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JOHANNES BRONKHORST
30 SN IV.317: /a/ wo koci panam atimäpeti subbo so apaviko neruyika, [b] vu koci adinnam adiyati sabho so upayiko neruvika, fel yo koci kämesu micchácarati sabbo so apayiko neraviku. Id vo kori musa bhanati sabbo se apaviko nerayika. Tr. Woodward. 1927: 223-224.
The five vows of Mahavira are described as follows at Ayara II (Ayracula) ch. 15 (ed. Ladnun pp. 241-246, ed. Bombay pp. 278-288; ed. Delhi pp. 283-285) [1] pacchakkhami savvam pânäivävam [2] pacchakkhami savvam musavayam vaidosam... [3] pacchakkhami savvam alinnadanam 141 pacchakkhāmi savam mehunam (5) suvvam pariggaham pacchakkhimi. Tr. Jacobi, 1884: 202-208: "[1] I renounce all killing of living beings. 12. all vices of lying speech [3] all taking of anything not given..: 141 all sexual pleasures attachments...
[51. all
DN 11148-49.
33 Cp. Walshe, 1987: 600 n. 766: T.W. and C.A.F. Rhys Davids, 1921: 44 n. 1. Mette (1991: 136) translates "he aspires not the object of his imagination" and comments: "Bhävita, the product of bhavana, the unfolding of pictures on the inward eye, appears to be equivalent to the content of the term bahiddha in just that sense. in which the warning of the Dasaveyaliya stanza was meant". The stanza of the Dasaveyaliya concerned (2.4) states (Mette. 1991: 135): "It could be that, while he wanders about with equanimity, his senses digress outwards thahiddha). She is not mine, nor am I hers", only by thinking of her in this way can he curb his passion." (samãe pehle parivvayamto siya mano nissarai bahiddha/ na sa maham no vi aham pi tise icceva tão vinaejja rugam. ed. Bombay p. 2: ed. Ladnun p. 28; ed. Lalwani 6).
E
Jacobi (1895: xxi) draws attention to another "significant blunder" of the Buddhists: "they call Nataputta an Aggivesana, i.e. Agnivaisyayana: according to the Jainus, however, he was a Kasyapa, and we may credit them in such purticulars about their own Tirthakara."
35 It would be interesting to know whether Jacobi's "significant blunder" (see the preceding note) might be explained in the light of this possibility. At first sight the Süyagada would seem to identify Nayaputta (= Nataputta) and Kasava (= Kasyapa): see Say 1.6.7ab: "The omniscient sage, Kasyapa, hus proclaimed this highest Law of the Jinas" (anuttaram dhammam inam jinānam, neta numi kāsave asupanne). beside verses 14cd: "...the Sramana Jnätṛputra (= Nayaputta/Nätaputta), who is noble, glorious, full of faith, knowledge, and virtue" (...samane nayaputte, jūtī jaso-damsana-nanasile) and 23d: "the Sramana Jñatrputra [is] the highest of men" (louttame samane nävaputte) of the same chapter (tr. Jacobi; text cited from Bombay edition). Utt 2.1 (ed. Charpentier), on the other hand, speaks of "the Venerable Ascetic Mahavira of the Kasyapa Gotra" (samanenom bhagavaya mahāvirenam kāsavenam tr. Jacobi) and therefore identities Mahavira with Kasyapa.
It is yet interesting to see that Nigantha Nataputta is depicted as scheming against the Buddha, e.g. in the Abhayarajakumara Sutta (MN 1.392 f.) and Upali Sutta (MN 1.371 f.).
MN II.243 f. (no. 104: Samagama Sutta): DN 11.117 f. (no. 29: Päsädika Sutta); DN III.209 f. (no. 33: Sangiti Sutta). There is no canonical support for the claim. made by Buddhaghosa (Ps 111.99-100), to the extent that Nataputta died soon after spitting blood as a result of the defection of Upali described in the Upali Sutta (MN 1.387).
E.g. Basham, 1951: 75; see further Bechert. 1983 (on Jacobi).
9 Jacobi maintained that "the Buddhists ascribed the old Nirgrantha creed and dressing habits] to Nätaputta, who then took the lead of the community, and of whose reforms, being indeed only trifling, his opponents were not aware" (1880 160 (799)). Later (1895: xxxi-xxxii) he gave expression to the assumption "that
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the original Niganthas, of whom the Buddhist records usually speak. were not the section of the church, which submitted to the more rigid rules of Mahavira, but those followers of Parsva, who, without forming a hostile party, yet continued. I imagine. to retain within the united church some particular usages of the old one."
**
A different kind of naked tacela) ascetic is the one known by the name kukkur artika "imitating a dog". Examples are Seniya, depicted in the Kukkuravatika Sutta (MN 1.493 f.), and Korakkhattiya (DN III.6). The Buddha himself is stated to have practised nudity before his enlightenment, MN 1.77 f
See note 8. above.
13
MN 1.524: Jone pan' ajivakä puttamataya puttà, atanan ceva akkamsenti pare ca ramblenti, tavo ceva nivātām paññāpenti, sexvathidan nandam vacham, kisam sikiccam makkledim gasilan ti. Tr. Nanamoli and Bodhi, 1995: 628
See note 8. above. The use of the expression paribhajaku here and in the Sandaka Sutta suggests that this term also covers the Ajivikas. A passage that might be taken to suggest the opposite. is the one presenting the views of Makkhali Gosala (DN 133-34, MN 1.517-518: SN 111211-212), which in sine reading enumerates 4900 dijivkas and 4'900 paribhajakas.
MN 1.514; tr. Näṇamoli und Bodhi. 1995: 618.
MN 1.515: airekam kho pan' imassa bhoto satthane naggivam mundiyam akkutikappadhanum kesamassulocanam. Tr. Nanamoli and Bodhi. 1995: 620, "The Sandaka Sutta presents the long enumeration of often obscure items elsewhere attributed to Makkhali Gosala at the end of the last position, i.e. the one elsewhere attributed to Pakudha Kaccayana.
MN 1.515, 516, 517: idha ekacco sattha evanvadi hoti evandinhi.
The remaining three "kinds of holy life without consolation" are less revealing. Ananda mentions a teacher who is "a traditionalist, one who regards oral tradition as truth", one who is "a reasoner, an inquirer", and finally one who is "dull and confused" (MN 1.520: anussavikoanussavasacco, takkivimamsi mundo momulo). The last of these, the dull and confused one, is said to engage in verbal wriggling. in cel-wriggling: "I don't say it is like this. And I don't say it is like that. And I don't say it is otherwise. And I don't say it is not so. And I don't say it is not not so." (MN 1.520-521: so mandarta memahanta tatha tatha panham putthe samano vācāvikkhepam apujjati amaravikkhepam: evampi no, tatha pi me no, anatha pi me no, no ti pi me no, no no ti pi me no ti.) Exactly the same words are attributed to Sanjaya Belatthiputa in the Samaññaphala Sutta (DN 1.58). It is hard to derive at clear position from these descriptions.
50
MN 1519: idha Sandaka ekacco sattha subbaññü sahbadassavi upurisesam anadassanam patijānāti: carata ca me titthato ca suttassa cu jagurassa ra satatam seunitam ñanadassamam paccupatthitanti. Tr. Nanamoli and Bodhi. 1995: 623-624. MN 192-93: Nigantho Nathaputto sabbaññi subbadassavi aparisesam naudassanum patijānāti: curato ca me tighato ca suttassa ca jāgarassa va satatum samitam naudassanam paccupatthitanti. The same attribution occurs MN 11.218: AN 1.220: IV.429. These words are attributed to Purana Kassapa at AN IV428. At MN 1.482 the Buddha denies that this characterisation applies to him: at MN II.127 he specifies that no one can know and see all simultaneously.
51
Cp. Schubring, 1962: 327; Jaini. 1979: 27-28: Dundas, 1992: 22
MN 1.519: So suññum pi agaram pavisati, pindam pi na labhati, kukkuru pi dasati candena pi hathina samagacchati, condena pi assena samagacchati, candena pi gena samaguchi, inhiya pi parisassa pi nimam pi getiam pi puchati, gamassa pi nigamassa pi namam pi maggam pi pucchati. Tr. Nanamoli and Bodhi, 1995: 624. MN 1.519: So kim idan ti pustho samano suññam me agaram parisitabbam ahosi, tena pavisim. Pindam me aladdhabban ahasi, tena nalatha Kakkurenu
