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VII 1
35 (288b) If a layman who has renounced harmful activity against animals (tasa-pāņa-samārambha) or plants but not against earth hurts an animal or cuts the root of a plant while digging, he does not break his vow because he had not the intention to hurt [that animal or plant] (no tassa (scil. trasa-prāṇasya etc.] aivāyāe āuttai).
30 (289a) If a layman gives pure food to a true (tahā-rüva) samaņa or māhana, he gives him inner harmony (samāhi). Doing so he gains inner harmony himself (samāhi-kārae nam tam eva samāhim pațilabhai) and will finally attain Siddhi (antam karei).
On liberation being the ultimate reward of dāna Abhay, quotes a gāhā. 4 (28gb) The state of one who is free from karman (akammassa gai) must be conceived as (1) a state of being unconnected, undefiled and of distinct condition (nissangayāe niranganayāe gaipariņāmenam), (2) a state in which all fetters have been broken (bandhana-cheyanayāe), (3) a state in which all fuel has been consumed (nirandhanayāe [text], nirindhao [comm.]), (4) a state of being determined (puvva-ppaogenam). Illustrative similes: (1) a bottle-gourd with a crust of dry clay rises from the river-bed to the surface of the water as soon as the clay is soaked off; (2) the pods of certain leguminous plants (5 names), when dried by the heat, burst open and the seeds jump away from them; (3) having left the fire the smoke goes upward of its own accord (vīsasãe) and undisturbedly; (4) having left the bow the arrow undisturbedly goes to the target.
niranganaya is niranjanatā (Pischel 234), not nirāgatā (Abhay.). nirandhaņayā for nirindhao: dissimilation (Pischel 54) ? puuva-ppaogenam according to SCHUBRING, Worte Mv. p. 22, means 'kraft überkommenen Antriebes'.Also in Nāya 6 Mv. uses the well-known simile of the bottle-gourd.
5 (290b) He who suffers is affected by suffering (dukkhī dukkhenam phude [for usual putthe]), attracts (pariyā[i?]yai = paryādadāti, Abhay.), rouses, experiences and annihilates suffering. He who does not suffer is not affected etc. Specification for HAMG.
According to Abhay. dukkha is karman and, consequently, an adukkhi is a Siddha. Considering the wording of the context the specification for HAMG is rather questionable since dukkhi neraiya is self-evident and
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