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Pure Life (Bambhacerāim)
129
38,25
present circumstances to drag this (my] body further he should beg for (a layer of] grass, ... spread it out and there, when the time has come, carry out renunciation [1.] of his body, [2.] of the movement of the limbs and [3.] of walking." [For, the following has been said:] 'One after the otherlo [I want to describe) the methods of liberation by means of which the prudent ones (reach the goal], 82 after they have overcome both [birth and death), the awakened ones, who have come to the bank of the doctrine. One rich (in spirit), a prudent one,83 if he has recognized all that is incomparable [and] has thought it through logically, he transcends karman. [1.) If he has reduced the passions then he should bear with little food. When the monk gets sick in view of the [scanty] food, then he should not yearn to live, but also not desire to die: to both, life as well as death, he should not be attached. Indifferent, concerned only with the removal of karman, may he maintain the pious attitude; by making himself free (114) internally and externally, may he search (only) for the pure heart. Whatever he recognizes as a means to support his life [still] for a while, 84 this he quickly employs prudently in favour of a period of time. In a village or forest a monk should examine a spot, and when he has found it free of living beings, then he should spread out his slayer of] grass (there). He should lie there without food; if temptations affect him in this regard, then he should bear them; he should not go [among people) before the (fixed) time, even if he is affected by human things. Animals
39,5
79 Wrongly follows: "And this is the truth" until "the frightening (inflictions directly)" (38, 1), and thereafter, again: "There too", etc., until "beneficial" (cp.fn. 75 above), also, as the end of an uddeśa: "So I say".
30 A counting of the stanzas will be dispensed with, especially since three lines often belong together. The whole piece is cited as an elucidation of the words kāyam ca jogam ca iriyam ca, which explains the omission of all the prose insertions. * vimohāim jāim is masculine accusative plural. (Schubring notes: cf., however, Utt. 5, 26 (WB).)
Line 38, 23 is made up of the two odd pādas and is therefore to be separated into two lines. The missing even pādas have been supplemented.
34 There is indeed no beginning of an āryā here (as the edition suggests), but a sloka-pāda, in which only vasumanto maimanto needs to be read. See Appendix 4, also for "all" In "all that is incomparable".)
** So that the end does not come before he is really ready for it. (For the stanzas 7-25 (pp. 39, 5-40, 8 in Schubring's ed.) below see Caillat 1997a, pp. 59f. (WB).)
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