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Herman Tieken
Nirgrantha
The two remaining instances of khettanne are, for different reasons, problematic. The first is the Āyāra 1.1.4/32: je logam abbhäikkhati se attānam abbhäikkhati (....) je dīhalogasatthassa khettanne se asatthassa khettanne, "He who has a wrong conception of the world, has a wrong conception of himself. .... (But] he who knows that the long (?) world is a source of violence, he knows how to avoid violence". Admittedly, I fail to see what is meant with "the long world" (dihaloga) here. As to khettanne in the Āyāra 1.2.6/104, the problem is linked to that of the meaning of the otherwise rare word anugghātana : se medhāvi je anugghātanassa khettanne je ya bamdhapamokkham annesi. The context suggests that we mentally supply a word for "bondage" to anugghātanassa khettanne. "He is wise who knows that the place (i.e. the cause) of not breaking open [is bondage), and who strives after the liberation of bondage."
$8 The remaining two instance of the word oe are the Sūyagada 1.14.21 (a verse) and the Āyāra 1.6.5/196 (prose). The Sūyagada 1.12.21 reads :
hāsaṁ pi no samdhaye pavadhamme oe tahiya pharusam viyane
ņo tucchae no va vikamthatijjā anaile yā akasāyi bhikkhū. The verse is found in a passage which describes, among other things, how a monk should behave in his contacts with "ordinary" people. For the verse I suggest the following translation: He should not laugh at their wickedness (pāvadhamme). He should realize that simply to be told the truth with regard to their worldliness is already hard for them to bear. He should not belittle (them?) nor brag about his own) accomplishments, he, an untroubled monk, free from kașāyas24.
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The final instance to be discussed is the Āyāra 1.6.5/196 : ... janavayamtaresu vā saṁt'egatiyā jaņā lüsagā bhavamti aduvā phāsā phusamti. te phāse puttho dhiro adhiyāsae. oe samitadamsane dayam logassa jänittā (...) äikkhe vibhae kitte vedavi. In the JĀS-edition the phrase oe samitadaṁsane is taken with the preceding sentence : "...or in the janapadas, there are some people who will inflict pain on him, or painful experience will touch him. Touched but steadfast, he will bear these painful experiences, he, strong (oe) and endowed with right views". In my view, however, oe samitadaṁsane is instead to be taken with the sentence that follows. The phrase oe samitadassane is to be compared with phāse phāse samitadamsane, "endowed with complete knowledge of the various afflictions", occuring in the Āyāra 1.6.2/185. Conformingly, oe samitadamsane may be translated "endowed with complete knowledge of worldliness”. The sentence as a whole runs as follows : "Endowed with complete knowledge of worldliness, having pity on those people, (...) he, the wise one, should teach, impart, praise [the doctrine, which teaches houselessness]".
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