Jambu Jyoti

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

Page 90

'Adda' or the Oldest Extant Dispute between....
79
Sāmāyika returns to this world as a Sheth's daughter in Vasantapura (Cū 415, 2
sq.).
16. Cū 415, 4 sqq. only speaks of a dūta. 17. Abhaya-kumarenâpi pariņāmikyā buddhyā pariņāmitam (T 138 a 5 sq.). 18. Derivate of asva-vāhana 'das Reiten zu Pferd' (Schmidt, Nachträge). 19. Cū 416, 7 reads sāvaga-padimā instead of uvāsaga- (see Schubring 1978: S163).
Thus the layman is completely put on an equal footing with the monks. At T II 138
b 3 it reads anyatara-pratimā-pratipannah kāyôtsarga-vyavasthitah. 20. Read vidhrto instead of vighrto at Ţ II 138 b 5. 21. Tathāvidhakarmôdayāe câvaśyam-bhāvi-bhavitavyatā-niyogena ca, ȚII 138b 13. 22. Called dhijjāti in Cū 417, 2; see Bollée 1977: 112 and 1988: 279. The word in
question seems to be first a term of abuse used by brahmins for non-brahmins who returned the invective as a nickname for the former. Even brahmins who had become Buddhist monks sometimes could not abstain from their old habit as stated in Udāna 28, 11, where we hear of the brahmin bhikkhu Pilinda-Vaccha's
custom of addressing his confratres by vasala-vāda. 23. Even if this results in an impossible form like the imperative jāņam in vs. 8. 24. Ekāki viharaṁl lokikaih paribhūyata iti matvā loka-parkti-nimittam mahān
parikaraḥ krtah (on loka-pa[n]kti see Bollée 1977: 151), tathā côcyate : "chattram chättram pātram vastram yastim ca carcayati bhiksuh | vesena parikarena ca
kiyatâpi vină na bhiksâpi" || (T II 139 b 13 sqq.). 25. As to this see Jacobi's remark on Utt 1, 7 and infra Sūy 2, 6, 6. 26. CP Norman I (1990) 12ff. 27. Cf. BHSG $ 8.94. 28. Speijer 1886: $ 52; Sen 1953 $ 16. 29. Speyer 1896: $ 25. 30. R. P. Jain 1983: 65 sqq. 31. See e.g. Alsdorf 1962:5 sqq. 32. See e.g. K. C. Jain 1963 : 17f. 33. Granoff 1989:204. 34. At the references mentioned in Pi 88 356 and 409 vayam corresponds to Sa. vayas. 35. Yet cf. kiñcid at T II 143 b 10. 36. Udghattana must have an extended conception of outbreak (of violence or passion)'