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is called 'not eating to his heart's content' (no-pakāma-rasabhoi).
VII 1
Abhay.'s explanation of khettaikkanta is rather far-fetched: kṣetra täpa-kṣetra 'the range of the shining sun, a day'. kṣetra may originally have been the area within which a gana secured its maintenance; when there were several gaņas such a delimitation may indeed have been necessary.-'if it is brought to them' was added for the reason explained, with some hesitation, in Lehre par. 155. pacchima porisi might also mean 'a later p.', but whether paḍhamā p. may be 'a former p.' is rather questionable. The exact interpretation of the text remains in doubt.-attha kukkuḍi- tti vattavvam siya: cf. Vav. 8, 16 and Uvav. par. 30 II.
8 (293a) Question: what is meant by food gained without a sharp or blunt tool, [only] transformed by such a tool, and obtained conformably to the precepts? Answer: this means that a monk or a nun (niggantha, thī), having quitted all sharp and blunt tools and all adornments, takes a food that has lost its natural form [by preparation], that is lifeless and conforms to the well-known requirements, that they take this food without making any noise, without hurrying or delaying, without spilling and only in order to preserve life and make self-discipline possible, as if he she was a snake [drawing its prey] in[to] its hole. * *
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Cf. Suy. 2, 1, 56 translated by SCHUBRING, Worte Mv. p. 40 seq.satthaiya sattha-pariņāmiya: cf. V 22-esiya vesiya samudāniya: a stereotyped expression supposed to mean eşita (: gaveşita) 'sought', vesika 'given on account of the monk's habit', sămudānika (probably better samudda° as is sometimes found) i.e. ‘obtained by bhikṣā-samüha, not the whole of it in one place'; cf. HOERNLE'S transl. of Uvās., n. 146.-asurasuram avacavacam (with privative a-) are onomatopoetic words (anukarana-sabda, Abhay.).— For nava-koḍi-parisuddha see SCHUBRING, Das Mahānisiha-sutta (Berlin 1918), p. 70; for the other dosas see JACOBI, SBE XLV, p. 131 seqq.-As for the simile of the snake, Abhay. thinks of the swift adroitness of the snake and equates bilam: sariram (scil. aharayati), whereas Silanka refers to the sadhu's apathetic swallowing.-Note that nikkhitta-sattha-musale is a trimeter, called 'Rumpf-Vedha' by ALSDORF in Asiatica, Festschrift Friedrich Weller (Leipzig 1954), p. 2.-vavagaya-cuya- ... is a complete vedha.
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2. VIRAI.
1 (294b) He who says (vadamāṇa) he has renounced (paccakkhāya; paccakkhāṇa: virai) [harmful actions against] all living beings and does not know the difference between living beings
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