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Pure Life (Bambhaceräim)
beings." Then one day a sickness befalls him, and those with whom he lives to
gether, these [his] kin first avoid him, and then he these [his] kin." Remove wish and desire wisely from yourself, (you [are meant]), by pulling out the thorn [of worldliness]: ([the thorn] through which [desire] could arise, through it [it] should not arise.) (77)
9,25 Those who are overshadowed by delusion do not grasp this: the world is terribly tormented by women. (Mark, you: they say they [are] their [only] support it brings up suffering, delusion, death, hell [-existence], animal existence!) Whoever is continuously deluded does not recognize the proper thing." (The hero has said:) no imprudence in the 30 general delusion!(Away with the delusion of him who [in fact should be] experienced
68
89
with regard to dying in peace [and] it [the body] which is subject to the law of decay!) "See, I am incapable of [it]!" Away with it! This, (o monk), see, is the great danger: one should not cause injury to anyone." He is praised as a hero who does not lose interest in receiving alms: he should not be displeased because one has not given
10,5 him anything,(2) he should not chide if he has received [just] a little, he should [calmly] turn away if one sends him away. (May you observe these rules of a monk. So I say.)*
[Instead of the beginning of 3 it is transmitted further:] If, now, with tools of various kinds, acts through a deed are undertaken in the world, namely, for the sake of attention" towards one's own sons, daughters, daughters-in-law, relatives,
64
The ending anam in māṇavāṇam, 9, 21, again brings about, through the echo in samsamciyaṇam, 9, 1, the words following it there "in a threefold way. And ...", until "towards ruin". They disturb the sense completely and therefore must not be on the top.
65 The text says "or."
66 See fn. 36 above.
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67 See fn. 53 above.
68 The words thibhi loe pavvahie (actually: pavvahie loe) is to be marked as a sloka-pāda. The ending bhi instead of hi is especially archaic.
69
The word naraga before tirikkhae is excluded (as it stems from another context (WB)), cf. the glossary. 70 These words seem to based on a sloka.
71 This sentence does not fit in here, but only below, 28, 2, where the same words precede it.
72
For the omission of i(t)i after dei see Bollée 1977, p. 109 (WB).
73
aesa, ādeśa. (In his glossary of the text Schubring for desa gives avesa as an etymon, 'intentness, devotedness to an object' (Monier-Williams). "Attention" (Zuwendung): in the sense of care, donation' WB.)
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