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COMMENTARY
121
or out of the fire, the life of the creatures has arisen again after death, [as it contains the requital for the actions, it is], so to say, a living fruit-store.” The softening in the composition (vāra=pāra) is otherwise not in the manner of this text, which writes 10, 1, 13 tala pudake; 25, 1.50.53 jatukārae, usukārae. Also teyani (written tetani)= tejant in the meaning of "fire", which seems to be indispansable here, is striking. Should we write atthaya, corre, ponding to niggahaņā (17) for Ohanae ?
Caution with a cruse of oil (taila-patra,22) we also find in the Nidanap.574 kathā, Jataka I 50, 4. In st. 24, read dhimato, as in 38. Side-pieces to
nanhato(28) vide 38,12. In 28b, an attempt to make something out of what is given in HD. (a)nila (29) with Dasav. 10,3, better (a)nila according to Hem. 1,228, and correspondingly anala 24, 24; atta instead of atta also Utt, 9, 10. agamo (33), constituted from agamam, means, unless something entirely different is at the root, the "acquaintance" (with the trees) and corresponds to the preceding vinnāna. The Dvandva ana-koha (35, -kova 37) is in sing. instead of pl. The first word refers to nar'inda and jiņ'inda, the second to desiya and saranna. Re 38a cp. Dasa 7 evam khalu (...bhikkhu-padimam) ahāsuyam...sammam kāenam phasitta paliita ...bhavai. There, bodily achievement in wider sense is referred to, here the kaya-sparsa is absorption through the ear. St. 39-41 are, examples for 38.c.d. In 40, we have a reminiscence of Dasav. 2,8. But where as there, the agandhana snakes as the nobler species do not suck up again their poison from the wound caused by their bite, as the gandhana đo this despicable action is here wrongly asserted just with regard to them. The ruppi = rukmin (41) of the records was surely permitted to be changed to sappa. palittao (42) sc. gehão like 35,13. Whereas in 9,154., we see the possession of magical powers (riddhi) mentioned positively or at least indi. fferently, their appreciation (gärava) and enjoyment (asvāda) is called pernicious in st. 43. A pleasure-accentuated action (sata-kamma) has trouble as its consequence, just as a lover in the end receives poison from woman's hand. Thus under the supposition that 44b is correctly emended. In a and c, the subject of the action and the latter itself have in like manner mentally to be added, viz. in c the fish, which, as it plays about in the water, gets at the bait (amisa), whereas the manifold interpretations which may have, shall not be discussed here. That graha (so also 9,17: 24,36) appears as neutre, is scarcely correct. (tehim 47) sc. tanhāe sāteņa ya ; tabhyam karanabhyam
(6) Dasaveyāliyacunni (Jinadasa : Daśavaikālikacürni, Indaur 1933) p. 87 : nāgānam do
jatiyo : gandhana ya agandhana ya. tattha gandhanā ņāma je dasiūna gayā manrehim āgacchiyā tam eva visam vana-muha-thiyā puno āviyanti te ; agandhana nama maranam vavasanti na ya vantayam aviyanti. Very similar Haribhadra's question in his Dasavaikālikaţikā (Daśavaikālikasūtra, Devcand Lālbhāi Pustakoddhāra 47, Bombay 1918) 95b (akadahiyā better than ägacchiyā).
