^382:1 Silanka says with regard to section 76: 'The MSS. of the text generally differ from one another in this passage; the text commented upon in the Tika does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.' All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka's above remark with some verbal alterations.

^382:2 Kriyadhikarana.

^382:3 Asahaya.

^383:1 Here the commentator inserts the following story: In Ragagriha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underground room. There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar's (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion.

^383:2 Usiyaphaliha = ukkhritaparigha. The commentator mistakes phaliha for spatika, and vainly labours to make out a sound meaning.

^383:3 Uddishta.

^383:4 Concerning the Gunavratas see Bhandarkar's Report, 1883, 1884, p. 114. The Silavratas are apparently identical with the Anuvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Posaha-abstinences. Uvasaga Dasao, translation, p. 41.

^384:1 The same passage occurs below, 7, 4, and Aupapatika Sutra, section 124. Upasakadasa, section 66.

^384:2 Samadhi, which is elsewhere explained by moksha, but in our case it cannot be final liberation, but a state of purity of the soul.

^384:3 Virati.

^385:1 According to the commentators there are 180 schools of Kriyavadins, 84 of Akriyavadins, 67 of Agnanikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the 180 possible schools of the Kriyavadins are calculated in the following way. The nine categories of the Gainas are: giva, agiva, asrava, samvara, nirgara, punya, papa, bandha, and moksha. Each of them may be regarded as svatah and paratah, as nitya and anitya with regard to kala, isvara, atma, niyati, and svabhava. By multiplying 9 successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriyavadins.

^385:2 I.e. they learn these heresies from their teachers, and teach them to their pupils.