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100
25
30
18, 5
Mahavira's Words by Walther Schubring
violent deeds, [and] among those who have not, among the professed monks, the nonmonks, among those who [still] cultivate the [earlier] relations, [and] those who do not cultivate them [anymore],135
This is truth and this is the case, and in view of this, it is being preached. After one has accepted it one should not put it aside again" (reject it), when one has recognized the teaching according to its essence. One should display equanimity towards visible things [and] should not go looking for the world. Whoever does not have this knowledge, from where could he have another? ([which would allow him to say:] "This I have [already] seen, heard, considered, understood what is here being spoken about." By letting yourself be disturbed from the [acquired] peace, 'one causes over and over again [new] birth'; '[on the other hand,] the prudent one,' for whom the insight is always present, 'exerts himself day and night.") Look at the imprudent ones all around; proceed attentively at all times. So I say.*
(Whatever influxes(138) [of external things in the soul there are] here, they [have to become] out-fluxes;(139) what here [are] out-fluxes, (87) these [go back to] influxes [of external things]. What here [are] cases of omitted influxes [of external things], these [too are] cases of omitted out-fluxes; what here [are] cases of omitted outfluxes these [go back to] cases of omitted influxes [of external things].) Understanding (these words and grasping the world thanks to the instruction), as it has been proclaimed each time, the one who knows speaks to people here on earth, (who are acquainted with the journey through the forms of existence, who are
140
135
This enumeration represents the different degrees of the relation to Mahavira's teaching among the listeners, from its first effects, from "standing up" and "joining in" to the acceptance of the external signs (uvahi). Accordingly, among those who no longer use instruments of murder, the laity are meant. The last pair can consequently be interchanged; these are the constant and the inconstant ones. Continued, see 20, 27 (p. 104 below).
136 The interpretation is obvious that to assim a word like purisamsi is to be supplemented and that both stand in relation to the previous locatives. Line 23, 13, however, (where the full stop is to be deleted) teaches what the continuation said.
137 Metrically: tam aittu[m] na nihe.
138
See Enomoto 1979 and for the Buddhist view on influx (asrava) see, e.g., Wayman 1991 (WB). 139 In his personal copy of the book Schubring notes in the margin: parissava, 'danger'. Cf. Asoka X CD where Bloch 1950, p. 119, translates it as 'penchant' (WB).
140 In sambujjhamane pudho pavelyam, 18, 2f, I am looking for the missing first line.
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