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Mahāvira's Words by Walther Schubring
but takes upon himself the equality29 [of all comrades) in all cases. 4. In the self-discipline which recognizes the unity with others, 30 the monk should lead his mode of life in a pure attitude. Lifelong devoted, a prudent one has [always] cleverly accomplished his death. 5. Surveying a wide [time span, namely), the doctrine in the past and future, a wise one, (in this way] the pious one wanders in the doctrine, unsubmittingly, when difficulties affect him. 31) 6. With complete insight, always making an effort, the wise one should pronounce the law of unity. Always free of violence towards the tiny (living beings), the pious one should neither be angry with nor pay homage to others]."2 7. Withdrawn with regard to the respect which many 33) express (such a) man is without bondage to any kind of [worldly] things. Always clear like a lake, he revealed the doctrine of the descendent of] Kāśyapa. 8. There are many living beings in (many) individual abodes. (34) Surveying the unity in every case, a pious one who has entered into the status of a monk has (still] practised renunciation with regard to beings). 9. A wise one penetrates the doctrine and stands at the end of activity. Those who hang on to property worry, [but] what belongs to them they do not get (forever].36 10. One knows that [property) in this world brings misfortune and misfortune draws misfortune with it in the next world. Of a transitory nature is this [property]: who likes to live domesticated when he knows this? (37) 11. One should thoroughly know the "sticking” (of people]38 and their demonstration
29 The context makes it clear to understand samayam as samatām. so samay'annayarammi, as it is to be read with C, against sama a°of the edition, seems to stand for annayara-samayammi: "possessing unity (samatā, as here) with others", namely samjame.cp. the note to Ayar. 111, 29. (See Bollée 1988, pp. 49f. for sama(y), where it is left open what annayara refers to exactly (WB).)
"On violence against monks see Bollée 1988, p. 51 On avihannü see Caillat 1995, esp. p. 75 (WB). 32 māni for māne = māneijā. **For Sil.'s parable here of the white and black temple for the followers of the Dharma see Bollée 1988, p. 53 (WB). 34 Cf. Ayār. 2,6(1, 2, 1, 2) (WB). 3 The context makes it clear that samayam is to be understood as samatām.
30 In C no labha(n)ti nitiyam pariggaham is metrically wrong, but has nitiyam correctly as against niyam. A stanza from the Nāgārjuniya recorded by C and Sil. here says: “Some people, when they hear that this and that person became monks, come up with a hindrance; [but the wise one (standing on the highest rule, - prudent thereby, should overcome this as well”. (See Appendix 4 for niyam)
3 For the absolutive vijjam here see Norman 1990, pp. 9. (WB).
38 Read with C mahatā. For paligoha C says: parigoho ņāma paricchangah. davve parigoho panko, bhāve abhilāso bāhyabhyantara-vastuşu. (With Sil, on p. 129, line 2, it has to be pank'ādir instead of pāk'ādir.) Instead of paligoha the Nāgärjuniya have ogova palimantha, "hindrance", and end their stanza as given in (fn. 36 above to stanza) 9:"this as well a wise one should thereby (eena) overcome" without saying whereby. (See Appendix 4 for paligoha.)
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