^122:1 Bhuya = bhuta, explained Vyantara. The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara 'crossing,' and the first seems to contain an accusative vam or vanamam which may be connected with viha or vyoman 'air.'

^122:2 Those under the first Tirthakaras.

^122:3 The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Parsva's four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i.e. by not abstaining from sexual intercourse, as it was not expressly forbidden.--The argumentation in the text presupposes a decay of the morals of the monastic order to have occurred between Parsva and Mahavira, and this is possible only on the assumption of a sufficient interval of time having elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after Parsva.

^124:1 This question does not refer to the difference in doctrines between Parsva and Mahavira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tirthakaras for a better reason than that given by the scholiast. For in them the leading topics of Gainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Kesi. In this way the unity in doctrine subsisting between the Law of Parsva and that of Mahavira is demonstrated to the hearers of the dispute, after the differences had been explained away.

^124:2 Kashaya.

^125:1 In the original 'fire' is put in the plural because the four kashayas or cardinal passions are denoted by it.

^126:1 Kanthaka, see above, p. 47, note 2.

^128:1 Manase dukkhe stands for manasehim dukkhehim. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular.

TWENTY-FOURTH LECTURE.

THE SAMITIS.

The eight articles of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis. (1)

The Samitis are: 1. irya-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhasha-samiti (gentle, salutary, sweet, righteous speech); 3. eshana-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. adana-samiti (receiving and keeping of the things necessary for