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XII 8
8. NĀGA.
1 (581b) A mighty (mah’iddhiya) god may be reborn as a snake (nā g a), a precious stone (mani) or a tree (rukkha) inhabiting their last body but one (bisarira), in which case he is very much honoured because) after this rebirth he will [be reborn as a human being and] achieve salvation.
Lehre par. 185: read Viy. 58ıb instead of 851b.--- lä'ulloiya = lõiya: chagan'ādina bhūmi-kāyāḥ sammștikaraṇam, and ulloiya : seţik'ādinā kudyanām dhavalanam; cf. Jiņac. 100 note (read kudyão), Samav. 138a.
2 (582b) Of an animal (ref. to the Ussappiņi-udd. = VII 64: 307a seqq.) that, because of its immorality, has wrought an existence in hell one may in a certain sense say that it has been reborn while being reborn (uvavajjamāne uvavanne tti vattavvam
siyā). * *
Cf. I 1', the tenet of the identity of the action that is being performed and the performed action; note, however, ... tti vattavvam siyā. Of the kinds of animals mentioned in the text at least the first series expressly consists of males: the male monkey, the cock and the male frog (golangūlavasabha, kukkuda-v. and mandukka-v.). In fact the questions and answers do not fit each other too well, since the questioner (Goy's name is not mentioned in the answers!) only asks whether an immoral animal may be reborn in hell. The phrase samane bhagavam Mahāvire vägarei, which introduces the answer, is quite unusual too.
9. DEVA.
1a (583a) The name ‘god' (de v a) is given to [1] those who are substantially apt to be reborn as gods (bhaviya-davva-deva, see I 26), [2] kings (nara-deva), [3] pious monks (dhamma-deva), [4] Arhats (devâhideva) and [5] actual gods such as Bhavaņavāsis etc. (bhāva-deva).
devâhideva also Thāņa 302a. 15 (583a) Their origin (ref. to Pannav. 6), (583b) quantity of life (thii), (584a) faculty of transformation and multiplication (viuvvittae), (584a) following state of existence; the duration of their staying on that same stage of existence (amum paryāyam
190
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