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XVI 3
performs an action (kiriyā) whereas the monk does not, [because this is) only a hindrance of his duty (dhamm'antarāiya). * *
Ulluyàtira on the bank of the Ullugā: both the river and the town remain unidentified (JAIN, Life p. 347).--According to Abhay. (ref. to the Cūrņi) the monk in question indeed must observe kāyôtsarga only in the morning.
-auttāvettae (ävartayitum) and pasărettae (prasārayitum) also in 5* below.--- amsiya = arśa 'haemorrhoids' or, according to Abhay. who quotes the Curņi, a disease of the nose.
4. JĀVAIYAM.
(704a) * In hundreds, thousands and millions of years a hellbeing does not consume (khavai) as much karman as a monk annihilates by a short fast (jāv a iyam nam anna-ilāyae ... cauttha-bhattie etc. up to dasama-bhattie ... samane nigganthe kammam nijjarei). Similes: [1] if an old decrepit man attacks the tough trunk of a big Mangifera sylvatica (kosamba = kośâmra) with a blunt axe he utters loud cries but does not chop off big pieces of wood; likewise H, because they have to get rid of karmans that stick together very tightly etc.; repetition of the simile of the anvil in VI 11; [2] if a young and strong man attacks the soft trunk of a big silk-cotton tree (sāmali = śālmali) with a sharp axe etc.; likewise monks who have only loosely bound karmans etc.; repetition of the simile of the handful of grass in VI I. * *
anna-ilāyaya = anna-glāyaka'diminishing one's food successively' (Monier-Williams); on cauttha-bhatta etc. see Lehre par. 165.
5. GANGADATTA.
a (705b) At the sanctuary Egajambūya near Ulluyatira Sakka approaches Mv. (ref. to 22a above) and is told that a mighty (mah’iddhiya) god is able to [1] come, [2] go, [3] speak, [4] open and close his eyes, [5] move and stretch [his hands etc.] (āuttavettae vā pasārettae), [6] stand, lie and sit (thānam vā sejjam vā nisihiyam vā ceittae, cf. 23 above), [7] transform himself (viuvvittae) and [8] serve (? pariyārāvettae) only by attracting particles from outside (bāḥirae poggale pariyāittā). These are
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