Jinamanjari 1996 09 No 14

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 55

opinion in his German translation of 1969 where he gives "pforte" (Skt. dvāra > vāra). The late Prof. Seiren Matsunami, a student of Schubring, has adopted Schubring's first explanation in his Japanese translation of the text. Another possibility would be interpreting this as "always," from the Sanskrit, vāra = "time, turn" (as in Jacobi's translation of Sū 1.6.28 - supru). In this context. "every time or always" (savva vāra) contrasts with 'everywhere" (savvattha, Skt. = sarvatra). In terms of the sloka metre, the reading savva varihi vārie would also be possible as the syllable preceding vārie should metrically be a short one. This would accord with Sūv(gada) cūrni vāriya suvva-vārī. Furthermore, Isibhāsivaim 29. 3-12, and 19, are parallels passages with Dhammapada 360 and 361 (especially, Isibh. 29.19ab and Dhammapada 361cd).
2.8 We get, therefore, the following readings from the referred texts:
Isibh. - suvva vārīhim vāri, or savva vārī hi vāri Sūy.cūrņi - vāriya savvu-varī Sūy.tīkā - vāriva savva vāram (text; v.1.vāre) SPhS - savva vāri vārito (only PTS has vāri) and, savvattha virae dante, suvva vārīhis vāri, suvva dukkha ppahīņeva, Isibh. 29.19abc - sabbattha sumvuto bhikku sabbadukkhā pamuccati (Dhp. 361cd)
Phonetic confusion between "j" and "e", and orthographical confusion between "i e" and "am" in Jaina manuscripts are likely to occur. Moreover, the Burmese letter for "i" and "am" are very similar. Although it is impossible to indicate the source of Buddhaghosa's interpretation, it seems to be close to the Suv.cūrņi' s. The fact that these tenets are found in both Buddhist and Jaina sources makes it highly probable
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