________________ 238 : Prof. Walther Schubring brahmanic character and of Buddhist competency. But that he did have pratyeka-buddhas in view, follows also from the fact that to each of the speakers a buitam, a mere dictum, is assigned, for therewith, their intention of teaching is denied. If the latter were present, we should find pannattam. For, the 45 sections of the Isibhasiyaim are, with one exception, based on the principle that a more or less laconic dictum stated to have been uttered by a Rsi, is discussed more or less minutely, and concluded with a stereotype final phrase culminating in ti bemi, the exception is formed by No. 20, which lacks in Rsi and it is perhaps due to it that the Samavaya speaks of only 44 ajjhayana. On the whole, the Isibhasiyaim are a row of uniform sections strung together. In them, we distinguish the motto, the exposition separated from the latter by the name of the Rsi, and the conclusion. The conclusion is everywhere the same and needs not to be discussed here, it is in prose. Motto and exposition have each prose and verses or either of the two. According to its nature, the execution is much more diffused than the motto; in the last, the 45th section, it comes to 51 stanzas without any prose, in the 24th, with prose, still to 40, in the 9th to 33. In Nos. 42-44 however, it is missing. In Nos. 1, 4, 7, 42, 44, the motto has, besides the prose, one or also only half a sloka, in Nos. 2, 5, 29, 38, 43, it consists only of the latter two, in 30, one pada must suffice, Nos. 17 and 45 have 2 stanzas. No. 33 the Rsi-name is separated from the prose motto, a preamble of 7 slokas. In the proportion of motto by 16 doubtlessly executing stanzas; in No. 28 we find 20 stanzas before the name, 4 after it. Even though the latter draw the conclusion from the former (control vice desire), still the latter could scarcely be considered formally as the motto. It is the same in No.41, where the ascetic by disposition is confronted with the bread-ascetic. In both cases, the concluding 4 stanzas, to judge from the metre, bring illustrations from the other poems. In No. 36, the Rsi-name has obviously been pushed ahead by 2 lines in the usual form. Its indication is missing in No. 25, here, Yaugamdharaana is implicitly to be understood as the Rsi. In the case of this speaker - the Samgahani names in his
