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ENTRIES
PARALLELS: Jñātādharmakathā 1.5.62, S.I, p. 1000 (the same material and the same structure, but no nikṣepa elements).
ANALYSIS: Text in parentheses after "se ken' atthenam" on the basis of the preceding sentence and the aviciya-marana nikṣepa (No.39$21). Text in parentheses after "evam jahā dhanna-sarisavā" on the basis of Bhagavati 18.10.645 (S.I, p.780). In Prakrit, MĀSA has more than one meaning (details below). Cases of homonymy in Bhagavati 18.10. (including 18.10.645 with our nikṣepa) have been discussed by DELEU on p.246 (XVIII 10. 4 and 4). Such puns (compare in particular, from the preceding part of the same sūtra 645, the double interpretation of sarisavaya as sadṛśa-vayasah on the one hand and sarṣapakāḥ on the other) are rare in the canon, and here elicited by the situation: polemic questions asked by a Brahmin teacher. There is hardly any connection with similar developments in the post-canonical nikṣepa (see p.51 above): the present nikṣepa is an enlarged pun rather than a dialectical structure based on a homonym. For the phrase "tattha nam je te" introducing in all cases the splitting of a concept compare Jīvābhigama 1.245 (S.II, p.251) and Prajñāpanā 12.406 ff. (S.II, pp.405 ff.). For "tattha" alone compare the JANA pentad. The question-and-colophon cliché (se ken' atthenam, se ten' atthenam, ...) already occurred in the four preceding nikṣepas Nos. 39-41: $21-23 (the MARANA triad) and No.4324 (the EYANA nikṣepa). But there it merely framed part of the execution, and not as here the whole nikṣepa. The pun mainly consists in the distinction between kāla-MĀSĀ (māsāḥ = months) and davva-MĀSĀ (māsāḥ = beans), but the ensuing ramification (binary, see the graph) is of considerable depth and contains some more cases of homonymy. According to the question put to Mahāvīra (see DELEU p.246 "may ... māsa... be eaten?"), each concept appearing in the nikṣepa is valued as either "bhakkheya" (to be eaten) or "abhakkheya" (not to be eaten). There is of course only one case of "bhakkheya", and this is the objective of the entire remification (see the Graph). The present nikṣepa is a part of a long discourse given by Mahāvīra in reply to a question put by the Brahmin Somila. The discourse contains two nikṣepas (the present nikṣepa and $54). For the connective "ya" following each term refer to the Analysis of the BANDHA nikṣepa (No.44 $25).
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NOTES: "se" (introducing the programme) is unexpected. bambhannaesu naesu: Aupapātika 37 (S.II, p.27) uses "satthesu" (sastresu) as synonymous with "naesu". For "naya" in the present context refer also to Abhayadeva (on Bhagavati 2.1.90, AgS p. 114a: naya nīti, darsana). attha-māsā and dhanna-māsa: māsa's (māsa = weight, cf. DELEU p.246) connected-with-money, and māsa's (māṣa = bean) connected-with-grain, consisting-of-grain. sattha-parinaya transformed by means of instruments (such as udūkhala wooden mortar, musala = pestle, see Abhayadeva on Bhagavati 5.2.181, AgS p.213b and DELEU p. 106). Abhayadeva on Bhagavat 7.1.270 Ags p.293) interprets "sattha-parināmiya (-panabhoyana)" as "prasuka", using the well-known term which designates permitted food (see CAILLAT, Études I-II); compare also "phāsu-esaṇijja" in No.29$48. Pulses etc. which are processed (by husking etc. with the respective tools) have become lifeless (and accept
