________________
XVI 1
and kāya-joga) beings are both object and subject as far as they are not obeying the commandments or, scil. while developing the body of transposition (āhāraga-sarīra) [in which case avirai is impossible, Abhay.], as far as they are inattentive (pamāyam paducca). * *
2. JARĀ.
1 (699b) * Beings in general may suffer decrepitude (jar ā) experienced by the body (sārīrā vedaņā) and distress (soga) experienced by the mind (māṇasā v.). A1-4 only suffer decrepitude; all other beings may suffer decrepitude and distress.
*
*
2a (700a) Sakka approaches Mv. (ref. to III 12a) and questions him on the topic 'range' (or 'sphere', oggaha). This, Mv. explains, is fivefold, viz the range of god-chiefs (dev'inda), kings, vassals (gāhāvas = gìhapatiḥ: mandaliko rājā, Abhay.), possessors of a house (sāgāriya) and [homeless monks here called] co-religionists (sāhammiya). Sakka recognizes the fact that the monks (samana niggantha) too have their range or sphere. After the god's departure Mv., being questioned by Goy., confirms Sakka's statement.
25 (701a) Goy. goes on questioning Mv. Sakka (as a rule: prāyena, Abhay.] speaks the truth; he is sammāvādi, not micchāvādi. Still he not only says things that are true (saccam bhāsam bhāsai), but [by inattention etc.: pramād'ādinā, Abhay.] also things that are false (mosam bh. bh.), both true and false or neither true nor false. Sakka's speech is objectionable inasmuch as he does not abandon harming minute beings while speaking (? jahe nam Sakke dev'inde deva-rāyā suhuma-kāyam anijjühittānam bhāsam bhāsai tāhe ņam S. d.-i. d.-r. sávajjam bh. bh.); otherwise (... nijjūhittāṇam) it is irreproachable (anavajja). For the question whether Sakka is capable of salvation ref. is made to Sanamkumāra in the Mo'uddesa, i. e. III 12d
Cf. Lehre par. 74.-According to Abhay. the vrddhāḥ say that suhuma-kaya is a hand or something like that (hast'adika vastu) or a cloth (vastra). anijjūhittānam then would be apôhya: adattvā, which would mean that Sakka's
222
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
