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144
Mahāvira's Words by Walther Schubring
another (who thinks differently]“ (read: annāņena niyacchai). 18. Just as in the forest a person who does not know his way around (and) who follows a guide who himself [also) does not know his way around—both Care] ignorant and suffer bitter distress. (43)
19. A blind person who shows another blind person the way takes a longer distance (than is necessary, and] the one (he leads) ends up on the wrong road or follows (with him) the [longer) road (taken]. 21a. Similarly some, through (their) speculations, are not useful to another, 20b. or [he] ends up on a morally wrong path; [in any case, both] these do not go directly straight ahead. (44) 20a. So, some [say: "we are striving after our own standpoint, we are supporting the good; 21b. but that one (through] his speculation is supposedly) 'truly a righteous one,' [in reality] one who erts." S 22. Reaching such goals through their philosophy, without the knowledge of what is good and bad they destroy suffering as little as a bird the cage. 23. Those who, by extolling what only they alone believe, (and) admonish what another takes upon himself, 46 acting thereby as if knowing, puff themselves up in favour of samsāra.
24. (But] now further, [comes], the well-known doctrine of the proclaimers of deeds. [One should follow it because] for those who have distanced themselves from the thought of [the effective power of a] deed (there follows] an extension of the wandering around in existence. 26. The following [are) the three conditions through which injustice occurs: one has gone about it (oneself], one has sent (another, and) one has approved of it with the mind. 27. These are the three fetters through which injustice occurs. [Imbued) with these (47) one attains nirvāna through the power of the purity of the heart. 25. If one wants to hurt [a being, but) no injury (takes place) with (the organ of the body [and if one) injures (with the organ of the body but] did not have the intention (of it)," then one feels the [effect of the in fact] blameworthy [deed), affected only (similarly superficially); [it is) truly not completely unfolded (with regard
42 (Reading) annánu°for annam anu", as in 19 addhâņuo for addham anu (Following Jacobi Bollée 1977, p. 95 takes niyacchai/nigacchati as 'leads to' instead of niyacchati 'hinders' (WB). 45 When the c and d pādas are interchanged the correct reading niyacchanti can be restored (WB). 44 For Śīl.'s comment see Jayatilleke 1963, p. 119 (WB). 45 The disorder in the lines is brought about through the similarity of the beginnings and through the repetition of viyakkähim. In the second case Sil. read viyappāhim. In 21b hi, as in 1, 9. (See Appendix 4.)
param vratam. "Since these two lines as they are handed down do not go together one could read eyam for evam as in 1, 4, 2, 19, cf. Pischel 1900, $ 254 (WB). 4* (jam) jānam (himsai) käena (u) aņāutti. jam ca [kāeņa āuttī), abuho (u) himsai.
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