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134
Mahāvira's Words by Walther Schubring
pleasant taste, [because] he is undemanding." A monk should not rub his eyes and not scratch his body. 21 Hardly looking sidewards (118) and backwards, and hardly
responding when spoken to he should wander attentively looking at the path."
22. When the cold period was (just) half over, the houseless one discard/s [-ded) his clo41,25 thing and wanders/ed about alert by letting his hand hang down and did not support him
self on a branch.
23. That was the precept which was not transgressed by the wise, pious one, the undemanding (Lord. Thus wandering [...])." So I say.
2. 1. Wandering, sitting and lodging which were described (earlier, stanza 6] as alone,
' 'Tell (now) about the resting places and seats'!3 of which the great hero availed him30 self!'14 2. (His) overnight place was sometimes to stay in waiting-huts, ils) in assem
bly halls and at wells, 16 in shops, sometimes in workshops (and?] on straw dumps, 3. sometimes in shelters (of a village), also in a summer house in a city, sometimes
in the cemetery, in an empty house 117) or at the foot of a tree. 4. in these lodgings the wise one (and) monk stayed more than thirteen years. In exerting himself day and night he exercised intense meditation, undisturbed (and) completely
"apadinna, actually "without obligation", is one of those words which cannot be translated in the same way everywhere. The places in the glossary for apadinna (under padinna, better paļinnā) are incorrect. They should be: 10,21:35, 16 41, 20 27:42,25, etc., 42,4 16:44, 1.3: 17,23 43,11.18 44, 1.
In assigning stanzas 20 and 21 to another context one is to proceed from 206. Just as here there are undoubtedly optatives, namely, because *pamajjyā is to be read, in a line of a differing, later type, this is the case with 21b. This line would then only be metrically correct if it is carejja instead of care. According to a rule, as 200 and 21 have it, māyanne finally appears in 20a: not the founder but his disciples and followers adhere to the "allowed measure". With this word stanza 20 is connected to samkhadi in stanza 19.
112 There is a sloka until apaļinnenam, in which, however, there must have been eso (or esa?). From bhagavayā onwards prose is to be indicated. This word serves as an explanation for māhanena, etc., I now take evam riyante as the beginning of a new sentence:"thus wandering", the rest is missing. Stanza 23 is repeated, certainly mechanically, at the end of each of the four sections of this poem. For the second line here the Ladnun ed. has: apadinnena Virena Käsavena mahesina. On the name Käsava see Mette 1991, p. 133 (WB).)
"The single quotes ...'indicate the indravajrā metre. (On āikkha tāi see Leumann against Jacobi in Balbir 1993, p. 93 (WB).
14 On p. 307a5 (1916 ed.) Śīl. (Jacobi 1884, p. 82) indicates that this "stanza 1" for unknown reasons was not explained by his predecessor (cirantana-tikākāra). However, the cunni explains it.
" Jacobi 1884, p. 82 avesaņa='workshop'. Verclas 1978, p. 182 proposes:āvesane sabhăpavāsu (WB). Hā... višanti yatra tad āveśanam, sūnya grham. Even in sabhā and prapā there are only temporary visits. Much less are the other places regarded as an overnight place. (For "workshops" see Appendix 4.)
" See Appendix 4 for more information on this.
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