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Pure Life (Bambhacerāim)
99
17,5
eschewing one (impulse) one eschews each and every one; by eschewing each and every one, one eschews the one [of the present case]). The one who [until now only) believes, (will be] prudent after the instruction (after he has understood, thanks to the instruction, that the world conceals no danger (of rebirth any. more];129 one instruction 130 follows from the other (no instruction remains omitted as a consequence of this interconnection. Whoever knows anger (through instruction), he knows [through instruction] pride, who pride deceit, who deceit greed, who greed love, who love hate, who hate confusion; who confusion conception, who conception birth, who birth death, who death hell [existence], who hell animal existence, who animal existence suffering (itself.(131) After such an instruction) 'prudent', may he put an end to anger, pride, deceit, greed, love, hate, confusion, birth, death, hell, animal existence [and] suffering (itself].132 Is there a precondition [for the rebirth] of a prudent one?, there is none, none exists here. So I say.)* (86)
4. Righteousness
A. Prose. Defence of the prohibition of offence to living beings. B. Śloka. On constancy.
C. Indravajra. Warning to the fickle monk. Truly, I say: the revered saints, those who were, those who are and those who will be, they all say, speak, proclaim, explain the following: no lower animal, no plant, no higher
beings, no other living being may be beaten, ordered about, controlled, strained [or] des17, 20 troyed. This is the pure, constant, eternal teaching proclaimed by those who know,
because they understand the world. 133 Among those who are prepared to act,134 those unprepared, those willing, those unwilling, among those who have turned away from
129 This last sentence does not seem to fit in well here. Since it is identical with 3, 12, it reappears here probably only because maha-jāna 17, 2 and saddhi 17, 5 echoe mahā-vihi 3, 11 and saddha 3, 9.
130 sattha = śāstra. 13 In his review of Schubring's work Leumann says on p. 160 (see the English tr. of the review in Appendix 2) that this reminds one of the Buddhist pratityasamutpäda (WB).
132 Here follows a repetition of lines 23-25: "then this the view of a prudent one ... self-caused." This is either induced by ... tiriyam ca dukkham ca corresponding to mānam ca lobham ca, or is a variant; in the conclusion it means namely: "who discontinues everything self-caused, keeping (? nisiddha) it off."
13 To the reference to this place in the ed. p. 17 is to be added: the author (Schubring) Mahānisiha, p. 55. 134 Cf. fn. 30 above (p. 84).
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