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268
HERMAN TIEKEN
Chapter 7 The chapter presents four parables on the fool and the wise man: jahāesam 1/179), jahā kāganie (11/189), jahā ya tiņni (14/192), 16 and jahā kusagge (23/201). The moral is summed up in 30/208:
tuliyāna bālabhāvam abālam ceva pamdie caiūņa bālabhāvam abālam sevai muni,
A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (Translation JACOBI 1895: 31)
Chapter 26 42/1037 reads:
pāriyakāussaggo vamdittāna tao gurum thuimamgalam ca kāūņam kālam sampadilehae.
It marks the transition from the preceding passage to the next. On top of that, as I will try to show, it appears to introduce a passage which may itself well be a later addition. Furthermore, its meaning and vocabulary suggest we might have to do with a later fabrication.
To begin with the first of these two points; as already shown by ALSDORF, the chapter as a whole falls apart into two separate tracts, of which only the first, 1-7, corresponds to the title of the chapter, sāmāyāri.. The second part, 8-53, supplies "a detailed time-table for the monk's day and night, divided into four porisis each” (ALSDORF 1966: 179). The greatest part is taken up by the enumeration of the various activities to be performed by the monk during the four porisis of the day. With verse 42 a passage begins doing the same for the night.
The latter topic was anticipated in verses 17/1012 and 18/1013:
rattim pi cauro bhāge kujjā bhikkhū viyakkhano tao uttaragune kujjā rāībhāgesu causu vi (17) padhamam porisi sajjhāyam bitiyam jhānam jhiyāyai taiyāe niddamokkham tu cautthi bhujjo vi sajjhāyam (18)
The latter of these two verses is repeated after verse 42. As 43 it forms the opening of the passage on the division of the night. According to ALSDORF
16
On this parable, see ROTH (1973).
