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74
Mahāvīra's Words by Walther Schubring
79.
80.
ing, [is also) noble ... (like 59, until) pious. 162 With both these cases in correlation the following now ensues: merit and guilt, peaceful and without peace. Here the discourse of the first case, of guilt, will now be given:
There are 163 now, as is known, there are 363. [kinds of] opponents, 164 namely, those who recognize the moral basic laws!6s (only with reservation); those who deny them; [further,] sceptics and moralists. [In accordance with the maxim:) "Some teach extinguishing, some speak [it out again) as disciples,"(that is,] some teach liberation, some speak [it out again) as [further-) preachers.166 All these opponents, founders (of their teaching], of different intellect, inclination, disposition, faith, favour, action [and] intention, form a large circle and sit down,'67 each for himself. That man 68 takes a bowl full to the top with glowing coal, takes [it] with iron tongs and says to all these opponents, the founders of their own teaching, of different intellect, inclination, disposition, faith, favour, action (and) intention: “You opponents, founders ... intention; take this bowl full to the top with glowing coal, and hold it a moment in the hand. No one may first of all use the tongs, no one may first of all dampen the fire, no one may first of all help a fellow-believer, no one may first of all help a man of another line; [but] honestly, taking one own's standpoint, without committing deceit, stretch the hand out." With these words hel69 takes the bowl full to the top with glowing coal, and wants to give it to those opponents in the hand. 170 Then, these opponents, the founders of their own teaching, of different intellect,
162 In 60 the mixed standpoint is on the negative side. But there it deals with non-Jaina world fugitives, here with Jaina laity.
163 tassa is wrong for tattha. 164 A survey is given in Schrader 1902, pp. 2ff. (See also Jayatilleke 1963, pp. 115f. (WB).) 165 Freedom of the will, responsibility, rebirth. 160 A general observation about the transmission of a teaching, because the maxim would not be valid for the ānānikas and the vainayikas. The sloka rhythm in te vi nivvānam āhamsu, te vi lavanti sāvagā cannot be missed. For the sake of clarity the four short sentences above are given in the sequence: 1.3.2.4.
107... meletum bhanitā: 'mandala-bandham kāum thādha, jadhā donni bāhāo ākunciyão: aggahatthena hi melliyão bāhā (MS pādhā) bhavanti .... te vi cintenti: 'kūro labbhai' tti uvavitthā, C. (See also above $34 (pp. 42-43), 8 25 (p. 58), and the next § 81 below for the same expression: "different intellect...".)
168 purise 'yam here is not contemptuous, as often in Āyār. (see my glossary), but the expression is conspicuous, and almost makes one suppose that something before it has been left out. The double gahāya is clumsy.
169 Once again! 1° Literally: "gives it ... in the hand."
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