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104
Mahāvira's Words by Walther Schubring
5. Remembering the World.
A. Prose. For and against offending beings.
B. Sloka. 1. Of what is newly acquired (ulthiya): (a) sexual inclination, (b) secret passions, (c) fear of demands. 2. Temptations of the new monk: (a) when going for alms, (b) through one's own inclination, (c) through doubt. 3. His readiness to learn. The goal.
C. Indravajra. The fickle and the faithful monk. [There are]"9 ever so many people) in the world who act violently, 160 (and this) with a purpose or without a purpose; among these [people] here [they are] acting violently;
[la.) (The desires (of a person) pull (one) down, that is why he is in the domain of
death; because he is in the domain of death that is why he is far from liberation. A 20,30 man is, after his becoming a monk,] not [any longer) in the domain (of death], [i.e.,]
he is not far (from liberation). He sees) the drop on the tip of a blade of grass"61 (pushed forward, fallen down, blown away), as the life of a fool, an indolent one, an unknowing one.
Performing evil acts, (the fool), deluded by (this) harm, rushes towards downfall. Through delusion he reaches a womb, death and everything that follows, ([for it has been said:] 'Here in the world delusion dominates over and over again.' Who
ever recognizes uncertainty (as being injurious), he has recognized the journey 21,5 through the forms of existence); whoever has not recognized uncertainty (as being
injurious], he has (also) not recognized the journey through the forms of exis
tence.) Whoever62 is prudent, does not care for sexual intercourse. If one of them is guilty of it, [but) does not want to know about it, then it is a second foolishness of the stupid fellow, (which occurs besides the first]. If one has understood this through deliberation, then one should proclaim (it to others) for the purpose of avoidance. So I say.)*
159 The beginning is in 17, 23, (see also fn. 135 above). 160 The Nāgārjuniya have: "Ever so many (people) act in the world murdering the six groups of beings." samārabhanti there is apparently third person plural present indicative, whereas our vipparāmusanti, in considering the corresponding expressions after it, is to be seen as a nominative masculine plural participle. 10. For this image see also Utt. 7, 23f.; 10, 2; Uvav. $ 23; according to the latter two Dasav. 11, XVI. 162 Cf. Sūy. I 4, 1, 29. 13 The Nāgārjuniya have: "Whoever succumbs to the senses, or if he has succumbed to them, does not confess it or denies it when questioned by another, or accuses this other one of his own sins or with an even worse sin, (this is ...)." pāvitthataraga may rather be a comparative (!) to be derived from pāpistha than from vis.
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