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Additions to Footnotes (supplied by W. Bollée)
Addition to fn. 83, p. 129:
Whereas Schubring suggests vasumanto maimanto, Caillat 1991, p. 84 wants to read vusimanto.
For "all" in "all that is incomparable" cf. Bollée 1988, p. 79 (should one read saccam instead of savvam?).
257
Footnote 92, p. 131:
On this introduction see Caillat 1994, p. 82, fn. 39. On this lecture see Verclas 1978, pp. 78ff., and 156-161 for a comparison with similar Buddhist and Brahmanical descriptions of ascetic life.
Addition to fn. 96, p. 132:
According to Verclas 1978, p. 79 stanza 8 may be taken together with 9ab, followed by 9cd and 10. The last word of 9b, abhivayamine, is metrically faulty.
Addition to fn. 116, p. 134:
For what Schubring translates as "workshops", paliya-tṭhāṇa, Leumann 1929, p. 159 (p. 243 above) in his review of the work translated here, thinks that a'barn' could be meant, cf. Turner 1973, no. 7963.
Addition to fn. 117, p. 134:
An empty house was a favoured place for meditation (e.g., Haribhadra's Samaraiccakahā 760, 6; with the Buddhists, e.g., Vinaya 1 97, 10, discussed by Schlingloff 1985, p. 332). However, "empty" means only empty of human beings, as Śīlânka I 297b 8 (1935 ed.) teaches us when commenting on Ayar. 1, 9, 2, 7: sunya-gṛhâdāv ahi-nakulâdayo ye präninaḥ. Other dangers are also mentioned in Lankâvatāra-sutra p. 249: śünyâgāra-sthitasya câikākino raho-gatasya viharato 'syâmanuṣyās tejo haranti. This accounts for the warning in Suy. 1, 2, 2, 15 that a great monk should not get goose-meat in an empty house and Viṣṇudharma-sūtra 70, 13 forbids laymen to sleep there. In a note on Utt. 2, 23 Jacobi 1895, p. 12 explains 'empty house' as one in which there are no women. In Pāli suññāgāra is often translated as 'empty place, solitude' (PED); but even in the forest monks can only stay in a hut during the monsoons (Jātaka III 191,5). In Mṛcchakatika 5, 42 poor people are compared to an empty house (sunyair gṛhaiḥ khalu samāḥ puruṣā daridrāḥ), but the empty house here probably refers to something concrete. In our place in the text here Śil. specifies sunya-gṛham as: sabhā nāma grāma-nagarâdīnām tad-vāsilokästhāyikärtham āgantuka-sayanártham ca kudyddy-akṛtiḥ kriyate (278b11 on sütra 68). For the presence of spirits in an empty house see Campbell 1898, p. 111 and Negelein 1931, p. 261.
Addition to fn. 123, p. 135:
Schubring takes hima-vãe as hima-vāte and translates it as "cold breeze". This is not certain because Pāli has both hima-pāta and -vāta. Jacobi 1884, p. 83 renders this as 'cold rain'.
Jain Education International
Addition to fn. 127, p. 136:
For the idea that the sight of a monk forebodes ill luck see Haribhadra's Samaraiccakahā 268, 11. The first encounter with a monk is inauspicious in Germany too (see H. Bächtold-Stäubli and E. Hoffmann-Krayer, Handwörterbuch des deutschen Aberglaubens I, Berlin/Leipzig: W. de Gruyter Verlag, 1927/1987, p. 424, note 155). For the attack on Mahāvīra see also Balbir 1993, pp. 139f. (AvN 485) with references to Verclas 1978.
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