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upon himself' may introduce bhikkhu-padimā in 4. | 4 see l and 3. | 5 ND, bhikkhu and ārāhanā c.w. 4.
3 gods c.w. deva-loga and devatta in 25. | 2 antarā c.w. vāsántara in 1? 3 āsaissāmo : assonance with āsa in ?
4 At VĀNIYAGGAMA Mv.'s disciple SĀMAHATTHI questions GOYAMA and Goy. questions Mv. on certain gods: added to 31.
5 Several DISCIPLES question Mv. on certain goddesses: added to 4.
6 R on Sakka's sabhā c.w. 4-5, but see II 8. 7-34 R, see IX 3-30.
XI 1-8 interpolation (see IX 3-30) on plants related to XXIXXIII, cf. Introduction $84 and 7. [N.B.—The reason for inserting this discussion on plants probably was the fact that plants play a certain role in 9, the Siva-episode (ujjāņa [514b] instead of the usual ceiya ; mūllāhāra ... bīy'āhāra; kandāņi ya ... hariyāni ya). Likewise Uvanga 10 has been called Pupphiyão because of the plants figuring in its third ajjhayana, i.e. the Somila-episode part of which is a parallel of the Siva-episode in Viy. Moreover, there may also be a connection, viz a parallelism, between XI i uppala 'lotus' and XII 11 Uppalā (the name of Sankha's wife).)
91E: king SIVA of HATTHIŅĀPURA becomes a disāpokkhiya tāvasa (c.w. X 1 '); his vibhanga-nāna (introduced by IX 31 and also c.w. XI 12 2), conversion, death and future liberation. | 2 R on liberation added to 1
10 1-4 loga added to 9 1; the different texts are linked up by the common expressions loga, aloga, savvao sammantā, anna-manna-baddha, egammi āgāsa-paese.
II 1-4 E: at VĀNIYAGGĀMA the layman SUDAMSAŅA questions Mv. on the topic 'time' (kāla) and esp. on the duration of rebirths (with the R11 2); his puvva-bhava, profession and future. [N.B.—This episode has been prefixed to 12 (viz ?, where the duration of rebirths is the object of vibhanga-nāna) which is c.w. XI 9', both stories being introduced by IX 31.]
12 " E: at ÄLAMBHIYA several LAYMEN (c.w. 11 ) question ISIBHADDAPUTTA and Mv. on the duration of divine rebirths (c.w. II); Isibhaddaputta's future. | 2 E: at ĀLAMBHIYĀ (c.w. 1)
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