[41] Âryasamghe.
[42] Read prasamaº instead of pranamaº, an error of print of course.
[43] Cp. Lalitavistara (Bibl. Ind.), p. 230 infra, Buddhakarita X, 13.
[44] The idea which underlies this assertion is often met with in Brâhmanical literature. If practising dharma is the same thing as performing the sacrifices to the deities, material prosperity may be justly styled the foundation-ground or substratum of dharma; for the right performance of sacrifices requires the possession of goods.
[45] See Vishnupurâna IV, chapter xxix (Wilson, p. 581).
[46] The Evil One uses ambiguous expressions purposely. The worthy recipients of the gifts are indeed on the way that leads to salvation; and the 'restraint' samyama he recommends, may imply the meaning of the self-restraint of the monks. The Bodhisattva in his well-turned answer takes care to keep the same ambiguous word (see stanza 15, samyamayishyatâpi).
[47] The reading prayâmam, proposed by Prof. Kern in the various readings of his edition, is undoubtedly right. Cp. pp. 78, 2; 96, 23; 111, 16; 171, 15; 182, 3; 238, 11 of his edition.
[48] In the original there is a pun, pamkaga, 'originating in mud, born from mud,' being a common word for 'lotus.'
[49] Instead of dantiº I read dantaº.
[50] In the Pâli redaction the story is told of the setthi Visayha, not Avisayha, in consequence, it seems, of the misinterpretation of the first pâda of the first gâthâ in this story; that line should be read adâsi dânâni pure 'visayha. Likewise in the Nidânakathâ (Fausb. I, p. 45, l. 14) we must read Kandakumârakâle 'vishahyasetthikâle.