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182
AŅUOGADDARAIM
[ SUTTAS 492
(iv) there is a non-existent (object) compared with a nonexistent (object).
492 [2]. Among these, an existent (fact) is compared with another existent (fact, when) for instance, the (limbs of) arhats who exist (in reality) are compared with existing great cities, existing gates, and existing chests, as (in the following verse):
All the twenty-four Jinas have their chests like the gate of a great town, arms like the bar (of the gate), voice like the rumbling of a drum, (and) have their breasts marked with the śrivatsa (sign) //119//
492 [3]. An existent (fact) is compared with a non-existent (object), (when) for instance, the longevities of the hell-beings, animal beings, human beings and gods, which are existent (facts), are compared with paliovamas and sagarovamas (which are only conceptual, and) not real facts.
492 [4]. A non-existent (object) is compared with an existent (fact), as (illustrated) in (the following verses):
A leaf-with decayed end, dislocated from the stalk, falling down, sapless, in (immediate) danger (of separation from the tree) and which has reached the time (of death)-utters (as it were) the (following) //120//
verse:
As you (are at present) so (had) we (been in the past). You will also be (in the future) like us-(thus) addresses a grey leaf, while falling down, to the newly sprouting leaves //121//1
Neither there is, nor will there be such a dialogue between the sprouting and the grey leaves. Such comparison has indeed been made for the enlightenment of the competent person (fit for spiritual emancipation) //122//
492 [5]. A non-existent (object) is compared with another nonexistent (object), for instance, as is the 'horn of an ass', so is the 'horn of a hare'.
This is the samkha by comparison.
1. The Commentary, p. 215 B, shows how a non-existent object is compared with an existent fact in this verse. In the clause as you (are at present), so (had) we (been in the past)' (jaha tubbhe taha amhe), the previous condition (viz. the state of sprouting of the grey leaf) which is nonexistent at present, is compared with the (present) condition of the sprouting leaves, which is an existent fact. Similarly in the clause 'you will also be (in the future) like us' (tumhe vi a hohiha jaha amhe), the future condition of the sprouting leaves, which is non-existent at present, is compared with the condition of the green leaves, which is an existent fact (at present).
