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Additions to Footnotes (supplied by W. Bollée)
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Addition to fn. 16, p. 150: It is noteworthy that the compiler of the Cūrni characterizes vegetarianism as a secondary and later article of faith taught by other Tīrthamkaras and by Mahāvira: anudharmo anu paścăd-bhāve yathânyais tirthakarais tathā vardhamāneapi muninā praveditam (Cūrni 72, 6).
Addition to fn. 17, p. 150: For the simile of the bird shaking itself to remove the dust or sand (pamsu), cf. also Samyuttanikāya I 197, 19ff: 'just as a bird sand-flecked, shaking itself throws off the dust adhering (to its plumes), so the good brother, heedful, strenuous, shaking himself, throws off the adhering dust' (tr. Rhys Davids). The text runs: sakuno yathā pamsu-kundito / vidhūnam pātayati sitam rajam/evam bhikkhu padhānavā satimā / vidhūnam ....
Footnote 21, p. 151: For "look at us ..." the canonical text reads: posähi! na posao tumam, 'support (us)! (IP) you do not support (us) .... Both Jacobi and Schubring follow the commentarial tradition with forms of pāsai (Bollée 1988, p. 42), but Schubring perhaps changed his mind because he wrote he wrote posāhi in the margin of his personal copy.
Addition to fn. 26, p. 151: Should one read te-vi(d)ā instead of jevidū? Cf. also Pāli te-vijja(ka). For the simile about the snake skin in Pāli see Rhys Davids 1906-7, pp. 71 and 80 and, further, Bollée 1988, p. 46, note 3.
Addition to fn. 36, p. :152 Schubring may have changed his view concerning niyam when he wrote nijam in the margin of his personal copy. Originally nija, e.g., in Atharvaveda 3, 5, 2 meant 'permanent' and later ‘own' (Böhtlingk). In Pāli too the old meaning is found, e.g., in Suttanipāta 810 which soon afterwards, ibid. 149, became obsolete.
Addition to fn. 38, p. 152: On paligoha see Edgerton 1970, s.v. paligodha, which is also to be referred to in Geiger 1994, § 10.
Addition to fn. 42, p. 153: Both Jacobi and Schubring render the rare word caraga as 'insect', following the Cūrņi and the sīkā. Elsewhere, however, it occurs as a non-Jain wanderer, e.g., in the Cūrni on Nandi 10 para-titthiya is explained as hariharahiranna-sakkôlūka-caraga-tāvaso. Cf. the sīkā on BkBh 1548 and 700, and for the Pāli see Bollée 1981, p. 190.
Addition to fn. 44, p. 153: The meaning of the word uvanīyatarassa required and translated here as "well-cultivated" is not attested anywhere else. This is why Bollée 1988, p. 61 suggests the reading uvaniyacarassa or-yarassa: 'he who seeks alms (only) nearby and retires directly', as in Aupapātika 30, III in a list of monks with various practices for their almsround ( 34 in the 1987 Ladnun ed.). The reference to Suttanipāta 810 by Ghatage 200, p. 232 does not seem to be a close parallel here.
For tāiņo, "renouncing", the commentators equate it to Skt trāyin and Schubring 1932, p. 122 adopted this
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