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called 'the eight summarized answers' (attha ukkhitta-pasinavāgaraņāim). Sakka takes his leave with a rather precipitate reverence (sambhantiya-vandaņaenam).
b (706a) Answering Goy.'s question Mv. explains that two gods of Mahāsāmāņa abode (vimāņa) in the Mahāsukka heaven (kappa) had a dispute. One of them, a sinless and orthodox (amāi-sammaddiţthi-uvavannaga) god, asserted that particles are changed while being changed (pariņamamāņā poggalā pariņayā no apariņayā, pariņamantîi poggalā pariņayā no ap.), whereas the other one, a sinful heretical (māi-micchäditthi-uv.) god, contended that they are not. Just now the first god had decided to approach Mv. and ask him to arbitrage the dispute. Sakka being jealous of that god's magic power (of manifestation etc.), had anticipated him, approaching Mv. with a question of his own. That explains his being in such a hurry.
Cf. I 11.
(706b) That very instant the orthodox god, whose name is Ganga datta, approaches Mv. and propounds his problem. My, confirms the truth of his opinion. After Mv.'s sermon Gangadatta asks him whether he will achieve salvation or not: ref. to Sūriyābha in Rāyap. 44a-54b.
d (707b) Goy goes on questioning My. Gangadatta's iddhi totally fills his corporeality (sarīram gayā etc.); the jāva implicitly refers to the kūļágārasālā-simile, cf. III 12a. This iddhi he merited in his former life, when he was the householder Gangadatta in Hatthināura. He had been converted and had become a monk (jāvas referring to Purāņa in III 21b and Udāyaṇa in XIII 63) after having heard the then Arhat Munisuvvaya proclaim the lore in the Sahasambavana garden near that town. His future. * *
6. SUMIŅA.
1 (709a) a There are five kinds of dreams (su viņa -damsaņa): dreams may be [prophetically) true (ahātacca), extended (diffuse ? payāņa), founded on ideas (formed when one was
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