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'Adda' or the Oldest Extant Dispute between....
65
Anuttare : cf. DN II 246, 6* esa maggo uju" maggo esa maggo an-uttaro. 2, 6, 14
uddham ahe yam tiriyam disāsu tasā ya je thāvara je ya pāņā 1 bhūyâbhisankāě duguñchamano
no garahai vusimam kimci loe il a:J: ahe ya; -c:T: bhūyâhisamkābhi, V: bhayâhisaṁkābhi; TVJ : duguñchamānā
A (person) leading a monk's life and dreading to harm (other) beingsbeings that move beyond, under and horizontally in the directions and such as do not do that, by no means criticizes anything in the world.
a: cf. PindaN 363; -0 = 1, 14, 20 a
Bhuyabhisankāe : sankalaye annāne ca (Cū 423, 2), bhutam-sadbhūtam tathyam tatrabhićankayā (T II 144 a 8 sq.) which Śilanka follows up by the right explanation.
Vusimam : 'well-controlled (Jac.), 'sage' (Caillat 1991 : 86 and 88). Mme. Caillat suggests "vusimam could have been an old equivalent of tirthakrt, a 'fordmaker', or a 'sage", with PSM connecting the word with Sa. brsi 'a pad, (esp.) the seat of an ascetic + -ma(nt). Thus the image would be that the monk use his seat as a raft to cross samsāra. Rafts for crossing rivers have of course been employed from time immemorial46.
Kimci loe : Osavva-loe tti trailokye pasanda-loke vã (Cū 423,3). Mme. Caillat"7 reads kimci, but translates "the v(usimam) does not blame (anybody) in the world" perhaps thinking of kamci in 2, 6, 12.
(Gosála speaks :) 2, 6, 15
āgantagagarě ärām'ăgāre samane u bhie na uvei vasam dakkha hu santi bahave manussā
ūņâirittã ya lavālavā ya || a: C:āgantāre, TV :āgantagăre, J:āgantāgāre; - C:J: manusā
In a hostel or hospice in a garden, however, your solicitous monk won't stay, for there are many clever people (there), some of whom
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