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मार्च २०१०
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75 Pannt, 259a: samsaya-karaņi yā vāk anekârthâbhidhāyitaya parasya samśayam utpadayati, yathā saindhavamāniyatâm ity atra saindhava-sabdo lavana-vastra-puruşa-vājisu. SCHUBRING (2000 $ 74: 157 f.): 'All animals with two to four senses and beings with express themselves in the neither true nor wrong way, but the latter will employ the first three modes just as well (Pannav. 260a) provided they have learnt to do so or carry along with them a higher ability.'
76 PannȚ, 259a: vyäkrtā yā prakatărthā.
77 Pannt, 259a: avyākstā atigambhira-śabdârthā avyaktâksaraprayuktā vā avibhāvitârthātvät.
78 The Pāli equivalents of pannavaņā and pannatta are paññāpana, paññatta (MĀLVAŅIYĀ 1971: 212). The word pannatti <prajñapti), teaching, information, instruction, is frequently used in the canon, for instance at Viy 2.1.90, or Viy 16.6 (709b) where the verbs pannaveti parūveti <prajñāpayati prarūpayati> are used in to describe Mahāvira's preaching activity. Hence, his teachings are called pannavaņā <prajñāpana>, exposition, or parūvaņa <prarüpana>, explanation (AGD 51, MĀLVANIYĀ 1971: 210). The 'proclamations' (Kundmachung) or preachings of the unattached ones are also called niggantha pāvayaņa / pavayaņa <nirgrantha pravacana> in Viy 2.5.5 (134b), 20.8.5 (792b) and Thāņa 176a. See SCHUBRING 2000 § 37: 73).
79 DELEU (1970: 169) writes: 'āsaissāmo is āśayisyāmaḥ, not, as Abhay, says, āśrayisyāmaḥ.' According to the rules of speech in Āyāra 2.4.1.5 and DVS 7.8–10 one should avoid such a statement if one cannot be entirely sure.
80 PannT 249b: yathāvasthitârthâbhidhãnād iyam prajñāpani, in MĀLVANIYĀ (1971: 211, cf. 346).
81 Contrary to MĀLVANIYĀ's (1971: 211) view that asatya-mrsă speech ‘has nothing to do with norm' it is obvious that by referring to situations that ought to be both imperatives, commissives (vows), and declaratives imply normative conditions, even if used by an enlightened being. Only assertives attempt to represent situations as they are. Searle showed that from the hearer's perspective even literal speech implies a contextual horizon to be intelligible (HABERMAS 1980: 452) / (19841987 I: 337). According to Paạn 246b, asatyā-měsā speech signifies not only ohāraņi <avadhāraņD or determinative expressions such as 'I believe' or 'I think', but all attempts to communicate transcendental truth through
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