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Pure Life (Bambhacerāim)
goes, entangled in delusion and imprudence, into a womb again. He who [however,] (82) 13,25 disregards sounds and forms and is honest he will, because he yearns for death, be free
from death.
('Attentive' towards desires, renouncing evil deeds, a courageous one [and] on guard, [is he], who knows well. Whoever knows from experience how a tool affects the changing [beings], he has learnt to get rid of it; whoever has learnt to get rid of tools, he knows from experience how a tool affects the changing [beings].) Whoever renounces activity with him one does not find busy-ness, ios ([because) through activity the basis (for a new existence) arises.) If he considers well the effect of activity and considers) (especially) what (one calls) murder, the root of all effect,
([i.e.,) accepts 14,5 everything (that is taught about it,))'09 "then a prudent one who has recognized this (as
being injurious)', 'overcoming the world, pushing away the world consciousness from
him', 'should press forwards intelligently' (and so you too). So I say."0 Consider here [and] now birth and growth, ponder over and recognize what is dear to 10 beings; [as a consequence of it a real knower, after he has recognized that (protection]
is the highest, does nothing evil [anymore], because a pious mode of life is his goal. Loosen the bondage to people here in the world; they live in activity, they overlook both
[birth and death]; greedy in desire they accumulate (property); poured out in the form 15 of semen) they again enter into a womb. )
If he henceforth hits upon pleasure then he thinks: 'look out! here is pleasure! Let
it be over with interaction with the fool; he furthers what is hostile to him.'(112) [Others transmit:) (as a consequence) of it a real knower, after he has recognized that
108 A comma after vijjai, 13, 29.
109 Here follows in the text: "missing on both ends [birth and death)." These words fit in here poorly. One is inclined to suppose that they are falsely joined to āya (in samāyāya) just as in 15, 28-and here rightlythey follow āya (in parinnāya). Even in Süy. II 1, 46 they appear (perhaps as a quotation or by induction) behind samkhãe (as good as samkhāya). To Lines 14,5--7 may be quotations and therefore would have to be continuous and put in single quotes.
sil. 159b9f.(1916 ed.) on sūtra 2 explains samsiccamāņā as: tena kāmópādāna-janitena karmaṇā āpūryamanā garbhād garbhantaram upayānti; samsāra-cakravāle 'raghatta-ghați-yantra-nyayena paryatante, a-satah. See Dundas 2002, p. 35; for the comparison of samsāra with the Persian wheel see Bollée 1977, p. 113 (WB).
112 The fool is the subject: puruşâdi-vadha-samuttham vairam tad bālaḥ sangånuşangi sann ātmano vardhayati (sil. 160a 4 on sūtra 3) (WB).
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