________________
308
THE INDIAN ANTIQUARY.
[OCTOBER, 1892.
payyava, akkhara, sanghaya, pada, pâda, gâhâ, silôga, vedha, nijjutti, aņuôgadars, and from here on the enumeration of the uddôsaga, ajjbayaņa, suakkhandha, amga in the kâliasua, and of the påhuda påhudia, pâhudapähuļiâ, vatthu in the disthivaa.
According to the fourth anga and Nandi (see p. 354 fg. 1), the latter method of division does not belong to the entire ditthivåa, but merely to the puvvas contained in it; [37] and the evidence of occasional citations made from the puvvas (and found in other works) prove that they were actually so divided. See ibid.
vattavvaya is then divided into sasamayav. (sva), parasamayav. and sasamayaparasamayav. The scholiast cites as an example of the second a passage from aiga 2; the source of the one for the third is not stated.18 Thus the nêgamavavahêrô, but the ajjusua, explained by rijusútra (sruta !), 1. e. the orthodox believer, recognizes only the first two vatt., and of these two the first alone as entitled to authoritativeness,
The attbâhigåra section consist le merely of the gåtha: såvajjajóga', which states the contents (attha) of each of the 6 ajjhayanas of the Avassaya. See p. 24.
Under the head of samôyarê, samavatára we find for the third time an enumeration of periods of time from avaliya to savvaddha. See pp. 29, 34. In the second dara, nikkhêva, 20 the author returns to the sâmâiam and describes in several verses the nature of the samaņa [38] who possesses the samdiam.1 Two of these verses recur in the samâiyajjhay. of the Å vašy. nijj. 8, 100, 110. See pp. 67, 68. The last section of the nikkhêva, the suttalavayanipphanna, is not given in full by the authorfor brevity's sake," låghavatthan, since its contente is, he says, contained in the third dara, the agugama, which follows thereupon.
This deals particularly with the guttâņagama and the nijjutti-apag., which latter is divided into nikkhêvaniji, uvagghåyanijio and suttaphasianijjo (strasparsikao) - see p. 36Of the gathûs cited in it one in part recurga in Å vasy, nijj. 9, 65.
Under the head of guttaphÁsia the correct pronunciation of the suttas is treated of. Acoording to the scholiast there are 32 dosas and 8 (or 6) gaņas, which he discusses ut length.24 The six different means of making oneself certain of the correct understanding of the text are also mentioned; they are: - samhita-form of the text, pada-form, sense of the words, division of the words into component parts, consideration of objections) and determination (rejection of the objections): samhiyê ya payam chêva payatthô payaviggahô châlaşê ya pasiddhi ya chhavviham viddhi lakkhaṇam.
[39] The fourth daram, nas, consists of 6 gathas, of which the first four treat of the seven different forms of naya, i.e. method of conception, exegesis ; they are: - Degamê, samgahê,
18 The lattex passage reads: AgAram AyasamtA v kranna va pavvaiya idath darisanam Avanna savvadukkha vimushohatt "tyAdi, on this the scholiast says: gyihasthAh, Arapya va t&pasidayah, pravrajita cha Sky &dayah idam asmadiyam matam Apanna Adritab arvaduhkhebhyo vimuchyarta ity êvarh yada Sankhy Adayah prati. padayarti tad vam parasamayayaktayyat, yada tu Jainas tada svasamayavaktavyata, tatas cha 'BAU svasamayaperasamayayaktavgato 'chyate.
10 It rends: sé kinh tan atth rdp jo jassa sijayaņassa stthor In R, instead of tan we have simAiyaasa atthor, and this is doubtlens merely an example of how the verse is to be understood: siva jajoggaviral sloatth®, akkittana ohnülaatthaassa atth eto. ; 6. 6. According to the scholiast: "arthAdhikaro 'dhyayane" Adipadad Arabhya sarvapadeshy anupartate,
Is threefold, Ohanipphanne n.Amani syttAlAyayanio, bhani is fourfold: ajjhayanam, ajjhine (akshtra), Me (Syah). Jhavana (kahapan), names which are also samdyikachaturviobatistavadifrutavikeshApAth AmAnyani.
11 See Bhagay. 2, 186. n He has probably lost his breath! The following sections are treated in a very fragmentary fashion.
* kirb kályibah kassa kahit kasu kabam klohirah (kachohi") havai kAlam kai samaram #virahian bhav "garins.ph Asana niratt samAiam is to be supplied according to the soboliast. The verse recalls the quis ? quid 9 cur contra, similo, paradigmata, testes applied in German schools to the analysis of proverbs, eto.
The scholiast is here very prolix, though the text is very ogmpact and brief.
See on this Haribh, on Avuky. 10, 1 ato, in an avachari on the oghaniryaki we read : askhalita padochshirapan sanhita; padavibhagab padani; pedanam arthab padArthab; padevigrahastu samanbhauji padani; obAlana purvapakah Alamka; pratyavasthanam pirAlcarapena sapakahasthapapar,
