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2. SAMJAYA.
1 (722b) a. 'Standing' (thiya) in Dharma i.e. Religion (s a mjaya -viraya-paḍihaya-paccakkhāya-pāvakamme dhamme, loc.), Adharma i.e. Non-religion (assamjaya- adhamme) or in a mixture of both (short samjayasamjaye dhammâdhamme) does not mean that one can sit, lie etc. on them, but that one lives in them (e.g. dhamme thie dhammam uvasampajjittāṇam viharai). b. HA1-4G live in Adharma, A5 either in Adharma or in a mixture of Dharma and Adharma, M in Dharma, Adharma or a mixture of both.
XVII 2
Notwithstanding VII 101 where the question whether one can sit etc. on the atthikayas is discussed, and XX 22 q.v., the terms Dharma and Adharma here obviously have nothing to do with the fundamental entities.-Note Goy.'s question se kenam kh'ai attheņam.
2 (723a) a. Monks (samana) are wise (pandiya), laymen (samaṇôvāsaya) are half-wise (bāla-pandiya) as the dissidents (annautthiya) say, but in Mv.'s opinion he who spares even one living being in a certain sense is not completely foolish (iassa nam ega-pāṇāe vi dande nikkhitte se nam no eganta-bāle tti vattavvam siya), whereas according to the dissidents he who does not refrain from harming even one living being is completely foolish (jassa... aņikkhitte se nam eganta-bāle tti v. s.). b. HA1-4G are foolish, A5 are either foolish or half-wise, M are foolish or wise or half-wise.
anikkhitta (anikṣipta): anujjhita, apratyakhyāta, Abhay.
3 (723b) In all circumstances the soul and its self are identical (sa cceva jive sa cceva jiv'āyā), not different from each other (anne jīve anne jīv'āyā) as the dissidents (annautthiya) pretend. The 'circumstances' enumerated in the text bear on moral conduct, forms of imaginative knowledge (jāva refers to XII 51a), mental functions, volition, stages of existence, karmic states, lessās, kinds of belief, knowledge and non-knowledge, instincts, bodies, activities and the two kinds of imagination.
4 (724a) With great emphasis (aham eyam jāṇāmi etc., mae eyam nayam etc.), although no dissidents are mentioned, Mv.
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