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190
AŅUOGADDĀRĀIM
(SUTTAS 523
water, the dharmāstikāya is the support of the movement of souls and material bodies), and (finally) propounded.
This is the precept of one's own doctrine.
523. Then what is the precept of other's doctrine ? The precept of other's doctrine is (there) where indeed other's doctrine is properly stated, ...up to...(finally) propounded (vide sutta No. 522).
This is the precept of other's doctrine.
524. Then what is the precept of both one's own doctrine and other's doctrine ? The precept of both one's own doctrine and other's doctrine is (there) where one's own and other's doctrine are properly stated, ...up to...(finally) propounded (vide sutta No. 522).
This is the precept of both one's own doctrine and other's doctrine.
525 [1]. Now, which standpoint' desires which (kind of) precept ? There, the negama, samgaha2 and vavahāra desire (all) the three kinds of precept, viz. (i) precept of one's own doctrine, (ii) precept of other's doctrine, and (iii) precept of both one's own and other's doctrine.
525 [2]. The uijusua desires (only) two kinds of precept, viz. (i) precept of one's own doctrine and (ii) precept of other's doctrine. (According to this naya), there (in the third category), indeed, what is (called) the precept of one's own doctrine properly belongs to the precept of one's own doctrine, and what is called) the precept of other's doctrine properly belongs to the precept of other's doctrine Therefore, there are (only) two kinds of precept, there is not three kinds of precept.
525 [3). The three saddanayas (standpoints of sadda) desire (only) one, viz, the precept of one's own doctrine, there is no precept of other's doctrine. Why? Because other's doctrine, being a perverse faith, is false, fallacious, unreal, inactive (akiriya), wrong way (and) wrong teaching. Therefore, all (worthy precepts) are the precept of one's own doctrine, there being neither the precept of other's doctrine, nor the precept of both one's own and other's doctrine.
This is the precept.
1. Here the standpoint (naya) is personified as the holder of a standpoint. 2. Vide footnote 5 on p. 192 of the MJV edition.
