^206:2 It will perhaps not be amiss to give a systematic list of the subjects treated in this lecture. The numbers refer to the verses.

A. Things without life, 3-48.
(1) Without form, 5-9.
(2) With form, 10-48.
B. Living Beings, 48-246.
(1) Perfected souls, 50-68.
(2) Mundane Beings, 69-246.
a. Immovable Beings, 71-106.
a. Earth Lives, 71-84.
b. Water Lives, 85-92.
g. Plants, 93-106.
b. Movable Beings, 108-246.
a. Fire Lives, 109-117.
b. Wind Lives, 118-126.
g. Beings with an organic body, 127-246.
i. With two organs of sense, 128-136.
ii. With three organs of sense, 137-145.
iii. With four organs of sense, 146-155.
iv. With five organs of sense, 156-246.
a. Denizens of hell, 157-170.
b. Animals (vertebratae), 171-193.
1. Aquatic, 171-178.
2. Terrestrial, 179-186.
3. Aerial, 187-193.
c. Men, 194-202.
d. Gods, 203-246.
1. Bhavanavasin, 205, 218.
2. Vyantara, 206, 219.
3. Gyotishka, 207, 220.
4. Vaimanika, 208, 221-246.
a'. Living in Kalpas, 209, 210, 221-232.
b'. Living above the Kalpas, 255.
a'. Graiveyakas, 212, 213, 233-241.
b'. Anuttaras, 214-217, 242, 243.

Appendix, 247-267.

^206:3 Giva and agiva. The former is defined in the Dipika as upayogavan in accordance with our text, XXVIII, 10; the latter is also called pudgala.

^208:1 It is here called addha-samaya, which may be translated real-time. It has no divisions or parts as the other things, because of time only the present moment is existent. And a moment cannot be divided.

^208:2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipika correctly remarks, no divisions of time.

^208:3 Samtatim pappa = samtatim prapya.

^208:4 According to the Dipika, we should have but two divisions, viz.: 1. compound things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. 1.

^208:5 Egattena puhuttena = katvena prithaktvena.

^209:1 The meaning of this verse is that a thing, as far as its material cause is concerned, has always existed, and will ever exist under one form or other, but that the individual thing in its present form has but a limited existence.

^209:2 Asamkhakalam. See above, <page 42>, note .