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VII, 4, 7.
DISSENSIONS IN THE ORDER.
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dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason"? For as much, O Bhikkhus, that bad influences (âsavas) arise, full of vexation and distress?, to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you train yourselves.
* There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three ? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvâna or Arahatship) because he had already attained to some lesser things. These are the three (&c., as before).'
* Kim (read kam) atthavasam patikka. So also above, Mahâvagga VIII, 15, 7; Kullavagga VII, 1, 6, and in the Mahaparinibbana Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text.
· Vighâta-parilâhâ. This is a standing epithet of the Asavas, recurring, for instance, many times in the Sabbâsava Sutta, $$ 1837 (Rh. D.'s Buddhist Suttas,' pp. 302 and following). The word 'influence,' here chosen as a rendering for å sava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pâli one. The principal objection against it is that it has never acquired the bad connotation of a sava, and requires, therefore, to be supplemented by some epithet.
: Oramattakena visesâdhigamena antará vosanam â pâdi. On this phrase, which recurs in full in the Maha-parinib
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