? The amgula is threefold, viz.
(i) ayamgula (breadth of one's own finger, that is, breadth of the finger of conspicuous personalities of different ages), (ii) ussehamgula (a determinate measure obtained at the end of a series starting with the measure of a practical material atom, each succeeding measure beginning from sanhasanhiya being 8 times its immediately preceding measure. This is used for measuring the space occupied by various living beings4),
1. Vide su pra, sutta No. 313.
Vide infra, sutta No, 345 and 361.
3. Vide infra, sutta No. 344.
4. Vide infra, sutta No. 346.
8

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( SUTTAS 334
(iii) pamanamgula (which is a higher measure used for measurement
of continents, islands, hells, heavens, etc.). 334. Then what is the ayamgula ? The ayamgula is (the breadth of the finger of different persons born at different times, their face (muha) being (of the length of) twelve ayamgulas of their own, and the (whole) man being of the standard (pamāņa) which is nine times (the length of the face. (The volume of water displaced by the body of a man is (equal to the hollow of a pot holding the quantity (māna) of one dona(of cereals). A man is of the weight (ummāna) which is equal to half a bhāra?. (On this, the verses run):
The superior men (such as cakravartin, etc.) are to be known as possessed of the standard of (proper) ‘māņa', 'ummāņa' and endowed with (auspicious) marks (conch, svastika, etc.) and signs (on their body, such as black marks like sesamum, and so on), and qualities (forbearance, etc.) and are born of superior families //96//
The superior men, again, are in height one hundred and eight amgulas (of their own), the inferior are ninety-six amgulas and the mediocrities are one hundred) and four 1/97//
Whether inferior or superior, the persons who (on account of their bad karman), are devoid of effective voice (that is, voice which is weighty and acceptable to all), buoyancy and power must act, bei helpless, as menial servants to the superior persons //98// 335. By this standard of amgula
six amgulas make one păda (foot), two pāyas (sic) make one vihatthi, two vihatthis make one rayani, two rayaņīs make one kucchi, two kucсhis make one damda, dhanī, juga, näliya, akkha, and musala (all of which are equal in measure), two thousand dharūs make one găuya,
four gāuyas make one joyaņa. 336. What is the purpose of this standard of āyangula ? (The reply is that as regards the purpose to be served) by this standard ayamgula, (different people born at different times measure with their own āyamgula (such objects as) well (agada), lake (daha), river, dug out pond (talaga), rectangular reservoir (vävi), such reservoir with lotus, or reservoir (pukkharani), a long lake (dihiyā, canal), zigzag lake (gumjaliya), natural tanks, or rows of such tanks or rows of tanks with
1. Vide supra, sutta No. 318. 2. Vide supra, sutta No. 322.

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sluice-gates for transfer of water, or rows of water-pits; pleasure gardens, park for picnic, forests (with ordinary trees near a town), forest with the same kind of trees, forest with different kinds of trees of superior quality, rows of the same kind or of different kinds of trees; temples, assemblies, shed for supply of water to travellers, stūpas (mounds), ditch with equally wide bottom and top, moat (ditch with narrow bottom and wide top); wall, rampart (attālaga), walk (cariya, which is eight cubits in breadth between the wall and the fort for the movement of elephants, etc.), doors, ornamented gateways (gopura), arch (torana), palace, house, thatched porch, caves (lena), market, triangular place* for marketing (simghadaga), meeting place of three roads, meeting place of four roads, meeting place of six roads (caccara), temples of fourfaced deities (caumuha), highways (maha paha), paths; cart, chariot, vehicle, jugga (a two-cubit sedan chair with square seat), gilli (an ornamented seat on elephant's back), thilli ornamented saddle), covered palanquin (siya) and palanquin as long as a man (samdamāniya); shallow steel plate (lohi), steel couldron, (steel) spoons, seat, bed, pillar, earthen pot (bhamda), and bell-metal vessel (matta) and other accessories (uvagaraña), etc.; and the modern joyanas (are also measured by this ayamgula). 337. This (ayamgula) is stated to be threefold, viz.
(1) sūtiamgula (rectilinear), (2) payaram gula (plane surface),
(3) ghanamgula (cube). (1) The sūiamgula (sic) is a one amgula long row of space-points, with a thickness equal to) one space-point (the breadth also being equal to one space-point, for instance, ...which is a row of three. space-points).
(2) The payaramgula is (equal to) sāyī multiplied by sûyî (for: instance,
which is a square consisting of nine space-points, there
being three space-points on each side). .
(3) The ghanamgula is (equal to) payara multiplied by sūi (sic) (for instance,
which is a cube consisting of 27 space-points).
338. Which of these sūtiamgula, payaramgula and ghanamgulais, O Lord, relatively less or greater or equal or extra-plus ? (The reply

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[ SUTTAS 339
is that) the sūtiamgula is the least of all, the pataramgula (sic) is innumerable times (greater than the sūtiamgula), and the ghanamgula is innumerable times (greater than the payaramgula).
This is the ayamgula.
339. Then what is the ussehamgula ?! The ussehamgula is stated to be manifold (in the following verse), viz.
There are-atom (paramāņā), mote (tasarenü, literally 'movable' (by air)), mote raised by chariot (raharenū), and tip of hair (aggayam ca vālassa), nit (likkha), louse (iūjā), and barley (java) which increase in (geometrical) progression (the succeeding one being) eight times (the preceding one) //99//
· 340. Then what is the atom ? The atom is stated to be twofold, viza
(1) subtle (suhuma, theoretical), and (2) practical (vavahāra).
341. Of them, (the atom) which is subtle, is to be left unexplained (in the present context).
342. Then what is the practical. (As regards) the practical (material atom), a practical material atom is produced by the integration of the assemblage of groups of infinite times infinite number of suble material atoms.
343 [1]. Should, O Lord, it (the practical material atom) occupy the edge of a sword or edge of a razar ? Yes, it can occupy. And at that time, is it pierced through or broken into pieces ? (Answer): such incident is not possible, the weapon does not prevail there indeed.
343 [2]. Should, O Lord, it pass through a fiery body ? Yes, it does pass through. At that time, O Lord, should it burn ? (Answer): such incident is not possible, the weapon (of fire) does not prevail there indeed.
343 [3]. Should, O Lord, it pass through the great cloud called Pukkhalasamvattaya ? Yes, it does pass through. At that time, does it become wet with water ? (Answer): such incident is not possible, the weapon (of water) does not prevail there indeed.
343 [4). Should, O Lord. it go swiftly against the stream (in the midst of the big river called Ganga ? Yes, it does go swiftly. At
1. Vide supra, sutta No, 333. 2. anamtānamtānam--vide footnote 3 on p. 137 of the MJV edition.

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that time, does it meet obstruction (from the stream)? (Answer): such incident is not possible, the weapon (of stream) does not prevail there indeed.
343 [5]. Should, O Lord, it bathe into the whirlpool of water or a drop of water? Yes, it does bathe. At that time, does it rot or dissolve (in water)? (Answer) such incident is not possible, the weapon (of water) does not prevail there indeed. (On this, a verse runs) :
The omniscients call that an atom which is not capable of being pierced through or broken (into pieces) even by a very sharp weapon; that (they call) the first unit of standard (of measurement) //100//
344. By the integration of the assemblage of groups of infinite practical material atoms, there arise gradually (what is) called a very very fine (ussanhasanhiya), or (what is) called a very fine (sanhasanhiya), or (what is) called a floating mote (uddhareņu), or (what is) called a mote (tasareņu), or (what is) called a mote raised by chariot (rahareņu). eight ussanhasanhiyās make one sanhasanhiya,
eight sanhasanhiyās make one uḍḍhareņu,
eight uldhareņus make one tasareņū,
eight tasarenus make one rahareņu,
eight rahareņūs make one vălagga (hair-tip) of the human beings of Devakuru and Uttarakuru,
eight valaggas of the human beings of Devakuru and Uttarakuru are equal to one valagga of the human beings of Harivasa and Rammagavasa,
eight valaggas of the human beings of Harivassa and Rammayavāsa are equal to one valagga of the human beings of Hemavayavasa and Heraṇṇavayavāsa,
eight valaggas of the human beings of Hemavayavasa and Herannavayavasa are equal to one valagga of the human beings of Puvvavideha and Avaravideha,
eight valaggas of the human beings of Puvvavideha and Avaravideha are equal to one valagga of the human beings of Bharaha and Eravaya,
eight valaggas of the human beings of Bharaha and Eravaya are equal to one likkha (nit),
eight likkhās are equal to one juyā (louse),
eight juyas make one javamajjha (middle part of a barley corn), eight javamajjhas make one ussehamgula (the breadth of a finger). 345. By this standard of amgula
six amgulas make one pada,

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ANUOGADDĀRĀIM
Í SUTTAS 346
twelve amgulas make one vihatthi, twenty-four amgulas make one rayani, forty-eight amgulas make one kucchi, ninety-six amgulas make one damda, or dhanü, or juga, or naliyā, or akkha, or musala, two thousand dhanūs, by this standard of dhanī, make one gāuya,
four gāuyas make one joyana. 346. What is the purpose of this (standard of measurement of) i ussehamgula? (The reply is that) by meams of this ussehamgula, the space occupied by the bodies of hell-beings, animal beings, human beings and gods is measured.
347 [1]. How big, O Lord, is the bodily occupation of hellbeings? It is, Gotama, stated to be twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and (2) the body which is created afterwards to serve some
purpose. Of them, the (normal) body which is ... maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and 500 dhaạūs in the maximum. Of them, the body which is created afterwards to serve some purpose is (equal to) a numerablth part of an amgula in the minimum and 1,000 dhanus in the maximum.
347 [2]. How big, O Lord, is the bodily occupation of hell-beings in the land of Rayanappabha? It is, Goyama (sic), stated to be twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and (2) the body which is created afterwards to serve some
purpose. Of them, the (normal) body which is... maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimu and seven dhanūs, three rayanis and six amgulas in the maximum. Of them, the body which is created afterwards to serve some purpose is (equal to) a numerablth part of an amgula in the minimum and fifteen dhanūs, two and a half rayani in the maximum.
347 [3]. How big, O Lord, is the bodily occupation of hellbeings in the land of the Sakkarappabhā? It is, Goyama, twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and
be

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(2) the body which is created afterwards to serve some
purpose. Of them, the (normal) body which is... maintained till the end of life is equal to) an innumerablth part of an amgula in the minimum and fifteen dhanūs, two and a half rayanis in the maximum. Of them, the body which is created afterwards to serve some purpose is (equal to) a numerablth part of an amgula in the minimum and thirty-one dhants and one rayani in the maximum.
347 [4]. How big, O Lord, is the bodily occupation of hell-beings in the land of the Valuyapabha ? It is, Goyama, stated to be twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and (2) the body which is created afterwards to serve some
purpose. Of them, the (normal) body which is... maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and thirty-one dhanūs and one rayanż in the maximum. Of them, the body which is created afterwards to serve some purpose is equal to) a numerablth part of an amgula in the minimum and sixty-two dhanūs and two rayanis in the maximum.
347 5]. Similarly, the question about all types of land is to be asked.
In respect of the land of the Pamkappabha, the (normal) body which is...maintained till the end of life is (equal to an innumerablth part of an amgula in the minimum and sixty-two dhanūs and two rayanis in the maximum; the body which is created afterwards to serve some purpose is (equal to) a numerablth part of an amgula in the minimum and one hundred and twentyfive dhanus in the maximum.
In respect of the land of the Dhumappabha, the (normal) body which is...maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and one hundred and twenty-five dhanūs in the maximum; the body which is created afterwards to serve some purpo e is (equal to) a numerablth part of an amgula in the minimum and two hundred and fifty dhanūs in the maximum.
In respect of the land of) Tama, the (normal) body which is... maintained till the end of life is (equal to an innumerablth part of an amgula in the minimum and two hundred and fifty dhanüs in the maxtmum; the body which is created afterwards to serve some purpose is (equal to a numerablth part of an amgula in the minimum and five hundred dhanūs in the maximum,

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(SUTTAS 348
347 [6]. How big, O Lord, is the bodily occupation of hell-beings in the land of the Tamatama ? It is, Goyama, stated to be twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and (2) the body which is created afterwards
purpose.
Of them, the (normal) body which is... maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and five hundred dhanūs in the maximum. Of them, the body which is created afterwards to serve some purpose is equal to) a numerablth part of an amgula in the minimum and one thousand dhanus in the maximum.
348 [1]. How big, O Lord, is the bodily occupation of the Asurakumāras ? It is, Gotama, stated to be twofold, viz.
(1) the (normal) body which is got at the time of birth and
maintained till the end of life, and. the body which is created afterwards to serve some
purpose. Of them, the (normal) body which is maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and seven rayanis in the maximum; the body which is created afterwards to serve some purpose is equal to) a numerablth part of an amgula in the minimum and one hundred thousand oyanas in the maximum.
348 [2]. Similarly, it is to be spoken of up to Thaniyakumāras (vide, sūtra No. 216 [13]) by (following) the method (adopted in the case) of the Asurakumāras.
349 [1]. How big, O Lord, is the bodily occupation of the earthbodied beings ? It is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an am gula in the maximum also.
Similarly, it is to be spoken of the micro-organic earth-bodied beings, jointly (of undeveloped and developed), and (separately) of undeveloped and developed (beings); and also of the macro-organic beings jointly (of undeveloped and developed), and separately) of undeveloped and developed (beings.)
Similarly, it is to be spoken of up to the macro-organic undeveloped and developed air-bodied beings (vide sutra No, 216 [6]).

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349 [2]. How big, O Lord, is the bodily occupation of plantbodied beings ? It is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and a little more than one thousand joyaņas in the maximum; (the bodily occupation of the micro-organic plantbodied beings of all the three varieties—viz. (i) jointly (undeveloped and developed), (ii) undeveloped, and (iii) developed also-is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; (the bodily occupation of the macro-organic plant-bodied beings is (equal to) an innumerablth part of an amgula in the minimum and a little more than one thousand joyaņas in the maximum; (the bodily occupation) of (the macro-organic plant-bodied beings which are) undeveloped is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; (the bodily occupation) of (macro-organic plant-bodied beings which are) developed is (equal to) an innumerablth part of an amgula in the minimum and a little more than one thousand joyaņas in the maximum.
350 [1]. (Similarly) the question about the bodily occupation of) two-sensed beings is to be asked. Regarding question about twosensed beings, (their bodily occupation) is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and twelve joyanas in the maximum; (the bodily occupation) of (two-sensed beings which are) undeveloped is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; (the bodily occupation) of (two-sensed beings which are) developed is (equal to) a numerablth part of an amgula in the minimum and twelve joyanas in the maximum.
350 [2]. (Next comes) the question about (the bodily occupation of) three-sensed beings; (it is), Goyama, (equal to) an innumerablth part of an amgula in the minimum and three găuyas in the maximum; (the bodily occupation) of (three-sensed beings which are) undeveloped is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; (the bodily occupation) of (three-sensed beings which are) developed is (equal to) a numerablth part of an amgula in the minimum and three găuyas in the maximum.
350 [3]. (Next comes) the question about the bodily occupation of four-sensed beings; (it is), Goyama, (equal to) an innumerablth part of an amgula in the minimum and four gāuyas in the maximum; (the
1. Vide supra, sutta No. 216 [7].

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[ SUTTAS 351
bodily occupation) of (four-sensed beings which are) undeveloped is (equal to) an innumerablth part of an amgula both in the minimum and the maximum. As regards the question about (the bodily occupation) of (four-sensed beings which are) developed, it is (equal to) a numerablth part of and amgula in the minimum and four gauyas in the maximum.
351 [1]. As regards the question of the bodily occupation of the animal beings with five sense-organs, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and one thousand joyanas in the maximum.
351 [2]. The question about (the bodily occupation of) aquatic beings of the animal world with five sense-organs; Goyama, is also like this, and like this is also the (question about) the agamic aquatic beings with five sense-organs. (In respect of the question about agamic aquatic beings with five sense-organs, Goyama, it is (equal to) an innumerablth part of an amgula in the minimum and one thousand joyanas in the maximum)1; in respect of the question about undeveloped agamic acquatic beings with five sense organs, it is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed agamic aquatic beings with five sense-organs, it is (equal to) a numerablth part of an amgula in the minimum and one thousand joyaṇas in the maximum; in respect of the question about aquatic beings with five sense-organs, coming out of womb, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and one thousand joyanas in the maximum ; in respect of the question about undeveloped (aquatic beings with five sense-organs, coming out of womb), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about developed (aquatic beings with five sense-organs, coming out of womb), it is, Goyama, (equal to) a numerablth part of an amgula in the minimum and one thousand joyanas in the maximum.
351 [3]. In respect of the question about the quadruped terrestrial beings (with five sense-organs), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and six gauyas in the maximum; in respect of the question about the agamic quadruped terrestrial beings (with five sense-organs), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and
1. The bracketed portion is from Puppha Bhikkhu's Sultagame Part II, p. 1127.

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123
'several' (puhatta)? gāuyas in the maximum; in respect of the question about the undeveloped agamic quadruped terrestrial beings (with five sense-organs), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed agamic quadruped terrestrial beings (with five senseorgans), it is, Goyama, (equal to) a numerablth part of an amgula in the minimum and 'several gāuyas in the maximum; in respect of the question about the quadruped terrestrial beings with five sense-organs, coming out of womb, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and six găuyas in the maximum; in respect of the question about the undeveloped quadruped terrestrial beings with five sense-organs, coming out of womb, it is, Goyama, (equal to) an innumerabith part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed (quadruped terrestrial beings with five sense-organs, coming out of womb, it is, Goyama, (equal to) a numerablth part of an amgula in the minimum and six gàuyas in the maximum.
In respect of the question about the terrestrial reptile beings crawling on breast with five sense-organs, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and one thousand joyaņas in the maximum; in respect of the question about the agamic terrestrial reptile beings crawling on breast, with five sense-organs, it is, Goyama, (equal to) an innumerablth part of an aingula in the minimum and 'several' joyaņas in the maximum; in respect of the question about the undeveloped (agamic terrestrial reptile beings crawling on breast, with five sense-organs), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed (agamic terrestrial reptile beings crawling on breast, with five sense-organs), it is, Goyama, (equal to a numerablth part of an amgula in the minimum and 'several joyanas in the maximum; in respect of the question about the terrestrial reptile beings crawling on breast, with five sense-organs, coming out of womb, it is (equal to) an innumerablth part of an amgula in the minimum and one thousand joyaņas in the maximum; in respect of the question about the undeveloped (terrestrial reptile
1. The Commentary, p. 183 B, explains puhatta as: dvi prabhrtyā navabhyah sama.
yaprasiddya pirthaktvam ucyale, that is, any number between 2 and 9.

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124
AŅUOGADDĀRĀIM
[SUTTAS 351
beings crawling on breast, with five sense-organs, coming out of womb), it is equal to) an innumerabith part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed (terrestrial reptile beings crawling on breast, with five sense-organs, coming out of womb), it is equal to) a numerablth part of an amgula in the minimum and one thousand joyaņas in the maximum.
In respect of the question about the terrestial reptile beings crawling on arms, (with five sense-organs), it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and several' gāuyas in the maximum; in respect of the question about the agamic terrestrial reptile beings crawling on arms, (with five sense-organs), it is, (equal to an innumerablth part of an amgula in the minimum and "several' gàuyas in the maximum; in respect of the question about the undeveloped agamic terrestrial reptile beings crawling on arms, (with five sense-organs), it is, Goyama, (equal to) an innumerablth part of au angula in the minimum and an innumerablth part of an amgula in the maximum also ; in respect of the question about the developed agamic terrestrial reptile beings crawling on arms, with five senseorgans), it is equal to) an innumerablth part of an amgula in the minimum and 'several' dhasüs in the maximum; in respect of the question about the terrestrial reptile beings crawling on arms, (with five sense-organs), coming out of womb, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and 'several' găuyas in the maximum; in respect of the question about the undeveloped (terrestrial reptile beings crawling on arms, with five sense-organs, coming out of womb), it is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question up to about the developed terrestrial reptile beings crawling on arms, (with five sense-organs), coming out of womb, it is, Goyama, (equal to) a numerablth part of an amgula in the minimum and 'several' gāuyas in the maximum.
351 141. In respect of the question about the aerial beings of the animal world, with five sense-organs, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and 'several dhanus (sic) in the maximum; about the agamic aerial beings of the next three kinds it is to be spoken of as in the (corresponding) cases of the agamic reptile beings crawling on arms. (In respect of the question about the aerial beings with five sense-organs), coming out of womb, it is (equal to) an innumerablth part of an amgula in the minimum and 'several' dhanus in the maximum; in respect of the question about the undeveloped

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125
(aerial beings with five sense-organs, coming out of womb), it is (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed (aerial beings with five sense-organs, coming out of womb), it is (equal to) a numerablth part of an amgula in the minimum and 'several' dhanus in the maximum.
351 [5]. Here, there are epitomic verses which are as follows, viz.
There is (the maximum length of) one thousand joyanas (in the case of agamic aquatic beings with five sense-organs), 'several' gāuyas (in the case of agamic quadruped beings), and then 'several' joyaņas (in the case of agamic reptile beings crawling on breast); however, of the two agamic beings (i.e., reptile beings crawling on arms, and aerial beings) (the maximum length) is 'several' dhanus-(this is) about the height of agamic beings //101//
There is (the maximum length of) one thousand joyanas (in the case of aquatic beings with five sense-organs, coming out of womb), six gauyas (in the case of quadruped beings, coming out of womb) and then one thousand joyanas (in the case of reptile beings crawling on breast, coming out of womb) and 'several' gauyas in the case of reptile beings crawling on arms and 'several' dhanus in the case of birds-(all this relates to beings coming out of womb) //102//
352 [1]. How big, O Lord, is the bodily occupation of human beings? It is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and three gauyas in the maximum.
352 [2]. In respect of the question up to the agamic human beings, it is, Goyama, (equal to) an innumerablth part of on amgula in the maximum also.
352 [3]. (In respect of the question) up to the human beings, coming out of womb, it is, Goyama, (equal to) an innumerablth part of an amgula in the minimum and three gauyas in the maximum. In respect of the question about the undeveloped human beings, coming out of womb, it is Goyama, (equal to) an innumerablth part of an amgula in the minimum and an innumerablth part of an amgula in the maximum also; in respect of the question about the developed human beings, coming out of womb, it is, Goyama, (equal to) a numerablth part of an amgula in the minimum and three gauyas in the maximum.
353. Of the Vanamamtara (gods), the (normal) body which is maintained till the end of life and the body which is created afterwards to serve some purpose are to be spoken of just as in the case of the Asurakumaras,

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126 AŅUOGADDĀRĀIM
[ SUTTAS 354 354. (The bodies of the) Fotisiyas are (also to be spoken of) just as in the case of the Vanamamtaras.
355 [1]. How big, O Lord, is (the bodily occupation) of the Sohammaya gods ? It is, Gayama, stated to be twofold, viz. (1) the (normal) body which is got at the time of birth and
maintained till the end of life, and (2) the body which is created afterwards to serve some purpose.
Of them, the (normal) body which is... maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and seven rayaņis in the the maximum; of them, the body which is created afterwards to serve some purpose is (equal to) a numerablth part of an amgula in the minimum and one hundred thousand joyaņas in the maximum.
355 [2]. As in the case of Sohamma (sic), so also is to be spoken of (the gods) in the Isānukappa.
355 [3]. The questions about the gods in the remaining kappas up to the Accuyakappa are to be spoken of just as in the case of the question about the Sohamma gods.
In Sanamkumāra, the (normal) body which is maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and six rayanīs in the maximum; the body which is created afterwards to serve some purpose is to be spoken of just as in the case of the Sohamma.
About the Māhimda (kappa) also, it is to be spoken of just as in the case of Sanamkumāra.
In Bambhaloga and Lamtaa, the (normal) body which is maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and five rayaņīs in the maximum; about the body which is created afterwards to serve some purpose, it is to be spoken of) just as in the case of the Sohamma.
In Mahasukka and Sahassāra, the (normal) body which is maintained till the end of life is (equal to) an innumerablth part of an amgula in the minimum and four rayanis in the maximum; about the body which is created afterwards to serve some purpose, it is to be spoken of) just as in the case of the Sohamma.
In the four (that is) Anata, Panata, Arana and Accuta also, the (normal) body which is maintained till the end of life is equal to) an innumerablth part of an amgula in the minimum and three rayaņis in the maximum; about the body which is created afterwards to serve some purpose, it is to be spoken of) just as in the case of the Sohamma.

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127
355 [4]. How big, O Lord, is the bodily occupation of the Gevejjaya gods ? The body of the Gevejjaya gods is said to be of one kind (only), viz. the normal body which is maintained till the end of life, and that is (equal to) an innumerablth part of an amgula in the minimum and two rayanis in the maximum.
355 [5]. How big, O Lord, is the bodily occupation of the Anuttarovavaiya gods? The body of the Aruttarovavaiya gods is said to be of one kind (only), viz. the normal body which is maintained till the end of life, and that is (equal to) an innumerablth part of an amgula in the minimum and one rayani in the maximum.
356. This (above described ussehamgula)' is stated to be threefold in brief, viz.
(1) sulamgula (rectilinear);
(2) payaramgula (plane surface); (3) ghanamgula (cube).
The sulamgula is one amgula long row of space-points, with (a thickness equal to) one space-point (the breadth also being equal to one space-point), the payaramgula is (equal to) su multiplied by sül, and the ghanamgula is (equal to) payara multiplied by sui.
357. Which of these-suciamgula (sic), payaramgula, and ghanamgula is, O Lord, relatively less or greater or equal or extra-plus ? The sulamgula is the least of all, the payaramgula is innumerable times (greater than the sütamgula), and the ghanamgula is innumerable times (greater than the payaramgula).
This is the ussehamgula.2
358. Then what is the pamanamgula ? The pamanamgula is stated (as follows):
(There is) the kaganit jewel stated to be possessed by every king who is the emperor of (the whole) world up to the four ends, which is (equal to) eight sovannias" (in weight), has six surfaces, twelve
1. Vide supra, sutta No. 339.
2. Vide supra, sutta No. 339.
3.
Vide supra, sutta No. 333.
4. This is one of the fourteen jewels of a Cakravartin, which consist of Itthi (lady), Senavai (mititary general), Gahavai (house-holder), Purohiya (priest), Vaddhai (architect-engineer), Asa (horse), Hatthi (elephant), Asi (sword), Danda (stick), Cakka (discus), Chatta (umbrella), Gamma (shield), Mani (precious stone) and kagani (a cubical jewel). Vide Samavayanga 48 (Suttagame Part I, p. 327, lines 27-29).
5. Vide supra, sutta No. 328 for suvanna.

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128
AŅUOGADDARAIM
[SUTTAS 359
edges, eight corners and shaped like the configuration of an anvil, and each side of it is (equal to) the breadth of one ussehamgula which is (equal to) half of (the thickness) of the amgula of the Ascetic Lord Mahavira. One thousand times of it is one pamanamgula.
359. By this standard of amgula,
six amgulas make one pada,
two padas or twelve amgulas make one vihatthi, two vihatthis make one rayani,
two rayanis make one kucchi,
two kucchis make one dhanu,
1.
two thousand dhanus make one gauya,
four gauyas make one joyana.
What is the purpose of this pamanamgula?
360. The reply is that) by means of this pamāṇamgula, the length, breadth, height, depth and circumference of the Pudhavi (of Ratnaprabhā, etc.), Kamdas (regions, e. g., of Ratnakamḍa, etc.), Pāyālas (Pātālakalasas, pitchershaped deeps,), Bhavanas (abodes of the Bhavanapati gods), the layers of the Bhavanas, hellish abodes, the rows of hellish abodes, the layers of hellish abodes, Kappas (abodes of gods, viz. Saudharmika, etc.), Vimāņas (related to the Graiveyaka gods), rows of the Vimāņas, the layers of the Vimanas, Tamkas (mountains with broken summits), Kūdas (peaks of mountains), selas (mountains without peaks), siharis (mountains with peaks), pabbhāras (slightly inclined mountains), Vijayas (viz. the kingdom of Kaccha, etc. vide Thaṇanga, 8, p. 293 of Suttagame, part. 1), Vakkhāras (a class of the moutains of the shape af elephant tusk, viz. Vidyutprabha, etc.), vāsas (continents), vasaharas (countries, viz. Bharat avarsa, etc.), vasaharapavvayas (the monutains dividing the seven kşetras, viz. Bharata, etc.), velas (seashore where water flows in eddies), veiyas (surrounding walls, such as paumavara, etc.), daras (gates such as Vijaya, etc.), toranas (archways), divas (islands), and samuddas (oceans) are measured.
361.
This (viz. pamāṇamgula) is stated to be threefold in brief, viz.
(1) seḍhiamgula (rectilinear);
(2( payaramgula (plane surface); (3) ghanamgula (cube).
The seḍht is (a row of) innumerable koḍākoḍi (1014) joyanas (that is, the loga when folded into a cube, has the rectilinear length of innumerable kotikoti joyaṇas which is equal to 7 rajjus), the patara is (equal
Vide the Commentary of Jivajiva pannati, 3. 156 and Pravacanasarod dhara Part II, p. 443 ff.

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-366 ] STANDARD OF MEASUREMENT OF TIME (KĀLAPAMĀŅA) 129 to) the sedhi multiplied by sedhi (that is 7x7 square rajjus), and the loga is patara multiplied by sedhi (that is 7x7x7 cube rajjus), the numerable logas are (equal to) numerable times of loga, the innumerable logas are equal to) innumerable times of loga, and the infinite logas are (equal to) infinite times of loga.
362. Which of these---selhiamgula, payaramgula, and ghaṇamgulais relatively less or greater or equal or extra-plus ? The sedhiamgula (sic) is the least of all; the payaramgula is innumerable times (greater than the sedhiamgula); the gharamgula is innumerable times (greater than the payaramgula).
This is the pamānamgula. This is the standard concerned with the various types of land. This is the standard of measurement of lands. 3
363. Then what is the standard (of measurement) of time ?4 The standard (of measurement) of time is stated to be twofold, viz.
(i) concerned with the time-points; and
(ii) concerned with the various types (of time). 364. Then what is the standard of measurement of time) concerned with time-points ? (The examples of the standard) concerned with time-points are (as follows) :
A thing staying for one instant, a thing staying for two instants, a thing staying for three instants,...up to...a thing staying for innumerable instants.
This is (the standard of measurement of time) concerned with time-points.
365. Then what is (the standard of measurement of time) concerned with various types (of time) ? (The standard of measurement of timel concerned with the various types of time) is (given in the following verse)
(There are) samaya (instant), avaliya (series of instants), muhutta, divusa (one day), ahoratta (one day and night), pakkha (half of a month, fortnight), māsa (one month), and samvacchara (one year), juga, paliya (store), sågara (ocean), osappi, pariatła //103/!
366. Then what is the instant (time-point) ? I shall here explain the instant (thus);
1. Vide footnote 9 on p. 146 of the MJ V edition. 2. Vide supra, sutta No. 332. 3. Vide supra, sulta No. 330. 4. Vide supra, sutta No. 313.

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130
AŅUOGADDĀRĀIM
[SUTTAS 367
(Suppose) there is a particular person, a son of a tailor, who is young, strong, is at a proper period of time, youthful, without disease and with steady forearm; has strong hands, and feet, with developed sides, back and thighs, has the two arms just like the bolt of a twin and a pair of tala tree (palmyra tree); has the skin of his body made massive (by) hitting by means of leather-stick (cammettaga), wooden club and fist; is capable of physical exercise of scaling, swimming and running quickly; is possessed of internal energy; knows what to do, is clever, learned, proficient, wise, skilful and expert in minute arts. He takes up a big piece of cotton cloth or a silken cloth and quickly (sayaraham) tears á cubit of it. Here a questioner asked the teacher thus : Is the time, taken by the son of a tailor quickly to tear a cubit of the big piece of cotton cloth or the silken cloth, equal to one (time) instant ? (The teacher replied) : Such assertion is not possible. Why? Because one piece of cotton cloth is produced by the integration of the assemblage of groups of numerable number of threads. While the upper thread is not cut, the lower thread cannot be cut. The upper thread is cut at a time which is different from the time when the lower thread is cut. Therefore this is not one instant,
To the teacher explaining thus, the questioner again asked thus: Is the time taken by the son of a tailor in curting the upper thread of the big piece of cotton cloth or silken cloth one instant? (The teacher replied): No, it is not. Why? Because one thread is produ. ced by the integration of the assemblage of groups of numerable number of fibres. While the upper fibre is not cut, the lower fibre cannot be cut. The upper fibre is cut at a time which is different from the time when the lower fibre is cut. Therefore this is not one instant.
To the teacher explaining thus, the questioner again asked thus: Is the time taken by the son of a tailor in cutting the upper fibre of thread one instant ? (The teacher replied): No, it is not. Why? Because one fibre is produced by the integration of the assemblage of groups of infinite number of (atomic) conglomerates. While the upper conglomerate is not broken, the lower conglomerate cannot be broken. The upper conglomerate is broken at a time which is different from the time when the lower conglomerate is broken. Therefore this is not one instant. Finer still than this, O young ascetic, is the time-) instant stated to be.
367. What is produced by the integration of the assemblage of groups of innumerable number of instants is called avaliya.
1. Skt. carma-yasli (carmadamda).

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-367] STANDARD OF MEASUREMENT OF TIME (KĀLAPAMĀŅA) 131
numerable number of avaliyas one usasa (expiration), numerable number of avaliyas one nisäsa (inspiration). (On this, the verses run):
One usasa and nisasa of a man who is pleased, not pained by old age and untroubled (by disease) is said to be one pāņu (breath) //104//
Seven pāņus make one thova, seven thovas make one lava, by seventy-seven lavas (is made what) is called one muhutta //105//
Three thousand seven hundred and seventy-three (3773) ūsāsas (meaning sasa and nisāsa) are called one muhutta by all omniscients //106//
By this standard of muhutta,
30 muhuttas make one ahoratta (one day and night),
15 ahurattas make one pakkha (half of a month),
2 pakkhas make one masa (one month),
2
māsas make one uu (one season),
3
uus make one ayana (half of a year, the period of duration of the sun's passage, north and south of the equator),
2
ayanas make one samvacchara (one year),
5 samvaccharas make one juga,
20 jugas make one vasasaya (one hundred years),
10
vasasatas (sic) make one vasasahassa (one thousand years),
100
vasasahassas make one vasasayasahassa (one hundred thousand years),
84,00,000 vasas make one puvvamga, 84,00,000 puvvamgas make one puvva, 84,00,000 puvvas make one tudiyamga, 84,00,000 tuḍiyamgas make one tudiya.
'Similarly, adadamga, adada, apapamga, apapa, huhuyamga, huhuya, uppalamga, uppala, paumamga, pauma, nalinamga, nalina, atthanipuramga, atthaniura (sic), auyamga, auya, nauyamga, nauya, pautamga, pauta, culiyamga, 84,00,000 sisapaheliyamga make culiya, sisapaheliyamga, and sisapaheliya (=84,00,00028 years).
one
Thus far indeed is counting. This much indeed is subject to counting. From this onward (another standard through) similes (ovamia) prevails.
1. Vide footnote 4 on p. 149 of the MJV edition. 2. Vide footnote 9 on p. 149 of the MJV edition.

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132
AŅUOGADDĀRĀIM
[ SUTTAS 368
368. Then what is the number of time-instants indicated by standard) through similes ? (The number indicated by standard) through similes is stated to be twofold, viz.
(i) (number indicated by standard) through the simile
of a store (of corns, paliovama); (ii) (number indicated by standard) through the simile
of ocean (sågarovama).
369. Then what is the number indicated by standard) through the simile of a store ? (The number indicated by standard) through the simile of a store is stated to be threefold, viz.
(A) (number indicated by standard) through the simile
of emptying a store uddha rapaliovama, the number being equal to the number of the time-instants required for emptying the store, taking out each content at one time-instant);
(B) (number indicated by standard) through the simile
of time-instants required for emptying a store (addhapa. liovama, the number being equal to the number of the time-instants required for emptying the store, taking out each content after an interval of one
hundred years); and (C) (number indicated by standard) through the
simile of emptying the space-points of a store (khettapaliovama, the number being equal to the number of time-instants required for emptying the store of all its space-points, taking out each space-point at every
time-instant). 370. Then what is (the number indicated by standard) through the simile of emptying a store ? (The number indicated by standard through the simile of emptying a store is stated to be twofold, viz.
(1) conceptual (that is, a store containing fine material which is
conceptual); and (2) practical (that is, a store containing gross material).
371. Of them, what is conceptual is to be postponed (for consideration later on in sutta No. 374.
372. Of them, what is practical is (as follows):
(Suppose) there is a particular (circular) store (of corns), which is (by ussehamgula) one joyaņa in length and breadth, and one joyana upward in height. As regards its surrounding wall (pariraa, that is,

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--374 ) STANDARD THROUGH SÍMILES (OVAMIA) 133 the circumference), it is three times (of one joyaņa, that is, three joyaņas) and extra-plus. That store is completely filled ('filled up to the ear'), made tight and packed with many kotis (one koți=1,00,00,000) of hairtips grown in one day, two days, three days,... up to seven days in the maximum. The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair-tips emit bad smell. Now, the time required for taking out these hair-tips one by one at each instant till the store becomes empty, free from dust (of hair-tips), without defilement (of hair-tips) and clean (gives an idea of the practical 'number').
This (that is, the number of time-instants required for emptying the store) is the practical number (indicated by standard) through the simile of emptying a store. (Here, runs a verse):
(The number) which is (equal to) 'ten times of kodakođi' (10x 1014) of (the number indicated by) such stores is the measure (parimaņa) of the practical (number indicated by standard) through the simile of emptying an ocean (uddhārasāgarovama) //1071/
373. What is the purpose of the practical (number indicated by standard) through the simile of emptying a store and the practical number indicated by standard) through the simile of emptying an ocean? Of the practical number indicated by standard) through the simile of emptying a store and the practical (number indicated by standard) through the simile of emptying an ocean, there is no purpose; (it is) explained only for the (general) explanation (of its definition).
This is the practical (number indicated by standard) through the simile of emptying of a store.
374. Then what is the conceptual (number indicated by standard) through the simile of emptying a sotre ? The conceptual (number indicated by standard) through the simile of emptying a store is (as (follows) :
(Suppose) there is a particular (circular) store, which is (by ussehamgula) one joyana in length and breadth and one joyaņa in depth. As regards its surrounding wall (parikkheva, that is, circumference) it is three times (of one joyana, that is, three joyanas) and extra-plus. That store is completely filled, made tight, and packed with many kotis of hair-tips grown in one day, two days, three days,...up to seven days
1. The purpose of explaining the practical paliovama and sāgarovama is to give a
general idea of such big numbers, so that the learner may easily understand still bigg er numbers indicated by conceptual paliovama and sāgarovama.

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134
AŅUOGADDĀRĀIM
SUTTAS 375
in the maximum. There each hair-tip is cut into innumerable parts. Each such (part of hair-tip is (equal to) an innumerablth part of th visible (particle), and is also (equal to) innumerable times the bodily occupation of micro-organic moss (which is finer than the part of hair. tip mentioned above). The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair tips emit bad smell. Now, the time required for taking out these hair-tips one by one at each instant till the store becomes empty, free from dust, without defilement (of hair-tips) and clean (gives an idea of the conceptual 'number'),
This (that is, the number of time-instants required for emptying the store) is the conceptual (number indicated by standard) through the simile of emptying a store. (Here, runs a verse) ;
(The number) which is (equal to) 'ten times of kodakodi' of (the number indicated by) such stores is the measure of the conceptual (number indicated by standard) through the simile of emptying an ocean l/108//
375. What is the purpose of the conceptual (number indicated by standard) through the simile of emptying a store and the conceptual number indicated by standard) through the simile of emptying an ocean ? By means of the conceptual (number indicated by standard) through the simile of emptying a store and (the conceptual number indicated by standard) through the simle of emptying an ocean, (the number of) islands and oceans is obtained (by calculating the number of instants taken) in emptying (the store or the ocean).
376. How many are the islands and oceans, O Lord, stated (to exist) by means of such (calculation by) emptying ? The (number of) islands and oceans (obtained through calculation) by emptying is stated, O Goyama, to be (equal to) two and a half (21) times (the number) indicated in emptying one uddhārasa garovama.
This is the conceptual (number indicated by standard) through the simile of emptying the store. This is the number indicated by standard) through the simile of emptying a store.!
377. Then what is the number indicated by standard) through the simile of time-instants required for emptying a store ?? (The number indicated by standard) through the simile of time-instants required for emptying a store is stated to be twofold, viz.
1. Vide supra, sutta No. 370. 2. Vide supra, sutta No. 369.

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STANDARD THROUGH SIMILES (OVAMIA)
135 (1) conceptual (that is a store containing fine material
which is conceptual); and (2) practical (that is, a store containing gross material).
378. Of them, what is conceptual is to be postponed (for consideration later on in sutta No. 381).
379. Of them, what is practical is (as follows):
(Suppose) there is a particular (circular) store, which is (by ussehamgula) one jogara in length and breadth and one joyara in depth. As regards its surrounding wall (that is, circumference), it is three times (of one joyaņa, that is, three joyanas) and extra-plus, That
re is completely...up to...packed with many kotis of hair-tips grown in one day, to days, three days, (etc.). The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair-tips emit bad smell. Now, the time required for taking out these (hair-tips) one by one in every one hundred years till the store becomes empty, free from dust, without defilement (of hair tips) and clean (gives an idea of the practical number).
This (that is, the number of time-instants required for emptying the store) is the practical (number indicated by standard) through the simile of time-instants required for emptying a store. (Here, runs a verse):
(The number) which is equal to) 'ten time of koda kodi' of the number indicated by) such stores is the measure of the practical (number indicated by standard) through the simile of time-instants required for emptying an ocean //109//
380. What is the purpose of the practical (number indicated by standard) thrcugh the simile of time-instants required for emptying a store and (the practical number indicated by standard) through the simile of time-instants required for emptying an ocean ? of these (viz. the practical number indicated by standard through the simile of time-instants required for emptying a store and the practical number indicated by standard through the simile of time-instants required for emptying an ocean), there is no purpose, (it is) explained only for the general explanation (of its definition).
This is the practical (number indicated by standard) through the simile of time-instants required for emptying a store.
381. Then what is the conceptual (number indicated by standard) through the simile of time-instants required for emptying a

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136
AŅUOGADDĀRAIM
[ SUTTAS 382
store ? The conceptual (number indicated by standard) through the simile of time-instants required for emptying a store is (as follows):
(Suppose there is a particular (circular) store which is (by ussehamgula) one joyana in length and breadth and one joyana in depth. As regards its surrounding wall (that is, circumference) it is three times (of one joyana, that is, three joyanas) and extra-plus. That store is completely...up to...packed with many kotis of hair-tips grown in one day, two days, three days, (etc.) There each hair-tip is cut into innumerable parts. Each such (part of) hair-tip is (equal to) an innumerablth part of the visible (particle) and is (equal to) innumerable times the bodily occupation of micro-organic moss (which is finer than the part of hair-tip mentioned above). The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair-tips emit bad smell. Now the time required for taking out these hair-tips one by one in every one hundred years till that store becomes empty, free from dust, without defilement (of hair-tips) and clean (gives an idea of the conceptual number).
This, (that is, the number of time-instants required for emptying the store) is the conceptual (number indicated by standard) through the simile of time-instants required for emptying a store. (Here runs a verse):
(The number) which is (equal to) 'ten times of kodakodi of (the number indicated by) such stores is the measure of the conceptual (number indicated by standard) through the simile of time-instants required for emptying an ocean 1/110/ .
382. What is the purpose of the conceptual (number indicated by standard) through the simile of time-instants required for emptying a store and the conceptual number indicated by standard) through the simile of time-instants required for emptying an ocean? By means of the conceptual (number indicated by standard) through the simile of time-instants required for emptying a store and (the conceptual number indicated by standard) through the simile of time-instants required for emptying an ocean, the longevity of hell-beings, animal beings, human beings, and gods is measured.
383 [1]. How long, O Lord, is the duration (longevity) of the hell-beings stated to be? It is, Goyama, ten thousand years in the minimum and thirty-three sägarovamas in the maximum.
1. Vide supra, sutta No. 377.

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383 [2]. How long, O Lord, is the duration of the hell-beings in the land of Rayanappabhā stated to be ? It is, Goyama, ten thousand years in the minimum and one sägarovama in the maximum.
How long, O Lord, is the duration of the undeveloped hellbeings in the land of Rayaņappabha stated to be ? It is, Goyama, amromuhutta (less than one muhutta) in the minimum and amtomuhutta in the maximum also.
How long, O Lord, is the duration of the developed (hellbeings in the land of Rayanappabhā stated to be ? It is, Goyama,)1 ten thousand years less amtomuhutta in the minimum and one sägarovama less amtomuhutta in the maximum.
383 [3]. How long, O Lord, is the duration of the hell-beings in the land of Sakkarapabha stated to be ? It is, Goyama, one sägarovama in the minimum and three sāgarovama in the maximum.
383 [4]. Similarly, it is to be spoken of the questions about the remaining pahās (hells). Of the hell-beings in the land of Valuyapabhā, it is three sägarovamas in the minimum and seven sägarovamas in the maximum. Of the hell-beings in the land of Pamkapabhā, it is seven sägarovamas in the minimum and ten sägarovamas in the maximum. Of the hell-beings in the land of Dhūmappabhā, it is ten sāgarovamas in the minimum and seventeen sägarovamas in the maximum. How long, O Lord, is the duration of the hell-beings in the land of Tama stated to be ? It is, Goyama, seventeen sāgarovamas in the minimum and twenty-two sāgarovamas in the maximum. How long, ( Lord, is the duration of the hell-beings in the land of Tamatamā stated to be ? It is, Goyama, twenty-two sāgarovamas in the minimum and thirty-three sägarovamas in the maximum.
384 [1]. How long, O Lord, is the duration of the Asur akumāras stated to be? It is, Goyama, ten thousand years in the minimum and a little more than one sägarovama in the maximum. How long, O Lord, is the duration of the Asurakumāra goddesses stated to be ? It is, Goyama, ten thousand years in the minimum and four and a half (4!) paliovamas in the maximum.
384 [2]. (How long, O Lord, is the duration of the)2 Nāgakumāras ? It is, Goyama, ten thousand years in the minimum and a little less than two paliovamas (or two paliovamas less one part) in the maximum. (How long, O Lord, is the duration of the) Nagakumāra goddesses ? It is,
1. The bracketed portion is indicated by jāva in the text. 2. The bracketed portion is indicated by jāva in the text. 3. The bracketed portion is indicated by jāva in the text.

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138
ANUOGADDĀRĀLIYI
[SUTTAS 385
Goyama, ten thousand years in the minimum and a little less than two paliovamas in the maximum.
384 [3]. Similarly, it is to be spoken of up to the Thaniyakumāra gods and goddesses just as in the case of the Nägakumāra gods and goddesses.
385 [1]. How long, O Lord, is the duration of the earth-bodied beings stated to be? It is, Goyama, one amtomuhutta in the minimum and twenty-two thousand years in the maximum.
(Now) the questions about the micro-organic earth-bodied beings, jointly (about developed and undeveloped), and (separately) about undeveloped and developed (are asked). In respect of the question about these three (that is, jointly about undeveloped and developed, and separately about undeveloped and developed)—it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the macro-organic earth-bodied beings, it is, Goyama, one amtomuhutta in the minimum and twenty-two thousand years in the maximum. In respect of the question about the undeveloped macro-organic earth. bodied beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed macro-organic earthbodied beings, it is, Goyama, one amtomuhutta in the minimum and twenty-two thousand years less one amtomuhutta in the maximum.
385 [2]. Similarly, the questions about the beings possessed of the remaining kinds of bodies are to be spoken of.
. Of the water-bodied beings, (the duration is), Goyama, one amtomuhutta in the minimum and seven thousand years in the maximum. Of the three micro-organic water-bodied beings jointly (undeveloped and developed), and (separately) undeveloped and developed -(the duration is one amtomuhutta in the minimum and one amtomuhutta in the maximum also. Of the macro-organic water-bodied beings, lit is), Goyama, just as in the case of jointly (undeveloped and developed); of the undeveloped macro-organic water-bodied beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. Of the developed macro-organic water-bodied beings, it is, Goyama, one amtomuhutta in the minimum and seven thousand years less one amtomuhutta in the maximum.
385 [3]. Of the fire-bodied beings, it is, Goyama, one amtomuhutta in the minimum and three days and nights in the maximum. Of the three micro-organic fire-bodied beings-jointly (undeveloped and developed), and (separately) undeveloped and developed -it is one

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139
amtomuhutta in the minimum and one amtomuhutta in the maximum also. of the macro-organic fire-bodied beings, it is, Goyama, one amtomuhutta in the minimum and three days and nights in the maximum. Of the undeveloped macro-organic fire-bodied beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. Of the developed macro-organic fire-bodied beings, it is, Goyama, one amtomuhutta in the minimum and three days and nights less one amtomuhutta in the maximum.
385 [4]. Of the air-bodied beings, it is, Goyama, one amtomuhutta in the minimum and three thousand years in the maximum. Of the three micro-organic air-bodied beings--jointly (undeveloped and developed), and (separately) undeveloped and developed-it is one amtomuhutta in the minimum and one amtomuhutta in the maximum also. of the macro-organic air-bodied beings, it is, Goyama, one amtcmuhutta in the minimum and three thousand years in the maximum. Of the undeveloped macro-organic air-bodied beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. of the developed macro-organic air-bodied beings, it is, Goyama, one am tomuhutta in the minimum and three thousand years less one amtomu. hutta in the maximum.
385 [5]. Of the plant-bodied beings, it is, Goyama, one amtomuhutta in the minimum and ten thousand years in the maximum. Of the three micro-organic plant-bodied beings-jointly (undeveloped and developed), and (separately) undeveloped and developed--it is one amtom uhutta in the minimum and one amtomuhutta in the maximum also. How long, O Lord, is the duration of the macro-organic plant-bodied beings ? It is, Goyama, one amtomuhutta in the minimum and ten thousand years in the maximum. Of the undeveloped macro-organic plantbodied beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. Of the developed macro-organic plant-bodied beings, it is, Goyama, one amtomuhutta in the minimum and ten thousand years less one amtomuhutta in the maximum.
386 [1]. How long, O Lord, is the duration of the two-sensed beings ? It is, Goyama, one amtomuhutta in the minimum and twelve years in the maximum. In respect of the question about the undeve. loped two-sensed beings, it is, Goyama, one amtomuhutta in the mini. mum and one amtomuhutta in the maximum also. In respect of the question about the developed two-sensed beings, it is, Goyama, one amtomuhutta in the minimum and twelve years less one amtomuhutta in the maximum,

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140 AŅUOGADDĀRĀIM
SUTTAS 387 386 [2]. In respect of the question about the three-sensed beings, it is, Goyama, one amtomuhutta in the minimum and forty-nine days and nights in the maximum. In respect of the question about the undeveloped three-sensed beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed three-sensed beings, it is, Goyama, one amtomuhutta in the minimum and forty-nine days and nights in the maximum.
386 [3]. (How long, O Lord, is the duration of) the foursensed beings ? It is, Goyama, one amtomuhutta in the minimum and six months in the maximum. In respect of the question about the undeveloped four-sensed beings, it is, Goyama, one amtomuhutta in the minimum and one amtomnhutta in the maximum also. In respect of the question about the developed four-sensed beings, it is, Goyama, one amtomuhutta in the minimum and six months less one amtomuhutta in the maximum.
387 (1). How long, O Lord, is the duration of the five-sensed animal beings? It is, Goyama, one amtom uhutta in the minimum and three paliovamas in the maximum.
387 [2]. How long, O Lord, is the duration of the aquatic animals with five sense-organs ? It is, Goyama, one amtomuhutta in the minimum and one puvvakodi in the maximum. In respect of the question about the agamic aquatic animal beings with five senseorgans, it is, Goyama, one amtomuhutta in the minimum and one puovakodi in the maximum. In respect of the question about the undeveloped agamic aquatic animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed agamic acquatic animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and one puvvakodi less one amtomuhutta in the maximum. In respect of the question about the aquatic animal beings with five sense-organs,coming out of womb, it is, Goyama,one amtomuhutta in the minimum and one puvvakodi in the maximum. In respect of the question about the undeveloped aquatic animal beings with five senseorgans, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed aquatic animal beings with five senseorgans, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one puvvakodi less one amtomuhutta in the maximum.
387 [37. How long, O Lord, is the duration of the quadruped terrestrial animal beings with five sense-organs stated to be ? It is,

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STANDARD THROUGH SIMILES (OVAMIA)
141
Goyama, one amlomuhutta in the minimum and three paliovamas in the maximum. In respect of the question about the agamic quadruped terrestrial animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and eighty-four thousand years in the muximum. In respect of the question about the undeveloped agamic quadruped terrestrial animal beings with five sense-organs, it is, Goayma, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed agamic quadruped terrestrial animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and eighty-four thousand years less one amtomuhutta in the maximum. In respect of the question about the quadruped terrestrial animal beings with five sense-organs, comming out of womb, it is, Goyama, one amtomuhutta in the minimum and three paliovamas in the maximum. In respect of the question about the undeveloped quadruped terrestrial animal beings with five senseorgans, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respeet of the question about the developed quadruped terrestrial animal beings with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and three paliovamas less one amtomuhutta in the maximum.
How long, O Lord, is the duration of the terrestrial reptile animal beings crawling on breast, with five sense-organs? It is, Goyama, one amtomuhutta in the minimum and one puvvakoḍī in the maximum. In respect of the question about the agamic terrestrial reptile animal beings crawling on breast, with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and fifty-three thousand years in the maximum. In respect of the question about the undeveloped agamic terrestrial reptile animal beings crawling on breast, with five sense-organs, it is, Goyama, one amtomuhut ta in the minimum and one amtomuhutta in the maximum alsp. In respect of the question about the developed agamic terrestrial reptile animal beings crawling on breast, with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and fifty-three thousand years less one amtomuhutta in the maximum. In respect of the question about the terrestrial reptile animal beings crawling on breast, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one pvvvakoḍi in the maximum. In respect of the question about the undeveloped terrestrial reptile animal beings crawling on breast, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed terrestrial reptile animal beings

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ANUOGADDARAIM
[SUTTAS 387
crawling on breast, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one puvvakoḍt less one amtomuhutta in the maximum.
142
In
In respect of the question about the terrestrial reptile animal beings crawling on arms with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and one puvvakoḍt in the maximum. In respect of the question about the agamic terrestrial reptile animal beings crawling on arms, with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and forty-two thousand years in the maximum. respect of the question about the undeveloped agamic terrestrial reptile animal beings crawling on arms, with five-sense-organs, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed agamic terrestrial reptile animal beings crawling on arms, with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and forty-two thousand years less one amtomuhutta in the maximum. In respect of the question about the terrestrial reptile beings crawling on arms, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one puvvakoḍi in the maximum. In respect of the question about the undeveloped terrestrial reptile animal beings crawling on arms, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed terrestrial reptile animal beings crawling on arms, with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one puvvakoḍi less one amtomuhutta in the maximum.
387 [4]. How long, O Lord, is the duration of the aerial animal beings with five sense-organs stated to be? It is, Goyama, one amtomuhutta in the minimum and an innumerablth part of a paliovama in the maximum. In respect of the question about the agamic aerial animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and seventy-two thousand years in the maximum. In respect of the question about the undeveloped agamic aerial animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect of the question about the developed agamic aerial animal beings with five sense-organs, it is, Goyama, one amtomuhutta in the minimum and seventy-two thousand years less one amtomuhutta in the maximum. In respect of the question about the aerial animal beings with five sense-organs, coming out of womb,

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STANDARD THROUGH SIMILES (OVAMIA)
143
it is, Goyama, one amtomuhutta in the minimum and an innumerabith part of a paliovama in the maximum. In respect of the question about the undeveloped aerial animal beings with five sense-organs, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also. In respect, of the question about the developed aerial animal beings with five senseorgans, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and an innumerablth part of a paliovama less one amtomuhutta in the maximum.
387 [5]. Here, there are epitomic verses (which run as follows):
(The maximum duration of the) agamic (beings) is one puvvakodi (in the case of the aquatic beings), eighty-four thousand years (in the case of the quadruped beings), fifty-three (thousand years in the case of the reptile beings crawling on breast), forty-two (thousand years in the case of the reptile beings crawling on arms) and seventy-two (thousand years) of birds (as the longest longevity) //111//
The longest longevity in the case of the beings coming out of womb is one puvvakodi (in the case of the aquatic beings), three paliovamas (in the case of the quadruped beings), and one puvvakodi (in the case of the reptile beings crawling on) breast and arms, and an innumerablth part of a paliovama (sic) (in the case of the aerial beings) //112) .
388 [1]. How long, O Lord, is the duration of human beings stated to be? It is, Goyama, one amtomuhutta in the minimum and three paliovamas in the maximum.
388 [2]. In respect of the question about the agamic human beings, it is, Goyama, one amtomuhutta in the minimum and one amtomuhutta in the maximum also.
· 388 [3]. In respect of the question about the human beings, coming out of womb, it is; Goyama, one amtomuhutta in the minimum and three paliovamas in the maximum. In respect of the question about the undeveloped human beings, coming out of womb, it is, Goyama, one amtomuhutta in the minimum and one amtomuhulta in the maximum also. In respect of the question about the developed human beings, coming out of wornb, it is, Goyama, one amtom uhutta in the minimum and three paliovamas less one amtomuhutta in the maximum.
389. How long, O Lord, is the duration of the Vāņamamtara gods stated to be ? It is, Goyama, ten thousand years in the minimum and one paliovama in the maximum. How long, -0 Lord, is the duration of the Vanamamtara goddesses ? It is, Goyama, ten thousand years in the minimum and half a paliovama in the maximum.
Oo

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[ SUTTAS 390 390 [1]. (How long), O Lord, is the duration) of the Jotisiya gods ? It is, Gotama, a little more than one eighth of a paliovama in the minimum and one hundred thousand years in excess of one paliovama in the maximum. (How long), O Lord, (is the duration) of the Joist (sic) goddesses? It is, Goyama, one eighth of a paliovama in the minimum and fifty thousand years in excess of half a paliovama in the maximum.
390 [2]. (How long), O Lord, (is the duration) of the gods of the Camdavimana (celestial abode of the moon)? It is one fourth of a paliovama in the minimum and one hundred thousand years in excess of a paliovama in the maximum. (How long), O Lord, is the duration) of the goddesses of the Ca mdavimāņa ? It is one fourth of a paliovama in the minimum and fifty thousand years in excess of half a paliovama in the maximum.
390 [3]. (How long), O Lord, is the duration) of the gods of the Süravimana? It is one fourth of a paliovama in the minimum and one thousand years in excess of a paliovama in the maximum. In respect of the question about the goddesses of the Sūravimaņa, it is, one fourth of a paliovama in the minimum and five hundred years in excess of half a paliovama in the maximum.
390 [4]. (How long), O Lord, (is the duration) of the Gahavi. māna gods? It is one fourth of a paliovama in the minimum and one paliovama in the maximum. (How long), O Lord, (is the duration) of the Gahavimāna goddesses? It is one fourth of a paliovama in the minimum and half a paliovama in the maximum.
390 [5]. (How long), O Lord, is the duration) of the Nakkhattavimana gods? It is, Goyama, one fourth of a paliovama in the minimum and half a paliovama in the maximum. (How long), O Lord, (is the duration) of the Nakkhattavimāna goddesses? It is, Goyama, one fourth of a paliovama in the minimum and a little more than one fourth of a paliovama in the maximum.
390 [6]. (How long), O Lord, is the duration) of the Tarāvimāņa gods? It is, Goyama, a little more than one eighth of a paliovama in the minimum and one fourth of a paliovama in the maximum. (How long), O Lord, (is the duration) of the Tarāvimaņa goddesses? It is, Goyama, one eighth of a paliovama in the minimum and a little more than one eighth of a paliovama in the maximum.
391 [1]. (How long), O Lord, (is the duration) of the Vemāniya gods ? It is, Goyama, one paliovama in the minimum and thirty-three sägarovamas in the maximum. How long, O Lord, is the duration of the Vemaniya goddesses ? It is, Goyama, one paliovama in the minimum and fifty-five paliovamas in the maximum.

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391 [2]. How long, O Lord, is the duration of the gods in the Sohamma Kappa stated to be ? It is, Goyama, one paliovama in the minimum and two sägarovamas in the maximum. (How long), O Lord, (is the duration) of the married)1 goddesses in the Sohamma Kappa ? It is, Goyama, one paliovama in ihe minimum and seven paliovamas in the maximum. (How long), O Lord, (is the duration) of the unmarried goddesses in the Sohamma Kappa ? It is, Goyama, one paliovama in the minimum and fifty paliovamas in the maximum.
391 [3]. How long, O Lord, is the duration' of the gods in the Isāņa Kappa stated to be ? It is, Goyama, a little more than one pali ovama in the minimum and a little more than two sägarovamas in the maximum. (How long), O Lord, is the duration) of the (married) goddesses in the Isāņa Kappa ? It is, Goyama, a little more than one paliovama in the minimum and nine paliovamas in the maximum. (How long), O Lord, (is the duration) of the unmarried goddesses in the Isāņa Kappa ? It is, Goyama, a little more than one paliovama in the minimum and fifty-five paliovamas in the maximum.
391 [4]. How long, O Lord, is the duration of the gods in the Sanamkumara Kappa stated to be ? It is, Goyama, two sāgrovamas in the minimum and seven sägaromavas in the maximum.
391 [5]. (How long), O Lord, (is the duration) of the gods in the Mahimda Kappa ? It is, Gotama, a little more than two săgarovamas in the minimum and a little more than seven sagarovamas in the maximum
391 [6]. (How long), O Lord, is the duration) of the gods in the Bambhaloa Kappa ? It is, Goyama, seven sāgarovamas in the minimum and ten sägarovamas in the maximum.
391 [7]. Similarly, how long is the duration (of the gods) Kappa-wise stated to be? It is, to be spoken of as follows: in Lamtaa-ten sägarovamas in the minimum and fourteen sagarovamas
in the maximum. in Mahasukka--fourteen sägarovamas in the minimum and seventeen
sägarovamas in the maximum. in sahassāra-seventeen sägarovamas in the minimum and eighteen
sagaro Damas in the maximum. in Anaa--eighteen sägarovamas in the minimum and nineteen sägarovamas
in the maximum.
Sug
1. Vide Puppha Bhikkhu's Suttagame, Part II, p. 1139, line 5.
10

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[SUTTAS 391 in Paņaa-nineteen sägarovamas in the minimum and twenty sägarovamas
in the maximum.
in Arana-twenty sāgarovamas in the minimum and twenty-one sägarovamas
in the maximum.
in Accua--twenty-one sägarovamas in the minimum and twenty-two
sägarovamas in the maximum.
391 [8]. How long, O Lord, is the duration of the gods in the lowest of the lower (group of) Geveija Vimānas ? It is, Goyama, twentytwo sāgarovamas in the minimum and twenty-three sāgarovamas in the maximum. (How long), O Lord, (is the duration) of the gods in the middle of the lower (group of) Gevejja Vimānas ? It is, Goyama, twentythree sägaroramas in the minimum and twenty-four sägarovamas in the maximum. (How long), O Lord, (is the duration) of the gods in the uppermost of the lower (group of) Gevejja Vimāņas ? It is twenty-four sägarovamas in the minimum and twenty-five sägarovamas in the maximum. (How long), O Lord, is the duration) of the gods in the lowest of the middle (group of) Gevejja Vimāņas ? It is twenty-five sāgarovamas in the minimum and twenty-six sågarovamas in the maximum. (How long), O Lord, is the duration of the gods in the middle of the middle (group of) Geveija Vimānas ? It is twenty-six sågarovamas in the minimum and twenty-seven sagarovamas in the maximum. (How long), O Lord, (is the duration of the gods in the uppermost of the middle (group of) Gevejja Vimānas ? It is twenty-seven sāgarovamas in the minimum and twenty-eight sägarovamas in the maximum. (How long), O Lord, is the duration of the gods in the lowest of the upper (group of ) Gevejja Vimānas ? It is twenty-eight sa garovamas in the minimum and twentynine sägarovamas in the maximum. (How long), O Lord, is the duration of the gods in the middle of the upper (group of) Gevejja Vimanas ? It is twenty-nine sägarovamas in the minimum and thirty sägarovamas in the maximum. (How long), O Lord, is the duration) of the gods in the uppermost of the upper (group of) Gevejja Vimaņas ? It is thirty sa garovamas in the minimum and thirty-one sāgarovamas in the maximum.
391 [9]. How long, O Lord, is the duration of the gods in Vijaya-, Vejayamta-, Jayamta-, and Aparājita-Vimāņas ? It is, Goyama, thirty-one sägarovamas in the minimum and thirty-three sägarova mas in the maximum. How long, O Lord, is the duration of the gods in the Saddatthasiddha Mahāvimāna ? It is, Goyama, thirty-three sägarovamas without any minimum or maximum.

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This is the conceptual (number indicated by standard) through the simile of time-instant required for emptying a stored. This is (the number indicated by standard) through the simile of timeinstants required for emptying a store.2
392. Then what is the number indicated by standard) through the simile of emptying the space-points of a store ?3 (The number indicated by standard) through the simile of emptying the spacepoints of a store is stated to be twofold, viz.
(1) conceptual (that is, a store contaning fine material
which is conceptual); and
(2) practical (that is, a store containing gross material). 393. Of them, what is conceptual is to be postponed (for consideration later on in sutta No. 396.
394. Of them, what is practical is (as follows) :
(Suppose) there is a particular (circular) store (of corns), which is (by ussehamgula) one joyaņa in length and one joyaņa in depth. As regards its surrounding wall (that is, circumference), it is three times (of one joyana, that is, three joyaņas) and extraplus. That store is completely...up to (vide sutta No. 372)...packed with many kotis of hair-tips grown in one day, two days, three days, (etc., vide sutta No. 372). The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair-tips emit bad smell. The space-points of that store, which are pervaded (apphunna) by the hair-tips, are taken out one at each instant; the instants required till that store becomes empty,... up to (vide sutta No. 372)... clean (gives an idea of the practical 'number').
This (that is, the number of time-instants required for emptying the store) is the practical (number indicated by standard) through the simile of emptying the space-points of a store. (Here runs a verse) :
(The number) which is (equal to) ten times of kodākodi of (the number indicated by) such stores is the measure of the practical (number indicated by standard) through the simile of emptying the space-points of an ocean //113/8
395. What is the purpose of the practical (number indicated by standard) through the simile of emptying the space-points of a store
1. Vide supra, sutta No. 381. 2. Vide supra, sutta No. 377. 3. Vide supra, sutta No. 369.

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SUTTAS 396 and (the practical number indicated by standard) through the simile of emptying the space-points of an ocean ? Of the practical (number indicated by standard) through the simile of emptying the space-points of a store and the practical number indicated by standard) through the simile of emptying the space-points of an ocean, there is no purpose; (it is) explained only for the general explanation (of its definition).
This is the practical (number indicated by standard) through the simile of emptying the space-points of a store.
396. Then what is the conceptual (number indicated by standard) through the simile of emptying the space-points of a store ?! The practical (number indicated by standard) through the simile of emptying the space-points of a store is (as follows) :
(Suppose) there is a particular (circular) store (of corns), which is (by ussehamgula) one joy ana in length and breadth and one joyana in depth, and its surrounding wall (that is, circumference) is three times (of one joyaņa, that is, three joyaņas) and extra-plus. That store is completely filled, made tight and packed with many kotis of hair-tips grown in one day, two days, three days, up to seven days in the maximum. There each hair-tip is cut into innumerable parts. Each such (part of) hair-tip is (equal to) an innumerablth part of visible (particle), and is also (equal to) innumerable times the bodily occupation of micro-organic moss (which is finer than the part of hair-tip mentioned above). The fire cannot burn, the wind cannot blow away nor putrefy, nor damage nor can quickly make these hair-tips emit bad smell. The space-points of that store, which are pervaded or not pervaded by the hair-tips, are taken out one at each instant; the instants required till that store becomes empty, free from dust, without defilement (of hair-tips) and clean (gives an idea of the conceptual 'number').
This that is, the number of time-instants required for emptying the store) is the conceptual (number indicated by standard) through the simile of emptying the space-points of a store.
397. At this, a questioner asked the teacher: Are there the spacepoints of the store, which are not pervaded by these hair-tips? Yes, there are. (Question) : What is the example in point ?
(Answer) : (Suppose) there is a particular granary, full of gourds, and there the citron fruits are inserted, these also are accommodated. Again the Billa fruits are inserted, and these also are accommodated.
1. Vide supra, sutta No. 392.

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Again the hog-plum (Emblic Myrobalan) fruits are inserted, and these also are accommodated. Again the plum (jujube) fruits are inserted, and these also are accommodated. Again the gram-corns are inserted, and these also are accommodated. Again the pulse-grains are inserted, and these also are accommodated. Again the mustard-grains are inserted, and these also are accommodated. Again the sand of Gamgā is inserted, and these also are accommodated.
Thus, by this example, it is seen that there are space-points of the store, which are not pervaded by those hair-tips. (Here runs a verse):
(The number) which is equal to) ten times of kodakodi of (the number indicated by) such stores is the measure of the conceptual (number indicated by standard) through the simile of emptying the space-points of an ocean //114//
398. What is the purpose of the conceptual (number indicated by standard) through the simile of emptying the space-points of a store and (the conceptual number indicated by standard) through the simile of emptying the space-points of an ocean ? By means of the conceptual (number indicated by standard) through the simile of emptying the space-points of a store and (the conceptual number indicated by standard) through the simile of emptying the space-points of an ocean, the substances (mentioned) in the Ditthivaa are measured.
399. Of how many kinds, O Lord, are the substances stated to be? They are, Goyama, stated to be twofold, viz.
(i) the soul-substances; and
(ii) the non-soul-substances. 400. Of how many kinds, O Lord, are the non-soul-substances stated to be? They are, Goyama, stated to be twofold, viz.
(a) the non-soul-substances without form; and
(b) the non-soul.substances with form. 401. Of how many kinds, O Lord, are the non-soul-substances without form stated to be? They are, Goyama, stated to be tenfold, viz.
(1) Dhammatthikaya (that is, the substances, imagined as a
collection of parts, helping the movement of souls and
material bodies); (2) the parts of Dhammattihkāya; (3) the space-points of the Dhammatthikaya; (4) Adhammatthikaya (that is, the substance, imagined as a
collection of parts, helping souls and material bodies
to rest); (5) the parts of Adhammatthikaya;

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AŅUOGADDĀRĀIM
(6) the space-points of Adhammatthikaya;
(7) Agasatthikaya (that is, the substance, imagined as a collection of parts, giving accommodation to other substances);
(8) the parts of Agasatthikaya;
(9) the space-points of the Agasatthikāya;
(10) the time-instant (Addhasamaya).
[SUTTAS 402
402.
Of how many kinds, O Lord, are the non-soul substances with form stated to be? They are, Goyama, stated to be fourfold, viz. (1) material bodies (khamdha);
(2) parts of material bodies;
(3) space-points of material bodies;
(4) material atoms.
403. Are they, O Lord, numerable, innumerable or intinite? They are, Goyama, not numerable, nor innumerable, but infinite. In what sense, O Lord, is it said that (these are) not numerable, nor innumerable, but infinite? The material atoms (monads), Goyama, are infinite; the duads (that is, bodies consisting of two space-points) are infinite;...up to... the bodies consisting of infinite space-points infinite. In this sense, Goyama, it is said that (these) are not numerable, nor innumerable, but infinite.
are
404. Are the soul-substances, O Lord, numerable, innumerable or infinite? (They are), Goyama, not numerable, nor innumerable, but infinite. In what sense, O Lord, is it said that (they are) not numerable, nor innumerable, but infinite? The hell-beings, Goyama, are innumerable; Asurakumāras are innumerable;... up to... Thaniyakumāras are innumerable; the earth-bodied beings are innumerable; ...up to... the air-bodied beings are innumerable; the plant-bodied beings are infinite; two sensed beings are innumerable;...up to... foursensed beings are innumerable; five-sensed animal-beings are innumerable; human beings are innumerable; Joisiyas are innumerable; Vanamamtariyas are innumerable; Vemānijas are innumerable; the liberated (souls) are infinite. In this sense, it is, Gotama, said that (they are) not numerable, nor innumerable, but infinite.
405. Of how many kinds, O Lord, are the bodies stated to be? There are, Goyama, five (kinds of) bodies, viz.
(i) gross body (oralia);
(ii) transformation-body (veuvvia); (iii) translocation-body (āhāraa); (iv) fiery body (teyaa);
(v) karmic body (kammaa).
1. Vide supra, sutta No. 400.

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--4111 KINDS OF BODIES AND THEIR POSSESSORS
406. How many (kinds of ) bodies, O Lord, are there of hell-beings stated to be ? (They have), Goyama, three (kinds of ) bodies, viz.
(i) transformation-body; (ii) fiery body; (iii) karmic body.
3Cogamos a hace in the secon
407. How many (kinds of bodies, O Lord, are there of Asurakum ras stated to be ? (They have), Goyama, three (kinds of) bodies, viz.
(i) transformation-body; (ii) fiery body;
(iii) karmic body. Similarly, the same three (kinds of bodies are to be spoken of in each case up to Thaniyakumaras.
408 [1]. How many (kinds of bodies, O Lord, are there of the earth-bodied beings stated to be ? (They have), Goyama, three (kinds of ) bodies, viz.
(i) gross body; (ii) fiery body;
(iii) karmic body. 408 [2] Similarly, the same three (kinds of ) bodies are to be spoken of the water-bodied beings, fire-bodied beings and plant-bodied beings
408 [3]. How many (kinds of) bodies, O Lord, are there of the air-bodied beings stated to be ? (They have), Goyama, four (kinds of) bodies, viz.
(i) gross body; (ii) transformation-body; (iii) fiery body;
(iv) karmic body. 409. (The bodies) of (beings which are) two-sensed, threesensed and four-sensed are just as in the case of the earth-bodied beings.
410. (The bodies) of five-sensed animal beings are just as in the case of the air-bodied beings.
411. How many (kinds of bodies, O Lord, are there of human beings ? (They have), Goyama, five (kinds of ) bodies, viz.
(i) gross body; (ii) transformation-body;
6
.

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(SUTTAS 412
(iii) translocation-body; (iv) fiery body;
(v) karmic body. 412. (The bodies) of Vanamamtaras, Joisiyas and Vemāņiyas are also to be spoken of as three in each case just as in the case of the hell-beings, viz.
• (i) transformation-body;
(ii) fiery-body;
(iii) karmic body. 413. Of how many kinds, O Lord, are the gross bodies stated to be? There are, Goyama, stated to be twofold, viz.
(1) bound with the souls (baddhellaya); and
(2) abandoned by the souls (mukkellaya). Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) innumerable ussappiņis and osappiņis. In point of space, (the bound bodies occupy the space-points covered by) innumerable logas.
Of them, what are abandoned by the souls are infinite, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of time which is (spread over) infinite ussapoints and osappinis. In point of space, (the bound bodies occupy the spacepoints covered by) infinite number of logas. In point of substance, (the abandoned bodies) are infinite times ( the number of) souls unfit for liberation and an infinite part of the (souls in) disembodied liberation,
414. Of how many kinds, O Lord, are the transformation-bodies stated to be ? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls. Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is spread over) innumerable ussap pinis and osappinis in point of space, (the bound bodies occupy the spacepoints covered by) innumberable sedhis and an innumberablth part of patara.
Of them, what are abandoned by the souls are infinite, (because if stocked in a store and taken out one at each instant) they are taken
Loga means the inhabited part of space, beyond which there is aloga. The number of bound bodies is said to be innumerable times more than the number of space-points in the loga.

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out in a (period of) time which is (spread over) infinite ussappinis and osappinis. As regards the rest (viz. khetta and davva), these (transformation-bodies) also are to be spoken of just as in the case of the gross bodies which are abandoned by the souls (vide sutta No. 413).
415.
Of how many kinds, O Lord, are the translocation-bodies stated to be? They are, Goyama, stated to be twofold, viz. bound with the souls; and (2) abandoned by the souls.
(1)
Of them, what are bound with the souls may exist or may not exist. If they exist, they are one or two or three in the minimum, and 'several' (varying from two to nine) thousand in the maximum. What are abandoned by the souls are to be spoken of just as in the case of the gross bodies (vide sutta No. 413).
416. Of how many kinds, O Lord, are the fiery bodies stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls.
Of them, what are bound with souls are infinite, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) infinite ussappinīs and osappinis. In point of space, (the bound bodies occupy the space-points covered by) infinite number of logas. In point of substance, they are infinite times (the number of) souls in disembodied liberation, an infiniteth part short of the total number of souls.
Of them, what are abandoned by the souls are infinite, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) infinite ussappinis and osappinis. In point of space, (the abandoned bodies occupy the space-points covered by) infinite number of logas. In point of substance, they are infinite times the total number of souls, and infiniteth part of the square of the total number of souls.
417. Of how many kinds, O Lord, are the karmic bodies stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls.
The karmic bodies are to be spoken of just as in the case of the fiery bodies.

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[ SUTTAS 418
418 [1]. Of how many kinds, O Lord, are the gross bodies of hell-beings stated to be? They are, Goyama, stated to be twofold, viz.
154
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls do not exist indeed. Of them, what are abandoned by the souls are to be spoken of just as in the case of the gross bodies (vide sutta No. 413) in general (without reference to particular kind of living beings).
418 [2]. Of how many kinds, O Lord, are the transformation-bodies of hell-beings stated to be? They are, Goyama, stated
to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls.
Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) innumerable ussappinis and osappinis. In point of space, (the bound bodies Occupy the space-points covered by) innumerable seḍhts, (or) an innumerablth part of payara,1 the spread-number (vikkhambhasuyt) of those seḍhis is (to be calculated as follows): (i) the first square root of (the space-points of a payara of) one amgula, multiplied by its second square root; or (ii) the cube of the second square root of the (space-points of a payara of) one amgula.2
Of them, what are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
418 [3]. Of how many kinds, O Lord, are the translocationbodies of hell-beings stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls do not exist indeed.
1. Innumerable sedhis payara/innumerable sedhis (vide supra, sutta No.361). Here payara stands for innumerable sedhis x innumerable sedhis.
are x in number, the 3/4.
Or (x1/4) 3, that is x3
2. If the space-points of payara = x1/2
x x1/4, that is x3/4.
spread-number

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of them, what are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
418 [4]. The fiery and karmic bodies are to be spoken of just as in the case of their transformation-bodies.
419 [1]. Of how many kinds, O Lord, are the gross bodies of Asurakumāras stated to be? They are, Goyama, to be spoken of just as in the case of the gross bodies of the hell-beings vide sutta No. 418 [1]).
419 [2). Of how many kinds, O Lord, are the transformationbodies of Asurakumāras stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of time which is (spread over) innumerable ussappints and osappiņīs; in point of space, (the bound bodies occupy space-points covered by) the innumerable sedhis, (or) an innumerablth part of payara. The spread-number (vikkhambhasūi) of the sedhis is (equal to an innumerablth part of the first square root of (the space-points of a payara of) one amgula. (Of them), what are abandoned by the souls are just as in the case of the gross bodies in general.
419 [3]. Of how many kinds, O Lord, are the translocationbodies of Asurakumāras stated to be ? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls. (They are) to be spoken of just as in the case of their gross bodies (vide sutta No. 419 [1]).
419 [4]. The fiery and karmic bodies are to be spoken of just as in the case of their transformation-bodies (vide sutta No. 419 [2]).
419 [5]. The same is to be spoken of up to the case of) Thaniyakumāras just as in the case of Asurakumäras.
420 [1]. Of how many kinds, O Lord, are the gross bodies of the earth bodied beings stated to be ? They are, Goyama, stated to be twofold, viz.
1. Vide footnote on payara in sutta No. 418 [2].

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(SUTTAS 420 (1) bound with the souls; and
(2) abandoned by the souls. Similarly, it is to be spoken of just as in the case of the gross bodies in general.
Of how many kinds, O Lord, are the transformation-bodies of the earth-bodied beings stated to be ? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls do not exist indeed. What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
Similarly, the translocation-bodies are to be spoken of.
The fiery and karmic bodies are to be spoken of just as in the case of their gross bodies.
420 [2]. Similarly, all bodies of the water-bodied beings and the fire-bodied beings are to be spoken of just as in the case of the earthbodied beings.
420 [3]. Of how many kinds, O Lord, are the gross bodies of the air-bodied beings stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
(They are to be spoken of just as in the case of the gross bodies of the earth-bodied beings.
Or how many kinds, O Lord, are the transformation-bodies of the air-bodied beings stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls. of them, what are bound with the souls are innumerable, which taken out one at one time-instant are exhausted in a (period of) time which is spread over) an innumerablth part of the number indicated by) a (khetta) palioavama, though (in fact, they) cannot be taken out it being impracticable to count the air-bodied beings).
The abandoned (transformation bodies) are to be spoken of just as in the case of the abandoned gross bodies in general.

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The translocation-bodies are to be spoken of just as in the case of the transformation-bodies of the earth-bodied beings.
The fiery and karmic bodies are to be spoken of just as in the case of the earth-bodied beings.
420 [4]. The gross bodies, transformation-bodies and translocation-bodies of the plant-bodied beings are to be spoken of just as in the case of the earth-bodied beings.
Of how many kinds, O Lord, are the fiery and karmic bodies of the plant-bodied beings? The fiery and karmic bodies of the plant-bodied beings are also, Goyama, to be spoken of just as in the case of the fiery and karmic bodies in general.
421 [1]. Of how many kinds, O Lord, are the gross bodies of the two-sensed beings stated to be ? They are, Gotama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls are innumerable (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) innumerable ussappiņis and osappinis; in point of space, (the bound bodies occupy the space-points coverd by) innumerable sedhis, (or) an innu. merablth part of payara. The spread-number (vikkhambhasūyi) of these sedhis is innumerable koda kodi of joyaņas which are (equal to the sum) of the innumerable square roots (such as first, second, third,...)' of the sedhi; (according to another calculation) it is obtained by way of emptying a (fully occupied) payara of the gross bodies bound with two-sensed beings. This (process of emptying is done) in a (period of time spreading over innumerable ussappinīs and osappinis (calculated) through space, ( if a space-point which is equal to) an in numerablth part of a payaramgula, (is taken out) in one unit of time, viz. one innumerablth part of an avaliya (from the payara, the number of time-units required is equal to the number of bound gross bodies of the two-sensed beings).
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
1. Vide supra, footnote on payara in sutta No. 418 [2]. 2. For instance, if one sedhi=x, then the spread-number -x1/2+x1/4 + x 1/8+...

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[ SUTTAS 422
The transformation-bodies and translocation-bodies which are bound with the souls do not exist. What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
158
The fiery and karmic bodies are to be spoken of just as in the case of their gross bodies.
421 [2]. (The case) of three-sensed and four-sensed beings are to be spoken of just as in the case of the two-sensed beings.
422 [1]. Similarly, the gross bodies of animal beings with five sense-organs are to be spoken of.
422 [2]. Of how many kinds, O Lord, are the transformationbodies of animal beings with five sense-organs stated to be? They are, Goyama, stated to be twofold, viz.
(1) (2)
bound with the souls; and abandoned by the souls,
Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) innumerable ussappinis and osappinis; in point of space, (the bound bodies occupy the space-points covered by) innumerable seḍhis or (an) innumerablth part of payara.1 The spread-number (vikkhambhasuyt) of those seḍhis is (equal to) an innumerablth part of the first square root of (the space-points of a payara of) one amgula.
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
The translocation-bodies are just as in the case of the two-sensed beings, and the fiery and karmic bodies are just as in the case of the gross bodies.
423 [1]. Of how many kinds, O Lord, are the gross bodies of human beings stated to be? They are, Goyama, stated to be twofold, viz.
1.
(1) bound with the souls; and (2) abandoned by the souls,
Of them, what are bound with the souls may be numerable, or may be innumerable. (They are) numerable in the state of being minimum (in number). (Here numerable means) numerable koḍīs
Vide supra, footnote on payara in sutta No. 418 [2].

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KINDS OF BODIES AND THEIR POSSESSORS
159
423] containing twenty-nine digits;' (according to another calculation), it is above three jamalapayas' (a number contaning twenty-four digits) and below 'four jamalapayas' (number containing thirty-two digits); or (according to a third calculation), it is the sixth square (28) multiplied by the fifth square (232); or (according to yet another calculation), it is a number which gives ninety-six cheyanaga (that is, a number which consecutively divided ninety-six times by two, finally gives a whole number viz. one). (They are) innumerable in the state of being maximum (in number). (Here, innumerable means if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is (spread over) innumerable ussappiņis and osappinis. In respect of space, the (length of a) seḍhi is (equal to the space) occupied by the gross human bodies thrown (in that space), for a (period of) time spreading over innumerable ussappiņis and osappinis; in respect of space, the first square root of (the number of spacepoints occupied by) one (payara)amgula, multiplied by the third square root (of the same).
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general. 423 [2]. Of how many kinds, O bodies of the human beings stated to be? to be twofold, viz.
Lord, are the transformationThey are, Goyama, stated
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls are numerable, (which) taken out one at one time-instant are exhausted in numerable time, though (in fact, they) cannot be taken out.
What are abandoned by the souls are to be spoken of just as in the case of the general gross bodies (abandoned by the souls).
423 [3]. Of how many kinds, O Lord, are the translocationbodies of human beings stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls may exist and may not exist. If they exist, there are one or two or three in the minimum and 'several' thousand in the maximum.
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
1, Vide footnote 11 on p. 170 of the MJV edition.

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AṆUOGADDĀRĀIM
[ SUTTAS 424
423 [4]. The fiery and karmic bodies are to be spoken of just as in the case of their gross bodies in general.
424 [1]. The gross bodies of Vanamamtaras are to be spoken of just as in the case of the hell-beings.
424 [2]. Of how many kinds, O Lord, are the transformationbodies of Vanamamtaras stated to be? They are, Goyama, stated to be twofold, viz.
160
(1) bound with the souls; and (2) abandoned by the souls.
Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each instant) they are taken out in a (period of) time which is spread over innumerable ussappints and osappinis in respect of space, (the bound bodies occupy the spacepoints covered by) innumerable seḍhis, (or) an innumerablth part of payara1. The spread-number (vikkhambhasui) of those seḍhts is (equal to) a part of payara, which is equal to the square of numerable hundred joyanas.
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
The translocation-bodies of both kinds are to be spoken case of those of Asurakumāras.
424 [3]. of just as in the
424 [4]. Of how many kinds, O Lord, are the fiery and karmic bodies of l'anamamtaras stated to be? The fiery and karmic bodies are to be spoken of just as in the case of their transformation-bodies.
425 [1]. Of how many kinds, O Lord, are the gross bodies of the Joisiyas stated to be? They are, Goyama, to be spoken of just as in the case of the hell-beings.
425 [2]. Of how many kinds, O Lord, are the transformationbodies of Joisiyas stated to be? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and (2) abandoned by the souls..
Of them, what are bound with the souls are...up to (vide sutta No. 424 [2])...The spread-number (vikkhambhasuci) of those seḍhts is (equal to) a a part of payara, (which is equal to) the square of two hundred and fifty-six amgulas.
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
1. Vide supra, footnote on payara in sut ta No. 418 [2].

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-426] KINDS OF BODIES AND THEIR POSSESSORS 161
425 [3]. The translocation-bodies are to be spoken of just as in the case of the hell-beings.
425 [4). The fiery and karmic bodies are to be spoken of just as in the case of their transformation-bodies.
426 [1]. Of how many kinds, O Lord, are the gross bodies of Vemaniyas stated to be ? They are, Goyama, to be spoken of just as in the case of the hell-beings.
426 [2]. Of how many kinds, O Lord, are the transformationbodies of Vemani yas stated to be ? They are, Goyama, stated to be twofold, viz.
(1) bound with the souls; and
(2) abandoned by the souls. Of them, what are bound with the souls are innumerable, (because if stocked in a store and taken out one at each time-instant) they are taken out in a (period of time which is (spread over) innumerable ussap binis and osappiņis; in respect of space, (the bound bodies occupy the space-points covered by) innumerable sedhis (or) an innumerablth part of payara. The spread-number (vikkhambhasūt) of those sedhis is (to be calculated as follows): (a) the second square root of the space-points of payara of) one amgula multiplied by its third spuare root, or (b) the cube of the third square root of the space-points of payara of) one amgula.
What are abandoned by the souls are to be spoken of just as in the case of the gross bodies in general.
426 [3]. The translocation-bodies are just as in the case of the hell-beings.
426 [47. The fiery and karmic bodies are to be spoken of just as in the case of their transformation-bodies.
This is the conceptual (number indicated by standard) through the simile of emptying the space-points of a store. This is (the number indicated by standard) through the simile of emptying the space-points of a sto re. 4 This is the number indicated by standard) through the simile of a store,6 This is the standard of measurement of time)
1. Vide supra, footnote on payara in sutta No. 418 [2]. 2. The value of both these calculation is the same. The value according to
(a) is x1/4 x x 1/8 = x 3/8; the value according to (b) is ( x118 )3 = x 3/8. 3. Vide supra, sutla No. 396. 4. Vide supra, sutta No. 392. 5. Vide supra, sutta No. 369.
11

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162 AŅUOGADDĀRĀIM
[ SUTTAS 427 concerned with the various types of time).. This is the standard (of measurement) of time,
427. Then what is the standard (of measurement) of states ? The standard (of measurement) of states is stated to be threefold, viz,
(i) standard of attributes (gunappamāņa); (ii) standard of standpoints (nayappamāņa); (iii) standard of number (samkhappamāna. Samkha also
means conch-shell, the Prakrit word samkha standing for either of the Sanskrit words samkhya
and sankhāh).4 428. Then what is the standard of attributes ? The standard of attributes is stated to be twofold, viz.
(i) standard of attributes of the soul; (ii) standard of attributes of the non-soul.
429. Then what is the standard of attributes of the non-soul ? The standard of attributes of the non-soul is stated to be fivefold, viz.
(a) standard of colour-attributes; (b) standard of smell-attributes; (c) standard of taste-attributes; (d) standard of touch-attributes; (e) standard of figure-attributes.
430. Then what is the standard of colour-attributes ? The standard of colour-attributes is stated to be fivefold, viz,
(1) standard of black colour-attribute...up to...(5) standard of white colour-attribute. (Vide sutta No. 220).
This is the standard of colour-attributes.
431. Then what is the standard of smell-attributes ? The standard of smell-attributes is stated to be twofold, viz.
(1) standard of sweet smell-attribute; and
(2) standard of bad smell-attribute. This is the standard of smell-attributes.
432. Then what is the standard of taste-attributes ? The standard of taste-attributes is stated to be fivefold, viz.
1. 2. 3.
Vide supra, sutta No. 365. Vide supra, sutta No. 363. Vide supra, sutta No. 313. The Commentary, p. 213 B, explains the word 'sam khā as : samkha iti prāk;toktau samkhyā samkhās ca pratiyante, tato dvayasyāpi grahanam.

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-438] STANDARD OF MEASUREMENT OF STATES 163 w standard of bitter taste-attribute up to (5) standard of
sweet taste-attribute. (Vide sutta No. 222). This is the standard of taste-attributes.
433. Then what is the standard of touch-attributes ? The standard of touch-attributes is stated to be eightfold, viz. (1) standard of hard touch-attribute...up to... (8) standard of dry
touch-attribute. This is the standard of touch-attributes. (Vide sutta No. 223).
434. Then what is the standard of figure-attributes ? The standard of figure-attributes is stated to be fivefold, viz.
(1) standard of round figure-attribute (like a bangle)...up to...(5)
standard of elongate figure-attribute. (Vide sutta No. 224).
This is the standard of figure-attributes. This is the standard of attributes of the non-soul.1
435. Then what is the standard of attributes of the soul ?? The standard of attributes of the soul is stated to be threefold, viz.
(i) standard of attributes of determinate knowledge; (ii) standard of attributes of indeterminate intuition; and (iii) standard of attributes of conduct (or behaviour).
436. Then what is the standard of attributes of determinate knowledge ? The standard of attributes of determinate knowledge is stated to be fourfold, viz.
(1) perceptual congnition (paccakkha); (2) inferential knowledge (aņumāna); (3) analogical knowledge (ovamma); (4) scriptural knowledge (à gama).
437. Then what is the perceptual cognition ? The perceptual cognition is stated to be twofold, viz.
(i) perceptual cognition through the sense organs; and (ii) perceptual cognition without the sense-organs.
438. Then what is the perceptual cognition through the senseorgans ? The perceptual cognition through the sense-organs is stated to be fivefold, viz.
1. Vide supra, sutta No. 429. 2. Vide supra, sutta No. 428.

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164 AŅUOGADDĀRAIM
[ SUTTAS 439 (1) perceptual cognition through the sense-organ of ears; (2) perceptual cognition through the sense-organ of eyes; (3) perceptual cognition through the sense-organ of nose; (4) perceptual cognition through the sense-organ of tongue;
(5) perceptual cognition through the sense-organ of touch. This is the perceptual cognition through the sense-organs.
439. Then what is the perceptual cognition without the senseorgans ? The perceptual cognition without the sense-organs is stated to be threefold, viz.
(i) perceptual cognition called clairvoyance; (ii) perceptual cognition called telepathy; (iii) perceptual cognition called omniscience (or perfect
knowledge). This is the perceptual cognition without the sense organs. This is the perceptual cognition?.
440. Then what is the inferential knowldege ? The inferential knowledge is stated to be threefold, viz.
(i) (inference by) a previously known characteristic
(puvvavam); (ii) (inference by) the remainder (between two related
facts, sesavam); (iii) (inference by) a known common characteristic (dittha
sahammavam). 441. Then what is (inference by) a previously known characteristic ? (The inference by) a previously known characteristic (is exemplified in the following verse) :
Some mother, for instance, would recognize her (own) son who had left (in the childhood) and has returned, having become young, by means of some previous characteristic sign //115// (namely by scar (khata) or wound (vana) or mole or characterizing mark (lamchana) or freckle (tilaa).
This is the inference by) a previously known characteristic.
442. Then what is (inference by) the remainder (between two related facts) ? (The inference by) the remainder is stated to be fivefold, viz.
(1) by effect; (2) by cause;
1. Vide supra, sutta No. 437. 2. Vide supra, sulta No. 436.

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-446]
STANDARD OF ATTRIBUTES (GUNAPPAMAŅA)
(3) by attribute;
(4) by a part of body; (5) by support.
443. Then what is (inference) by effect? A conch (is inferred) by its sound; a drum (is inferred) by its beating sound; a bull (is inferred) by its roaring; a peacock (is inferred) by its cry; a horse (is inferred) by its neighing; an elephant (is inferred) by its trumpeting; and a chariot (is inferred) by its rattling.
165
This is (the inference) by effect.
444. Then what is (the inference) by cause? (The inference) by cause is (illustrated as follows):
not the cause of not the cause of
The threads are the cause of cloth, a cloth is threads; the grassy fibre is the cause of mat, a mat is grassy fibre; a lump of clay is the cause of a pitcher, a pitcher is not the cause of a lump of clay.
This is (the inference) by cause.
445. Then what is (the inference) by attribute? (The inference) by attribute is (illustrated as follows):
Gold is (inferred) by the streak on touchstone; flower is (inferred) by its smell; salt is (inferred) by its taste; liquor is (inferred) by its relish; and cloth is (inferred) by its touch.
This is (the inference) by attribute.
446. Then what is (the inference) by a part of body? (The inference) by a part of body is (illustrated as follows):
A buffalo (is inferred) by (its) horn; a cock (is inferred) by (its) crest (of hair on its head); an elephant (is inferred) by (its) big tooth (tusk); a peacock (is inferred) by (its) feather; a horse (is inferred) by (its) hoof; a tiger (is inferred) by (its) nail;1 a chamari (yak) (is inferred) by (its) hair-tip; a monkey (is inferred) by (its) tail; a lion (is inferred) by (its) mane; a woman (is inferred) by (her) bangle; a biped is a human being, etc.;a quadruped is an ox, etc.; a multiped is a myriapod etc.; a bull is (inferred) by its hump.
(On this, runs a verse):
One should identify a soldier by means of his waist-band, a lady by her garment, (one should ascertain the contents of) the pot as (perfectly) boiled from a single boiled grain and (one should identify) a poet by a single stanza //116//2
1. For what follows vide footnote 7 on p. 175 of the MJV edition. 2. The verse is repeated in sutta 271 (verse 84).

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166 AŅUOGADDĀRĀIM
[SUTTAS 447 This is (the inferenee) by a part of body.
447. Then what is (the inference) by support ? (The inference) by support is (illustrated as follows):
Fire (is inferred) by smoke; water (is inferred) by cranes; rain (is inferred) by formation of clouds; and son of a good family (is inferred) by his good conduct.
(On this, runs a verse in Sanskrit):
The interior mind is inferred by the visible gestures, postures, actions, speech and changes in eyes and facial appearances //117||
This is (the inference) by support. This is the inference) by the remainder (between two related facts).
448. Then what is (inference by) a known common characteristic ?? (The inference by a known common characteristic is stated to be twofold, viz.
(1) known in general;
(2) known in particular. 449. Then what is (the inference by a known common characteristic which was) known in general ? (The inference by a known common characteristic which was) known in general is (illustrated as follows):
As is one man, so are many men; as are many men, so is one man. As is one silver coin, so are many silver coins; as are many silver coins, so is one silver coin.
This is the inference by) a known common characteristic which was) known in general.
450. Then what is (the inference by a known common characteristic which was known in particular ? (The inference by a known common characteristic which was) known in particular is (illustrated as follows) :
A man, for instance, recongnizes a particular man seen previously in the midst of many men, as 'He is that man'; (he) recognizes a particular silver coin seen previously in the midst of many silver coins as This is that silver coin'. Of this (inference), there are three kinds of comprehension, viz.
(a) comprehension of (the object of) the past time; (b) comprehension of (the object of the present time;
1. Vide supra, sutta No. 440. 2. Vide supra, sulta No. 440. 3. The passage is repeated in sutta No. 301.

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-455 ] STANDARD OF ATTRIBUTES (GUŅAPPAMĀŅA) 167
(c) comprehension of (the object of the future time. 451. Then what is (the inference by) comprehension of (the object of the past time ? (The inference by) comprehension of the object of the past time is (illustrated as follows:
Having seen forests with growing grasses, or the earth with grown up crop, and wells, tanks, rivers, canals, and ponds-(all) full (of water), it is proved by it (viz. inference) that there was in the past) good rain.
This is the inference by) comprehension of (the object of) the past time.
452. Then what is (the inference by) comprehension of (the object of the present time ? (The inference by) comprehension of the object of the present time is (illustrated as follows) :
Having seen a monk, who went out for begging alms, offered enough food and drink, it is proved by it (viz. inference) that there is (in the present) bumper harvest (subhikkha, literally, abundant supply of alms).
This is the inference by) comprehension of (the object of) the present time.
453. Then what is the inference by) comprehension of (the object of the future time ? (The inference by) comprehension of the object of the future time is (illustrated in the following verse):
The clearness of the sky, a dark mountain, clouds with (yellow) lightning, thunder (of clouds), whirl-wind (rotating clockwise), a red and humid evening // 118||
Having seen (such signs), or others such as) Varuna (originated from the constellation of Ardra, Mula, etc.), or Mahimda (originated from the constellation of Rohini, Fyeștha, etc.), or any other auspicious omen (uppaya, which is necessarily followed by rain) it is proved by it (viz. inference) that there would be in the future) good rain.
This is (the inference by) comprehension of (the object of) the future time.
454. By the contrary of these very (signs), there occur three kinds of comprehension, viz.
(a) comprehension of (the object of the past time; (b) comprehension of the object of the present time;
(c) comprehension of (the object of the future time. 455. Then what is the inference by) comprehension of (the object of the past time? (The inference by) comprehension of (the object of the past time is (illustrated as follows):

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168
AŅUOGADDĀRĀIM
(SUTTAS 456
Having seen forests devoid of growing grasses, or the earth without grown up crop, and dried up wells, tanks, rivers, lakes, and ponds, it is proved by it (viz. inference) that there was in the past) bad rain.
This is (the inference by) comprehension of (the object of) the past time.
456. Then what is the inference by) comprehension of the object of) the present time? (The inference by) comprehension of the object of) the present time is (illustrated as follows): .
Having seen a monk, who went out for begging alms, not getting alms, it is proved by it (viz. inference) that there is (at present) famine.
This is (the inference by) comprehension of (the object of) the present time.
457. Then what is (the inference by) comprehension of (the object of the future time? (The inference by) comprehension of the object of the future time is (illustrated in the following verse):
The directions are smoking, the evening is viti (?), the earth is 'not filled up' (that is, empty), the wind is indeed (coming from) the south-west quarter. These indeed prognosticate (niveyamti) bad rain //
Having seen the constellation of Aggeya (litreally, concerning fire) or Vayavva (literally, concerning wind) or other inauspicious omen, it is proved by it (viz. inference) that there would be in the future) bad rain.
This is (the inference by) comprehension of (the object of) the future time.
This is the inference by a known common characteristic which was) known in particular. This is (inference by) a known common characteristic. This is the inferential knowledge.
The analogical
558. Then what is the analogical knowledge ? knowledge is stated to be twofold, viz.
1. Vide footnote 2 on p. 177 of the MJV edition. 2. Sanjhāviti---the word appears to refer to a particular condition of the evening
(cf. sanjha in verse 118 of sulta No. 453). 3. Vide supra, sutta No. 450.
Vide supra, sutta No. 448. 5. Vide supra, sutta No. 440. 6. Vide supra, sutta No. 436.

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-462]
STANDARD OF ATTRIBUTES (GUNAPPAMAŅA)
(1) achieved through similarity; and (2) achieved through dissimilarity.
169
459. Then what is (the analogical knowledge) achieved through similarity. (The analogical knowledge) achieved through similarity is stated to be threefold, viz.
(a) (achieved through) least similarity;
(b) (achieved through) partial similarity; and (c) (achieved through) complete similarity.
460. Then what is (the analogical knowledge achieved through) least similarity ? (The analogical knowledge achieved through) least similarity is (illustrated as follows):
As the Mamdara mountain, so the mustard seed (in point of being possessed of a form or shape); as the mustard seed, so the Mamdara mountain. As the ocean, so the puddle (in point of being receptacles of water); as the puddle, so the ocean. As the sun, so the fire-fly (in point of being bright and fiying through the sky); as the fire-fly, so the sun. As the moon, so the water-lily (in point of being white); as the water-lily, so the moon.
This is (the analogical knowledge achieved through) least similarity.
461. Then what is (the analogical knowledge achieved through) partial similarity? (The analogical knowledge achieved through) partial similarity is (illustrated as follows):
As the cow, so the gayal (in point of its hoof, hump, horn, tail, etc.); as the gayal, so the cow.
This is (the analogical knowledge achieved through) partial similarity.
462. Then what is (the analogical knowledge achieved through) complete similarity? (The analogical knowledge achieved through) complete similaity is (illustrated as follows):
There is no analogical knowledge through complete similarity, yet an object is (sometimes) compared with itself. For instance, (it is said that) the arhats have acted like arahats; a cakkavaṭṭi (paramount emperor) has acted like a cakkavatti; a Baladeva has acted like a Baladeva; a Vasudeva has acted like a Vasudeva; a monk has acted like a monk,
This is (the analogical knowledge achieved through) complete similarity.

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170
AŅUOGADDĀRĀIM
(SUTTAS 463
This is the analogical knowledge) achieved through similarity.
463. Then what is (the analogical knowledge) achieved through dissimilarity ?? (The analogical knowledge) achieved through dissimilarity is stated to be threefold, viz.
(a) least dissimilarity; (b) partial dissimilarity;
(c) complete dissimilarity. 464. Then what is the analogical knowledge achieved through) least dissimilarity ? (The analogical knowledge achieved through) least dissimilarity is (illustrated as follows):
As the calf of a speckled cow, not so the calf of a black cow; as the calf of a black cow, not so the calf of a speckled cow.
This is (the analogical knowledge achieved through) least dissimilarity.
465. Then what is the analogical knowledge achieved through partial dissimilarity ? The analogical knowledge achieved through) partial dissimilarity is (illustrated as follows) :
As the vāyasa (crow), not so the payasa (milk-pudding, because though the words vāyasa and pāyasa have the syllables 'yasa' as their common feature, the first stands for a sentient being while the second denotes non-sentient matter); as the payasa, not so the vāyasa.
This is (the analogical knowledge achieved through) partial dissimilarity.
466. Then what is (the analogical knowledge achieved through) complete dissimilarity ? The analogical knowledge achieved through) complete dissimilarity is (illustrated as follows):
There is no (analogical knowledge through) complete dissimilarity, yet an object is (sometimes) compared with itself. For instance, (it is said that) a mean person has acted like a mean person;' a servant has acted like a servant; a crow has acted like a crow; a dog has acted like a dog; a being has acted like a being.
1. Vide supra, sutta No. 459. 2. Vide supra, sutta No. 458.
The element of dissimilarity in this example is brought out by the Commentary, p. 201 B as follows: Even a mean person ordinarily does not commit such a great sin, what to speak of a person who is not mean (nico’pi prāyo naivamvidham mahā papam acarati kim punar anicah). The examples that follow are also to be understood similarly.

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STANDARD OF ATTRIBUTES (GUNAPPAMĀŅA)
This is (the analogical knowledge achieved through) complete dissimilarity. This is (the analogical knowledge) achieved through dissimilarity. This is the analogical knowledge.2
-470]
467. Then what is the scriptural knowledge ? The scriptural knowledge is stated to be twofold, viz.
(1) wordly; and (2) extra-worldly.
468. Then what is (the scriptural knowledge which is) worldly. (The scriptural knowledge which is worldly is what is ideated through whimsical intellect and thought, by those who are ignorant and have preverse belief. (Such ideation is exemplified in books) such as Bharaha (Mahābhārata), Ramayana,...up to...four Vedas with their auxiliaries and sub-auxiliaries. (Vide sutta No. 49).
171
This is (the scriptural knowledge which is) worldly.
469.
Then what is (the scriptural knowledge which is) extraworldly ? (The scriptural knowledge which is) extra-worldly is the basket (of books) of Ganadharas (which consists) of twelve Amg as-which are exposed by those who are the arhats, the lords, holders of knowledge and intuition which have originated (in them), who are knowers of the past, present and future, who are visited, extolled and worshipped (with flowers, etc.) in the three worlds, who are omniscient and are all-seeing, viz. Ayăra...up to... Diṭṭhivaa. (Vide sutta No. 50).
This is the scriptural knowledge which is extra-worldly. 470.
3.
Or, the scriptural knowledge is stated to be threefold, viz. (1) scriptural knowledge of the text (sutta);
(2) scriptural knowledge of the meaning (of the text); (3) scriptural knowledge of both (the text and the meaning).
Or, the scriptural knowledge is stated to be threefold, viz. (1) scriptural knowledge acquired by teacher's instruction);
1. Vide supra, sutta No. 463.
2.
Vide supra, sulla No. 458.
Vide supra, sulta No. 436.
oneself (without
(2) (the ganadhara's) scriptural knowledge (of the meaning) acquired in immediate succession (from the Titthagara); (3) scriptural knowledge handed down from generation to generation.
In the case of the Titthagaras, the scriptural knowledge of the meaning is acquired by themselves (because they are omniscient).

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172
AŅUOGADDĀRĀIM
[SUTTAS 471
In the case of the ganadharas, the scriptural knowledge of the text (sutta) is acquired by themselves (because the text, sutta, is composed by themselves), (but) the scriptural knowledge of the meaning is acquired (by them) in immediate succession (because the meaning is known by them from the Titthagaras). In the case of the pupils of the ganadharas, the scriptural knowledge of the text (sutta) is acquired in immediate succession (from the ganadharas), while the scriptural knowledge of the meaning is handed down from generation to generation (because the meaning is handed down to the pupils from the Titthagaras through the ganadharas). Beyond this, there is no scriptural knowledge either of the text (sutta), or of the meaning, which is acquired by oneself or in immediate succession, but (only) a scriptural knowledge which is handed down from generation to generation.
This is (the scriptural knowledge which is) extra-worldly. This is the scriptural knowledge. This is the standard of attributes of determinate knowledge."
471. Then what is the standard of attributes of indeterminate intuition? The standard of attributes of indeterminate intuition is stated to be fourfold, viz.
(1) standard of attribute of eye-intuition; (2) standard of attribute of non-eye-intuition; (3) standard of attribute of clairvoyance-intuition;
(4) standard of attribute of omniscient-intuition.
(1) The eye-intuition of a man who is capable of eye-intuition is in respect of the material objects such as pitcher, cloth, mat, chariot, and so on.
(2) The non-eye-intuition (which includes intuition by the other four sense-organs and mind-all of which intuit the object which is in touch with them, unlike the eye which intuits the object from a distance) of a man who is capable of non-eye-intuition is in respect of (the objects which are in touch with) the self.
(3) The clairvoyance-intuition of a man who is capable of clairvoyance-intuition is in respect of all material substances, but not in respect of all (their) modifications.
1. Vide supra, sutta No. 467.
2. Vide supra, sutta No. 436.
3.
Vide supra, sutta No. 435.

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-472] STANDARD OF ATTRIBUTES (GUNAPPAMANA)
173
(4) The omniscient-intuition of a man who is capable of omniscient-intuition is in respect of all substances and all (their) modifications.
·
This is the standard of attributes of indeterminate intuition.
472. Then what is the standard of attributes of conduct (or behaviour) ? The standard of attributes of conduct is stated to be fivefold, viz.
(1) the s. a. c. viz. samaiya (abstinence from all blamable actions such as killing of living beings, etc.);
(2) the s. a. c. viz. chedo vaṭṭhavaniya (re-initiation after rectification);
(3) the s. a. c. viz. parihāravisuddhi (purity produced by special austerities);
(4) the s. a. c. viz. suhumasamparaya (where only the subtle
passions arise);
(5) the s. a. c. viz, ahakkhaya (perfect conduct).
(1) The s. a. c. viz. sāmāiya (abstinence from all blamable actions such as killing of living beings, etc.) is stated to be twofold, viz.
(i) temporary (ittaria); and
(ii) life-long (āvakahia).
(2) The s. a. c. viz. re-initiation after rectification is stated to be twofold, viz.
(i) with transgression (sātiyāra); and (ii) without transgression (niratiyara).
(3) The s. a. c. viz. purity produced by a special austerity' is stated to be twofold (with reference to the austerites), viz.
1.
2.
Vide supra, sutta No. 435.
A batch of nine monks perform this austerity either under a tirthankara himself or under a monk who has performed such austerity under the tirthankara; it cannot be performed under anyone else. One of these nine monks is called kalpasthita in whose presence the whole course is undertaken. A group of four monks observe the austerity, and are called pariharika, and the remaining four who render service to them, are called anupariharika. About the nature of the austerity, it is said that the pariharikas undertake fasting by dropping meals up to the 4th, 6th or 8th meal in the maximum in the hot season; up to the 6th, 8th or 10th meal in the maximum in the cold season; and up to the 8th, 10th or 12th meal in the maximum in the rainy season. The kalpasthita and the four anupariharikas usually do not fast, but live on boiled cereal without salt, oil, etc. This continues for six months, after which period the functions of the parihārikas and the anuparihārikas are interchanged for the next six months. Then in the thirteenth month, one of the eight becomes a second kalpasthitika, and the remaining seven serve the two kalpasthitikas for the next six months. Thus the austerity is completed in eighteen months.

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174
AŅUOGADDĀRĀIM
(SUTTAS 473 (i) the austerities which are being performed (or the
persons performing the austerities)-nivvisamānaa; 1 and (ii) the austerities which have been performed (or the
persons who have performed the austerities)-nivvittha
kayia. (4) The s. a. c. viz. where only the subtle passions arise is stated to be twofold, viz.
(i) that which is gradually polluted (as in the case of the
person who is descending down the spiritual ladder);
and (li) that which is gradually purified (as in the case of the
person who is climbing up the spiritual ladder). (5) The s. a. c. viz. the perfect conduct is stated to be twofold viz.
(i) liable to fall in the case of the person who has only
suppressed his passions); (ii) not liable to fall in the case of the person who has
destroyed completely his passions. (Alternately the s. a. c, viz. the perfect conduct is stated to be twofold, viz.)
(i) in the case of a chaumattha (a person whose veil of
ignorance is not destroyed, but who has suppressed
his passions);
(ii) in the case of an omniscient. This is the standard of attributes of conduct. This is the standard of attributes of the soul.2 This is the standard of attributes.
The standard
473. Then what is the standard of standpoints ?4 of the standpoints is stated to be threefold, viz.
1. The meaning of nivvisa-is not known. The possibility of its connection with
Pali nibbisa in the sense of 'wages' as reward' is worth consideration of. foot
note on 'wages' in sulta No. 327 supra. 2. Vide supra, sutta No. 435. 3. Vide supra, sutta No. 428. 4. Vide supra, sutta No. 427. Properly speaking, the nayas, on account of
their being varieties of knowledge, should have been included under the standard of attributes of the soul (vide sutta No. 435), that is, under the standard of attributes (vide sutta No. 428). But the standpoints are treated separately in order to distinguish them from the perceptual cognition, inferential knowledge, etc. (vide sutta No. 436), and also in order to consider them elaborately--Commentary, p. 212 B.

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-475]
STANDARD OF STANDPOINTS (NAYAPPAMĀŅA)
(i) by the illustration of the patthaya (a pot for measuring cereals, that was prevalent in the Magadha country); (ii) by the illustration of abode (vasahi); (iii) by the illustration of space-point.
175
474. Then what is (the standpoint) by the illustration of the patthaga (sic)? (The standpoint) by the illustration of the patthaga is (as follows):
(Suppose) someone goes towards the forest, taking an axe (in his hand); On seeing him, someone asks: 'Where do you go?' (Here), (from) the impure (standpoint of) negama (popular standpoint) (he) says: 'I go for a patthaga'. Seeing him cutting (a tree), someone asks: 'What do you cut?' (Here), (from) the purer (standpoint of) negama (he) says: 'I cut a patthaya'. Seeing him chiselling, someone asks: 'What do you chisel?' (Here), from the purer (standpoint) of negama (he) says: 'I chisel a patthaya'. Seeing him scratching, someone asks: 'What do you scratch? (Here), from a still purer (standpoint of) negama (he) says: 'I scratch a patthaya', Seeing him engraving, some'What do you engrave?' (Here), from a still purer (standpoint of) negama (he) says: 'I engrave a patthaya'. Thus, there is a patthaa (sic) denoted by a (proper) designation (viz. patthaa) from purer (standpoint of) negama.
one asks:
(The patthaa) of vavahara (pragmatic standpoint) also (is to be explained) similarly.
The palthaa from (the standpoint of) samgaha (synthetic standpoint) is what is (actually) filled (with grains), completely filled (with grains), (and wherein the contents) to be measured have been put. (Here the patthaa is doing its function of measuring grains).
From (the standpoint of) ujjusuya (straight-forward standpoint) the patthaa is the patthaa (pot for measuring cereals) as well as the (substance, such as cereals, which is to be) measured.
From (the standpoints of) the three saddanayas, (the word patthaa stands for) the knower of the purview of the meaning (of the word) 'patthaya'; or, (the knowledge of patthaa in the person) under whose control, the patthaa is manufactured.
This is (the standpoint) by the illustration of the patthaya.
475.
Then what is (the standpoint) by the illustration of abode? (The standpoint) by the illustration of abode is (as follows):
(Suppose) some person asks another person: 'Where do you live?' (Here), (from) the impure (standpoint of) negama (he) says: 'I live in the world'.

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176
AŅUOGADDĀRĀIŅ
[ SUTTAS 475
(Question): The world is stated to be threefold, viz. (1) upper world (heavens), (2) lower world (hells) and (3) middle world (tiriya-loa). (Now), do you live in all these (regions of the world) ?' (Answer): (From) a purer (standpoint of) negama (he) says: 'I live in the middle world'.
(Question): 'In the middle world, there are stated to be innumerable islands and oceans, beginning from the Jambuddiva, etc., and ending in Sayambhuramana (vide sutta No. 169). Do you live in all these (regions) ? (Answer): (From) the purer (standpoint of) negama (he) says: 'I live in the Jambuddiva'.
(Question): 'In the Jambuddiva, there are stated to be ten regions (kheitas), viz. (1) Bharaha, (2) Eravaa, (3) Hemavaa, (4) Erannavaa, (5) Harivassa, (6) Rammagavassa, (7) Devakurā, (8) Uttarakura, (9) Puvvadideha, and (10) Avaravideha. Do you live in all these (regions) ?' (Answer): (From) a still purer (standpoint of) negama (he) says: 'I live in the land of Bharaha'.
(Question): "The land of Bharaha is stated to be twofold, viz. (1) the southern half of Bharaha and (2) the northern half of Bharaha. (Now), do you live in both (these two regions)?' (Answer): (From) a still purer (standpoint of) negama (he) says: 'I live in the southern half of Bharaha'.
(Question): In the southern half of Bharaha, there are many settlements such as village, town, town surrounded by boundary wall made of earth, city surrounded by low rampart, isolated town, city connected by roads and rivers, market city (where merchandise from various countries is imported), mine, and city where fair is held, (vide sutta No. 267). (Now), do you live in all these (places)?' (Answer): (From) a still purer (standpoint of) negama (he) says: 'I live in Padaliputta'.
(Question) : 'In Padaliputta, there are many houses. (Now), do you live in all these (houses) ?' (Answer) : (From) a still purer (standpoint of) negama (he) says : 'I live in Devadatta's house'.
(Question) : 'In Devadatta's house, there are many rooms. (Now), do you live in all these (rooms) ?" (Answer) : (From) a still purer (standpoint of) negama (he) says: 'I live in an inner room'.
Thus, from the pure (standpoint of) negama, the person (actually) living (there) lives (and not a person who has gone out of the place).
(The subject matter) of vavahāra (is to be explained) similarly.
From (the standpoint of) samgaha, a person (actually) lying on bed lives (vasai) (the meaning of the word vasai being 'to lie').

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--476)
STANDARD OF STANDPOINTS (NAYAPPAMĀNA)
177
From the (standpoint of) ujjusua, he lives in those space-points of space, which he is occupying.
From the (standpoints of the) three saddanayas, he lives in his own self.
This is the standpoint) by the illustration of abode.
476. Then what is the standpoint) by the illustration of spacepoints ?? (The standpoint) by the illustration of space-point is (as follows) :
The negama' says: 'The space-point is of the six (substances), viz. (1) space-point of the substance of) dhamma , (2) space-point of (the substance of) adhamma, (3) space-point of (the substance of) agāsa, (4) space-point of (the substance of) a soul, (5) space-point of a material body, and (6) space-point of a parti(of these five substances).'
To the negama speaking thus, the samgaha says: "What you say, viz. "The space-point is of the six' is not (correct). Why? Becuase. (your last category, viz.) 'space-point of a part', is of any one substance (and not of any other thing). What is the example in point ? (The reply is): (Suppose) my ass is purchased by the servant; (here) the servant is also mine, the ass is also mine (and so the proposition is redundant). Therefore don't say: 'The space-point is of the six (substances); (but) say: 'The space-point is of the five (substances), viz. (1) space-point of dhamma, (2) space-point of ahamma (sic space-point of ăgăsa, (4) space-point of a soul, and (5) space-point of a material body'."
To the samguha, speaking thus, the vavahāra says: “What you say, viz. "The space-point is of the five (substances)' is not correct). Why? Your statement The space-point is of the five (substances)' would be proper if (the particular space-point were common to all the five substances) as (is the case with) a common property belonging to a group of five persons-such as silver, or gold, or money, or grains. You should not therefore say "The space-point is of the five (substances)', but you should say: 'The space-point is of five kinds, viz. (1) space. point of dhamma, (2) space-point of ahamma, (3) space-point of agāsa, (4) space-point of a soul, and (5) space-point of a material body'.”
To the vavahāra, speaking thus the ujjusua says: "What you say, viz. 'The space-point is of five kinds' is not correct). Why? Because
1. Vide supra, sutta No. 473. 2. Here 'the negama' means 'the person speaking from the standpoint of negama'.
The expression 'the samgaha' etc. are also to be under-stood similarly.
12

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178
ANUOGADDĀRĀIM
[SUTTAS 476
if (in) your (opinion), space-point is of five kinds, then (in) your (opinion) each space-point is of five kinds, and thus your (total) kinds of space-point becomes twenty-five. Therefore don't say that a spacepoint is of five kinds; (but) say: a space-point is to be provisionally distinguished (bhatiyavvo) (thus): there may be a space-point of dhamma, there may be a space-point of adhamma, there may be a space-point of agasa, there may be a space-point of a soul, and there may be a spacepoint of a material body."
or a
space
To the ujjusuya, speaking thus, the sampati-saddanaya1 says: "What you say, viz. 'A space-point is to be provisionally distinguished is not (correct). Why? Because if your space-point is to be (simply) distinguished, then your (1) 'space-point of dhamma' might also be (distinguished as) a space-point of adhamma, or a space-point of agasa, or a space point of a soul, point of a material body; (similarly) (2) a space-point of adhamma might also be a space-point of dhamma, or a space-point of agāsa, or a space-point of a soul, or a space-point of a material body; (similarly) (3) a space-point of agasa might also be a spacepoint of dhamma, or a space-point of ahamma, or a space-point of a soul, or a space-point of a material body; (similarly) (4) a spacepoint of a soul might also be a space-point of dhamma, or a spacepoint of adhamma, or a space-point of agāsa, or a space-point of a material body; (similarly) (5) a space-point of a material body might also be a space-point of dhamma, or a space-point of adhamma, Thus, your or a space-point of agasa, or a space-point of a soul. (opinion) will lead to (a fallacy called) regressus ad infinitum. Therefore don't say that the space-point is to be (simply) distinguished; (but) say: 'dhamma qua a space-point, that is, a space-point qua dhamma; ahamma qua a space-point, that is, a space-point qua ahamma; agasa quă a space-point, that is, a space-point qua agasa; a soul qua a space-point, that is, a space-point qua a particular soul (nojiva); a material body khamdha qua a space-point, that is, a spacepoint qua a particular material body (no-khamdha)"."
1. Cf. Tattvarthabhasya, I. 35, where samprata is given as a variety of sabda-naya. 2. The word 'no' here stands for a part, and thus the word no-jiva stands for a part of the whole category of souls (jivatthikaya). As the space-point of one particular soul as substance cannot exist in all the souls (called jivatthikaya which consist of infinite number of souls), the word no-jiva The meaning is used to refer to the space-point of a particular soul. of no-khandha in the immediately following line of the text is also to be similarly understood.

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-477]
STANDARD OF SAŅKHĀ (5 4MKHAPPAMĀŅA)
179
To the saddanaya, speaking thus, the samabhirudha says, "What you say, viz-dhamma quă a space-point, that is, a space-point qua dhamma...up to... a material body quà a space-point, that is, a spacepoint quà a particular material body'-is not correct). Why? There are two compounds here, viz. (1) dependent determinative compound and (2) descriptive determinative compound. It is not known by which (kind of compound) do you intend to) speak; (do you intend to speak) by dependent determinative compound, or by descriptive determinative compound ? If you intend to speak by dependent determinative compound, then don't say thus; but if you (intend to) speak by descriptive determinative compound, then you should specifically say thus--'(that is) dhamma and that (is) also a spacepoint, that is a space-point quă dhamma; (that is) ahamma and that is) also a space-point, that is a space-point quă ahamma; (that is) ägăsa and that (is) also a space-point, that is a space-point quà āgā sa; (that is) a soul and that (is) also a space-point, that is a space-point qua a particular soul; (that is) a material body and that (is) also a space-point, that is a space-point quà a particular material body'."
Now, to the samabhirūdha, speaking thus, the evambhūa says: “Whatever you say, all that should mean what is) whole, complete, without any remainder, comprehended in one sweep; for me the part is also unreal, for me the space-point is also unreal."
This is the standpoint) by the illustration of space-point. This is the standard of standpoints.
477. Then what is the standard of samkhā ?2 The standard of samkha is stated to be eightfold, viz.
(i) samkhā as name; (ii) samkha as arbitrary attribution; (iii) samkha (conch-shells) as substance-potential; (iv) samkha (determinative knowledge) by comparison; (v) samkha (number) as compass (parimāņa); (vi) samkha (determination) as jāņana (knowledge); (vii) samkha (number) as counting; (viii) samkha (conch-shells) as essence.
1. Vide supra, sutta No. 473. 2. Vide supra, sutta No. 427. The word samkha is used in various senses,
sometimes in the sense of number (Skt. sainkhyā), sometimes in the sense of conch-shells (soukhak), sometimes in the sense of discriminative knowledge (sainkhyānam), and so on. The particular meaning is to be understood from the context.

Page #243

180
AŅUOGADDĀRĀIM
[SUTTAS 478
This is
478. Then what is samkha as name? The samkha as name stands for a living being or a non-living thing, or many living beings, or many non-living things, or a mixture of them or many mixtures of them, to whom the name samkha is given.
This is samkha as name.
479. Then what is samkha as arbitrary attribution ? The samkha as arbitrary attribution is made indeed in (things) which are real-like or imaginary such as wood-work, or doll made of cloth pieces, or a painted figure, or clay figures...up to... This is the samkhū as arbitrary attribution (vide sutta No. 11, substitute samkha for avassaya).
480. What is the difference between (samkha as) name and (samkha as) arbitrary attribution ? (The samkha as) name is (mostly) life-long but (the samkha as) arbitrary attribution can be temporary or life-long
481. Then what is samkhà (conch-shell) as substance-potential ? The samkhà (conch-shell) as substance-potential is stated to be twofold, viz.
(i) (with reference to a person) with scriptual knowledge;
(ii) without scriptual knowledge. 482-486. (Vide sutta No. 14-18, substitute samkha for āvassaya).'
487. Then what is samkhā (conch-shells) as substance-potential (namely) other than the bo ly of the knower and the body of the competent person ? The samkhā (conch-shells) as substance-potential (namely) other than the body of the knower and the body of the compe. tent person is stated to be threefold, viz.
(1) egabhavia (literally, who is with an interval of only one
life, viz. the present one; in the immediately next birth, he is bound to be born as a conch-shell, though
he has not yet actually bound the life of the next birth); (2) baddhäua (one who has bound the longevity of the conch
shell for the immediately next birth); (3) abhimuhaņāmagotla (literally, who has arrived in front of
the nama and gotra-karman of a two-sensed being named śamkha, and is bound to be born as śamkha in
the next time-instant or latest by an amtarmuhuria) 488. As regards the being with an interval of only one life, how long, O Lord, does (the designation of) 'a being with an interval of only one life' continue in time ? (Answer): (It continues for) one
1.
Vide footnote 6 on p. 184 of the MJV edition.

Page #244

-492] STANDARD OF SAMKHĀ (SAMKHAPPAMĀNA) 181 amtomuhulta (in the case of the earth-bodied beings, etc.) in the minimum and one puvvakodi (in the case of fish, etc. who live for one purvako !i) in the maximum.
489. As regards the being who has bound the longevity (of a conch-shell), how long, O Lord, does (the designation of) 'a being who has bound the longevity (of a conch-shell)' continue in time ? (Answer); (It continues for) one amtomuhutta in the minimum and one third part of a puvvakodi in the maximum (because the longevity of the next birth is bound latest an amtomuhutla and earliest one third of a buvvakođi before death).
490. As regards the being who has arrived in front of the nāma and golta, how long, O Lord, docs (the designation of) 'a being who has arrived in front of nama and gotta', continue in time ? (Answer): (It continues for) one instant in the minimum and one amtomuhulta in the maximum.
491. Now, what kinds of conch-shell (among the above three) are desired (1o be meant) by a particular naya? There, the negama, samgaha and vavahāra desire (all) the three kinds of conch-shells, viz. (1) ekkabhaviya (sic), (2) baddhiuya (sic), and (3) abhimuhanāmagotta (sic). The ujjusua desires (only) two kinds of conch-shells, viz. (1) baddhäuya and (2) abhimuhana magotta. The three saddanayas desire the samkha as abhi muhanāmagotta.
This is the samkha (conch-shells) as substance-potential (namely) other than the body of the knower and the body of the competent person. This is the samkha (conch-shells) as substance-potential, without scriptual knowledge. This is the samkha (conch-shells) as a substance-potential.
492 [1]. Then what is samkhā (determinative knowledge) by comparison ?4 The samkha by comparison is stated to be fourfold, viz.
(i) there is an existent (fact) compared with (another)
existent (fact); . (ii) there is an existent (fact) compared with a non
existent (object); (iii) there is a non-existent (object) compared with an
existent (fact);
1. Vide supra, sulta No. 487. 2- Vide supra, sutta No. 484. 3. Vide supra, sutta No. 481. 4. Vide supra, sutta No. 477.

Page #245

182
AŅUOGADDARAIM
[ SUTTAS 492
(iv) there is a non-existent (object) compared with a nonexistent (object).
492 [2]. Among these, an existent (fact) is compared with another existent (fact, when) for instance, the (limbs of) arhats who exist (in reality) are compared with existing great cities, existing gates, and existing chests, as (in the following verse):
All the twenty-four Jinas have their chests like the gate of a great town, arms like the bar (of the gate), voice like the rumbling of a drum, (and) have their breasts marked with the śrivatsa (sign) //119//
492 [3]. An existent (fact) is compared with a non-existent (object), (when) for instance, the longevities of the hell-beings, animal beings, human beings and gods, which are existent (facts), are compared with paliovamas and sagarovamas (which are only conceptual, and) not real facts.
492 [4]. A non-existent (object) is compared with an existent (fact), as (illustrated) in (the following verses):
A leaf-with decayed end, dislocated from the stalk, falling down, sapless, in (immediate) danger (of separation from the tree) and which has reached the time (of death)-utters (as it were) the (following) //120//
verse:
As you (are at present) so (had) we (been in the past). You will also be (in the future) like us-(thus) addresses a grey leaf, while falling down, to the newly sprouting leaves //121//1
Neither there is, nor will there be such a dialogue between the sprouting and the grey leaves. Such comparison has indeed been made for the enlightenment of the competent person (fit for spiritual emancipation) //122//
492 [5]. A non-existent (object) is compared with another nonexistent (object), for instance, as is the 'horn of an ass', so is the 'horn of a hare'.
This is the samkha by comparison.
1. The Commentary, p. 215 B, shows how a non-existent object is compared with an existent fact in this verse. In the clause as you (are at present), so (had) we (been in the past)' (jaha tubbhe taha amhe), the previous condition (viz. the state of sprouting of the grey leaf) which is nonexistent at present, is compared with the (present) condition of the sprouting leaves, which is an existent fact. Similarly in the clause 'you will also be (in the future) like us' (tumhe vi a hohiha jaha amhe), the future condition of the sprouting leaves, which is non-existent at present, is compared with the condition of the green leaves, which is an existent fact (at present).

Page #246

--495 ) STANDARD OF SAMKHA (SAŅKHAPPAMĀŅA) 183
493. Then what is samkhă (number) as compass (parimana)?1 The samkha (number) as compass is stated to be twofold, viz.
(1) the samkhă (number) as compass of the scripture that is
studied at a definite time; and (2) the samkha (number) as compass of the scripture of Ditthivāya.
494. Then what is the samkha (number) as compass of the scripture that is studied at a definite time? The samkha (number) as compass of the scripture that is studied at a definite time is stated to be manifold, viz.
(i) number (samkha) of modifications (paijavasamkha”); (ii) number of letters (akkharasamkha); (iii) number of conjuct letters (samghayasamkha); (iv) number of words (padasamha); (v) number of quarters of a verse (padasamkha); (vi) number of gāhas (gahasamkha); (vii) number of ślokas (silogasamkha); (viii) number of special metres called veștaka (vedhasamkha); (ix) number of nijjutis (nijjutisamkha); (x) number of doors of disquisition (anuogad ärasamkha); (xi) number of sections (uddesagasamkha); (xii) number of chapters (ajjhayaņasamkha); (xiii) number of scriptural divisions (suyakhamdhasamkha); (xiv) number of angas (amgasamkha).
This is the samkha as campass of the scripture that is studied at a definite time.
495. Then what is samkhā as compass of the scripture of Ditthivă. ya ? The samkha as compass of the scripture of Ditthivaya is stated to be manifold, viz.
(i) samkhā or number of modifications...up to... (x) number
of doors of disquisition (vide preceding para); (xi) number of pahudas; (xii) number of pahudiya; (xiii) number of pahud apahudiya;
J. Vide supra, sutta No. 477. 2. The word pajjava is explained in the Commentary, p. 216A, as paryāyā
dharmā iti yāvat. The pajjava here in probably the same as the Pali word pariyāya, for instance, in dhammapariyāya which means 'disquisition on the dhamma. Vide Pali-English Dietionary, P.T.S., s. v. pariyāya.

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184
AŅUOGADDĀRĀIM
SUTTAS 496
14
(xiv) number of vatthu;
(xv) number of puvva. This is the samkha (number) as compass of the scripture of Ditthivāya. This is the samkhă (number) as compass. 1
496. Then what is samkha (determination) as jananā (knowledge) ?2 The determination as knowledge (is illustrated as) what one knows, one knows, for instance, words (are known by) a grammarian; mathematics is known by) a mathematician; astrology (is known by) an astrologer (nemittia); the time is known by) a time-knower (kalanānī, probably astronomer); medicine is known by) a doctor..
This is the determination as knowledge.
497. Then what is samkhā (number) as counting ?3 The number as counting (is as follows) :
(The number) 'one' does not lend itself to counting. (The number) 't wo', etc. (are proper) numbers (which are known as
(1) numerable; (2) innumerable; and
(3) infinite. 498. Then what is the numerable (number) ? The numerable (number) is stated to be threefold, viz.
(a) minimum (number), jahannaa; (b) maximum (number), ukkosaa; (c) neither minimum nor maximum (number that is, an
intermediate number between the minimum and the
maximum), ajahannamarukkosaa. 499. Then what is the innumerable (number) ? The innumerable (number) is stated to be threefold, viz.
(i) low-grade innumerable (number), parittä samkhejjaa; (ii) innumerable (number) 'obtained by raising a number
to the power of itself' (briefly 'self-raised'), juttasam
khejjaa; (iii) innumerable-innumerable(number),asamkhejjāsamkhejjaa. 500. Then what is the low-grade innumerable (number) ? The low-grade innumerable (number) is stated to be threefold, viz.
(a) minimum (number); (b) maximum (number);
1. Vide supra, sutta No. 493. 2. Vide supra, sulla No. 477. 3, Vide supra, sutta No. 477,

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-506]
STANDARD OF SAMKHA (SAMKHAPPAMANA)
185
(c) neither minimum nor maximum (number, that is, an intermediate number between the minimum and the maximum).
501. Then what is the innumerable (number) self-raised. innumerable (number) self-raised is stated to be threefold, viz. (a) minimum (number); (b) maximum (number);
(c) neither minimum nor maximum (number, that is, an intermediate number between the minimum and the maximum.
The
502. Then what is the innumerable-innumerable (number) ? The innumerable-innumerable (number) is stated to be threefold, viz.
(a) minimum (number);
(b) maximum (number);
(c) neither minimum nor maximum (number, that is, an intermediate number between the minimum and the maximum).
503. Then what is the infinite (number) ? The infinite (number) is stated to be threefold, viz. low-grade infinite (number); (ii) infinite (number) self raised; (iii) infinite-infinite (number).
(i)
504.
Then what is the low-grade infinite (number)? The low. grade infinite (number) is stated to be threefold, viz.
(a) minimum (number); (b) maximum (number);
(c) neither minimum nor maximum (number, that is, an intermediate number between the minimum and the maximum).
505. Then what is the infinite (number) self raised ? infinite (number) 'self raised' is stated to be threefold, viz. (a) minimum (number); (b) maximum (number);
(c) neither minimum nor maximum (number, that is, an intermediate number between the minimum and the maximum).
506. Then what is infinite-infinite (number)? The infiniteinfinite (number) is stated to be twofold, viz.
1. Vide supra, sutta No.497.
The

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186
AŅUOGADDĀRĀIM
(SUTTAS 507
(a) minimum (number); (b) neither minimum nor maximum (number, that is,
an intermediate number between the minimum and the maximum) [The maximum of infinite-infinite is not admitted
Commentary,p. 217 B] 507. How much is the minimum numerable (number)?1 (The minimum numerable number) is number two', (and) after that there are the (numerical) places which are neither minimum nor maximum (numbers), (continuing) till the maximum numerable (number) is not arrived at.
508. How much is the maximum numerable (number) ?" I shall explain the maximum numerable number (thus) : Suppose there is a circular store (palla) which is stated to be one hundred thousand joyaņas in length and breadth, and-three hundred thousand, sixteen thousand, two hundred twenty-seven (3, 16, 227) joyanas, and three (3) kosas, and twenty-eight hundred (2800) dhanus, and thirteen and a half (131) amgulas and extra-plus--in circumference.
This is the measure of the Jambuddiva]. This pallas is filled with mustard-seeds (siddhatthaya). Then those mustardseeds are emptied in islands and oceans, one (mustard-seed being thrown) in an island and one in the ocean (consecutively). The total number of islands and oceans (thus) touched by (all) those mustard seeds, thus thrown one after another, (make) such (a vast) area called circular store (palla). This (latter) palla is filled with mustard-seeds. Then those mustard-seeds are emptied in islands and oceans, one (mustard-seed being thrown) in an island and one in the ocean (consecutively). The total number of islands and oceans (thus) touched by (all) those mustard-seeds, thus thrown one after another, (make) such (a vast) area of circular store. (Now) the first stick (salaga) (is to be thrown) there in the palla thus made). Indes. cribable (number of) logas (islands and oceans) are thus filled by such sticks, but yet (even by the total number of mustard-seeds thus used, one) does not arrive at the maximum numerable number, What is the example in point? (Suppose) there is a platform filled with hog-plum fruits. When one hog-plum fruit is placed there, that is accommodated, when another is placed, that also is accommodated, yet another is
1. Vide supra, sutta No. 498. 2. Vide supra, sutta No. 498. 3. The Commentary, p. 218 A, gives its depth as one thousand joyanas.

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-5131 STANDARD OF SAMKHĀ (SAMKHAPPAMĀNA) 187 placed, that also is accommodated. When (hog-plums) are thus placed again and again, there will be a (last) hog-plum which being placed, the platform will be completely) filled (with hog-plums) (and there will be another) hog-plum which will not find place there.
509. Thus when the number) 'one' is added to the maximum numerable (number described above), there is the minimum low-grade innumerable number, and after that there are places of neither minimum nor maximum (numbers) till the maximum low-grade innumerable (number) is not arrived at.
510. How much is the maximum low-grade innumerable (number) ?1 The maximum low-grade innumerable (number) is (equal to the minimum low-grade innumerable (number) raised to the power of itself, less one.? Or, the maximum low-grade innumerable (number) is (equal to) the minimum innumerable (number) self-raised, less one.
511. How much is the minimum innumerable (number) ?4 The minimum innumerable (number) self-raised is (equal to the minimum low-grade innumerable number raised to the power of itself, in its completeness. Or, the minimum innumerable (number) self-raised is (equal to the maximum low-grade innumerable (number), plus one.
An avaliya (vide sutta No. 367) also (stands for) the same (number of time-instants, that is, the minimum innumerable (number) self-raised). (And) after that there are places which are neither minimum nor. maximum, till the maximum innumerable (number) self-raised is not arrived at.
512. How much is the maximum innumerable (number) selfraised? The maximum innumerable (number) self-raised is (equal to) the (number represented by) an ävaliya multiplied by the minimum innumerable (number) self-raised, raised to the power of itself, less one. Or, the maximum innumerable (number) self-raised is (equal to the minimum innumerable-innumerable (number), less one.
513. How much is the minimum innumerable-innumerable (number)? The minimum innumerable-innumerable (number) is (equal to the number represented by) avalia multiplied by the minimum
1. Vide supra, sutta No. 500. 2. Suppose the minimum low-grade innumerable is x, then the maximum
low-grade innumerable number=x*- 1. 3. Vide the next sutta , No. 511. 4. Vide sulta No. 499 and 501.

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ANUOGAD DARAIM
[SUTTAS 518 innumerable (number) self-raised, raised to the power of itself, in completeness. Or, the minimum innumerable-innumerable (number) is (equal to) the maximum innumerable (number) self-raised, plus one. (And) after that there are places which are neither minimum nor maximum, till the maximum innumerable-innumerable (number) is not arrived at.
188
514. How much is the maximum innumerable-innumerable (number)? The maximum innumerable-innumerable (number) is (equal to) the minimum innumerable-innumerable number to the power of itself, less one. Or, the maximum innumerable-innumerable (number) is (equal to) the minimum low-grade infinite (number).
515. How much is the minimum low-grade infinite (number) ? The minimum low-grade infinite (number) is (equal to) the minimum numerable-numeruble number raised to the power of itself, in its completeness. Or, the minimum low-grade infinite (number) is (equal to) the maximum innumerable-innumerable (number), plus one. (And) after that there are places which are neither minimum nor maximum, till the maximum low-grade infinite (number) is not arrived at.
516. How much is the maximum low-grade infinite (number)? The maximum low-grade infinite (number) is (equal to) the minimum low-grade infinite number raised to the power of itself, less one. Or, the maximum low-grade infinite (number) is (equal to) the minimum infinite (number) self-raised.
517 How much is the minimum infinite (number) self-rd? The minimum infinite (number) self-raised is (equal to) the m mum low-grade infinite (number) raised to the power of itself, in #completeness. Or, the minimum infinite (number) self raised isqual to) the maximum low-grade infinite (number), plus one.
(The number of the souls) who are not fit to get salvation is also the same. (And) after that there are the places which are neither minimum nor maximum, till the maximum infinite (number) self-raised is not arrived at.
518. How much is the maximum infinite (number) self-raised ? The maximum infinite (number) self-raised is (equal to the number represented by the souls) who are not fit to get salvation multiplied by the minimum infinite (number) self-raised, raised to the power of itself, less one. Or, the maximum infinite (number) self-raised is (equal to) the minimum infinite-infinite (number), less one.

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-522 ] THE DOOR OF VATTAVVAYĀ (PRECEPT)
189 519. How much is the minimum infinite-infinite (number) ? The minimum infinite-infinite (number) is (equal to the number represented by the souls) who are not fit to get salvation multiplied by the minimum infinite (number) self-raised, raised to the power of itself, in its completeness. Or, the minimum infinite-infinite (number) is (equal to) the maximum infinite (number) self-raised, plus one. (And) after that there are places which are neither minimum nor maximum.
This is the number as counting.
520. Then what is samkha (conch-shells) as essence ?? The conchshells as essence are those souls who realize (or suffer from) the namakarman leading to the life of conch-shells and gotta.karman assigning their status (golta) to the conch-shells.
This is the samkhà (conch-shells) as essence. This is the standard of samkha. This is the standard of states. This is the standard."
Here ends (the description of the word pamāņa (standard). (The description is covered by the suttas 313-520)//
[Suttas 521-525 : The door of Precept] 521. Then what is the precept (vattavvaya)? The precept is stated to be threefold, viz.
(i) precept of one's own doctrine (Jaina doctrine); (ii) precept of other's doctrine (non-Jaina doctrine); (iii) precept of both one's own doctrine and other's
doctrine. 522. Then what is the precept of one's own doctrine ? The precept of one's own doctrine is (there) where indeed one's doctrine is properly stated (e. g. there are, five astikāyas, viz. dharmastikaya etc.), defined (e. g. the dharmāstikāya has the characteristic of helping motion), explained (e. g. the dharmāstikāya is conceived to have innumerable 'space-points), exemplified (by means of illustration, e. g. the dharmastikāya is like water which is the support of fish for its movement), and again confirmed (by means of upanaya, which confirms that like
1. Vide supra, sutta No. 497. 2. Vide supra, sul ta No. 477. 3. Vide supra, sutta No. 477. 4. Vide supra, sulta No. 427. 5. Vide supra, sulta No. 313. 6. Vide supra, sutta No. 92.

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190
AŅUOGADDĀRĀIM
(SUTTAS 523
water, the dharmāstikāya is the support of the movement of souls and material bodies), and (finally) propounded.
This is the precept of one's own doctrine.
523. Then what is the precept of other's doctrine ? The precept of other's doctrine is (there) where indeed other's doctrine is properly stated, ...up to...(finally) propounded (vide sutta No. 522).
This is the precept of other's doctrine.
524. Then what is the precept of both one's own doctrine and other's doctrine ? The precept of both one's own doctrine and other's doctrine is (there) where one's own and other's doctrine are properly stated, ...up to...(finally) propounded (vide sutta No. 522).
This is the precept of both one's own doctrine and other's doctrine.
525 [1]. Now, which standpoint' desires which (kind of) precept ? There, the negama, samgaha2 and vavahāra desire (all) the three kinds of precept, viz. (i) precept of one's own doctrine, (ii) precept of other's doctrine, and (iii) precept of both one's own and other's doctrine.
525 [2]. The uijusua desires (only) two kinds of precept, viz. (i) precept of one's own doctrine and (ii) precept of other's doctrine. (According to this naya), there (in the third category), indeed, what is (called) the precept of one's own doctrine properly belongs to the precept of one's own doctrine, and what is called) the precept of other's doctrine properly belongs to the precept of other's doctrine Therefore, there are (only) two kinds of precept, there is not three kinds of precept.
525 [3). The three saddanayas (standpoints of sadda) desire (only) one, viz, the precept of one's own doctrine, there is no precept of other's doctrine. Why? Because other's doctrine, being a perverse faith, is false, fallacious, unreal, inactive (akiriya), wrong way (and) wrong teaching. Therefore, all (worthy precepts) are the precept of one's own doctrine, there being neither the precept of other's doctrine, nor the precept of both one's own and other's doctrine.
This is the precept.
1. Here the standpoint (naya) is personified as the holder of a standpoint. 2. Vide footnote 5 on p. 192 of the MJV edition.

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-527 ] THE DOOR OF ATTHÄHIGĀRA (PURVIEW OF TOPICS) 191
[Sutta 526: The door of Purview of Topics
526. Then what is the purview of topics (attha higăra)? The purview of topics (stands for) the purview of the meaning of individual chapters, (etc.) (in the Avassagasutta); for instance (on this, runs a verse):
(i) the abstinence from (all) blamable actions (such as
killing of living beings, etc. which are included in
the first chapter called 'Samaia'), (ii) the praising (of the twenty-four tirthankaras in the
second chapter called 'Cauvī satthava'), and
(iii) the offering of homage to the venerable (in the third
chapter called 'Vamdaņaya'), (iv) the deprecation of transgressions in the fourth chapter
called 'Padikkamana'), (v) the healing of sores (in the fifth chapter called
Kāussagga'), and (vi) the cultivation of good virtues (in the sixth chapter
called 'Paccakkhāna') ||123]; This is the purview of topics. (Vide sutta No. 73).
[Suttas 527-533: The door of Compatible Inclusion]
527. Then what is inclusion (samoyāra) ?2 The inclusion is stated to be sixfold, viz.
(i) inclusion as name; (ii) inclusion as arbitrary attribution; (iii) inclusion as substance-potential; (iv) inclusion of space;
1. Vide supra, sutta No. 92. The Commentary, p. 227 A, clarifies the difference
between vaktavyatā (precept) and arthādhikūra (purview of topics), by asserting that the latter pervades the whole of chapter from its beginning to end, while the former is restricted to a particular place. Thus, the theme of a whole chapter is arthad hitära and the meaning of the particular portion of it is vaklavyato Vide supra, sutta No. 92. The Commentary, p, 53 B, defines samavatāra as: samyag avirodhenavataranam vartanan samavatāro virodhavrttitā procyale. For the use of the word 'inclusion' or 'compatible for samoyāra, vide footnote on samoyūra under sutta No. 92 supra.

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192 ANUOGADDĀRĀIM
[SUTTAS 528 (v) inclusion of time;
(vi) inclusion as essence. 528-529. Then what is inclusion as name? (The inclusion as) name and arbitrary attribution (and a part of substance-potential) as) were described previously ...up to (vide sutta No. 10-18 substitute 'inclusion' for āvassaya). This is the inclusion as substance-potential (namely) body of the competent person.
530 [1]. Then what is inclusion as substance-potential (namely) other than the body of the knower and the competent person ? Inclusion as substance-potential (namely) other than body of the knower and the competent person is stated to be threefold, viz.
(1) self-inclusion (that is, inclusion in one's own state); (2) non-self-inclusion (that is, inclusion in other's state); (3) dual inclusion (that is, inclusion in both one's own and
other's state). All substances indeed include (themselves) in their own states through self-inclusion. (The inclusion) through non-self-inclusion (is illustrated) as 'plums in a plate'. (The inclusion) through dual inclusion (is illustrated) as 'pillar in a house as well as in itself', as 'neck in a pitcher as well as in itself'.
530 [2]. Or, inclusion as substance-potential (namely) other than the body of the knower and the body of the competent person is stated to be (only) twofold, viz.
(1) self-inclusion; and
(2) dual inclusion. (For example), the causatthiya (measurement of weight equal to one sixty-fourth part of a māņi)? includes (itself) in its own state through self-inclusion, (and) through dual inclusion (it) includes (itself) in the battisiya (measurement of weight equal to one thirtysecond part of a māni), and also in its own state. The battīsiya includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in the solasiyă (measurement of weight equal to one sixteenth part of a mani), and also in its own state. The solasiyā includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in the atthabhaiya (measurement of weight equal to one eighth part of a mani), and also in its own state. The atthabhaiya includes (itself) in its own state through selfinclusion, (and) through dual inclusion, (it) includes itself) in the
1. Vide supra, sutta, No. 320 for this and other measures mentioned here.

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-532 ] THE DOOR OF SAMOYĀRA (COMPATIBLE INCLUSION) 193
caubhaiya (measurement of weight equal to one fourth part of a māņi), and also in its own state. The Caubhaiya includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in the addhamani (measurement of weight equal to a half mani), and also in its own state. The addhamānī includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in a mānī, and also in its own state. . This is the inclusion as substance-potential (namely) other than the body of the knower and the competent person. This is the inclusion as substance-potential, without scriptural knowledge. This is the inclusion as substance-potential.
531. Then what is inclusion of space ? The inclusion of space is stated to be twofold, viz.
(1) self-inclusion; and
(2) dual inclusion. (For example), the Bharahavā sa includes (itself) in its own state through self-inclusion, and through dual inclusion, (it) includes (itself) in the Jambuddiva and also in its own state. The Jambuddiva includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in the middle world, and also in its own state. The middle world includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in the world, and also in its own state. The world includes itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in 'beyond world' (aloa), and also in its own state.
This is the inclusion of space.
532. Then what is inclusion of time? The inclusion of time is stated to be twofold, viz.
(1) self-inclusion; and
(2) dual inclusion. (For example), (a time-) instant includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes litself) in the ävaliya, and also in its own state. Similarly, anapanū, thova, lava, muhutta, ahoratta, pak kha, māsa, uü, ay ana, samvacchara, juga, võsasata, vāsasahassa, vasasatasahassa, puvvamga, puvva, tudiyamga, tudiya, adadamga, adada, avavamga, avava, huhuyamga, huhua, uppala mga, uppala, paumamga, pauma, naliņamga, maliņa, atthiniuramga, atthiniura, auyamga, aua, ņauyamga, naua, pauyamga, paua, cūliyamga, cūliyā, sīsapaheliyamga, sisapaheliya,
1. Vide supra, sutta No. 527.
13

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194
AŅUOGADDARAIM
[ SUTTAS 533
paliovama. Sāgarovama includes (itself) in its own state through selfinclusion, (and) through dual inclusion, (it) includes (itself) in osappini and ussappini, and also in its own state. Osappini and ussappiņis include (themselves) in their own states through self-inclusion, (and) through dual inclusion, (they) include (themselves) in poggalapariyaṭṭa, and also in their own states. Poggalapariyaṭṭa includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in titaddha (past time) and aṇāgataddha (future time), and also in its own state. Titaddha and anāgataddhā include (themselves) in their own states through self-inclusion, (and) through dual inclusion, (they) include (themselves) in savvaddha (all time), and also in their own (Vide sutta No. 202 [2]).
states.
This is the inclusion of time.
Then what is inclusion as essence (that is, conditions of the The inclusion as essence is stated to be twofold, viz.
533. souls) ?1
(1) self-inclusion; and
(2) dual inclusion.
(For example), anger includes (itself) in its own state through self-inclusion, (and) through dual inclusion, (it) includes (itself) in pride, and also in its own state. Similarly, pride, deceit, greed, attachment, deluding karman; (and) the eight species of karmans include (themselves) in their own states through self-inclusion, (and) through dual inclusion, include (themselves) in the six kinds of states (of the soul), and also in their own states. Similarly, the six kinds of states, the soul; (and) the soul as atthikaya includes (itself) in its own state through self-inclusion, (and) through dual inclusion, includes (itself) in all substances, and also in its own state. Here, (runs) an epitomic
verse:
3.
(There are) anger, pride, deceit, greed, attachment and deluding (karmans), (eight) species (of karmans), states (of the soul), soul, soul as atthikaya, and substances //124//
This is the inclusion as essence. This is the inclusion. This is the uvakkama (introduction by collecting together materials from distance and arranging them in order to make the nikkheva of the topic possible).3
//Here is the end of the first door called uvakkama||
1. Vide supra, sutta No. 527.
2. This is not found in the MJV edition, but is mentioned in the Commentary,
p. 230 A. The MJV edition is here defective. Vide Sultagame, Part II, p. 1157 lines 23-24.
Vide supra, sutta No. 92, and also No. 76,

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--539 ] THE DOOR OF DISQUISITION, CALLED NIKKHEVA. 195
[Suttas 534-600: The door of Assignment] 534. Then what is nikkheva (assignment) ?! The nikkheva is stated to be threefold, viz.
(i) pertaining to general nomenclature (ohanipphanna); (ii) pertaining to particularized name (nämanipphanna); and (iii) pertaining to the utterance of a particular sutta (sutt ala
vaganipphanna). 535. Then what is (nikkheva ) pertaining to general nomenclature ?2 (The nikkheva) pertaining to general nomenclature is stated to be fourfold, viz.
(a) ajjhayaņa (chapter; concentration of mind); (b) ajjhiņa (inexhaustible); (c) da (acquisition);
(d) jhavaņā (attenuation; eradication). 536. Then what is ajjhayana ? Ajjhayana is stated to be fourfold, viz.
(1) ajjhayaņa as name; (2) ajihayana as arbitrary attribution; (3) ajihayana as substance-potential:
(4) ajjhayana as essence. 537. (Ajjhayana as) name and arbitrary attribution are as) were described previously. (Vide sutta No. 10-12).
538. Then what is ajjhayaņa as substance-potential? Ajjhayana as substance-potential is stated to be twofold, viz.
(a) with scriptural knowledge; and (b) without scriptural knowledge.
539. Then what is ajjhayana as substance-potential, with scriptural knowledge ? Ajjhayaņa as substance-potential, with scriptural knowledge, is concerned with a personi by whom the ajjhayana treatise has been studied, retained (in mind), controlled, measured, controlled perfectly...up to (vide sutta No. 14-15 [1], substitute ajjhayana for avassaya)... Similarly there are as many ajjha yanas as substance-potential, with scriptural knowledge, as there are persons without attention (or active thinking). Similar is the case according to the standpoint of)
1. Vide supra, sutta No. 75. 2. We have translated oha as general nomenclature. Oha stands for the general
title of a book in the scripture.

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196
AŅUOGADDĀRĀIṀ
[SUTTAS 540
vavahara (pragmatic standpoint). According to (the standpoint of) samgaha (synthetic standpoint), one person...or many persons,...up to (vide sutta No. 15 [3]-15 [5])... This is the ajjhayana as substancepotential, with scriptural knowledge
540. Then what is ajjhayana as substance-potential, without scriptural knowledge ? Ajjhayana as substance-potential, without scriptural knowledge, is stated to be threefold, viz.
(i) ajjhayana as substance-potential (namely) body of the knower;
(ii) ajjhayana as substance-potential (namely) body of the competent person;
(iii) ajjhayana as substance-potential (namely) other than the body of the knower and the body of the competent person.
541. Then what is ajjhayana as substance-potential (namely) body of the knower? The ajjhayana as substance-potential (namely) body of the knower is such a body of the knower who knows the purview of the meaning of the 'ajjhayana' treatise-the body which is devoid (of consciousness and has reached the state of unconsciousness), has seceded (from breath), has been made separate (from breath), and has left nourishment; (the body) abandoned by the soul...up to (vide sutta No. 17)... "Ah! by this body-conglomerate indeed the treatise named ajihayana was properly understood (from the teacher), ...up to...propounded (through various standpoints), in accordance with the purpose envisaged by the Jina. What is the example in point? (In reply, it is said), 'This was a pot of ghee', 'This was a pot of honey'."
This is the ajjhayana as substance-potential (namely) body of the knower.
542. Then what is ajjhayana as substance-potential (namely) body of the competent person? The ajjhayana as substance-potential (namely) body of the competent person is (the body of) a soul which has come out of womb through birth, and will study, living in this very body-conglomerate accepted (by him), in future times in accordance with the purpose envisaged by the Jinas, but is not studying (at present) the treatise of the ajjhayana. What is the example in point? (In reply, it is said,) 'This will be a pot of honey'; "This will be a pot of ghee'.
This is the ajjhayana as substance-poential (namely) body of the competent person. (Vide sutta No. 18).

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–549 ] THE DOOR OF DISQUISITION, CALLED NIKKHEVA 197
543. Then what is ajjhayana as substance-potential (namely) other than the body of the knower and the body of the competent person? The ajjhayana as substance-potential (namely) other than the body of the knower and the body of the competent person is that which was written on leaf and in book.
This is the ajjhajana as substance-potential (namely) other than the body of the knower and the body of the competent person. This is the ajjhayana as substance-potential.
544. Then what is ajjhayana as essence ? The ajjhayana as essence is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge. 545. Then what is ajjhayana as essence, with scriptural knowledge ? The ajjhayana as essence, with scriptural knowledge, is the knower who is attentive to the knowledge of ajjhayana).
This is the ajihayana as essence, with scriptural knowledge.
546. Then what is ajjhayana as essence, without scriptural knowledge ? Ajjhayana as essence, without scriptural knowledge, is (given in the following verse):
Concentration of the mind (ajjhappassänayanam), attenuation of the accumulated karmans, (and) non-accumulation of new (karmans) (are effected by ajjhayaņa), (and) therefore (the teachers) desire ajihayana (= ajjhappassa anayanam) 1/125//
This is aiihayana as essence, without scriptural knowledge. This is ajjhayana as essence. This is ajjhayana.
547. Then what is ajjhiņa ?2 The ajjhiņa is stated to be fourfold, viz.
(1) ajjhina as name; (2) ajihtna as arbitrary attribution; (3) ajjhina as substance-potential;
(4) ajjhina as essence. 548. (Ajjhiņa as) name and arbitrary attribution are as) were described previously. (Vide sutta No. 10-12).
549. Then what is ajjhina as substance-potential ? Ajjhina as substance-potential is stated to be twofold, viz.
(a) with scriptural knowledge; and (b) without scriptural knowledge.
1. Vide supra, sutta No. 536. 2. Vidc supra, sutta No. 535.

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198
ANUOGADDĀRĀIM
(SUTTAS 550
550. Then what is ajjhina as substance-potential, with scriptural knowledge ? Ajjhiņa as substance-potential, with scriptural knowledge is concerned with a person by whom ajjhina treatise has been studied, retained (in mind), controlled, measured, controlled perfectly,... to be spoken of just as in the case of ajahayana as substance-potential (vide sutta No. 539) up to... This is aiihina as substance-potential, with scriptural knowledge.
551. Then what is ajjhiņa as substance-potential, without scriptural knowledge ? Ajjhina as substance-potential, without scriptural knowledge, is stated to be threefold, viz.
(i) ajjhiņa as substance-potential (namely) body of the
knower; (ii) ajjhīņa as substance-potential (namely) body of the
competent person;
(ii) ajjhina as substance potential (namely) other than the
body of the knower and the body of the competent
person 552. Then what is ajjhina as substance-potential (namely) body of the knower ? Ajjhina as substance-potential (nainely) body of the knower is such a body of the knower who knows the purview of the meaning of 'ajjhina' treatise-the body which is devoid (of consciou and has reached the state of unconsciousness), has seceded (from breath), has been made separate (from breath), and has left nourishment,... (these are) to be spoken of just as in the case of ajjha yaņa as substance-potential (vide sutta No. 541) up to... This is ajjhina as substance-potential (namely) body of the knower.
553. Then what is ajjhina as substance-potential (namely) body of the competent person? Ajjhiņa as substance-potential (namely) body of the competent person is (the body of ) a soul which has come out of womb through birth, ...(these are to be spoken of just as in the case of ajihayana as substance-potential (vide sutta No. 542) up to... This is ajjhina as substance-potential (namely) body of the competent person.
554. Then what is ajjhiņa as substance-potential (namely) other than the body of the knower and the body of the competent person? Ajjhina as substance-potential (namely) other than the body of the knower and the body of the competent person is a line (passing) through whole space (both loka and aloka)."
1. Such line is ajjhiņa (Skt. aksina), because it is not exhausted at any time even if its space-points are taken out one by one continuously.
--Commentary, p. 233 B.

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--558] THE DOOR OF DISQUISITION, CALLED NIKKHEVA
This is ajjhina as substance-potential (namely) other than the body of the knower and the body of the competent person. This is ajjhina as substance-potential, without scriptural knowledge. This is ajjhina as substance-potential.
199
555.
Then what is ajjhina as essence? Ajjhina as essence is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge.
556. Then what is ajjhira, as essence with scriptural knowledge? Ajjhina as essence, with scriptural knowledge, is the knower who is attentive1 (to the knowledge of ajihina).
This is ajjhina as essence, with scriptural knowledge.
557. Then what is ajjhira as essence, without scriptural knowledge? Ajjhina as essence, without scriptural knowledge, is as (described in the following verse):
As from one (single) lamp, light up a hundred lamps, and yet that lamp (continues) to glow. Like lamp are the the teachers who shine (themselves) and also enlighten others2 //126//
This is ajjhina as essence, without scriptural knowledge. This is ajjhina as essence. This is ajjhina.
558. Then what is aa (acquisition) ? Aa is stated to be fourfold, viz.
(1) aa as name;
(2) aa as arbitrary attribution:
(3) aa as substance-potential; (4) aa as essence.
1. Such attentive knower is the person who is conversant with the fourteen puvvas. The number of modes of the knowledge of such a person, even when he has fixed his attention on scripture only for an antarmuhurta, is so vast that those modes cannot be exhausted, if taken out one by one, even in an infinite number of utsar pinis. This explains why the knowledge of such person is ajjhina (Skt. aksīna, inexhaustible). --Commentary, p. 233 B.
2. The teachers are like inexhaustible (ajjhina) lamp. The teacher engaged in imparting knowledge of the scripture is called 'teacher with scriptural knowledge'. But his vocal and physical movements, while he is engaged in teaching, are 'without scriptural knowledge'. Thus the whole situation can be viewed as a mixture of both with scriptural knowledge' and 'without scriptural knowledge--which is exactly the meaning of the word 'no-agamao". This is therefore an apt illustration of no-agamato bhavajjhāne--Commentary, p. 233 B.
3 Vide supra, sutta No. 535.

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200 AŅUOGADDĀRĀIM
[SUTTAS 559 559. (Aa as) name and arbitrary attribution (are as) were described previously. (Vide sutta No. 10-12.).
560. Then what is āa as substance-potential ? Aa as substancepotential is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge. 561. Then what is aa as substance-potential, with scriptural knowledge ? Aa as substance-potential, with scriptural knowledge, is concerned with a person by whom a treatise has been studied, retained (in mind), ... up to (vide sutta No. 14)...'Why so ? Because davva stands for absence of attention that is, absence of thinking)...up to (vide sutta No. 15 [1] )...there are as many ayas (sic) as substancepotential, with scriptural knowledge, as there are persons without attention (or active thinking)...up to (vide sutta No. 15 [2]—15 57)... This is the da as substance-potential, with scriptural knowledge.
562. Then what is āa as substance-potential, without scriptural knowledge ? Aa as substance-potential, without scriptural knowledge, is stated to be threefold, viz.
(i) āa as substance-potential (namely) body of the knower; (ii) aa as substance-potential (namely) body of the compe
tent person; (iii) aa as substance-potential (namely) other than the body
of the knower and the body of the competent person. 563. Then what is āa as substance-potential (namely) body of the knower ? The āa as substance-potential (namely) body of the knower is such a body of the knower who knows the purview of the meaning of aya (sic) treatise-the body which is devoid (of consciousness and has reached the state of unconsciousness), has seceded (from breath), has been made separate (from breath), has left nourishment, ... the rest is just as in the case of ajjhayaņa as substance-potential (vide sutta No 541) up to... This is ãa as substance-potential (namely) body of the knower.
564. Then what is aga (sic) as substance potential (namely) body of the competent person ? Āra as substance-potential (namely) body of the competent person is (the body of) a soul which has come out of womb through birth, ... the rest is just as in the case of the aishayana as substancepotential (vide sutta No. 542) up to... This is a ya as substance-potential (namely) body of the competent person.
565. Then what is aya as substance-potential (namely) other than the body of the knower and the body of the competent person? Aya

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-570 ] THE DOOR OF DISQUISITION, CALLED NIKKHEVA 201 as substance-potential (namely) other than the body of the knower and the body of the competent person is stated to be threefold, viz.
(1) worldly; (2) belonging to perverse instruction;
(3) extra-worldly. 566. Then what is (aya as substance-potential, which is) worldly ? (Aya as substance-potential, which is) worldly is stated to be threefold, viz.
(a) the sentient; (b) the non-sentient; and
(c) mixture of the sentient and the non-sentient). 567. Then what is the sentient? The sentient is stated to be threefold, viz
(i) (aya or acquisition) of bipeds; (ii) (aya or acquisition) of quadrupeds;
(iii) (aya or acquisition) of non-peds. (Aya) of bipeds (means acquisition) of servants, maid-servants; of quadrupeds (means) acquisition of horses, elephants; of non-peds (means) acquisition of mango trees, hog-plum trees.
This is the sentient.
568. Then what is the non-sentient ? The non-sentient (means) the āya (acquisition) of gold, silver, jewel, pearl, conch-shell, diamond of inferior quality, coral, ruby, (and real property).
This is the non-sentient.
569. Then what is mixture (of the sentient and the non-sentient)? The mixture (of the sentient and the non-sentient) (means) āya (acquisition) of servants, maid-servants, horses, elephants ornamented (with gold chains, etc.) and decorated with (musical instruments like) cymbal (etc.).
This is the mixture (of the sentient and the non-sentient). This is (āja as substance-potential, which is) worldly.
570. Then what is (aya as substance-potential) beloging to perverse instruction ? (Äya as substance-potential) belonging to perverse instruction is stated to be threefold, viz,
(a) the sentient; (b) the non-sentient; and
(c) mixture (of the sentient and the non-sentient). These three are just as (in the case of aya as substance-potential, which is) worldly up to (vide sutta No. 567-569)... This is (aya as substance-potential) belonging to perverse instruction.

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202
AŅUOGADDĀRĀIM
(SUTTAS 571
571. Then what is (a ya as substance-potential, which is) extraworldly ? (Aya as substance-potential, which is) extra-worldly is stated to be threefold, viz.
(a) the sentient; (b) the non-sentient; and
(c) mixture of the sentient and the non-sentient). 572. Then what is the sentient? The sentient is āya (acquisition) of disciples and female disciples.
This is the sentient. 573. Then what is the non-sentient? The non-sentient is a ya (acquisition) of (mendicant's bowls, garments, blankets, foot-duster.
This is the non-sentient.
574. Then what is mixture (of the sentient and the non-sentient)? The mixture of the sentient and the non-sentient) is āya (acquisition) of disciples, female disciples, with articles such as bowls etc.
This is the mixture (of the sentient and the non-sentient). This is (aya as substance-potential, which is) extra-worldly. This is aa as substance-potential (namely) other than the body of the knower and the body of the competent person. This is aa as substancepotential, without scriptural knowledge. This is aa as substancepotential,
575. Then what is aa as essence ?4 The ãa as essence is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge. 576. Then what is aa as essence, with scriptural knowledge ? Aa as essence, with scriptural knowledge, is the knower who is attentive (to āa).
This is aa as essence, with scriptural knowledge.
577. Then what is da as essence, without scriptural knowledge ? Aa as essence, without scriptural knowledge, is stated to be twofold, viz.
(i) auspicious; and
(ii) inauspicious. 578. Then what is (aa as essence, which is) auspicious ? (Aa as essence, which is) auspicious is stated to be threefold, viz.
1. Vide supra, sulta No. 565. 2. Vide supra, sutla No. 562. 3. Vide supra, sulta No. 560. 4. Vide supra, sutta No. 558.

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-584 ] THE DOOR OF DISQUISITION, CALLED NIKKHEVA
203
(1) àa of determinate knowledge; (2) ża of intuition;
(3) aa of correct conduct. This is (aa as essence, which is) auspicious.
579. Then what is (aa as essence, which is) inauspicious ? (Aa as essence, which is) inauspicious is stated to be fourfold, viz.
(1) ia of anger; (2) ãa of pride; (3) ãa of deceit;
(4) àa of greed. This is (āa as essence, which is) inauspicious. This is aa as essence, without scriptural knowledge. This is aa as essence. This is aya (sic).'
580. Then what is jhavaņā (eradication) ?? Jhavaņā is stated to be fourfold, viz.
(1) jhavana as name; (2) jhavanā as arbitrary attribution; (3) jhavaņā as substance-potential;
(4) jhavana as essence. 581. (Jhavanà as) name and arbitrary attribution (are as) were described previously. (Vide sutta No. 10-12).
582. Then what is jhavaņā as substance-potential ? Jhavaņā as substance-potential is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge. 583. Then what is jhavana as substance.potential, with scriptural knowledge ? Jhavana as substance-potential, with scriptural knowledge, is concerned with a person by whom 'jhavaņā' treatise has been studied, retained (in mind), controlled, measured, controlled perfectly, the rest is to be spoken of just as in the case of ajjhayara as substance-potential (vide sutta No. 539) up to... This is jhavana as substance-potential, with scriptural knowledge.
584. Then what is jhavanā as substance-potential, without scriptura! knowledge ? Jhavana as substance-potential, without scriptural knowledge, is stated to be threefold, viz.
(i) jhavanā as substance-potential (namely) body of the
knower;
1. Vide supra, sutta No. 558. 2. Vide supra, sutta No. 535.

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204
[SUTTAS 585
(ii) jhavana as substance-potential (namely) body of the competent person;
(iii) jhavana as substance- potential (namely) other than the body of the knower and the body of the competent person,
AŅUOGADDARAIM
585.
Then what is jhavana as substance-potential (namely) body of the knower? Jhavana as substance-potential (namely) body of the knower is such a body of the knower who knows the purview of the meaning of the 'jhavana' treatise the body which is devoid (of consciousness and has reached the state of unconsciousness), has seceded (from breath), has been made separate (from breath), has left nourishment,...the rest is just as in the case of ajjhayana as substance-potential (vide sutta No. 541) up to... This is jhavana as substance-potential (namely) body of the knower.
586. Then what is jhavana as substance-potential (namely) body of the competent person? Jhavana as substance-potential (namely) body of the competent person is (the body of) a soul which has come out of womb through birth, and will study, (being in this very bodyconglomerate) accepted (by him) in future time, in accordance with the purpose envisaged by the Jina, but is not studying (at present) the treatise of jhavana. What is the example in point? (In reply, it is said), "This will be a pot of honey', 'This will be a pot of ghee'. This is the jhavana as substance-potential (namely) body of the competent person.
587. Then what is jhavana as substance-potential (namely) other than the body of the knower and the body of the competent person? Jhavana as substance-potential (namely) other than the body of the knower and the body of the competent person is to be spoken of just as in the case of aa as substance-potential (namely) other than the body of the knower and the body of the competent person (vide sutta No. 565-574) up to...This is the jhavana as substance-potential (namely) other than the body of the knower and the body of competent person. This is jhavana as substance-potential, without scriptural knowledge. This is jhavana as substance-potential.
588. Then what is jhavana as essence? Jhavana as essence is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge.
589. Then what is jhavana as essence, with scriptural knowledge? Jhavana as essence, with scriptural knowledge, is the knower of the purview of the jhavana-treatise and is attentive (to jhavaṇā).

Page #268

---595]
THE DOOR OF DISQUISITION, CALLED NIKKHEVA
205
This is the jhavaņā as essence, with scriptural knowledge.
590. Then what is jhavaņā as essence, without scriptural knowledge? Jhavana as essence, without scriptural knowledge, is stated to be twofold, viz.
(i) auspicious; and
(ii) inauspicious. 591. Then what is (jhavaņā as essence, which is) auspicious ? (Jhavaņā as essence, which is) auspicious is stated to be fourfold, viz.
(1) jhavaņā of anger; (2) jhavana of pride; (3) jhavaņā of deceit;
(4) jhavaņā of greed. This is (jhavana as essence, which is) auspicious.
592. Then what is (jhavaņā as essence, which is) inauspicious? (Jhavaņā as essence, which is) inauspicious is stated to be threefold, viz.
(1) jhavana of determinate knowledge; (2) jhavana of indeterminate intuition;
(3) jhavaņā of correct conduct. This is (jhavaņā as essence, which is) inauspicious,
This is (ihavana as essence, without scriptural knowledge. This is the jhavana as essence. This is jhavana. This is (the nikkheva) pertaining to general nomenclature.”
593. Then what is the nikkheva) pertaining to particularized name? (The nikkheva) pertaining to particularized name is Sāmāja. This is briefly stated to be fourfold, viz,
(1) samaia as name; (2) sāmäia as arbitrary attribution; (3) sämãia as substance-potential;
(4) såmăia as essence. 594. (Sāmāja as) name and arbitrary attribution (are as) were described previously. (Vide sutta No. 10-12),
595. Samaia as substance-potential is also like that...up to... This is sāmă ia as substance-potential (namely) body of the competent person.
1. Vide supra, sutta No. 580. 2. Vide supra, sutta No. 535. 3. Vide supra, sutta No. 534. We have translated nāma as particularized name.
While ogha stands for a general title of a book, nāma stands for the name of particular chapter. Thus if Avasyaka, which is the title of a book, is ogha, Samāyika, which is the designation of one of its chapters, is nama.

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206
AŅUOGADDĀRĀIM
[SUTTAS 596
596. Then what is sāmaia as substance-potential (namely other than the body of the knower and the body of the competent person? Sāmāia as substance-potential (namely) other than the body of the knower and the body of the competent person is that which has been written on leaf and in book.
This is samaia as substance-potential (namely) other than the body of the knower and the body of the competent person. This is sāmaia as substance-potential, without scriptural knowledge. This is the samāia as substance-potential.
597. Then what is sämāia as essence? Samaia as essence is stated to be twofold, viz.
(a) with scriptural knowledge; and
(b) without scriptural knowledge. 598. Then what is sämāia as essence, with scriptural knowledge ? Sāmaia as essence, with scriptural knowledge, is the knower of the purview of the Sāmāiya (sic)-treatise and is attentive (to Samaia).
This is sămāia as essence, with scriptural knowledge.
599. Then what is sämāia as essence, without scriptural knowledge ? Sămâia as essence, without scriptural knowledge, is (given in the following verses) :
It is said by the omniscient that sāmãiya is (possible) in him whose soul is engaged in self-restraint, self-regulation and austerity //127/1
It is said by the omniscient that sämäiya is (possible) in him who is evenly disposed towards all creatures, mobile and immobile //128//
As suffering is not dear to me, so is it for all creaturesknowing (this) he does not (himself) kill, nor get killed (by others), behaves with equanimity (samamanati), (and) is therefore called samana (ascetic) //1291
There is none, among all living creatures, who is an object of hatred or attachment to him, and so he is a samana--this is yet another derivation of the word samaņa) /,130//
He who is like a serpent (having no dwelling place of his own), a mountain (unshakable in adversity), fire (having insatiable desire for acquisition of knowledge), the ocean (in depth), the firmament (being without any support), a cluster of trees (being unmoved in joy and suffering), and also like the bee (with indefinite livelihood), the deer (being in perpetual fear from the world), the earth (being

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-601] THE DOOR OF DISQUISITION, CALLED NIKKHEVA
207
tolerant of all pains), a lotus (being above the water though born in it), the sun (being the revealer of truth), and air (being absolutely free), is a samana //131//
If he is good-minded (samana), then he is samana, provided he is not evil minded in thought, is evenly disposed towards his own men as well as (other) people, and is also indifferent to honour and insult //132//
This is sămăia as essence, without scriptural knowledge (no-agamato).1 1 This is sämaia as essence. This is samãia.
This is (the nikkheva) pertaining to particularized name.2
600. Then what is (the nikkheva) 'pertaining to the utterance of a particular sutta' ? (The nikkheva) 'pertaining to the utterance of a particular sutta now raise the desire for the nikkh eva pertaining to the utterance of a particular sutta, but that is not being explained (here) through nikkheva, though that is relevantly due here (as in the foregoing cases of ohanipphanna and naman ipphanna). Why? (Answer): For the sake of brevity; after this, there is the third door of disquisition, called anugama; what is explained there through nikkheva is (virtually) explained here through nikkheva; or, what is explained here through nikkhera is (virtually) explained there through nikkheva. Therefore it is not explained here through nikkheva, (but) it is rather (intended to be) explained there through nikkheva.
This is the nikkheva."
[Suttas 601-605
The door of Anugama]
601. Then what is anugama (exposition in accordance with context) ? The anugama is stated to be twofold, viz.
1. As no-ugama stands for a mixture of agama and anagama, there is no inconsistency in admitting the Samayikadhyayana as no agamato bhāvasāmāyikam, because it is a combination of jñana (knowledge) which is agama, and kriyā (action) which is anagama, -Commentary, p. 238 A.
2.
Vide supra, sutta No. 593.
3. Vide supra, sutta No. 534. We have translated suttālāvaga as 'the utterance of a particular sutta'. While ogha stands for the general title of a book such as the Avassaga, and nama stands for the particularised name of a chapter of the book such as the Samayika, suttālāvaga refers to a particular sutta of that chapter, e. g. karemi bhamte samāiyam.
4. Vide infra, sutta No. 605 About the respective subject matter of sütränugama, sutrata pakanikṣe pa and sutras parsika-niryukti, vide Commentary (p. 244 A): sutram sapadacchedam tavad abhidhaya...sarvo' pi sutras parsik aniryukteḥ. Vide V Bh (A), 997.
5. Vide supra, sutta No. 534.
6. Vide supra, sutta No. 75.

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208
AŅUOGADDĀRĀIM
[ SUTTAS 602
(i) exposition of sutta (suttanugama); and
(ii) exposition of the related topics (nijjuttianugama). 602. Then what is the exposition of the related topics ? The exposition of the related topics is stated to be threefold, viz.
(a) exposition of the related topics through nikkheva; (b) exposition of the related topics through introduction
(uvaghāta); (c) exposition of the related topics, touching the sutta
(suttaphāsiya). 603. Then what is the exposition of the related topics through nikkheva ? (Answer): It has already been stated (previously by way of explaining the words avassaga, sāmāia, etc. through the nikkhevas of nāma, thavana, etc.).
This is the exposition of the related topics through nikkheva.
604. Then what is the exposition of the related topics through introduction ? The exposition of the related topics through introduction is to be known from these two (basic) verses (the topic, here sāmăia, being explained with reference to the items mentioned therein). For instance, (1) uddesa (general title, e. g. ajjhayana which is the name
of a general treatise. This is the same as the oghanipphanna nikkheva. Cf. Brhadurtti on
Višeşātaśyakabhāşya, 975); and (2) niddesa (name of a particular chapter, e. g. Samaia
which is the name of the first chapter of the Avassaga sutta. This is the same as the
nāmanipphanna nikkheva); and (3) niggama (the ultimate source, e. g. Lord Mahavira is
an original promulgator of sämäia); (4) khetia (place of origin, e. g. Mahasenavanujjāņa was the
place of the origin of sămaia- Avaśyaka
Niryukti, 734); (5) kala (time of origin e. g. the eleventh day of the
bright half of Vaisaha, when Lord Mahavira attained omniscience, was the date of the
origin of sämāia, AN, 734); (6) purisa (human source, e. g. Lord Mahavira is the
source of samaia); and (7) kārana (tha reason of learning, e. g. Goya ma and
others learnt samaia from Lord Mahavira for the acquisition of knowledge, AN. 745);

Page #272

-604 ]
THE DOOR OF DISQUISITION, CALLED AŅUGAMA 209 (8) paccaya (realization or conviction e. g. Lord
Mahavira preached sāmăia having realized that he was omniscient, and his disciples learnt it, being convinced that Lord Mahavira
was omniscient, AN, 750); (9) lakk hana (defining characteristic, e. g. defining
characteristic of sammattasāmaia is to have
faith (saddahana), and so on, AN, 753); (10) naya : (standpoint); (11) samoyăraņā (application or non-application of nayas,
e. g. the nayas were applied to the undifferentiated anuyogas, but are not applied to kälika-śruta, AN, 762); (Now follow the door called) anumaa? (that is, what is desired, which is distributed
under the following queries) ///133/| (12) kim (the object desired, e. g. the vavahara naya
desires sāmaia as the path of salvation, AN,
789); (13) kaiviham (varieties, e. g. there are three varieties of
sāmāia, AN, 796); (14) kassa (the possessor, e. g. the person who is
engaged in self-restraint, self-regulation and
austerity is the possessor of sämāia, AN, 797); (15) kahim (the place, e. g. samaia can be attained in
the upper, lower and the middle region, and
so on, AN, 807); (16) kesu (the scope, e.g. sāmäia as sammatta has its
scope over all substances and modes, that is, one can have right attitude (sammatta)
towards everything, AN, 830); (17) kaham (the condition, e. g. the conditions of attain
ment of sāmăia are human birth, etc.,
AN, 831); (18) kicciram havai kālam (the minimum and maximum
duration, e. g. the maximum duration of
1. The MJV text counts anumaa as the 12th item. But we have followed the
Commentary, p. 240A. 14

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210 AŅUOGADDĀRĀIM
[SUTTAS 605 sāmăia as sammatta and sua is sixty sägarova
mas, and so on, AN, 849); (19) kai (the number of possessors, e. g. the number
of persons possessing samāia as sammatta and partial virai is equal to the number of spacepoints in the innumerablth part of a kşeira
palyopama, AN, 850); (20) samtaram (interval, e.g. the maximum interval between
sämaia lost and sāmăia regained is equal to innumerable pudgalapar āvartas with refe
rence to a single soul, AN, 853); (21) avirahitam (uninterrupted possession, e. g. the unite
rrupted possession of sämāia as sammatta, sua and partial virai for a person is possible for a number of instants which is equal to the innumerablth part of an avalia,
AN, 854); (22) bhava (number of births, e. g. the maximum
number of births during which a person can possess sāmāja as sammatta and partial virai is equal to the number of the spacepoints in the innumerablth part of a kşetra
polyopama, AN, 856); (23) garisa (attainment, e. g. the attainment of samaia
as sammatta, sua and partial virai can be several between 2 and 9) thousand times
in the maximum in one birth, AN, 857); (24) (pharasa or) phasaņa (act of touching, e. g. a person
possessed a sămăia as sammatta and virai can touch the whole loga in the maximum,
AN, 839); (25) nirutti (etymology, e. g. the following words give
the etymology of sämāia : samma ditthi, amoho,
sohi, etc., AN 861) //134/ This is the exposition of the related topics through introduction.
605. Then what is the exposition of the related topics touching the sutta ? The exposition of the related topics, touching the sutta is (made thus): A sutta is to be uttered-without stumbling without mixing up (of different suttas), without separating by joining different suttas having a similar meaning, perfect (in metre and

Page #274

-606 ] THE DOOR OF DISQUISITION, CALLED NAYA 211 meaning), perfect in accent, free from (indistinctness) at the throat and lips, and learnt from the instruction of the teacher. (Vide sutta No. 14); then that is, after uttering it correctly), one will know whether that is an expression concerning one's own doctrine or an expression concerning other's doctrine, or an expression concerning bondage, or an expression concerning emancipation or an expression concerning samaiya or an expression concerning no-sămāiya. Then when that is correctly) uttered, by some revered monks, some topics are understood, and some are left un-understood by some. Therefore, for the understanding of the un-undetstood (topics), I shall explain the words one by one. (Here, runs a verse):
Know that the characteristic features (of exposition) are sixfold, viz. (1) the (correct) utterance of the text (samhitā), (2) disjunction and parsing of) words, (3) paraphrasing, (4) expounding of compound words, (5) anticipation of objections, and (6) establishment (of the correct meaning |/135/
This is the exposition of the related topics, touching the sutta. This is the exposition of the related topics. This is the exposition in accordance with context. 1
[Sutta 606 : The door of Standpoint]
606. Then what is a standpoint (naya) ? Seven basic standpoints have been stated, for example,
(1) negama (popular); (2) samgaha (synthetic); (3) vavahāra (pragmatic); (4) ujjusua (straightforward); (5) sadda (verbal); (6) samabhirudha (restricted);
(7) evambhūta (functional). On this, (run the verses):
That which ascertains (the object) by various ways of knowledge (is negama)—this is the etymology of (1) negama. The definition of the remaining nayas also I shall propound here, please listen |/136/
(They) briefly speak of the (2) samgaha-statement as (expressing) the general condensed meaning. The (3) vavahāra expresses the determinate (practicable) meaning in respect of all substances //137/
1. Vide supra, sutta No. 691. . 2. Vide supra, sulta No. 75.

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212
AŅUOGADDĀRAIM
[SUTTAS 606
The (4) ujjusua variety of naya is to be known as comprehending only the (immediately) present object. The (5) saddanaya expects a still more specialized present object //138//
In the (6) samabhirudha naya, the transference (of words) from its object to another object) is unreal. The (7) evambhūta distinguishes between the word, its meaning, and both of them (viz. word-cum-mea. ning) //139/1
Only when the acceptable and the non-acceptable objects have been known, one should exert-the instruction such as this is indeed the naa //140/
Having listened to the manifold assertions of all the nayas, the ascetic establishes himself by his conduct and knowledge in that naya which is the consensus of all nayas //141|| ,
This is the naya.
//Here end of the doors of disquisition/ In this (sutta), there is a total of 1604 gāhās and this is spoken of as consisting of 2,000 aņutthubha metres !/142||
The doors of uvakkama', etc. of the great Anuogaddara are like the great gates of a town. The letters, dots and moras are scribed for release from worldly suffering //143 //
The Anuogadara-sutta ends here.
1. Vide footnote 6 on p. 205 of the MJV edition.

Page #276

APPENDIX I: PRAKRIT WORDS
(References are to the sutta No.)
akkha (two kucchis or four cubits), 324 (93), 335, 345. akkhaliyam (without stumbling), 14.
ajahannamaņukkosa (neither minimum nor maximum), 498, 500-2,
504-6, 507, 509, 511, 513, 515, 517, 519. ajjhayapa-chakka-vaggo (synonym of avassaya), 29 (2). ajjhayane (chapter), 535; subjected to nikkheva, 536-46. ajjhine (inexhaustible), 535; subjected to nikkheva 547-57. atthakappie (kāgapirayane, possessed of eight corners), 358. aṭṭhapadaparūvaṇayā (enunciation of the relation between meaning
and word), 98.
aṭṭhabhaiya, aṭṭhabhātiyā (a measure of liquids), 320. aṭṭha-sovanņie
(kāganirayane,
equal to eight sovanniyas in
weight), 358.
addhāijja (two and a half), 347 [5].
anaccakkharam (without any added syllable), 14. apapphuppa (not pervaded), 396, 397.
apavagalla (not pained by old age), 367 (104).
anavattha (regressus ad infinitum), 476.
anamta (infinite), 497, 503-506, 515-519.
apamtarāgame (scriptural knowledge acquired in immediate succession from titthagara), 470.
anamtanamta (infinite-infinite), 503, 506, 519. apagayakālagahanam (inference by comprehension of future time), 450,
453, 457.
apāņupuvvi (one single atom which is non-serial), 99, passim; (nonserial not arranged serially), 131, 134, passim.
anadipāriņāmie (state of innate change without beginning), 248, 250. anadiyasiddhamteņam (according to the eternal doctrine), 263, 269. anugame (consideration through the doors of exposition), 98; ninefold 105; passim. Vide next entry.
anugame (exposition in accordance with context, the third door of disquisition), 75; classified 601. Vide preceding entry.
aņuppehae (on account of pondering over), 14.
aņumae (the door of what is desired), 604 (133).
aņumāne (inferential knowledge), 436; varieties & their definitions
440-457.

Page #277

214
AŅUOGADDĀRĀIM
apuvaogo (absence of attention), 14, 482, 561. apegakkharie (multisyllable), 210, 212. anovanihiyā (ānupuvvī, not-arranged), 95, 97-130; passim. annamannabbhāso (mutual multiplication), 134, 167, 171, 175, 510-9. attāgame (scriptural knowledge acquired by oneself ), 470. atthāgame (scriptural knowledge of the meaning of the text), 470. atthāhigārā (topics), 73. atthāhigāre (purview of the meaning, the fifth variety of uvakkama), 92;
illustrated 526. addāga (mirror), 20. addhakariso (kind of ummāpa), 322. Vide Introduction, 65 (footnote)
& 66. addhatula (kind of ummāņa), 322. Vide Introduction 65 (footnote)
and 66. addhapalam (kind of ummāna), 322. Vide Introduction 65 (footnote)
and 66. addhapamcamāim (four and a half ), 384 [1]. addhabhāro (kind of ummāņa), 322. Vide Introduction 65 (footnote)
and 66. addhamani (a measure of liquids), 320. addhāpaliovame (simile of time-instants required for emptying a store),
369; definition and purpose 377-82. addhāsamae (time-instant), 132, 133; passim. apavāri (granary), 319. appábahum (comparision of the aspect of being less or more in number,
the ninth variety of apugama), 105; illustrated 114; passim. apphunna (pervaded, touched), 394, 396, 508. abbhuo (sentiment of wonder), defined & illustrated 262 (68-9). abhavasiddhiya (unfit to attain salvation), 250; their number 517. amiliyam (without mixing up of different suttas), 14, 605. alimda (round tub-like vessel), 319. aloe, aloge (beyond world), 250. avaccāmeliyam, aviccāmeliyam (without repeating by joining different
suttas having a similar meaning) 14,605. avattavvae (a duad which is unspeaka bility), 99. avatthū (unreal), 15 [5]. avayaveņam (according to the part of the whole object denoted by the
word), 263; (inference by a part of body) 442,446. avassakaranijja (synomym of āvassaya), 29 (2). avirahitam (the twenty-first constituent of uvaghāya-nijjutti-anugama),
604 (134). avvāiddhakkharam (without any reversed syllable), 14.

Page #278

APPENDIX I PRAKRIT WORDS
asati (handful of grains), 318.
asamkhejjae (innumerable), 497; classified 499-502; defined 509-14. asamkhejjāsamkhejjae (innumerable-innumerable), 499, 502, 513-4. ahigaraṇisamṭhānasamṭhie (kāganirayane, shaped like the configura
tion of an anvil), 358.
ahīņakkharam (with unimpaired syllable), 14. amgula (breadth of finger), 332; classified 333.
215
amtaram (interval of time, the sixth variety of anugama), 105; illustrated 111: passim.
amtomuhutta (less than a muhutta), 383 [2]; passim.
ãe, aye (acquisition), 535; subjected to nikkheva, 558-79.
agamao, agamato (with scriptural knowledge), 13-15; passim. Vide Introduction, 9-10.
agame (scriptural knowledge), classified and illustrated, 467-70. agarisa (the twenty-third constituent of uvaghāya-nijjutti-apugama), 604 (134).
adhayam (four patthayas), 318.
aņupuvvi (serial, first variety of uvakkama),92, classified and described,
93-207.
apucchaņā (asking permission of the teacher to do something), 206 (16). abhiņibohiyaṇāņam (perceptual cognition), 1.
abhippauyaṇāme (names given according to one's wish), 284 (85). ayata-samṭhāņa-(elongate-figure), 224.
ayabhāve (in touch with the self-this is about acakkhudamsana), 471. ayasamoyāre (self-inclusion), 530-3.
ayamgule (breadth of one's own finger), 333; defined 334; purpose 336;
classified 337.
ayanapadenam (according to the commencing words), 263.
ārāhaņā (synonym of avassaya), 29 (2).
avakahiya (thavana, lifelong) 12, 33, 55, 480.
avaliya (produced by the assemblage of innumerable instants), 367; defined 511.
avasiya (utterance of 'I go to the teacher at the time of leaving for some necessary work), 206 (16).
avassayam (obligatory acts, text emobodying such acts), 29 (2). asaenam (inference by support), 442, 447.
aharagam (translocation body), 238.
iccha-(karo) (seeking permission of the preceptor), 206 [2] (16). iddara (basket made of bark rope), 319.
ittiriya (thavaņā, temporary), 12, 33, 55, 480. ibbha (fabulously wealthy person), 20, 309.

Page #279

216
AŅUOGADDĀRÃIŅ
imdiyapaccakkhe (perceptual cognition through sense-organs), 437-8. ukkaliya (scripture not studied at a particular time), 4. Vide
Introduction, 4. ukkittana (a topic of Kvassaya), 73 (6); 526 (123). ukkittapānupuvvi (serial of praising), 93, 203. ukkosae (maximum), 498, 500, passim. ukkosae kumbhe (hundred adhayas), 318. ujjusuo (straightforward standpoint), defined 606 (138); 474-6; 491;
525 [2]. uddhareņū (eight saņhasanhiyās), 344. uttaraveuvviyā (body created afterwards to serve some purpose), 347;
passim udaie (state of fruition of karmans), 233; classified 234. udae (rise of karmans), 234; defined 235. udayanipphanne (state produced by the rise of karmans), 234; classi
fied and described 236-8. uddese (the first constituent of uvaghāya-nijjutti-apugama), 604 (133). uddhārapaliovame (the simile of emptying a store), 369; twofold 370; . definition & purpose 371-5. ummāpe (measurement of heavier weights), 316; varieties and
purpose 322-3. uvakkame (the first door of disquisition; initial study, world view),
75; classified & classifications explained 76-91; second explana
tion 92-533. uvaghāta-nijjutti-anugame (exposition of related topics through intro
duction), 602; twenty-five constituents 604, uvanihiyā, ovaņihiyā (āņupuvvī, traditionally arranged), 95, 131-138;
passim. uvasamanipphanpe (state produced by the subsidence of karmans),
239; classified 241. uvasamie (state of subsidence of karmans), 233; classified 239. uvasame (subsidence of karmans), 239; defined 240, uvasampaya (submission to the preceptor by the words 'I belong to
you' in order to acquire knowledge), 206 (16). ussanhasaphiya (assemblage of infinite practical material atoms), 344. ussehamgula (eight javam ajjhas), 333, 344; defined 339-44; purpose 346. üsäso (numerable āvaliyās), 367. ekko (the number 'one' which does not lend itself to counting), 497. evambhūta (naya, functional standpoint), defined 606 (139); 474-6. omāne (measurement of length), 316; varieties & purpose 324-5. orāliam (gross body), 238. ovaņihiyā, vide uvaņihiyā,

Page #280

APPENDIX I:- PRAKRIT WORDS
217
ovamasamkhā (determinative knowledge by comparison), 477; illustra
ted 492. ovamie (indicated through similes) 367, 368. ovamme (analogical knowledge), 436; classified and defined 428-66. ohanipphanne (nikkheva pertaining to general nomenclature), 534;
fourfold 535, ohiņāņam (clairvoyance), I, 439. kai (the nineteenth constituent of uvaghāya-nijjutti-aņugama),
604 (134). kaiviham (the thirteenth constituent of uvaghāya-nijjutti-anugama),
604, (134). kajjenam (inference by effect), 442-3. katthakamme (woodwork), 11, 32, 54, 479. kammagam (karmic body), 238. kammamāsao (one masa), Introduction 65 (footnote); also 328. kariso (one-fourth pala), 322. Vide Introduction 65 (footnote) & 66. kaluno (sentiment of pity), defined & illustrated 262 (78-9). kassa (the fourteenth constituent of uvaghāya-nijjutti-anugama), 604
(134). kaham (the seventeenth constituent of uvaghāya-nijjutti-anugama), 604
(134). kahim (the fifteenth consttuent of uvaghāya-nijjutti-aņugama), 604
(134). kamțhoţthavippamukkam (free from indistinctness at the throat and
lips), 14. kāgani (a measure of gold, one-fourth of a kammamāsaa), 328. kāganirayane (kagani-jewel), 358 (footnote). kāraņa (the seventh constituent of uvaghāya-nijjutti-anugama), 604
(133). käranenam (inference by cause), 442, 444. kāla (the fifth constituent of uvaghãya-nijjutti-aņugama), 604 (133). kālappamāne (standard of measurement of time), 313; classes and
"subclasses 363-5. kālánupuvvī (serial of time), 93; 180-202. kaliya (scripture studied at a particular time), 4. Vide Introduction 4. kālo (duration, the fifth variety of anugama), 105; illustrated 110;
passim. kalovakkame (ascertainment of the hour of the day), 76,86. kicciram (the eighteenth constituent of uvaghāya-nijjutti-anugama), 604
(134). kim (the twelfth constituent of uvaghāya-nijjutti-anugama), 604 (134).

Page #281

218
AŅUOGADDĀRĀIM
kimcivehamme (analogical knowledge achieved through least dissimi
larity), 463-4. kimcisāhamme (analogical knowledge achieved through least similarity),
459-60. kucchi (two rayaņīs), 335. kuppāvayanie (belonging to perverse instruction), 19; enumerated 21 kulao (four setiyās), 318. kevalapānam (omniscience or perfect knowledge), 1, 439. kesu (the sixteenth constituent of uvagháya-nijjutti-anugama), 604 (134). kodumbiya (family head), 20, 309. khaie (state of destruction of karmans), 233; classified 242. khae (destruction of karmans), 242; defined 243. khaovasamanipphanne (state produced by the subsidence-cum-destruc
ion of karmans), 245; classified and illustrated 247, khaovasamie (state of subsidence-cum-destruction of karmans), 233;
classified 245. khaovasame (subsidence-cum-destruction of karmans), 245; defined and
and illustrated 246. khayanippaņņe (state produced by the destruction of karmans), 242;
classified and illustrated 244. khetta (place where a thing exists, the third variety of anugama), 105;
illustrated 108; passim; (the fourth constituent of uvaghāya
nijjutti-apugama), 604 (133). khettapaliovame (simile of emptying space-points of a store), 369;
definition and purpose 392-8. khettappamāne (standard of measurement of lands), 313; classes &
subclasses 330-2 khettänupuvví (serial of place), 93; 139-79. khettovakkame (making land fit for cultivation), 76, 85. gananāņupuvvi (serial of calculation), 93, 204. gananāsamkha (numebr as counting), 477; classified and defined
497-519. gapime (measurement of counting), 316; varieties & purpose 326-7. gāuyam (two thousand dhaņūs),335. gunadhāraṇā (a topic of avassaya), 73 (6); 526 (123). gunappamāne (standard of attributes), 427, classes & subclasses, 428-72. gunenam (inference by attribute), 442, 445. guruvāyanovagayam (learnt from the instruction of the teacher and
not stolen from the book ), 14. gumja ( one-fifth of kammamāsaa ), 328. goppe ( according to the attributes denoted by the word being true of
the meaning of the word ), 263.

Page #282

APPENDIX 1 : PRAKRIT WORDS
219
ghanamgule (cube ), defined 337 (ayamgula ); defined 356 ( usseham.
gula ); defined 361 ( pamānamgula ). ghosasamam ( pronounced with the same accent as that of the
teacher ), 14. caubhāiyā ( a measure of liquids ), 320. cauramsa-samtha na--( rectangular-figure ), 224. causațțhiyā ( a measure of liquids ), 320. cammettaga ( leather-stick ), 366. carittagunappamāne ( standard of attributes of conduct ); 435;
classes 472. chattale ( kāganirayane. possessed of six surfaces ), 358. chamdapă ( entreatment for things already acquired ), 206 (16). cheyanagadai, 423 [1]. jamalapaya, 423 [1]. javamajjhe ( eight jūyās ), 344, Vide next entry. javo ( eight jüyās), 339, Vide preceding entry. jahannae (minimum), 498, passim. jahannae kumbhe ( sixty ädhayas ), 318. jāņagasarīra-bhaviyasarira-vairittam (other than the body of the
knower and the body of the competent person), 16. jāņaņāsamkhā ( determination as knowledge ), 477; illustrated 496. jitam ( controlled ), 14, jiviyāheum (names given to children for ensuring their survival),
284 (85). juge ( two kucсhis ), 335. jūyă (eight likkhās ), 344. joyapam ( four gāuyas ), 335 jhavana ( attenuation ), 535; subjected to nikkheva, 580-92. thavaņānupuvvi (serial as arbitrary attribution), 93. thavanovakkame (uvakkama as arbitrary attribution), 76-7. thitam (retained in mind), 14. pae (standpoint, the fourth door of disquisition), 75; enumerated as
seven 606. Vide naye. ņayappamāne (standard of standpoints), 427; classified as three
fold 473. naye (the tenth constituent of uvaghã ya-nijjutti-apugama), 604 (133).
Vide pae. panagunappamāne (standard of attributes of determinate knowledge),
435; classes & subclasses 436-70. pamasamam (as firmly known as one's own name), 14. Vide nāmam. pikkheve (assignment, the second door of disquisition), 75; classified
534.

Page #283

AŅUOGADDARAIM
nivviṭṭhakayie (austerities which have been performed), 472. nivvisa (wages), 327 (footnote).
nivvisamāņae (austerities which are being performed), 472. negama (naya, popular standpoint), defined 606 (136); also see 97-114, passim; 474-6, 525 [1].
220
no-agamao, po-agamato (without scriptural knowledge), 13, 16-22, passim. Vide Introduction 9-10.
no-imdiyapaccakkhe (perceptual cognition without sense-organs),
437, 439.
no-khamdhe (a particular material body), 476. no-jive (a particular soul), 476.
todubhayasamoyāre (dual inclusion), 530-3.
tadubhayāgame (scriptural knowledge of both, viz. text and meaning), 470.
talavara (nobility), 20, 309.
tasareņu (eight paramāņus), 339 (99); eight uddhareņus 344. tahakkāro (assent to preceptor's orders), 206 (16).
tamsa-samṭhāna- (triangular-figure), 224.
tītakālagahanam (inference by comprehension of past time), 451, 455. tula (hundred and five palas), 322, Vide Intoduction 65 (footnote) and 66.
teyagam (fiery body), 238.
thove (seven pāņus), 367 (105).
davvapamāņam (numerical measurement, the second variety of anugama), 105; illustrated 108; passim.
davvappamāņe (standard of measurement of substances), 313; classes
& subclasses 314-6.
davvam (absence of attention or thinking), 14, 482, 561. davvāņupuvvi (serial as substance-potential), 93, 95-138. davvavassayam (avassaya as substance-potential), 13-22. davvovakkame (uvakkama as substance-potential), 76, 78-84. damdam (two kucchis), 335.
damsana-gunappamāņe (standard of attributes of indeterminate intuition), 435; classes 471.
diṭṭhasaham mavam (inference by a known common characteristic), 440; classified and defined 448-57.
durūvūno (less by the number 'two'), 134.
duvalasamsie (kāgapirayane, possessed of twelve edges), 358.
dono (four adhayas), 318.
dhaņu (two kucchis), 335.
dhappamāṇappamane (measure of cereals), 317; varieties & pur
pose, 318-9.

Page #284

APPENDIX I : PRAKRIT WORDS
221
dhuvaniggaho (synonym of avassaya), 29 (2). nayappamāņe, vide paya-ppamāne. não (synonym of āvassaya), 29 (2). nămanipphappe (nikkheva purtaining to particularized name), 534;
fourfold 593. nāmam (name, the second variety of uvakkama), 92; classified as ten
fold 208. namaņupuvvi (serial as name), 93. nāmenam (according to names), 263. nāmovakkame (uvakkama as name), 76-7. naliya (two kucchis), 335. nikkheva nijjutti-aņugame (exposition of the related topics through
nikkheva), 602, 603. nikkheve, vide nikkheve. niggame (the third constituent of uvaghāya-nijjutti-aņugama), 604
(133). nijjutti-apugame (exposition of the related topics), 601: classified 602. niddese (the second constituent of uvaghāya-nijjutti-anugama), 604
(133). nipphavo (one-third of a kammamāsaa), 328. nimamtana (invitation for things to be acquired), 206 (16). nirutti (the twenty-fifth, that is, the last constituent of uvaghāya-nijjutti
anugama). 604 (134); 606 (136). nisīhiya (utterance for the sake of avoiding generation of fear among
other monks at the time of entering the place), 206 (16). nimdapā (khaliyassa, a topic of āvassaya), 73 (6); 526 (123). nisaso (numerable avaliyās), 367. no-goņpe (according to the attributes denoted by the word being not
true of the meaning of the word), 263. paesaditthamtenam (by illustration of space-points), 473, 476. paccakkhe (perceptual cognition), 436; varieties and their definition
437-9. paccaya. (the eight constituent of uvaghāya-nijjutti-aņugama), 604
(133). pacchápupuvvi (serial from the last), 131. pajjavasamkhā, vide 494 (i) (footnote). padipakkhapadeņam (according to the words being opposite in mean
ing to the actual words used), 263. paļipuccha (asking permission of the teacher again for the same work
which was once forbidden), 206 (16). padipunpaghosam (perfect in accent), 14. padipurnam (perfect in metre and meaning), 14.

Page #285

AŅUOGADDĀRĀIM
paḍimane (measurement of gold, etc., by means of artificial weights), 316; varieties & purpose, 328-9.
paḍivatti (gunavao, a topic of avassaya), 73 (6); 526 (123). paduppannakalagahanam (inference by comprehension of present
time), 452, 456.
222
pativiseso (difference, distinguishing characteristic), 33, passim. patthaga-ditthamteņam (by illustration of patthaga), 473-4. pattho (four kulayas), 318.
pamāņeṇam (according to the standard), 263.
pamāņam (standard, the third variety of uvakkama), 92; classified as fourfold 313.
pamanamgule (higher measure), 333; definition and purpose 358-60; classified 361.
payaram, vide next entry.
payaramgule (plane surface), defined 337 (ayamgula); defined 356 (ussehamgula); defined-361 (pamāņamgula).
parasamoyāre (non-self-inclusion), 530.
paramparāgame (scriptural knowledge handed down from generation to generation), 470.
parikamme (embellishment by producing special qualities in the
thing), 79.
parijitam (controlled perfectly), 14.
parimamdala-samthāṇa-(round-figure), 224.
parimāņasamkha ( number as compass), 477; classified 493-5.
pariraa (surrounding wall ), 372.
paliovame (the simile of a circular store ), 368; varieties 369.
pasati (two asatīs), 318.
pasamto ( sentiment of tranquility ), defined & illustrated 262 (80-1). pāņu (one ūsāsa and nīsāsa), 367 (104).
pado (six amgulas ), 335.
pāyavehamme (analogical knowledge achieved through partial dissimilarity), 463, 465.
pāyasāhamme (analogical knowledge achieved through partial simila
rity), 459 & 461.
pāriņāmie ( state of innate change ), 233; classified 248.
pāhanṇayae (according to prominence ), 263.
purise (the sixth constituent of uvaghāya-nijjutti-anugama ), 604 (133). puvvavam (inference by a previously known characteristic ), 440,
defined 441.
puvvānupuvvi ( serial from the first), 131.
puhattam ( a number between two and nine ), 351 [3], passim. phasana (the twenty-fourth constituent of uvaghāya-nijjutti-aṇugama ), 604 (134).

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APPENDIX I: PRAKRIT WORDS
223
phusanā (range of tactile contact, the fourth variety of anugama), 105;
illustrated 109; passim. battisiya (measure of liguids ), 320. bāhulero ( black ), 464. bībhaccho ( sentiment of disgust ), defined and illustrated 262 (74-5). bhava ( the twenty-second constituent of uvaghāya-nijjutti-anugama ),
604 ( 134 ). bhavadhāranijjā (body got at birth and lasting till death ), 347. bhavasiddhiya ( fit to attain salvation ), 250. bhamgasamukkittanaya enumeration of divisions ). 98. bhamgovadamsanayā (illustration of divisions ), 98. bhāga (spatial part occupied, the seventh variety of anugama), 105;
illustrated 112; passim. bhāro (twenty tulās), 322. bhăva (mode or state, the eighth variety of anugama), 105; illustrated
113 ; passim. bhāvappamāpe (standard of measurement of states), 313; classes &
subclasses 427-520. bhāvasamkha conch-shells as essence) 477, 520. bhāvā ņupuvvi (serial of state or mode), 93; 207. bhāvāvassayam (āvassaya as essence), 23-8. bhāvovakkame (uvakkama as essence), 76, 87-91.
.
maggo (synonym of avassaya), 29 (2). majjhimae kumbhe (eighty adhayas), 318. mapapajjavaņānam (telepathy), 1, 439. mamdalao (twelve kammamāsaas), 328. mādambiya (governor), 20, 309. māni (a measure of liquids), 320. mane (measurement of quantity), 316; varieties & purpose 317-321. miccha-(karo) (blaming oneself for sins committed), 206 (16). mitar (measured as regards no. of verses, words, syllables, etc.), 14. muttoli (receptacle narrow at the top and bottom), 319. murava (covering of a cart), 319. musala (two kucchis), 335. muhutto (seventy-seven lavas), 367 (105-6). mülapaya (basic standpoints), 606. rayaņi (two vihatthis), 335. rasamāṇappamāne (measurement of liquids), 317; varieties & purpose
320-1, raharepū (eight tasarepūs), 339 (99); 344. räisara (royal authority), 20, 309.

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224
AŅUOGADDĀRĀIM
roddo (sentiment of anger), defined and illustrated, 262 (70-1).
rūvūno (less by the number 'one'), 510.
lakkhana (the ninth constituent of uvaghāya-nijjutti-aṇugama), 604 (133).
lave (seven thovas), 367 (105). likkha, defined 344.
vaṭṭa-samṭhāņa- (circular-figure), 224.
vanatigiccha (a topic of avassaya), 73 (6); 526 (123).
vattavvaya (precept, the fourth variety of uvakkama), 92; classified 521. vavahara (naya, pragmatic standpoint), defined 606 (137): also see 97114, passim; 474-6; 525 [1].
vasahidiṭṭhamtenam (by illustration of abode), 473, 475.
vavaharie (practical), 370.
vaha (eight hundred aḍhayas), 318.
vikkhambhasūí (spread-number), 419 [2]. vikkhambhasūcī (spread-number), 425 [2].
vikkhambhasūyī (spread-number), 418 [2].
vitta (metre), types of 260 [10] (52).
visesadiṭṭham (inference by a characteristic known in particular), illustrations and varieties with their contraries, 450-7.
visohi (synonym of avassaya), 29 (2).
vihatthi (two pādas), 335.
vītīvadejjā (should pass through), 343 [2].
viro (sentiment of heroism), defined & illustrated 262 (64-5).
veuvviyam (transformation-body), 238.
velapao (sentiment of shame), 262 (72-3).
vehammovanīte (analogical knowledge achieved through dissimilarity), 458; classified & defined 463-6.
sadda-(naya, verbal standpoint), defined 606 (138); 474-6; 483 [5]; 491; 525 [3].
sanhasanhiya (eight ussanhasanhiyās), 344.
satthavaha (caravan leader), 20, 309.
sannivātie (state of mixture), 233, illustrated 251-9.
sabbasǎhamme (analogical knowledge achieved through complete similarity), 459 & 462.
samae (instant), defined 366.
samabhiruḍha (naya, restricted stand point), defined 606 (139); 474-6. samoyāraṇā (the eleventh constituent of uvaghāya-nijutti-aṇugama), 604 (133).
samoyāre (compatible inclusion), 98; illustrated 104; passim. Vide next entry.

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APPENDIX I : PRAKRIT WORDS
225
samoyare (compatible inclusion, the sixth variety of uvakkama), 92,
classified and illustrated 527-33. Vide preceding entry. . sammucchima (agamic), 216 [9], passim. sayarāham (quickly), 366. savvavehamme (analogical knowledge achieved through complete
dissimilarity), 463, 466. savvasāhamme (analogical knowledge achieved through complete
similarity), 459; 462. savvägāsasedhi (line passing through whole space), 554. samkhappamāne (standard of samkhā), 427; eightfold 477. samkheijae (numerable), 497; classified 498. samgaha (naya, synthetic standpoint), defined 606 (137); 115-120,
passim, 474-6. samjūhanāme (name expressing authorship), 308. samjogenam (according to the combination), 263. samthāņāņupuvvi (serial of figure), 93; 205. samtapayaparūvapayā (ascertaining whether the word stands for
something real, the first variety of anugama), 105; illustrated
106; passim. samtara (the twentieth constituent of uvaghāya-nijjutti-aņugama),
604 (134). sampatisaddanao, 476 (footnote). sampayam samabhirüdham, 476. sāgarovame (simile of occan), 368; definition and purpose 372 (107),
373, 374 (108), 375, 379 (109), 380, 381 (110), 382, 394 (113),
395, 397 (114), 398. sadi-pārināmie (state of innate change with beginning), 248; classi
fied & illustrated, 249. samappadiţtham (inference by a common characteristic known in
general), 449. samalero (speckled), 464. sāmāyārāņupuvvi (serial of correct behaviour), 93; 206. sávajja-joga-virati (a topic of Kvassaya), 73. sāhammovanyte (analogical knowledge achieved through similarity),
458; classified and defined, 459-62. sikkhitam (studied from begining to end), 14. simgāro (sentiment of love), defined & illustrated, 262 (67-8). suttapphasiya-nijjutti-apugame (exposition of the related topics,
touching the sutta), 602; demonstrated, 605. suttagame (scriptural knowledge of the text), 470. suttapugame (exposition of sutta), 601; also see 605.
1.5

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226
AŅUOGADDĀRĀIM
suttalavaganipphanpe (nikkheva pertaining to the utterance of a parti.
cular sutta), 534; 600. suyapānam (scriptural knowledge), 1. suvanno (sixteen kammamāsaas), 328. Vide Introduction, 65 (foot
note) & 69. suhume (conceptual), 370, passim. sui-amgule, sûci-amgule, süti-amgule (rectilinear space), defined 337
(ayamgula); defined 356 (ussehamgula). setthi (trader, banker), 20,309. sedhi-amgule (variety of pamānamgula), defined 361. sepävai (military general), 20, 309. setiyā (2 pasatis), 318. sesavam (inference by the remainder between two related facts), 440;
classified and defined 442-447. solasiya (measure of liquids), 320. sovanpie (vide suvappo), 358. häso (sentiment of mirth), defined & illustrated 262 (76-7).

Page #290

APPENDIX II : ENGLISH WORDS
(References are to the sutta No.; sin gle reference is given
in each case)
agamic : sammucchima, 216 [9]. analogical knowledge : ovamma, 436. arbitrary attribution : thavanā, 9. arranged : uvapihiya, 95. ascertaining : parūvanaya, 105. assignment : nikkheva, 534. attention : uvaoga, 14. attribute : guna, 217. chapter : ajjhayana, 6. circular-figure : vațţa-samthāna, 224. clairvoyance : ohiņāna, 1. compatible inclusion : samoyāra, 98. competent : bhaviya, 16. complete: kasiņa, 65. conceptual : suhuma, 370. consideration : anugama, 98. destruction : khaa, 242. developed : pajjattaa, 216[4]. disquisition ; anuyoga, 2. division : khamdha, 7. duration : kála, 105. elongate-figure : ayatasamthāna, 224. enunciation : parūvanaya, 98. enumeration of divisions : bhamgasamaukkittanaya, 98. essence : bhāva, 9. extra-worldly : louttariya, 19. fiery-body : teyaa, 405. generalized : avisesia, 216 [1]. gross-body : orālia, 405. illustration of divisions : bhamgovadamsanayă, 98. inclusion : samoyāra, 527. incomplete : akasina, 65. inferential knowledge : anumāna, 436. infinite : anamta, 107 [1]. innate change (state of ) : päripāmia, 233.

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228
.
ANUOGADDĀRĀIM
innumerable : asamkhejja, 107 [1]. interval : amtara, 105. knower : jāpaya, 16. less or more : appăbahu, 105. life-long : āvakahiyam, 33. matter : poggalatthikaya, 218. mode : bhāva, 93. modification : pajjava, 217. name : năma, 9. non-sentient : acitta, 61. non-serial : āņāņupuvvī, 99. not-arranged : anovanihiyā, 95. numerable : samkhejja, 107 [1]. numerical measurement : davvapamāna, 105. omniscience : kevalapāna, 1. perceptual cognition : abhiņibohiya-pāņa, 1; pacakkha, 436 perverse instruction (belonging to): kuppāvayaniya, 19, place : khetta, 105. pondering over : anuppehā, 14. practical : vāvahariya, 370. precept : vattavvayā, 92. purview of meaning : atthāhigāra, 92. rectangular-figure : cauramsa-samthāna, 224. rise : udaa, 234. round-figure : parimamdala-samțhāna, 224. scriptural knowledge : suyapāna, 1; agama, 436. scripture : suya, 7. sentient : sacitta, 61. serial : apupuvví, 92. serial from the first : puvvānupuvvi, 131. serial from the last : pacchānupuvvī, 131. spatial part : bhāga, 105. specialized : visesia, 216 [1]. standard : pamāna, 92, 313.. standpoint : naya, 15 [2]. state : bhāva, 93. subsidence : uvasama, 239. subsidence-cum-destruction : khaovasama, 245. substance : davva, 217. substance-potential : davva, 9.

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APPENDIX II : ENGLISH WORDS
229
tactile contact : phusaņā, 105 telepathy : mawapajjava-papa, 1. temporary : ittiriya, 33. thinking : uvaoga, 14. time-instant : addhā-samaya, 218. transformation-body : veuvviya, 405. translocation-body : ahāraa, 405. triangular-figure : tamsa-samthána, 224. undeveloped : apajjattaa, 216 [4]. unspeakability : avattavvaa, 99. with scriptural knowledge : agamato, 13. without scriptural knowledge ; no-āgamato, 13. worldly : loia, 19.

Page #293

APPENDIX III: SELECTED PROPER NAMES
(References are to the sutta No.)
Attapusaṭṭhikāre, 308.
Addaijjam (Sūyagaḍamga, II.6) 266.
Aviruddha (a heretical sect), 21.
Asamkhayam (the fourth chapter ot the Uttarajjhayanasutta), 266. Avamti (Ayāramg a, I. 5. 1-3), 266.
Ahattahiyam (Suyagadamga, I. 13), 266.
Ambhiyam, 49 (footnote).
Usukārijjam (the fourteenth chapter of the Uttarajjhayanasutta), 266. Elaijjam (the seventh chapter of the Uttarajjhayanasutta), 266. Kanagasattari (the Samkhyakārikā of Iśvarakṛṣṇa), 49.
Kappasiya, 59.
Kausaggo (the fifth chapter of the Avassaya), 74.
Kāvila (Kapila), 49.
Kodillaya (Kautilya), 49.
Gamthe (Suyagadamga, I. I4), 266.
Girinagaram, 307.
Gihidhamma (a heretical sect), 21. Gotama (a heretical sect), 21.
Govvatiya (a heretical sect), 21.
Ghodamuha, 49 (footnote).
Cauvisatthao (the second chapter of the Avassaya), 74.
Cammakhamdiya (a heretical sect), 21.
Caraga (a heretical sect), 21.
Cauramgijjam (the third chapter of the Uttarajjhayanasutta), 266.
Ciriga (a heretical sect), 21.
Culiya (the second culiya of the Dasaveyāliyasutta), 266.
Jannaijjam (the twenty-fifth chapter of the Uttarajjhayanasutta), 266. Jamaiyam (Suyagaḍamga, I. 15), 266.
Tagara, 307.
Tagarayaḍam, 307.
Taramgavatikare, 308.
Dhammacimtaga (a heretical sect), 21.
Dhammo (Suyagadamga, I. 9.), 266.
Dhammo mamgalam (the first chapter of the Dasaveyāliyasutta), 266. Nagasuhuma, 49.
Nadaga (Nataka), 49.

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APPENDIX III: SELECTED PROPER NAMES
Paccakkhāņam (the sixth chapter of the Avassaya), 74. Padikkamanam (the fourth chapter of the Avassaya), 74. Pamdaramga (a heretical sect), 21.
Padaliputta, 475.
Purāņa, 49.
Purisaijjam (the sixth chapter of the Uttarajjhayanasutta), 266.
Bimdukare, 308.
Buddhavayana, 49.
Benna, 307.
Bennayaḍam, 307.
Bharaha (Mahabharata), 49. Bhicchumdaga (a heretical sect), 21. Maggo (Suyagadamga, I. 11), 266. Malayavatikare, 308.
Madhara (Mathara), 49.
Masurakkham, 49 (footnote).
Rāmāyaṇa, 49.
Loyayaya (Lokayata), 49.
Vaisesiya (Vaiśeşika), 49.
Vamdanam (the third chapter of the Avassaya), 74.
Vāgarana, 49.
Viruddha (a heretical sect), 21.
Viriyam (Suyagadamga, I. 8.), 266.
Vuddha (a heretical sect), 21.
Veda, 468.
Vedisam, 307.
Vesiya, 49.
Sagabhaddiya, 49.
Satthitamta (Saṣṭitantra, a lost Samkhya work), 49. Samosaranam (Süyagadamga, I. 12), 266.
Samaiya (the first chapter of the Avassaya), 74.. Savaga (a heretical sect), 21.
231

Page #295

APPENDIX IV: THE GATHAS
jattha ya jam jāņejjā ņikkhevam nikkhive piravasesam / jattha vi ya na jāņejjā caukkayam nikkhive tattha //1// -Sutta No. 8.
avassayam avassakaraņijja dhuvaniggaho visohi ya / não ārāhaṇā maggo 1/2/1 --Sutta No. 29.
ajjhayanachakkavaggo
samaņeņa savaeņa ya avassakāyavvayam havati jamha / amto aho-nisissa u tamhä āvassayam nāma //3//
-Sutta No. 29.
suya sutta gamtha siddhamta sasane ana vayana uvadese / pappavana ǎgame ya egaṭṭhā pajjavā sutte //4//
-Sutta No. 51.
gana kaya nikaya khamdha vagga räsi pumje ya pimda niyare ya / samghāya akula samuha bhāvakhamdhassa pajjāyā //5// -Sutta No. 72.
savajjajogavirati ukkittana gunavao ya padivatti / khaliyassa nimdana vanatigiccha gunadharaņā ceva //6// -Sutta No. 73.
ávassagassa eso pimdattho vaņņito samāseņam / etto ekkekkam puna ajjhayanam kittaissami //7//
-Sutta No. 74.
samtapayaparūvapaya davvapamāņam ca khetta phusana ya /
kālo ya amtaram bhāga bhava appäbahum ceva //8//
-Sutta No. 105.
samtapayaparūvaṇaya davvapamāņam ca khetta phusana ya / appābahum natthi //9/1
amtaram ya
bhāga bhava
kalo
-Sutta No. 122.
samtapayaparūvaṇaya davvapamāņam ca khetta phusana ya / kalo ya amtaram bhāga bhāva appābahum ceva //10//
-Sutta No. 149.
jambuddive lavape dhāyai-kāloya-pukkhare varune / khira-ghaya-khoya-namdi aruņavare kumdale ruyage //11//
-Sutta No. 169.
jambuddivão khalu niramtara, sesaya asamkhaimă / bhuyagavara-kusavarā vi ya komcavara"bharanamāîya //12//
-Sutta No. 169.

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APPENDIX IV: THE GATHAS
233
abharana-vattha-gamdhe uppala-tilaye ya pauma-nihi-rayane / vāsahara-daha-padio vijayā vakkhāra-kappimda //13//
-Sutta No. 169. kuru-mamdara-āvāsā kūda nakkhatta-camda-sūra ya / deve näge jakkhe bhūye ya sayambhuramane ya //14//
-Sutta No. 169. samta payaparūvanaya davvapamāpam ca khetta phusapa ya/ kalo ya amtaram bbāga bhāva appabahum ceva //15//
-Sutta No. 190. iccha-micha tahakkāro āvasiya ya nisihiya / apucchaņā ya padipucchã chamdaņā ya nimamtaņā / uvasampayā ya kale sämāyāri bhave dasavihā u //16||
-Sutta No. 206[2]. pāmāņi jāņi kāņi vi davvāna gupāna pajjavānam ca/ tesim āgamanihase nāmam ti parūviyā saņņā /|17||
-Sutta No. 209. tam pupa ņāmam tiviham itthi purisam papumsagam ceva / eesim tinham pi ya amtammi parūvaņam voccham 1/18//
-Sutta No. 226. tattha purisassa amta ā 1 û o ya homti cattări / te ceva itthiyāe havamti okāraparihīnā //19/1
-Sutta No. 226. am ti ya im ti ya um ti ya amtā u papumsagassa boddhavvā / etesim tinham pi ya vocchămi nidamsane etto !/20//
-Sutta No. 226. akāramto rāyā īk ramto giri ya sihari ya / akāramto vinhũ dumo oamtão purisanam 1/21//
-Sutta No. 226. akāramtā mālā ikāramtā siri ya lacchi ya ! ikārama jambu vahủ ya amtã u itthinam 1/22/1
-Sutta No. 226. amkāramtam dhannam imkāramtan napumsakam acchim / umkāramtam pilum mahum ca amtā Dapumsāpam //23//
-Sutta No. 226. junpasura junnagulo jupnaghayam juppatamdulā ceva / abbha ya abbharukkhā samjha gamdhavvanagară ya //24/1
-Sutta No. 249. sajje risabhe gamdhāre majjhime pamcame sare / dhevae ceva nesãe sarā satta viyahiya 1/25/1
-Sutta No. 260 [1].
16

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234
ANUOGADDARĀIM
sajjam ca aggajihãe ureņa risaham saram / kamthuggatena gamdhāram majihajihae majjhimam |261
-Sutta No. 260 [2]. näsãe pamcamam būya damtotţiena ya dhevatam/ bhamuhakkheveņa Desāyam sarațțhāņā viyahiyā //27//
-Sutta No. 260 [2]. sajjam ravai mayūro kukkudo risabham saram / hamso ravai gamdhāram majjhimam tu gavelaga //28//
--Sutta No. 260 [3]. aha kusumasambhave kāle koilā pamcamam saram/ chattham ca sārasā kumcā nesāyam sattamam gao 1/29//
-Sutta No. 260 [3]. sajjam ravai muyamgo gomuhi risaham sara / samkho ravai gamdhāram majjhimam puna jhallari //30/1
---Sutta No. 260. [4].
caucalanapatitthāņā gohiyā pamcamam saram/ adambaro dhevaiyam mahabheri ya sattamam //31/!
-Sutta No. 260 [4]. sajjena lahai vittim kayam ca na viņas sai / gāvo putta ya mittă ya nārinam hoti vallaho //32//
-Sutta No. 260 [5]. risahepam tu esajjam senāvaccam dhanāni ya / vattha gamdhamalamkāram itthĩo sayaņāņi ya //33/
-Sutta No. 260 [5]. gamdhāre gîtajuttiņņā vajjavitti kalāhiya ! havamti kaiņo paņpā je anne satthapăragā //34/1
-Sutta No. 260 [5]. majjhimasaramamta u havamti suhajivino / khayati piyati detỉ majjhinassaramassio 1/35/3
-Sutta No. 260 [5]. pamcamassaramamtā u havamti puhavīpati) sūrā samgahakattāro apeganarapayaga //36/
-Sutta No. 260 [5]. dhevayasaramamtā u havam ti duhajivino kucela ya kuvitti ya corä сamdāla-mutthiya //37//
-Sutta No. 260 [5].
nesāyasaramamtā u homti kalahakāraya | jamghācară lehahārā himdaya bhäravähiya //38//
-Sutta No. 260 [5).

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APPENDIX IV: THE GATHAS
235
maggi koravviya hari ya rayani ya sārakamta ya chasthi ya sārast näma suddhasajja ya sattamā //39//
-Sutta No. 260 [7]. uttaramamdā rayaņi uttarayasa (ta) / assokamta ya sovira abhiru bhavati sattamā //40/1
--Sutta No. 260 [8]. namdi ya khuddima purima ya cauthi ya suddhagamdhară uttaragamdhāra vi ya pamcamiya havai muccha u //41//
--Sutta No. 260 [91. sutthuttaramāyāmā sā chatthā niyamaso u näyavva / ahauttarāyatā kodima ya sā sattami mucchā //42//
-Sutta No. 260 [9]. sattassarā kato sambhavamti giyassa kā havati joni / katisamayā ūsāsā kati vã giyassa āgārā //43/1
Sutta No. 260 [10]. satta sarā nābhio sambhavamti, gitam ca runnajopiyam/ pāyasamā ussāsā, tiņņi ya giyassa āgārā //44/7
--Sutta No. 260 [10]. adimau ārabhamta, samuvvahamtā ya majjhagārammi / avasāne ya jhaveņtā, tinni vi giyassa ägārā //45//
-Sutta No. 260 [10]. chaddose atthagune tippi ya vittāņi donni bhapitro / jo pahí so gahiti susikkhito ramgamajjhammi 1/46//
-Sutta No. 260 [10]. bhiyam duyamuppiccham uttalam ca kamaso muneyavvam / kākassaramaņunāsam chaddosa homti giyassa /147//
-Sutta No. 260 [10]. pun nam rattam ca alamkiyam ca vattam tahevamavighuttham/ mahuram samam sulaliyam aļķha gupā homti giyassa //48//
- Sutta No. 260 [10]. - ura-kamtha-siravisuddham ca gijjate mauya-ribhiyapadabaddham! samatāla padukkhevam sattassarasıbharam giyam //49//
-Sutta No. 260 [10]. akkharasamam payasamam tālasamam layasamam gahasamam ca nissasiussasiyasamam samcārasamam sarā satta 1/50//
---Sutta No. 260 [10]. niddosam sāravamtam ca heujuttamalamkiyam/ uvaniyam sovayaram ca miyam mahurameva ya/51//
-Sutta No. 260 [10].

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236
AŅUOGADDĀRĀIM
samam addhasamam ceva savvattha visamam ca jam tinni vittappayārāim cauttham novalabbhai //52||
-Sutta No. 260 [10]. sakkayā pāyayā ceva bhapiro homti duppi u / saramasdalammi gijjamte pasattha isibhāsiya //53/
-Sutta No. 260 [10]. kesi gāyati mahuram kesī gāyati kharam ca rukkham ca / kesi gāyati cauram kesi ya vilambiyam dutam kesi vissaram
puņa kerisi //54// -Sutta No. 260 [11]. gori gayati mahuram sāmā gāyati kharam ca rukkham ca kalı gãyati cauram kāņa ya vilambiyam dutam amdha, vissaram
puna pimgala //55// —Sutta No. 260 [11]. sattassarā tayo gāmā mucchana ekkavisatim/ tānā egüņapaņpásam sammatam saramamdalam //56/
-Sutta No. 260 [11]. niddese padhamā hoti bitiyā uvad esane / taiya karapammi kayā cautthi sampayāvane //571/
--Sutta No. 261. pamcami ya apāyāne chatthi sassāmivāyane / sattamī sappidhāņatthe aţthama”mamtaņi bhave //58//
-Sutta No. 261. tattha padhamā vibhatti niddese so imo aham va tti / bitiyā puņa uvadese bhana kupasu imam va tam va tti //59//
-Sutta No. 261. tatiya karaṇammi kayā bhaniyam va kayam va tena va mae vā hamdi pamo sāhãe havati cautthi payāṇammi //60//
--Sutta No. 261. avanaya giņha ya etto ito tti vā pamcami apāyāpe / chatļhi tassa imassa va gayassa vā sāmisambamdhe //61//
-Sutta No. 261. havati puņa sattami tam imammi adhāra kala bhāve ya! amamtapi bhave aţthami u jaha he juvāņa ! tti //62//
-Sutta No. 261. viro simgāro abbhuo ya roddo ya hoi bodhavvo/ velanao bībhaccho hāso kalupo pasaınto ya //63//
-Sutta No. 262 [1]. tattha pariccāyammi ya taya-caraṇe sattujaņaviņāse ya/ apapusa ya-dhiti-parakka macinho viro raso hoi //64//
-Sutta No. 262 [2].

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237
so ņāma mahāvíro jo rajjam payahiūņa pavvaio ! kāmakkohamahăsattupakkhanigghāyanam kuņai 1/65/
--Sutta No. 262 [2]. simgāro nāma raso ratisamjogabhilasasamjanapo/ mamdana-vilasa-bibboya-hāsa-lila-ramapalimgo //66/
-Sutta No. 262 [3]. mahuram vilāsalaliyam hiyayummādaņakaram juvāṇānam/ sama sadduddamam d aeti mehalādamam ]]67//
--Sutta No. 262 [3]. vimhayakaro apuvvo va bhūyapuvvo va jo raso hoi / so hasa-visāyuppattilakkhano abbhuto nāma //68//
-Sutta No. 262 [4]. abbhuyataramiha etto annam kim atthi jivalogammi! jam jinavayanena'tthā tikālajuttă vi najjamti //69/
-Sutta No. 262 [4]. bhayajananarúva-saddamdhakaracimtā-kahasamuppanno sammoha-sambhama-visāya-marapalimgo raso roddo /170/
-Sutta No. 262 [5]. bhiudividambiyamuhā ! samdaţthottha ! iya ruhiramokinna! hapasi pasum asurapibhā ! bhimarasiya ! atirodda roddo'si //71//
-Sutta No. 262 [5]. vinayovayāra-gujjha-gurudāramerāvatikkamuppaopo/ velapao nāma raso lajjā-samkākaraṇalimgo 1/72/1
-Sutta No. 262 [6]. kim loiyakarapio lajjaņiyataram ti lajjiyā homo / vārijjammi gurujano parivamdai jam vahüpottim //73//
-Sutta No. 262 [6]. asui-kunava-duddamsanasamjogabbhāsagamdhanipphanno / nivveya'vihimsálakkhano raso hoi bībhatso //74//
-Sutta No. 262 [7]. asuimalabhariyanijjhara sabhāvaduggamdhi savvakalam pili dhannā u sarirakalim bahumalakalusam vimumcamti //75//
-Sutta No. 262 [7]. rūva-vaya-vesa-bhāsāvivariyavilambanāsamuppanno / haso manappahäso pakāsalimgo raso hoti //76/
-Sutta No. 262 [8]. pásuttamasîmamdiyapadibuddham deyaram paloyamti | hi ! jaha thanabharakampan apapamiyamajjha hasati samá //77//
--Sutta No. 262 [8].

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238
AŅUOGADDĀRĀIM piyavippayog a-bamdha-vaha-vāhi-vinivaya-sambhamuppanno / sociya-vilaviya-pavvāya-runnalimgo raso kaluno //78!/
Sutta No. 262 [9]. pajjhātakilāmiyayam bahāgayapappuyacchiyam bahuso tassa viyoge puttaya ! dubbalayam te muham jāyam //791/
-Sutta No. 262 [9]. niddosamapasamāhānasambhavo jo pasamtabhāveņam/ avikāralakkhapo so raso pasamto tti pāyavvo //80//
-Sutta No. 262 [10]. sabbhāvanivvikāram uvasamta-pasamta-somaditthiyam hi ! jaha muniņo sohati muhakamalam pivarasiriyam //81//
-Sutta No. 262 [10]. ee pava kavvarasā battisādosavihisamuppappa gāhāhim muneyabba, havamti suddha va mīsā vā //82!
-Sutta No. 262 [10]. simgi sihi visāni dădhi pakkhi khurī nahī vāli / dupaya cauppaya bahupaya pamgült kesari kakuhi//83/1
--Sutta No. 271. pariyarabamdhena bhadam jāņejjā, mahiliyam nivasapepam / sitthena donapāgam, kavim ca egāi gāhāe //84//
-Sutta No. 271. pakkhatta-devaya-kule păsamda-gane ya jiviyaheum/ abhippāuyaname thavaņānāmam tu sattaviham //85/1
--Sutta No. 284. kattiya rohini migasira adda ya punavvasū ya pusse ya/ tatto ya assilesā maghão do phagguņio ya //86//
-Sutta No. 285. hattho citta sädi (ya] visāhā taha ya hoi apurāhā / jeţthā malo puvvāsadhā taha uttarā ceva //87//
--Sutta No. 285. abhit savaņa dhanittha satibhisada do ya homti bhaddavayā / revati assini bharani esā nakkhattaparivādi //88//
-Sutta No. 285. aggi payāvai some rudde aditi bahassar sappe / piti bhaga ajjama saviyā tatthā vāyū ya imdaggr //89//
-Sutta No. 286. mitto im do piritī āū visso ya bambha viphù ya vasu varupa aya vivaddhi pūse ase jame ceva //90//
-Sutta No. 286.

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APPENDIX JY: THE GATHAS
239
damde ya bahuvvihi kammadhārae diggu ya ] tappurisa avvaibhāve ekkasese ya sattame //91//
-Sutta No. 294. kamme sippa siloe samjoga samivao ya samjühe / issariā'vacceņa ya taddhitaņāmam tu ațțhaviham //92//
-Sutta No. 302. damdam dhapū jugam pāliyā ya akkha musalam ca cauhattham/ dasanāliyam ca rajjum viyāņa omāṇasaņņãe //93//
-Sutta No. 324. vatthummi hatthamijjam khitte damdam dhanum ca pamthammi khāyam ca naliyae viyāņa omāṇasaņņãe //94/
-Sutta No. 324. amgula vihatthi rayani kucchi dhanu gāuyam ca bodhavvam joyapasedhi payaram logamaloge vi ya taheva //95//
-Sutta No. 332. māņummāņa-pamāne juttă lakkhana-vamjana-gunehim uvaveya ! uttamakulappasāyā uttamapurisā mupeyavvā //96//
-Sutta No. 334. homti puna ahiyapurisă ațțhasatam amgulāņa uvviddhā / chappauti ahamapurisă cauruttara majjhimillā u /197/1
Sutta No. 334. hipă vă ahiya va je khalu sara-satta-sāraparihiņa / te uttamapurisăņam avasā pesattanamuvemti //98//
-Sutta No. 334, paramaņu tasareņu rahareņû aggayam ca valassa / likkha jûya ya javo atthaguņavivaddhiyā kamaso !/99|||
--Sutta No. 339. satthepa sutikkhena vi chettum bhettum va jam kira na sakka / tam paramāņū siddhā vayamti adi pamanānam //100/1
-Sutta No. 343. joyanasahassa gāuyapuhatta tatto ya joyaņapuhattam / dopham tu dhanupuhattam sammucchima hoi uccattam //101//
--Sutta No. 351 [5]. joyapasahassa chaggauyāim tatto ya joyanasahassam / gāuyapuhatta bhuyage pakkhisu bhave dhanupuhattam //102/)
-Sutta No. 351 [5]. samayā”valiya-muhuttă divasa-ahoratta-pakkha-masa ya/ samvacchara-juga-paliyā sāgara-osappi-pariațța 1/103||
-Sutta No. 365,

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AṆUOGADDĀRĀIM
ha ṭṭhassa anavagallassa niruvakiṭṭhassa jamtuno / ege usasa-nīsāse esa pāņu tti vuccati //104//
240
-Sutta No. 367.
satta pāņuņi se thove, satta thovāņi se lave lavāņam sattahattarie esa muhutte viyahie //105//
-Sutta No. 367.
tipņi sahassa satta ya sayāņi tehattarim ca ussas / esa muhutto bhapio savvehim apamtanāṇīhim //106//
etesim pallāņam koḍākodi havejja dasaguniya /
tam
-Sutta No. 367.
eesim pallapam kodakoḍī havejja dasagunita / vävahāriyassa uddhārasägarovamassa egassa bhave parīmāņam //107// -Sutta No. 372.
tam
suhumassa uddhārsāgarovamassa u egassa bhave parīmāņam //108// -Sutta No. 374.
eesim pallānam kodākoḍī havijja dasaguniya / vävahäriyassa addhāsāgarova massa egassa bhave parīmāņam //109// -Sutta No. 379.
tam
eesim pallanam koḍākodi havejja dasaguniya / tam suhumassa addhāsāgarovamassa egassa bhave parīmāņam //110// -Sutta No. 381.
sammuccha puvvakoḍī, caurāsītim bhave sahassaim / tevaņņā bāyālā, bāvattarimeva pakkhinam //111//
-Sutta No. 387 [5].
gabbhammi puvvakoḍī, tiņņi ya poliovamāim paramāum / ura-bhuyaga puvvakoḍī, paliuvamāsamkhabhāgo ya //112// -Sutta No. 387 [5].
eesim pallānam koḍākoḍi havejja dasaguņiyā / tam vāvahāriyassa khettasāgarovamassa egassa bhave pariīmāņam //113// -Sutta No. 394.
eesim pallanam koḍākoḍī havejja dasaguņiyā / tam suhumassa khettasägarovamassa egassa bhave parimanam //114//
-Sutta No 397.
mātā puttam jahā naṭṭham juvāņam puparāgatam / kāī paccabhijāņejjā puvvalimgena kepai //115//
-Sutta No. 441.

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APPENDIX IV : THE GATHAS
241 pariyarabamdhena bhadam, jānijjā mahiliyam divasanepam sitthena doņapāgam, kaiņ ca ekkāe gāhāe //116||
"-Sutta No. 446. ingitākāritairiñeyaiḥ kriyabhirbhāşitena ca/ netra-vaktravikāraisca grhyate'ntargatam manah //117||
-Sutta No. 447. abbhassa nimmalattam kasina ya giri savijjuya meha! thaniyam vāubbhāmo sarnjhā ratta ya piddha ya //118//
-Sutta No. 453. dhūmāyaṇti disão sañjhăviti metini apaļibaddha / vāyā pam perutiya kuvuţthimete pakuvvemti //
vide sutta 457 (footnote 2 of the MJ V edition). puravarakavādavaccha phalihabhuyā dumdubhitthaniyaghosa / sirivacchamkiyavacchā savve vi jiņā cauvvisam |!119/1
--Sutta No. 492 [2]. parijūriyaperamtam calamtabemtam padamta nicchiram / pattam vasa pappattam kālappattam bhanai gaham il 120||
-Sutta No. 492 [4). jaha tubbhe taha amhe, tumhe vi ya hohiha jaha amhe/ appaheti padamtam pamduyapattam kisalayānam //121/1
-Sutta No. 492 [4]. pavi atthi pavi ya hohi ullavo kisala-pamdupattanam uvama khalu esa kaya bhaviyajanavibohapattae //122||
-Sutta No. 492 [4]. sävajjajogavirati ukkittana gupavao ya padivatti / khaliyassa nimdana vanatigiccha gupadhāraṇā ceva //123//
-Sutta No. 526. kohe māpe māyā lobhe rage ya mohanijje ya l. pagadi bhāve jíve jīvatthiya savvadavvā ya 1/124//
--Sutta No. 533. ajjhappassa” payanam, kammānam avacao uvaciyāṇam / apuvacao ya navānam, tamhā ajjhayanamicchamti //125/
-Sutta No. 546. jaha dīvā divasatam paippae, dippae ya so dīvo / divasama ayariya dippamti, param ca divemti //126//
-Sutta No. 557. jassa sāmāpio appa'samjame piyame tave / tassa sāmaiyam hoi, ii kevalibhāsiyam //127/1 --Sutta No, 599. jo samo savvabhūesu tasesum thāvaresu ya/ tassa samaiyam hoi, ii kevalibhāsiyam 1/128// -Sutta No. 599. jaha mama na piyam dukkham jāpiya emeva savvajivāņam/ na hapai na hanavei ya samamapati tena so samano //129//
---Sutta No. 599.
17

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242
AṆUOGADDARAIM
natthi ya se koi veso pio va savvesu ceva jivesu / eeņa hoi samanņo, eso anno vi pajjão //130//
-Sutta No. 599.
uraga-giri-jalana-sāgara-nahatala-tarugaņasamo ya jo hoi / bhamara-miga-dharani-jalaruha-ravi-pavapasamo ya so samano //131// -Sutta No. 599.
to samano jai sumano, bhāvena ya jai na hoi pāvamano / sayane ya jane ya samo, samo ya māņā' vamāņesu //132// -Sutta No. 599.
uddese niddese ya niggame khetta kāla purise ya / karana paccaya lakkhana naye samoyāraņā 'pumae //133// -Sutta No. 604. kim kaiviham kassa kahim kesu kaham kicciram havai kālam / kai samtara mavirahitam bhava" garisa phāsaņa nirutti //134// -Sutta No. 606.
samhita ya padam ceva padattho padaviggaho / cālaņā ya pasiddhi ya, chavviham viddhi lakkhaṇam //135// -Sutta No. 605.
negehim manehim miņai tti negamassa ya nirutti / sesāņam pi nayāṇam lakkhaṇamiņamo suņaha voccham //136// -Sutta No. 606.
samgahiyapimdiyattham samgahavayaṇam samāsao bemti / vaccai viņicchiyattham vavahāro savvadavvesum //137//
-Sutta No. 606.
paccuppannaggāhi ujjusuo payavihī muṇeyavvo / icchai visesiyataram paccuppannam nao saddo //138//
-Sutta No. 606.
vatthuo samkamaņam hoi avatthum paye samabhirudhe/ vamjana-attha-tadubhayam evambhuo visesei //139//
-Sutta No. 606.
nayammi ginhiyavve agin hiyavvammi ceva atthammi / jaiyavvameva ii jo uvaeso so nao nama //140//
-Sutta No. 606.
savvesim pi nayāṇam bahuvihavattavvayam nisāmettā tam savvanayavisuddham jam caranagunaṭṭhio sāhu //141//
-Sutta No. 606.
solasasayāņi cauruttarāņi gāhāņa jāna savvaggam / dusahassamaņuṭṭhubhachamdavitt aparimāņao bhaniyam //142//
-Sutta No. 606.
nagaramahādārā iva uvakkamadārāņuogavaradārā / akkhara-bimdu-mattā lihiyā dukkhakkhayaṭṭhāe //143//
-Sutta No. 606.

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APPENDIX V : INDEX OF THE GĂTHAS
(References are to the sutta No.)
akkharasamam payasamam 260 (50). aggi payāvai some 286 (89). ajjhappassāņayanam 546 (125). abbhassa nimmalattam 453 (118). abbhuyataramiha etto 262 [4] (69). abhii savana dhanițţha 285 (88). avanaya ginha ya etto 261 (61) asui-kunava-duddamsaņa 262 [7] (74). asuimalabhariyaniijhara 262 [7] (75). aha kusumasambhave kale 260 [3] (29). amkāramtam dhannam 226 (23). amgula vihatthi rayap1 332 (95). am ti ya im ti ya um ti ya 226 (20). akāramtā māla 226 (22). akāramto rāyā 226 (21). adimau arabhamta 260 [10] (45). ābharana-vattha gamdha 169 (13). āvassagassa eso 74 (7). avassayam avass akarapijja 29 (2). irigitākāritairjñeyaiḥ 447 (117). iccha-miccha-tahakkāro 206 [2] (16). uttaramamdā rayani 260 [8] (40). uddese niddese ya 604 (133). ura-kamtha-siravisuddham 260 [10] (49). uraga-giri-jalapa.sāgara 599 (131). ee pava kavvarasā 262 [10] (82). eesim pallanam 372 (107). eesim pallānam 379 (109). eesim pallānam 394 (113). eesim pallapam 397 (114). eesim pallānam 381 (110). etesim pallānam 374 (108). kattiya rohiņi migasira 285 (86). kamme sippa siloe 302 (92). kim kaiviham kassa kahim 604 (134). kim loiyakaranio 262 [6] (73).

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244
AŅUOGADDĀRĀIM
kuru-mamdara āvāsa 169 (14). kesi gāyati mahuram 260 [11] (54). kohe māne māyā 533 (124). gana kaya nikāya khamdha 72 (5). gabbhammi puvvakodi 387 [5] (112). gamdhare gitijuttiņpā 260 [5] (34). gori gāyati mahuram 260 [11] (55)caucalanapatiţthānā 260 [4] (31). chaddose atthagupe 260 [10] (46). jattha ya jam jānejja 8 (1). jassa sāmāņio appa 599 (127). jaha tubbhe taha amhe 492 [4] (121). jaha dīvā divasatam 557 (126). jaha mama na piyam dukkham 599 (129). jambuddivão khalu 169 (12). jambuddive lavane 169 (11). junnasură ju pagulo 249 (24). joyanasahassa gāuyapuhatta 251 [5] (101). joyanasahassa chaggāuyāim 351 [5] (102). jo samo savvabhūesu 599 (128). nakkhatta-devaya-kule 284 (85). patthi ya se koi veso 599 (130). Davi atthi pavi ya hohi 492 [4] (122). nāmāpi jāpi kāņi vi 209 (17). pāyammi ginhiyavve 606 (140). negehim māņehim 606 (136). nesāyasaramamtā u 260 [5] (38). tatiyā karapammi kayā 261 (60). tattha padhamā vibhatti 261 (59). tattha pariccāyammi ya 262 [2] (64). tattha purisassa amtā 226 (19). tam puna nāmam tiviham 226 (18). tinni sahassa satta ya 367 (106). to samaņo jai sumapo 599 (132). damdam dhaņū jugam paliya 324 (93). damde ya bahuvvihi 294 (91). dhūmāyamti disão (Translation 457). dhevayasaramamtā u 260 [5] (37). nagaramahādārā iva 606 (143). namdi ya khuddimā pürima 260 797 (41) nāsãe pamcamam büyā 260 [2] (27). niddese padhamā hoti 261 (57).

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APPENDIX V INDEX OF THE GATHAS
niddosamaņasamāhāņa 262 [10] (80). niddosam săravamtam ca 260 [10] (51). paccuppannaggahi 606 (138). pajjhātakilāmiyayam 262 [9] (79). paramāņu tasareņu 339 (99). parijuriyaperamtam 492 [4] (120).
pariyarabamdhena bhadam 271 (84); 446 (116).
pamcamasaramamtā u 260 [5] (36). pamcami ya apayane 261 (58).. pāsuttamasīmamdiya 262 [8] (77). piyavippayoga-bamdha-vaha 262 [9] (78).
punnam rattam ca alamkiyam 260 [10] (48). puravarakavāḍavaccha 492 [2] (119).
bhayajaṇaṇarūva-saddamdhakāra 262 [5] (70). bhiudiviḍambiyamuhā 262 [5] (71).
bhiyam duyamuppiccham 260 [10] (47). maggi koravviyā 260 [7] (39). majjhimasaramamtā u 260 [5] (35). mahuram vilāsalaliyam 262 [3] (67). māņummāņa-pamāņe 334 (96). mātā puttam jahā naṭṭham 441 (115). mitto imdo niriti 286 [90]. risahenam to esajjam 260 [5] (33). rūva-vaya-vesa-bhāsā 262 [8] (76). vatthummi hattha mijjam 324 (94). vatthuo sam kamanam 606 (139). vinayovayara-gujjha-guru 262 [6] (72). vimhayakaro apuvvo 262 [4] (68). vīro simgaro abbhuo 262 [1] (63). sakkayā pāyaya ceva 260 [9] (53). sajjam ca aggajīhãe 260 [2] (26]. sajjam ravai mayūro 260 [3] (28). sajjam ravai muyamgo 260 [4] (30). sajjena lahai vittim 260 [5] (32). sajje risabhe gamdhare 260 [1] (25). satta pāņūņi se thove 267 (105). satta sarā nābhio 260 [10] (44). satta sarā kato sambhavamti 260 [10] (43). satta sara tayo gāmā 260 [11] (56). sattheņa sutikkheņa vi 343 [5] (100). sabbhavanivvikäram 262 [10) (81). samaņeņa savayeņa ya 29 (3).
245

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246
AŅUOGADDĀRĀIM samayāva liya-muhuttā 365 (103). samam addhasamam ceva 260 [10] (52). sammuccha puvvakodi 387 [5] (111) savvesim pi nayāpam 606 (141). sa mgahiyapimdiyattham 606 (137). samtapayaparuvanayā...appābahum ceva 105 (8); 149 (10); 190(15), samtapayaparūvapaya...appábahum natthi 122 (9). samhita ya padam ceva 605 (135). sāvajjajogavirati 73 (6); 526 (123). simgāro nāma raso 262 [3] (66). simgi sihi visāni 271 (83).? suțțhuttaramāyāmā 260 [9] (42). suya sutta gamtha siddhamta 51 (4). so pãma mahāvīro 262 [2] (65). solasasayāni cauruttarāņi 606 (142). hatthassa apavagallassa 367 (104). hattho citta sĩdi 285 (87). havati puna sattami tam 261 (62). hipă vă ahiyā vā 334 (98). homti pupa ahiyapurisā 334 (97).

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ABBREVIATIONS AN-Āvaśyaka-Niryukti published in śrīmadāvaśyakasūtrapūrva
vibhāgah, Bombay, 1916. Commentary-Maladhāriya Hemacandra's commentary on Śrī-Anuyo
gadvārasūtram, Bhāvanagara, 1939. MJV-Śri Mahavira Jaina Vidyālaya, Bombay-26, 1968. Nandi--Nandisuttam, Sri Mahavira Jaina Vidyalaya, Bombay-26, 1968. Vavahāra-Suttagame edition. VBh (A)-Višeşāvasyakabhasya with Auto-Commentary, L. D. Bhara
tiya Sanskrti Vidya Mandira, Ahmedabad-9, 1966.
VB (B)-Do, with the Bșhadvștii, Benares, Vira Samvat 2441.

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