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426
W. B. BOLLEE
an-anya ātmā (Cū 440, 10ff.), ācāra-pradhānam silam uktam yamaniyama-laksanam, na phalgu-kalka-kuhakā-jīvana-rūpam athanantaram jñānam ca moksângatayâbhihitam (T II 154a 13f.). This interpretation does not seem reconcilable with the text in hand, even if one reads nānam instead of nāṇī as was apparently done by Śīlânka. Beside, āyāra-sile could express a contrast to a-silam in vs. 45. - Jacobi's translation runs as follows: “(we believe that) virtue consists in good conduct and that knowledge is necessary for liberation).”
2, 6, 47
a-vvatta-rūvam purisam mahantam saņāyaṇam a-kkhayam a-vvayam ca savvesu bhūesu vi savvao se cando va tārāhi samatta-rūve
c: J: so; - d: J: cando vva (...) – rūvo
(We believe in) AN UNMANIFEST, GREAT, ETERNAL, IMPERISHABLE AND UNCHANGING PURUSA. HE APPEARS WITH RESPECT TO/COMPARED WITH ALL (other) BEINGS WITHOUT EXCEPTION (vi) AS IN EVERY WAY PERFECT LIKE THE MOON COMPARED TO THE STARS.
Cando etc.: cf. Mbh cr. ed. 8, 32, 6 and esp. Anguttara Nikāya Pāli III 34, 20* Yathā pi cando (...) tāra-gane (...) atirocati; III 365, 10 ff. etc.
(Ārdraka speaks:)
2, 6, 48
evam na mijjanti na samsaranti na māhaņā khattiya-vesa-pesā kīdā ya pakkhi ya sarīsivā ya narā ya savve taha deva-logā
a: ?: samsaranti; - b: J: pessā
IF THAT WOULD BE THE CASE (beings) COULD NOT BE PERCEIVED (i.e., distinguished) NOR WANDER IN SAMSARA. THERE WOULD BE NEITHER BRAHMINS NOR KSATRIYAS,
