Jambu Jyoti

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

Page 76

'Adda' or the Oldest Extant Dispute between....
Anuttare: cf. DN II 246, 6* esa maggo uju45 maggo esa maggo an-uttaro.
2, 6, 14
uddham ahe yam tiriyam disāsu tasa ya je thāvara je ya pāṇā | bhūyâbhisankāě duguñchamāņo no garahaï vusimam kimci loe ||
65
a: Jahe ya; -c Ţ: bhūyâhisamkabhi, V: bhayâhisamkabhi; TVJ : duguñchamāṇā
A (person) leading a monk's life and dreading to harm (other) beings— beings that move beyond, under and horizontally in the directions and such as do not do that- by no means criticizes anything in the world.
a cf. PindaN 363;-c 1, 14, 20 a
Bhūyâbhisankāe: sankâlaye aṇṇāṇe ca (Cū 423, 2), bhūtaṁ-sadbhūtam tathyaṁ tatrâbhiśankayā (Ț II 144 a 8 sq.) which Śīlânka follows up by the right explanation.
Vusimam 'well-controlled' (Jac.), 'sage' (Caillat 1991 86 and 88). Mme. Caillat suggests "vusimaṁ could have been an old equivalent of tīrthakṛt, a 'fordmaker', or a 'sage", with PSM connecting the word with Sa. bṛsi 'a pad, (esp.) the seat of an ascetic' + -ma(nt) -. Thus the image would be that the monk use his seat as a raft to cross samsara. Rafts for crossing rivers have of course been employed from time immemorial46.
Kimci loe: Osavva-loe tti trailokye pasaṇḍa-loke vā (Cū 423,3). Mme. Caillat reads kimci, but translates "the v(usimam) does not blame (anybody) in the world" perhaps thinking of kamci in 2, 6, 12.
(Gosāla speaks :)
2, 6, 15
agantagagârě ärām'-agāre
samane u bhie na uvei vasam |
dakkha hu santi bahave manussā
ūṇâirittā ya lavālavā ya ||
a: C āgantäre, TV: āgantagare, J: āgantāgāre; - c: J: maņūsā
In a hostel or hospice in a garden, however, your solicitous monk won't stay, for there are many clever people (there), some of whom are too little communicative, others too voluble.