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7. KEVALI.
1
1 (749a) * Against dissidents (annautthiya) who say that a
a
Kevalin may be possessed by Yakṣa (jakkh'ãesenam aiṭṭha - yakṣ'āvesen' āviṣṭa) and that, in this case, his speech (bhāsā) is false or partly false (mosam vā saccā-mosam va) Mv. contends that a Kevalin [because of his infinite energy (ananta-viryatvāt), Abhay.] cannot be possessed (no aissai) by a Yakṣa and that his speech, since it is sin- and harmless (asāvajja avarôvaghãiya), can be only true (saccam) or neither true nor false (asaccāmosam).
XVIII 7
The terms jakkh'aiṭṭha and ummaya-patta stand together in Kappa (SCHUBRING, Das Kalpa-sutra, Leipzig 1905) 6, 12; Yakṣa here is used in the common popular meaning; see Lehre par. 69 end. The term ann'aiṭṭhe = any'aviṣṭaḥ (comm.) is not found in the printed text.
2 (749b) a. There are three prerequisites [of existence] (uvahi), viz karman, body and property (bahira-bhaṇḍa-mattôvagarana). A2-5MG possess all three of them, HA1 only karman and body. b. These uvahis are living, lifeless or partly living (sacitta, acitta, misaya). c-d. The same applies to the three kinds of appropriation (pariggaha).
upadhi (pw: 'Bedingung, Attribut'): upadhiyate-upaṣṭabhyate yen' ātmā 'sav upadhiḥ, Abhay.; for twelve upadhis ('Daseinsgrundlagen') see Lehre par. 179. The difference between upadhi and parigraha, Abhay. says, is in the idea of property (mamatva-buddhi).
16
3 (750a) a. There are three kinds of 'acting' (paṇihāṇa): mental (maṇa-p.), verbal (vai-p.) and corporeal acting (kāya-p.). A1 have only the corporeal form, A2-4 only the verbal and the corporeal forms, HA MG all three forms of 'acting'. b. The same is true with bad acting (du-ppaṇihāṇa) and good acting (su-pp.). * *
panihāna (also Thāņa 121a, 196a) is nearly synonymous with joga.On ** follows the statement that Mv. continues his peregrination; the discussion with the dissidents, however, was finished already in 72 above.
4 (750b) In the sanctuary Gunasilaya near Rayagiha a number of dissidents (annautthiya), viz Kalodāi etc. (ref. to the Annautthiy'udd., VII 101), being at variance on the real tenor of the doctrine of the fundamental entities explained in VII 10, question the layman (samaṇôvāsaya) Madduya on that topic. a. According to Madduya we know and see a thing only by what
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