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Additions to Footnotes (supplied by W. Bollée)
273
yadi vā: nānā-vidha-karma-vipäkâbhyupagamät teşām vyatyaya evêti, tathā coktam: Or else: 'their wrong approach to the maturation of different karmas only leads to an inconsistency' and it is said therefore:
yadi sūnyas tava pakṣo, mat-pakșa-nivärakaḥ katham bhavati?!
atha manyase na sūnyas tathapi mat-pakṣa evâsau | 'If you lack further arguments (literally: if your argument is void, unreal) what need is there for a defender of my view? When you think you do have further arguments: my view here still stands'.
ity adi tad evam bauddhāh pūrvôktayā nītyā misri-bhāvam upagatā nástitvam pratipādayanto 'stitvam eva pratipādayanti In such and such a way, and in the manner already said, the Buddhists are confused and in fact declare realism when they want to declare nihilism.
Addition to fn. 8, p. 176: As against Basham 1951, p. 236 who assumed that the Ajivika denial of time was a later development in the school, Jayatilleke 1963, p. 255 ($ 402) associates these stanzas 6-7 with the doctrine of a school of in his translation) 'those Akiriyavādins, who have no understanding, propose diverse (theories) ... the sun does not rise or set, the moon does not wax or wane, rivers do not flow and winds do not blow; the whole world is deemed ... to be unreal'. He then rejects Sīlänka's opinion, which Jacobi 1894, p. 317 (note 1) inaccurately followed, that here both Cārvākas and Buddhists (specified as Sūnyavādins by Jacobi) are meant. Cf. Avassayanijjutti 612 and Hemacandra's Trişaştisalākāpuruşacaritra X 5,121 (Vyakta).
Addition to fn. 9, p. 176: What Schubring translates here as "calendar" (samvacchara), Jacobi 1894, p. 317 translates as 'astrology'. For this see Jacobi's note on Uttar. 15, 7, ibid. p. 70 (note 2).
Addition to fn. 11, p. 176: The word for "advanced" in "those ... advanced to perfection" in this stanza 11 is omitted in Jacobi 1894, p. 317.
Further, as against Schubring's "and they call liberation (what is) brought about by knowledge" Jacobi ibid. translates the last part of this stanza so: 'But right knowledge and conduct lead to liberation'.
Footnote 12, p. 176:. Jacobi 1894, p. 318 translates this stanza 12 in this way: 'The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, Oye men!'.
The second part of this stanza is the same as 1, 14, 10b further below in the text (Schubring's translates only till the end of 1, 12).
Addition to fn. 13, p. 176: The word which Schubring translates as "gandharvas" is pudhi-siya. For this see Ayār. 1, 1, 2, 2,; 1, 1, 6,3 and
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