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Additions to Footnotes (supplied by W. Bollée)
Addition to fn. 59, p. 146:
The word utta here in 3, 5 corresponds to Skt kipta as is shown also in Dighanikaya III 28, 12f.: ege... Issarakuttam Brahma-kuttam... aggaññam paññapenti, 'Some declare the beginning of things to be the work of a creator god, of Brahma ...' For this and the next stanza see Gombrich 1975; Bhattacharyya 1971, pp. 75f.; Dasgupta 1922 (Vol. 1), pp. 203 ff.
259
Addition to fn. 62, p. 146:
Stanza 3, 7 seems, rather, to be an explanatory extension of the text. On the one hand, it supplies a useful hint for the meaning of the text, on the other, it figures as a logical connection that is not expressed in the lapidary Suy. stanza, namely, between the creator of the world and the combined cause of the end of the world. On the relation between Brahman and Maya see, e.g., Bhattacharyya 1971, pp. 70ff. and 85ff.
Footnote 65, p. 146:
The word amanunna translated here in 3, 10 as "unfair" in fact means 'unpleasant'. This is also the meaning of the equivalents in Skt and Pāli. What is meant here is that suffering arises after coming in contact with something unpleasant. This is clear from Samyuttanikāya 1 421, 22: appiyehi sampayogo dukkho, piyehi vippayogo dukkho.
Addition to fn. 66, p. 146:
Schubring's rendering here of 3, 11 can hardly be read as heterodox, whereas the commentators characterize this doctrine as that of the Terasiyas (Trairaśikas) which Jacobi (1895, p. 245) adopts ("they admit a third state besides those of the bound and of the liberated"). Jayatilleke 1963, pp. 156ff. refers to Dighanikāya I 19 and argues that the mere mention of the doctrine of the Trairasikas in the earliest Buddhist and Jaina texts makes "it highly probable that it was at least earlier than the Jain schema" (italics in the original). His translation (p. 158) of our stanza 3, 11 is: 'It is said by some that the soul is pure and sinless, but again it sins (avarajjhai) in that state owing to kiddā-padosa (pleasure and hatred? corruption through pleasure?); born here, he later (paccha) becomes. sinless as a restrained ascetic. As pure water free from pollution becomes again polluted (so does he again become sinful)'. Jayatilleke adds: "This stanza appears to summarize in fact what was stated in the Pali version" overlooked by Basham (1951, p. 259) who "thought that this doctrine was not so important for the early Ajivika. But unless it was one of the cardinal doctrines both the Jains as well as the Buddhists would not have stated it in summarizing their views" (Jayatilleke, pp. 158-159).
In Bollée 1977, p. 114, note 38 at the end read Jinabhadra for Hemacandra.
Addition to fn. 67, p. 146:
The advantage of Schubring's rearrangement (12b before 12a) is minimal because there is no connection to 13a which follows. Moreover, the doctrine discussed here does not correspond to that of the Terasiyas nor to its refutation by the Jainas. Perhaps the Cūrṇi is right in doubting the authenticity of the stanza. See also Jacobi 1895, p. 245, note 2 and Jayatilleke 1963, pp. 155 and 159.
The reference to "clear water" (viyaḍ'-ambu) means 'boiled water', i.e., lifeless water. Just as with dust the Jainas regard unboiled water as being animate, see Schubring 1935/2000, § 105.
Jain Education International
Addition to fn. 70, p.147:
A definition of "perfected" (siddha) is given by Mahias 1985, p. 253; cf. Ohira 1975, pp. 17-21. For "here in the
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