p. 211

and laid out the eight planets, as follows :

p. 212

Mercury, Jupiter, Venus, Saturn, Rahu-Ketu {when Rahu and Ketu together are counted as a single planet, as here, Svarbhanu is intended}, the Sun, the Moon and Mars".

p. 212

"afterwards Itthi, the children’s mother, reaching the end of her life, died. Pullinga, the husband[,] carried his spouse’s body to the cemetery, staked out a site by planting a Thong puang [species of Erythrina (fn. 3)] tree and offered food daily. Shortly after, Napumsaka, the hermaphrodite, died in turn. Pullinga placed his body in some place and cared no more about it. ... Time went by and Pullinga, the father, died. The thirteen children went on living".

p. 212, fn. 2

distinction between events of 1^st chapter and events of 2^nd chapter : "The three members of the family belong to the second generation. In the first generation, it is the husband, who, killed by the hermaphrodite, died first, and in the second, it is the wife who died first." {Actually, if this be a distinct set of events, then at least one other generation, that of the 13 siblings, would seem to have intervened between these two sets of events.}

age of patient

animal which is set free

21

oxen

33

tigres

26

snakes

30

eagles

20

elephants

50

raja-simha ("royal lions")

p. 214

"Nang Itthang Gaiya Sangkasi and Pu Sangaiya Sangkasi noticed that those beings who were reborn as humans lived first as trees [all of these as cultivated trees, such as fruit-bearing trees] . ... Those beings who had not lived before in trees were not reborn in wombs of human beings, but of animals. Knowing that, the couple who made the world placed [the elements (earth, fire, wind, water, mineral, and ferrous elements) in those trees}, one element per tree." Being incarnated in those trees while an "element" was in it, cause the subsequently thus-redincarnated humans to become vicious.

p. 215

The 6 Sensory "Faculties (Indriya) ... led them to create, daily, their own hell."

p. 215

"There was a family with one son. After the death of the father [and the mother], the child was chased away ... . ... the boy set off for the forest and settled down on his own at the foot of the Tabek tree (Pinus merkusii). ... If travellers would come to meet him, he would given them, according to their desires, something to eat ... . ...

His exemplary behaviour, allowed him to be reborn as a divinity (Deva-putta [Deva-putra]) living in the Sakhien tree (Homalium grandiflorum?). He was named Pat.hamadevo. ... he was the first [being {mortal} to be reborn] as Devaputta."

p. 216

"There was ... woman. She had no name, for[,] at that time, human beings were not yet endowed with speech. She lived not very far from the home of a blind man who used to go to the river to lay in a supply of drinkable water. ... the woman cleared the way for him and put a rattan handrail all along so that the blind man would be able to find his way to the river. Thanks to the merits she thus acquired, she was born again, after her death, as a divinity (Devata) living in Yom hin tree (Chukrasia tabularis) and was named Muladhita."

p. 217

... the couple set up the sixteen celestial storeys of Brahma’s heaven and stopped the breathing of Manosila, the gem elephant. In the process, the clouds that covered the world stopped gathering and water could no more be found. As the rain ceased falling, the palace of the Sun ... set fire on the palace of the moon which entered its sign {house} of the zodiac. During its race, when the palace of the Moon came across that of a planet, it burnt it. One after another, the palaces of all the planets, including the one of Saturn, were set on fire. ... the heat released by the fire of the Sun dried up the oceans. The whole earth was burnt and the flames reached the Abhassara storey of Brahma’s heaven.

After the fire had wiped out everything, the couple who had made the earth, had Manosila, the gem elephant, to breathe again. In the process, clouds gathered and spread over a space of one hundred thousand Kot.i cakkaval.a [cakra-val.a]. The rains started falling and the water reached up to the celestial Abhassara storey. ... when the water reached Abhassara, a strong wind blew and swept across the

p. 218

... after the fire had destroyed the Tiravatthakappa, the Kappa [kalpa-s] that followed one another were ...

one Asankheyyamahakappa, [A-samkhyeya-maha-kalpa],

one Mahakathanakappa,

five Padumakappas [Padma-kalpa-s],

three Pun.d.arikakappas,

nine Kumudakappas,

eight Uppalakappas [Utpala(Ud-pala)-kalpa-s],

three Sogandhikakappas,

one Ninnahutakappa,

six Kot.i and one hundred thousand Mahakappas."

p. 218

... the child took care of the elderly and of his parents. During the cool season, he would bring them firewood and would make a fire. ... In the rainy season, he built huts to shelter them. He also built roads so

p. 219

This kalpa "was followed by

two Asankheyyas and

six Mahakathanakappas,

nine Sogandhikakappas,

ten Avathakakappas,

twelve Ababakappas,

eight Ahahakappas,

four Nirabbudankappas,

five Ambuddhakappas and

six Kot.ikappas."

"Then came the Pun.n.asankheyyakappa [Purn.a-samkhyeya-kalpa]. Devaputta Indra was reborn there as a boy. ... the boy had just begun to speak the language of humans. {Was he the inventor of the 1^st reasonably complete language for humans?} He knew who his parents were, he knew the ‘self’ and could say : "So-and-so is my father". He could tell day from night, good from evil, but had not reached yet Enlightenment. {I.e., the language of his epoch included words having such meanings as ‘parent’, ‘day’, ‘night’, ‘good’, and ‘evil’; as well as personal names and personal pronouns.} [Howbeit, there was, as of yet, no praecept "to abstain from unlawful sexual intercourse." (fn. 1)]

This kalpa "was followed by

four Asankheyyakappas,

nine Kathanakappas,

ten Padumakappas,

five Ambuddhakappas,

sixteen Akkhobhen.ikappas [Aks.obhyan.i-kalpa-s] and

two Ninnahutakappas,

seven Dhikakappas and

one hundred thousand Mahakappas."

p. 220

... the couple had two children. The elder, a boy, was named Pat.hamasikka; the second, a girl, was given the name of Mulapubba [Mula-purva]. ... the two children had grown up, their parents, who no longer wanted to live a secular life, left them and retired to the forest and became hermits each one on his own. ...

This kalpa "was followed by

three Asankheyyakappas,

twenty-four Mahakathanakappas,

two Padumakappas,

5 At.t.kappas [Artha-kalpa-s],

p. 220-1

nine Bindhukappas,

p. 221

sixty Akkhobhen.ikappas,

one Ninnahutakappa,

ninety Kot.ikappas and

one hundred thousand Mahakappas."

p. 221

Then came the Muladhikakappa (Muladhika-kalpa). "After her husband’s death, she [Mula-dhita] went on living with her children, the elder, a girl called Pubbamulika [Purva-mulika] [,] and the younger, a boy, Pat.hamajoti [Prathama-jyoti]. {That these events are intended as distinct from (subsequent to) the events of p. 220, can be ascertained not only by the differences in the names of the progeny, but also in the reverse order of their births.}

[While] the Paccekabuddha went one day to the river for a bath ... Thieves robbed him of his yellow robe (Civara).

p. 222

... the Paccekabuddha went to the woman [Mula-dhita]. ... [She said,] "... my beloved husband is dead ... ." [The Paccekabuddha said,] "... Your husband ... has become a crab and lives with his spouse in a pool. ..." {If true, this would imply that the crab is Prathama-deva/Prati-eka-buddha’s animal-double/alter-ego (= Aztec /tonal/).} ... She then seized the crab who nipped her fingers ... . ... The Enlightened One gave this order to the crab : "Free the fingers of the widow." At that moment, the crab let go of the woman’s hand. ... The

p. 223

woman ... donated a yellow robe and made the following wish : "Let me become a Saint, like you!" ... Upon this thought all her feminine attributes disappeared. He was changed into a man and became a Paccekabuddha".