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Renunciation of Temptation (Süyagada I 3.)
163
pondent, like old (draught) bulls on a hilly road." 22. When in that way they have obtained an offer (the monks are] deluded, lusting for women, infatuated by desires, are gone home [immediately again) with (such) persuasion-so I say.
3. 1. As one who is afraid, when it comes to a fight, looks behind him for a round ditch, a thicket (or) cavet (with the thought:] "who knows (whose) defeat [it will be]! 2. A fraction of a fraction of moments is (in certain cases) so that the leaf turns). If I shall be defeated then I shall escape.” So the afraid one thinks. 3. Some wandering monks [do] the same when they realize that they are weak: because they see a danger which is not [yet at all] there, they justify what was heard” (during the instruction) perhaps in the following way: 4. “Who knows (as a result of what) a breakdown in the religious state [is ordained for me), whether through a woman or by [drinking forbidden] water! When one urges me [to explain my transgression) then I shall say: [as for this not[hing) has been prescribed to us”. (37) 5. In this way they scrutinize [the doctrine as one] scrutinizes a round ditch, being in doubt, as if ignorant of the [right] path (38) (read: icc-evam. valaya 'āi-p. va instead of ca). 6.The elephants" though, when it comes to a fight, striding ahead of the heroes, do not look back, [as] if death were imminent.
7. So should the monk wander [once] he has set out after doing away with what fettered him to his (40) and ending (every injurious] undertaking, reflecting [alone) on the [liberation) of
* This stanza is perhaps a variant of the previous one. (Ghatage 2000, p. 232 compares Theragāthā 1154, (WB).)
34 The same three expressions are in Ayar. II 3, 3, 2. Śil. explains valaya as a piece of land surrounded by water. In Ācār. II 3, 3, 1 nüma-grhāni are bhūmi-grhāni. In Acār. II § 149 (382b 6) this word is forgotten before vrksa-pradhānāni tad-upari vă grhāni, explanations which of course belong to the following vrkşagrhāni = rukkha -gihāim. The assumptions by Charpentier 1916, p. 225, lines 8ff. are thereby clarified. (On valaya see Bollée 1988, pp. 110.) 35 Literally: "The moment of a moment of a moment".
36 Or: "What [just now, in stanza 1) was heard" (namely: ko jāņai parājayam, which is perhaps proverbial). In both cases imam is in a sense to be taken predicatively. On this see Bollée 1988, p. 112 (WB).)
37 Jacobi 1895, p. 266: 'We have no (other) resource (in case of need)!'; Bollée 1988, p. 112f.:'(life as a monk) is not appropriate for us' (WB).
3 Bollée 1988, p. 113: 'In just this way they seek excuses (or: masks) because they have begun to doubt like people ignorant ...'(WB).
39 nāyā stands for nāgā (the meaning jñātārah by Šil. is wrong; jñātāḥ Harsakula); cp. não samgāma-sise va, Ayār. I 43, 9 (9, 3, 1, 8) and in the glossary under samgāma. (For Jacobi and Bollée nāyā nāyakāh, "leaders' (WB).
40 Cf. Ayār. II 16, 1: viosire vinnu agära-bandhanam (WB).
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