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Mahavira's Words by Walther Schubring --- Appendix 4
monks are particularly clever, strong, etc., (Ayār. 2, 2, 1, 12) not only led to seduction (e.g., of the rşi Uttarka in Mahābhārata 13, 89; with the Buddhists: Vinaya III 134, 14ff.), but also, in times of monastic decadence, to the inscription of 1163 on a monk's grave that he became the dearest to the hearts of celestial women' (Epigraphia Carnatica II 63). See also Fischer 1979, p. 67.
Addition to fn. 3, p. 169: In Indian dance the karkata-hasta gesture may express longing (Fischer 1979, pp. 16, 220f., 226, 241). For women showing their bāhu-müla in sisupālavadha see Sivaramamurti 1970, p. 36 and plates IX 29, and X 31. For the armpit as a shifted pubic region, see Bollée 1983, p. 265. A Nepali statue shows the Boddhisattva being born from Māyā's armpit (ibid., note 348).
What Schubring translates as "drawn to the shoulder" at the end of stanza 3 here, Jacobi 1895, p. 272 renders as 'so that he will follow them about'. Alsdorf 1958, p. 262 thinks that a satisfactory solution is impossible. Bollée 1988, p. 145 proposes reading anuvii.
Addition to fn. 5, p. 169: Bollée 1988, p. 149 takes the etymon of uvagas to be upakarşati, 'to draw near to one's self (Monier-Wiliams) and refers to stanza 20 further below. For bhinna-kahā, obscene language', see Bollée 1997, pp. 64.
Addition to fn. 8, p. 170: Alsdorf 1958, p. 259 translates this section of stanza 10 here as: 'Therefore having taken to loneliness, domestic intercourse is not proper for the monk (?)' and on p. 263 refers to Theragăthā 27 and 233.
Addition to fn. 10, p. 170: For the vi in what follows this in stanza 11, which Schubring renders as "despite that good quality)", Alsdorf 1958, p. 259 translates as 'too'. However, in the preceding verses 'others are not mentioned.
Addition to fn. 12, p. 170: Alsdorf 1958, p. 259 translates this part of stanza 12 as: 'Those who are greedy of this kind of) alms, they are but a counterpart (lit.: one of the two kinds of) the kuśīlas', and Bollée 1988, p. 151 as: 'One who is that keen on alms certainly belongs to the bad monks'.
Addition to fn. 16, p. 170: According to Jacobi 1895, p. 273 the whole of this stanza 16 belongs to the speaker of the text. Alsdorf 1958, pp. 259 and 265 ascribes the first line here to ege, 'some', of stanza 15 and the second line to the redactor, because he considers Schubring's version to be artificial. Further, Alsdorf refers to Utt. 16, 3 for the meaning 'common seat' instead of Schubring's 'lodging'. For similar rules with the Buddhists see, e.g., Vinaya III 180, 14 (ekasane), etc. Not physical contact may be the issue here, but the exchange of evil and merit (Abbott 1932, p. 15). For women stealing a man's merit see O'Flaherty 1980, p. 32 and cf. p. 56.
Addition to fn. 17, p. 170: Jacobi 1895, p. 273 translates this part of stanza 17 as: 'Though many leave the house, some (of them) arrive at
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