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58
W. B. Bollée
Jambu-jyoti
It is no offence, when a quiet and restrained man who is in control of his senses and does not use speech for negative purposes, but rather employs it positively, professes his dharma.
b = ĀyārN 231 a;-c: cf. Dasav 7, 56 ab
U : = Sa. tu in the sense of api according to śīlânka.
2, 6, 6
maha-vvae pañca anuvvae ya tah'eva pañcâsava samvare ya 1 vira(y)im iha-ssāmaniyammi panne lavavasakki "samane" ti bemi!
c:V: punne (following Sīlanka's cty. pārne)
Who knows the five major and the five minor vows as well as the five influxes and the ways to ward them off, who knows the observances a monk in this world should keep, who pushes off (karmic) atoms, - he is a true monk. Thus I say.
d: cf. 20 d
Pañcâsava : I follow śīlânka (āśravān, T II 141 b 7) and Jacobi (Cū is unclear) takingo äsava as an acc. pl. m. -ā with m.c. shortened ending27, as otherwise the second ya has no function.
Panne: T has this reading also in his text, but Silanka must have read punne in his exemplar, for he sankritizes pūrne - krtsne samyame vidhātavye, but mentions prājña as a pātha. Jacobi translates 'blessed (life of Sramanas)' which would correspond to punye in Sa.; as to this he gives no explanation. In this way the sentence made up of the pädas a-c lacks a verb, which śīlânka supplies with prajñāpitavān and pratipăditavān, resp., and Jacobi by 'he teaches'. Perhaps the commentator objected to panne, because prajña resp. prajña (thus Cū 419, 11) seems to be used only absolutely ('wise') resp. ifc. in $a. and Pāli, though otherwise in the latter two languages an accusative of the object at deverbative nouns at least is known28, if not as frequent as in Vedic29.
The appearance of the varia lectio may have been caused by assimilation in the pronunciation of a and u.
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