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along which the transition of souls to a new place of origin is effectuated will reappear in XXXIV. | 8 memorandum on the topic world c.w.?. 1 R to the end of Nandi where căurantam samsāra-kantāram (c.w. 7-8) anupariyattanti resp. vīivayanti probably introduces 10. 10 R, HAMG and Siddhas introduce 41.
4 1-3 the theory of the four kinds of numbers (jumma, c.w. 33-4.6) will reappear in XXXI-XXXII and XXXV seqq. | 2 on '6' savva-davvā (davva c.w. 2). | 4R on sarīra added to 3. | 5 Siddha added to 3; seya (savv'eya, des'eya) and nireya introduce 9. 6-9 atoms and aggregates. | 7 divisibility by four c.w. 1-3.
9 see 5. 10 paesa c.w. 6-9.
5 R on pajjava added to 3 4.10, 4 3.6.7. | 2 the theory of time (samaya etc.) added to the texts 3 4.10, 4 3.6.7. | 3 R to a text in Jiv. where the relative number of nioyas is treated davv'atthayāe, paes'atthayāe and davv'attha-paes'atthayāe as are the topics in 31 and 46.9.
6 five classes of monks (niyantha) considered from thirty-six (6 x 6?) points of view; practically there are six ('6') classes of niyanthas since the kusīlas comprise two completely different classes.
7 1 five classes of disciplined beings (samjaya = samana c.w. niyantha in 6) considered from the same thirty-six points of view. 1 2 quotations (b-? are ND-texts), cf. Introduction § 15; a -e have the number 'ten' (c.w. 'five' in 6 and 71?) in common and start with the notion padisevaņā, i.e. the sixth point of view from which the beings in 6 and 71 (among whom also are the padisevana-kusīlā) are considered; I discusses asceticism (tava c.w. tavāriha in e) which is of twelve (viz 2 X '6') kinds.
8 introduces XXXI seqq.; XXXI 1 ? refers to XXV 8.
9-12 added to 8; in XXXI-XXXII and XLI the qualities 'capable ~ incapable of salvation' and 'orthodox ~ heretical will also be points of view from which beings are considered.
XXVI-XLI see Introduction $ 6.
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