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164
Mahāvira's Words by Walther Schubring
his soul."8. Some(42)[fellow monks of allegedly stricter habituation, chidingly] address [him), the monk, who lives piously. Those who so address [him chidingly), they play out finally [as the last trump the following]:43 9. "Since you are subject to a common, similar way of life and in delusion are attached to one another,44 begos alms for a sick person and let it be given [to you), 10. so you thereby (still] belong to those who feel love, and (in this spirit] serve one another; ( hence you have) lost the right path (and thereby) the right way (and are not (yet) beyond the sea of existences". 11. Then the monk, the liberation-knower, should tell them: “If you speak so then you sin in a twofold way. 46 12. You yourself, the one as well the other, eat out of begging bowls, and when you are sick (then you also eat) what is provided. And when you have enjoyed such [forbidden] germinating water or what was specially prepared [for you] (read: gilāņā abhihadam ti ya), (47) 13. [then you are in the first case) tainted by [giving rise) to terrible pain (to the consumed, living water atoms, in the other case) you have made yourself known (as needy persons): [and you are] not devoted (to renunciation). ---Too much scratching is not good; one thereby harms the wound." 48 14. Those ones are being] taught with truth by an undemanding knower: “This [is] not the established (right) way that one does not think about word and deed (read: vaim kiim). 15. Such words are worn out (49) like the tip of a bamboo cane. It is good to eat what is provided that comes from a lay person, but not from a monk. 16. What was a proclamation of the doctrine, purifying for those who indulge in [injurious) deeds --[through it] instruction had been given at that time, and not through such views [as yours]". 17. When they are not able to bring [their matter) forwards through all (such] persecutions, so
"attattāe, also in 11, 32, II 2, 23, Āyār. I 27, 156, 1, 2); 28, 5(6, 1, 5). Literally: "for the benefit of his soul", or "his conscious being". 42 The commentators take "some" to be heterodox monks (WB).
43 Instead of antae tesim samāhie (according to śil. = te ... antake (dure) samādheh!) I suppose rather antae tesim āhie = antake tair āhitam (ākhyātam). (See Appendix 4.) 44 This time different from 1, 1, 4. 4S Literally: "cause". 46 Namely, manasā and vayasă. Cp. 1,3, 1. (See Appendix 4.) " See Appendix 4 on this and the next stanza.
4* The accusations then that those who raise them are no better than the accused are thereby rebuffed; ujjhaya, in echoing ujjhai, is wrongly explained as sūnya, it is *uddhvaja. (See Appendix 4.)
49 Jacobi 1895, p. 267 renders karisiyā as 'weak'; it is unclear why cane tips should be “worn out", see Bollée 1988, p. 120. According to Schubring the speaker of the next sentence here is apparently not the orthodox Svetāmbara (WB).
30 anujutti (Śil.: anuyuktibhih, sarvair eva hetu-drstāntaih pramāna-bhūtaih). (Jacobi 1895, p. 267 and Bollée 1988, p. 121 render this word, which seems to occur only in the Sūy., as 'arguments' (WB).)
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