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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
II VÄHTE: II
67
CXXXVII, agerrarara afa. Mahâvyutp., sect. 201. Abhidharmakosavyakhya, fol. 355 a, l. 4. MilindaPanha, p. 145; Oldenberg, Buddha, p. 443. In illustration of avyâkrita, Kasawara sent me the following note: In Hiouen Thsang's translation of the Abhidharmakosa, cap. 5, we read, “There are four ways of answering questions. What are the four? Sometimes one answers directly (Pag ), sometimes by qualifying (fr i ), sometimes one gives an answer after putting a question (qiyalar ), and sometimes one does not give any at all, but puts it aside (Fratraici). When should one answer a question directly? One should do So, when asked whether all conditions are inconstant. When should one answer by qualifying? When one is asked, what reward one receives, if doing anything on purpose, one should answer by qualifying (that, if the action is good, the person will receive a good reward; and if it is bad, he will receive a bad reward). How does a person answer after putting another question? Supposing he is asked whether personality and self are the same thing, he must put a question: What self do you mean? If you mean the gross self, then it is different. When does one give no answer? When one is asked, whether this world is permanent or not, whether it is both permanent and not permanent, whether it is neither permanent nor impermanent; whether this world has an end or not, whether it has both an end and no end, whether it has neither an end nor no end; whether a Tathagata, after his death, exists or not, whether he both exists and not exists, whether he neither exists nor not exists; whether this life is this body, or whether they are different,when one is asked in this way, one puts the question aside."
w ion, which means "not qualified," " not declared," is used synonymously with 1994. See Childers' Dict., p. 328, under Pañiho.'
CXXXVIII. tfu
ifa The three roots of virtue.' 1. Alobho, freedom from covetousness; 2. adoso, freedom from anger; 3. amoho, freedom from ignorance.' Childers, p. 214 a.
CXXXIX. itu TT The three roots of vice.' 1. Lobho, covetousness; 2. doso, anger; 3. moho, ignorance.' Mdo. XX, 11 (Feer, p. 269). Childers, p. 25 b. Burnouf, Lotus, p. 336. Cf. Hardy, Manual, p. 495
CXL. fae: fut: The three kinds of study.' 1. Adhisilasikkha (2); 2. adhikittasikkha (1); 3. adhipaññasikkha (3). Mahâvyutp., sect. 32. Trigl. p. 15 b (24). Childers, p. 475 a, s. v. sikkhattayam.
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