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Additions to Footnotes (supplied by W. Bollée)
253
256 the use of a mat or seat, the avoidance of alms from a host, a restriction in having possessions, abstention
from storing (food). 257 In the fifth (lesson the subject is) gain with the chessboard, increase in faith, compassion for the body of
immobile beings through endurance of abusive language and ill-treatment," 258 injuring their body; avoidance of a house as such, but not of its women, and also the groups (?) of all those
who are not permitted (a sojourn ?) by a host. 259 In the sixth (lesson the subject is) prevention (of errors) because of self-discipline, with regard to food
restraint which involves practice, and not indulging in bathing pleasures.' 260 In the seventh (lesson the subjects are) three: the former trades, enduring cold, and washing. Receiving
needles, etc., a patch for mending garments (?)..., 261 not giving instruction on a chair (?), degrees of karma-binding, fasting unto death, several vows of fasting,
liberation. 262 Importance and a great name should be known after their extent. There is a sixfold classification (nikṣepa)
of importance and extent. 263 Importance exists in material, spatial, temporal and religious sense, but a great name arises when these are
extensive. 264 People who excel in material, spatial, temporal and religious sense are indeed famous because of this extent. 265 Recognition (or: renunciation) should be known in material, spatial, temporal and metaphorical sense. Know
ledge and ... are twofold, each of them. 266 Religious renunciation is twofold: the fundamental and the additional merits." The fundamental merits are
fivefold, but the additional ones twofold. 267 Enjoyment of important (qualities). Renunciation is twofold here: with regard to (kinds of) renunciation
(and) degree of importance. Then there is great renunciation (?). 268 One (becomes a true) ascetic through threefold (renunciation): of divine, human and animal-born women.
(This is the Nijjutti of the great renunciation. The seventh lesson called the "great renunciation" is lost from the sūtra. Here ends it Niryukti (Nijjutti)."
$153); however, neither fits into the context here. Perhaps neither meaning was intended, see, e.g., stanza 256f. For the relatively neutral translation 'requisite', which at least includes clothing, see Deo 1956, p. 263.
15 Cf. Schubring 1935, $ 176. 14 Cf. Oha-nijjutti 468 (in Bollée 1994, p. 376, read siņāna). 1 On these see Caillat 1965, p. 125.
10 Pamaya is masculine and thus in the accusative here, unless one assumes an -am/-o error as, e.g., sovāgaputtam instead of -putto in Utt. 12, 37, uvaogo / -am in Oha-bhāşya 233, etc.
1 On the Jaina exegetical literature see Alsdorf 1977, pp. 1-8 (- Kleine Schriften, pp. 816-823). It is a pity that Alsdorf's notes on the Avassaya-nijjutti from his literary remains have not been included in his Kleine Schriften.
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