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Pure Life (Bambhacerāim)
deny the world, not deny oneself. [Since) whoever denies the world, denies oneself; whoever denies oneself, denies the world. [3.] Whoever knows from experience how a tool operates in the whole world,' has learnt to give it up; whoever has learnt to give up a tool, knows from experience how it operates in the whole world.)
Thato the strong ones have seen when they had overcome (70) (the controlled ones, always exerting themselves, never imprudent): Whoever is imprudent and adheres to externals, him one calls a punishment (for his fellow creatures); a prudent one who has recognized this (as being injurious, says]: "from now [I shall] not do anymore]?? what I have done previously
(out of inattentiveness)." S (Truly, I say: there are beings who reside in the earth, on grass, on leaves, wood, in dung, in garbage heaps, there are beings who are subjected in flight] to collision, and in some cases they collide [in the act]'. If, now, [they) come in contact with fire, some of them] shrivel away; those [however] who shrivel away, suffer torment thereby; those [however] who suffer torment, perish thereby.)*
"I shall not do that” ([so says one,) after pulling himself together, after thinking it over, and as an insightful one knows where there is no danger (of
rebirth anymore]). Whoever does not do this, 22 (has finished (others transmit:) has therewith finished,) he is called a houseless one. (Whoever adheres to external impressions, stands in the whirlpool (of new births); whoever is in the whirlpool, adheres to external impressions: looking upwards, downwards, around him (or] forwards [and] listening, he sees forms, hears sounds; looking for support upwards, downwards, all around [or] forwards, he finds it in forms and sounds.)
Should the word diha somehow be related to diva (dipa), or is it corrupted from this? The idea of such a circumstance leads one to separate the sentence from the previous one and to include it in the discussion on fire. Jacobi translates diha-loga as 'long-living bodies (i.e., plants)', following Sil's dirgha-loko vanaspatiḥ (52a8 on sūtra 32). But the first explanation of the Cürņi is vanhii-logo (probably: vanhiya logo), i.e., the world of fire, fire-bodies (29, line 6). According to Turner 1966, entry 6333, diha is derived from div(asa), crossing with ahar, rather than being a phonetic development of -s-. Sanskrit div, dyu can mean 'fire', but for dyu-loka and dyaur-loka, Monier-Williams has only 'heavenly world' (WB).)
20 The reason for the connection: the apparent context. 21 Read: karissāmi iyāni no. 22 See note 20 above.
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