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This tale is told to illustrate the truth embodied in the verse II 2: "Involuntary renunciation of worldly pleasures is no renunciation at all". (Subandhu's renunciation of pleasure was not voluntary and deliberate. He was not therefore a true,
ideal renouncer.). S. No. 97: This tale is based o Haribhadra's commentary on
Dasa-N. (pp. 181-184). It is told to illustrate the truth embodied in the verse 11.3 : "Voluntary and deliberate renuciation of worldly pleasures is true renunciation "Even poor people who have nothing particiuar to renounce but if they give up for good three invaluable gems fire, water and woman they like the
wood-cutteres deserve to be called true renouncers. S. No. 98 : This tale is based on Dasa N (pp. 88-89). It is told to
illustrate the teaching embodied in II. 4. If a monk's mind wanders out towards forbidden objects (say his wife) if should be immediately curbed - with the
thought "Neither she is mine nor am I hers." S. No. 99 : This tale is based on Dasa N. (pp. 210-211).
A monk must not conceal the teacher from whom he has received instruction or lore-even if he be of low caste (If he conceals his true teacher, he is bound to
lose his lore). S. No. 100 : This tale is based on Dasa-N. (pp. 37-38).
Haribhadra applied this parable to dharma as follows : The jewels stand for knowledge, faith and conduct, The robbers for sense-objects and putrid water for pure and acceptable food although it be tasteless or of bad taste, spiced or not spiced, dry or moist, and the forest for (Samsara) (the cycle of birth and death)
crossing it for attaining the highest goal of salvation. S. No. 101 : This tale is based on Dasa-N, v55 (pp. 69-71).
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