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APPENDIX : Schubring's ĀCĀRĀNGA ANALYSIS
247 1C, 3B, 6B stand togather in respect of content : I = world, therefore sparing the life of the beings ; so also 1D, 2D, 6C : firmness of faith and the fall back ; what does the latter consist in ? What causes it ? 3C, 4B : Indifference in the face of bodily and spiritual temptations. The assertion of an old association is not demonstrable in the first case but is rather so in the last. Hence one sees the immediate joining together through eyam and a more frequent allocution than in other passages; as an indirect proof it might be noted that in 23, 13, on account of the earlier occurring gabbh'ai and in recollection of 17, 10, there has been drawn out the line 17, 24 - a phenomenon concerning which yet more will be said in due course. Not to be combined is 2C - itself farther cleft on account of the dissimilarity in naming organs. 5B builds a well-rounded whole which requires no extending, and yet 8C should be attached thereto. There certainly are named the three life-stages but only the last two are described ; I find the first in 5B where the details seem to refer to the young monk (21, 6. 23, 2, perhaps also 24, 2); again, 22, 26 is parallel to 35, 6. Linguistically, 5B displays various peculiarities : hoi and havai besides bhavai (which in 29, 12 = 21, 16 will be replaced by hoi) etc., kaya instead of kada, viyakkhāya and vikkhāya besides viyāhiya; striking is the use of magga in 22, 9, of guna in 24, 14. Even the borrowing of a Vaitālīya-passage in 24, 28f. deserves to be noted.
Lastly, among the passages of the Tristubh-Style 1E, 2A, 3A, 4C, 8D deal with the content of the doctrine, and that certainly without any planned construction. 3A joins with 2A as its direct continuation, for the dukkha of 13, 9 is nothing but the chana of 12, 30 that leads to disaster. An allusion to the heretical doctrines is contained in 3A with 16, 4f. as also in 4C with 18, 12ff. As for the relationship between 1E and 2A let one observe that here as in 23, 23 the sentence se vasumam no annesim is followed by one of the rhetorical figures, something which is not rare in this text (see just below). The remaining Tristrubh-group 5C, 6A go together on account of their common reference to the reception that is accorded to the doctrine by the audience.
As we close these investigations into contextual grouping there arises the question as to what is the specific feature of the so-called "VerseStyle”. Most natural will it be to assume that we here have prose-sermons with copious scattering of verse-citations, an impression to which Jacobi
pression in the introduction to his translation (p. XLVIII).
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