Viyahapannatti 25.7: Uddeśaka 7: saṃyata

“How many types of self-restrained [ascetics], Venerable Sir, are taught?”
“Gautama! Five types of self-restrained [ascetics] are taught, namely: the sāmāyika-restrained, the chedopasthāpanīya-restrained, the parihāraviśuddhi-restrained, the sūkṣmasaṃparāya-restrained, and the yathākhyāta-restrained.
“Venerable Sir! Of how many kinds is the sāmāyika-restrained taught to be?”
“Gautama! He is taught to be of two kinds, namely: temporary and lifelong.
Regarding the chedopasthāpanīya-restrained—” [the question].
“Gautama! He is taught to be of two kinds, namely: with transgressions and without transgressions.
Regarding the parihāraviśuddhi-restrained—” [the question].
“Gautama! He is taught to be of two kinds, namely: undertaking [the austerities] and having completed [the austerities].
Regarding the sūkṣmasaṃparāya-restrained—” [the question].
“Gautama! He is taught to be of two kinds, namely: becoming defiled and becoming purified.
Regarding the yathākhyāta-restrained—” [the question].
“Gautama! He is taught to be of two kinds, namely: non-omniscient and kevalin.”

When the sāmāyika is undertaken, touching the fourfold unsurpassable Dharma
threefoldly, he indeed is the sāmāyika-restrained.

Severing the former monastic status and establishing oneself
in the fivefold Dharma, he indeed is the chedopasthāpanīya-restrained.

One who observes the pure, unsurpassable fivefold Dharma,
touching it threefoldly, he indeed is the parihāraviśuddhi-restrained.

Experiencing an atom of greed, whether on the ladder of appeasement or on the ladder of destruction,
he indeed is the sūkṣmasaṃparāya, falling slightly short of the yathākhyāta.

When deluding karma is appeased or destroyed,
whether a non-omniscient or a Jina, he indeed is the yathākhyāta-restrained.

“Venerable Sir! Would a sāmāyika-restrained [ascetic] have sex-drive or be free of sex-drive?”
“Gautama! He may have sex-drive, or he may be free of sex-drive. If he has sex-drive, [it should be stated] exactly as for the kasāya-kusīla, completely without remainder. So also for the chedopasthāpanīya-restrained. The parihāraviśuddhi-restrained is like the pulāka. The sūkṣmasaṃparāya-restrained and the yathākhyāta-restrained are like the nirgrantha.
“Venerable Sir! Would a sāmāyika-restrained [ascetic] have passion or be free of passion?”
“Gautama! He would have passion, he would not be free of passion. So on up to the sūkṣmasaṃparāya-restrained. The yathākhyāta-restrained is like the nirgrantha.
“Venerable Sir! Would a sāmāyika-restrained [ascetic] be subject to fixed rules or not subject to fixed rules?”
“Gautama! He may be subject to fixed rules, or he may not be subject to fixed rules.
Regarding the chedopasthāpanīya-restrained—” [the question].
“Gautama! He would be subject to fixed rules, not non-subject to fixed rules. So also the parihāraviśuddhi-restrained. The rest are like the sāmāyika-restrained.
“Venerable Sir! Would a sāmāyika-restrained [ascetic] follow the Jina practice, follow the elder practice, or transcend practice?”
“Gautama! He may follow the Jina practice—[it is] exactly as for the kasāya-kusīla, entirely without remainder. The chedopasthāpanīya and the parihāraviśuddhi are like the bakuśa. The rest are like the nirgrantha.”

"Venerable Sir! Could one who possesses sāmāyika-restraint be a pulāka, a bakuśa, up to a snātaka?"
"Gautama! He could be a pulāka, or a bakuśa, up to a kaṣāyakuśīla; he could not be a nirgrantha, nor could he be a snātaka. Likewise also one who possesses chedopasthāpanīya-restraint."
[As for] one who possesses parihāraviśuddhika-restraint—the question.
"Gautama! He could not be a pulāka, nor a bakuśa, nor a pratisevanākuśīla; he could be a kaṣāyakuśīla; he could not be a nirgrantha, nor could he be a snātaka. Likewise also one who possesses sūkṣmasamparāya-restraint."
[As for] one who possesses yathākhyāta-restraint—the question.
"Gautama! He could not be a pulāka, up to he could not be a kaṣāyakuśīla; he could be a nirgrantha, or he could be a snātaka."
"Venerable Sir! Could one who possesses sāmāyika-restraint be a transgressor (pratisevaka) or a non-transgressor (apratisevaka)?"
"Gautama! He could be a transgressor, or he could be a non-transgressor. If he could be a transgressor: could he be a transgressor of primary virtues? The rest is as for pulāka. As for one who possesses sāmāyika-restraint, likewise also one who possesses chedopasthāpanīya-restraint."
[As for] one who possesses parihāraviśuddhika-restraint—the question.
"Gautama! He could not be a transgressor; he could be a non-transgressor. Likewise up to one who possesses yathākhyāta-restraint."
"Venerable Sir! In how many knowledges could one who possesses sāmāyika-restraint be?"
"Gautama! He could be in two, or three, or four knowledges. As was stated for kaṣāyakuśīla, exactly so the four knowledges are optional. Likewise up to one who possesses sūkṣmasamparāya-restraint. For one who possesses yathākhyāta-restraint, the five knowledges are optional, as in the chapter on knowledge."
"Venerable Sir! How much śruta may one who possesses sāmāyika-restraint study?"
"Gautama! At a minimum, the eight pravacanamātās, as [stated for] kaṣāyakuśīla. Likewise also one who possesses chedopasthāpanīya-restraint."
[As for] one who possesses parihāraviśuddhika-restraint—the question.
"Gautama! At a minimum, the third Ācāravastu of the ninth Pūrva; at a maximum, he may study ten incomplete Pūrvas. One who possesses sūkṣmasamparāya-restraint is like one who possesses sāmāyika-restraint."
[As for] one who possesses yathākhyāta-restraint—the question.
"Gautama! At a minimum, the eight pravacanamātās; at a maximum, he may study the fourteen Pūrvas, or he may transcend śruta."
"Venerable Sir! Could one who possesses sāmāyika-restraint be in a tīrtha or in a non-tīrtha?"
"Gautama! He could be in a tīrtha, or he could be in a non-tīrtha, as [stated for] kaṣāyakuśīla. One who possesses chedopasthāpanīya-restraint and one who possesses parihāraviśuddhika-restraint are like pulāka. The rest are like one who possesses sāmāyika-restraint."
"Venerable Sir! Could one who possesses sāmāyika-restraint be in his own emblem, in another's emblem, or in a householder's emblem?"
"As [stated for] pulāka. Likewise also one who possesses chedopasthāpanīya-restraint."
"Venerable Sir! [As for] one who possesses parihāraviśuddhika-restraint—the question."
"Gautama! In terms of both physical emblem and mental emblem, he could be in his own emblem; he could not be in another's emblem, nor could he be in a householder's emblem. The rest are like one who possesses sāmāyika-restraint."
"Venerable Sir! In how many bodies could one who possesses sāmāyika-restraint be?"
"Gautama! In three, or four, or five, as [stated for] kaṣāyakuśīla. Likewise also one who possesses chedopasthāpanīya-restraint. The rest are like pulāka."
"Venerable Sir! Could one who possesses sāmāyika-restraint be in a karmabhūmi or in an akarmabhūmi?"
"Gautama! With respect to birth and actual presence, as [stated for] bakuśa. Likewise also one who possesses chedopasthāpanīya-restraint. And one who possesses parihāraviśuddhika-restraint is like pulāka. The rest are like one who possesses sāmāyika-restraint."

"Venerable Sir! Could one who possesses sāmāyika-restraint be in a descending era (avasarpiṇīkāla), in an ascending era (utsarpiṇīkāla), or in a non-descending-non-ascending era (no-avasarpiṇī-no-utsarpiṇī-kāla)?"
"Gautama! In a descending era, as [stated for] bakuśa. Likewise also one who possesses chedopasthāpanīya-restraint, with the only difference: with respect to birth and actual presence, they do not exist in all four divisions; with respect to conveyance (translocation), he could be in any one of the divisions; the rest is just that."
[As for] one who possesses parihāraviśuddhika-restraint—the question.
"Gautama! He could be in a descending era, or he could be in an ascending era; he could not be in a non-descending-non-ascending era. If he is in a descending era, he is as [stated for] pulāka; in an ascending era too, he is as [stated for] pulāka. One who possesses sūkṣmasamparāya-restraint is like a nirgrantha. Likewise also one who possesses yathākhyāta-restraint."

"Venerable Sir! When one who possesses sāmāyika-restraint has died, to which realm of rebirth does he go?"
"Gautama! He goes to the divine realm of rebirth."
"When going to the divine realm of rebirth, would he be reborn among the Bhavanavāsins, would he be reborn among the Vāṇamantaras, would he be reborn among the Jyotiṣkas, or would he be reborn among the Vaimānikas?"
"Gautama! He would not be reborn among the Bhavanavāsins—as [stated for] kaṣāyakuśīla. Likewise also one who possesses chedopasthāpanīya-restraint. One who possesses parihāraviśuddhika-restraint is like pulāka. One who possesses sūkṣmasamparāya-restraint is like a nirgrantha."
[As for] one who possesses yathākhyāta-restraint—the question.
"Gautama! Likewise one who possesses yathākhyāta-restraint too, up to: he would be reborn in the Anuttara celestial abodes with neither minimum nor maximum [lifespan]; some attain liberation, up to make an end of all suffering."
"Venerable Sir! When being reborn in the heavens, would one who possesses sāmāyika-restraint be reborn as an Indra—the question."
"Gautama! With respect to non-violation, exactly as [stated for] kaṣāyakuśīla. Likewise also one who possesses chedopasthāpanīya-restraint. One who possesses parihāraviśuddhika-restraint is like pulāka. The rest are like a nirgrantha."

"Venerable Sir! What lifespan duration is stated for one who is restrained by equanimity when taking rebirth in the celestial realms?"
"Gautama! At a minimum, two palyopamas; at a maximum, thirty-three sāgaropamas. Likewise also for [one restrained by] initiation."
[Regarding one who is restrained by] purificatory abandonment—question.
"Gautama! At a minimum, two palyopamas; at a maximum, eighteen sāgaropamas; for the rest, as for the nirgrantha."
"Venerable Sir! How many stages of restraint are stated for one who is restrained by equanimity?"
"Gautama! Innumerable stages of restraint are stated. Likewise up to [one restrained by] purificatory abandonment."
[Regarding one who is restrained by] subtle passion—question.
"Gautama! Innumerable stages of restraint lasting an antarmuhūrta are stated."
[Regarding one who is restrained by] conformable conduct—question.
"Gautama! One single stage of restraint, neither minimum nor maximum, is stated."
"Venerable Sir! Among the stages of restraint of these [monks] restrained by equanimity, initiation, purificatory abandonment, subtle passion, and conformable conduct, which are fewer, greater, equal, or specifically greater compared to which?"
"Gautama! Fewest of all is the one single stage of restraint, neither minimum nor maximum, of [one who has] restraint of conformable conduct; the stages of restraint lasting an antarmuhūrta of one restrained by subtle passion are innumerably manifold; the stages of restraint of one restrained by purificatory abandonment are innumerably manifold; the stages of restraint of both one restrained by equanimity and one restrained by initiation are mutually equal and innumerably manifold."

"Venerable Sir! How many modifications of conduct are stated for one who is restrained by equanimity?"
"Gautama! Infinite modifications of conduct are stated. Likewise up to one who is restrained by conformable conduct."
"Venerable Sir! In comparison within his own category, is one restrained by equanimity inferior, equal, or superior in modifications of conduct to another restrained by equanimity?"
"Gautama! He may be inferior—[differing by] six degrees."
"Venerable Sir! In comparison with another category, is one restrained by equanimity [inferior, equal, or superior] in modifications of conduct to one restrained by initiation?"—question.
"Gautama! He may be inferior—[differing by] six degrees. Likewise also with one [restrained by] purificatory abandonment."
"Venerable Sir! In comparison with another category, is one restrained by equanimity [inferior, equal, or superior] in modifications of conduct to one restrained by subtle passion?"—question.
"Gautama! He is inferior, not equal, not superior; he is infinitely inferior. Likewise also with one restrained by conformable conduct. Likewise also one restrained by initiation is fallen into six degrees together with all three lower ones, and similarly inferior with the upper two. As one restrained by initiation, so also one [restrained by] purificatory abandonment."
"Venerable Sir! One restrained by subtle passion compared to the other category of one restrained by equanimity"—question.
"Gautama! He is not inferior, not equal, but superior—infinitely superior. Likewise together with those restrained by initiation and purificatory abandonment. Within his own category, he may be inferior, not equal, and may be superior. If inferior, he is infinitely inferior; if superior, he is infinitely superior."
"[Regarding] one restrained by subtle passion compared to the other category of one restrained by conformable conduct"—question.
"Gautama! He is inferior, not equal, not superior; he is infinitely inferior. One [restrained by] conformable conduct compared to all four lower ones is not inferior, not equal, but superior—infinitely superior. Within his own category, he is not inferior, but equal, not superior."
"Venerable Sir! Among the minimum and maximum modifications of conduct of these [monks] restrained by equanimity, initiation, purificatory abandonment, subtle passion, and conformable conduct, which are fewer, greater, equal, or specifically greater compared to which?"
"Gautama! These minimum modifications of conduct of one restrained by equanimity and one restrained by initiation are mutually equal and fewest of all; the minimum modifications of conduct of one restrained by purificatory abandonment are infinitely manifold; the maximum modifications of conduct of that very same [monk] are infinitely manifold; these maximum modifications of conduct of both one restrained by equanimity and one restrained by initiation are mutually equal and infinitely manifold; the minimum modifications of conduct of one restrained by subtle passion are infinitely manifold; the maximum modifications of conduct of that very same [monk] are infinitely manifold; the neither-minimum-nor-maximum modifications of conduct of one restrained by conformable conduct are infinitely manifold."
"Venerable Sir! Would one restrained by equanimity be with activity or without activity?"
"Gautama! He would be with activity, as [stated for] the pulāka. Likewise up to one restrained by subtle passion. One [restrained by] conformable conduct is as [stated for] the snātaka."
"Venerable Sir! Would one restrained by equanimity be attentive with determinate cognition or attentive with indeterminate cognition?"
"Gautama! He would be attentive with determinate cognition, as [stated for] the pulāka. Likewise up to one [restrained by] conformable conduct, with this distinction: one [restrained by] subtle passion would be attentive with determinate cognition, not attentive with indeterminate cognition."
"Venerable Sir! Would one restrained by equanimity be with passions or without passions?"
"Gautama! He would be with passions, not without passions, as [stated for] the passion-blemished monk. Likewise also one [restrained by] initiation. One [restrained by] purificatory abandonment is as [stated for] the pulāka."
[Regarding] one restrained by subtle passion—question.
"Gautama! He would be with passions, not without passions."
"If he would be with passions, Venerable Sir, in how many passions would he be?"
"Gautama! He would be in a single [passion], shimmering greed. One restrained by conformable conduct is as [stated for] the nirgrantha."
"Venerable Sir! Would one restrained by equanimity be with lesyā or without lesyā?"
"Gautama! He would be with lesyā, as [stated for] the passion-blemished monk. Likewise also one [restrained by] initiation. One [restrained by] purificatory abandonment is as [stated for] the pulāka. One [restrained by] subtle passion is as [stated for] the nirgrantha. One [restrained by] conformable conduct is as [stated for] the snātaka, with this distinction: if he would be with lesyā, he would be with a single [lesyā], the white lesyā."

“Venerable Sir! Would one restrained with sāmāyika have an increasing transformation, a decreasing transformation, [or] a stable transformation?”
“Gautama! An increasing transformation [is to be understood] as for a pulāka. In this way up to [one restrained with] parihāraviśuddhi.
[As for] one [restrained with] sūkṣmasamparāya—the question [is the same].
Gautama! He may have an increasing transformation, or he may have a decreasing transformation, but he does not have a stable transformation. [One restrained with] yathākhyāta [is to be understood] as for a nirgrantha.
“Venerable Sir! For how long a time may one restrained with sāmāyika have an increasing transformation?”
“Gautama! At a minimum, for one samaya, as for a pulāka. In this way up to [one restrained with] parihāraviśuddhi.
“Venerable Sir! For how long a time may one restrained with sūkṣmasamparāya have an increasing transformation?”
“Gautama! At a minimum, for one samaya; at a maximum, for an antarmuhūrta.”
“For how long a time may he have a decreasing transformation?” “Just the same.”
“Venerable Sir! For how long a time may one restrained with yathākhyāta have an increasing transformation?”
“Gautama! At a minimum, for an antarmuhūrta; at a maximum too, for an antarmuhūrta.”
“For how long a time may he have a stable transformation?”
“Gautama! At a minimum, for one samaya; at a maximum, for a pūrvakoṭi less a fraction.”

“Venerable Sir! How many karmic nature-types does one restrained with sāmāyika bind?”
“Gautama! He may be a binder of seven kinds, or a binder of eight kinds, in this way as for a bakuśa. In this way up to [one restrained with] parihāraviśuddhi.
[As for] one restrained with sūkṣmasamparāya—the question [is the same].
Gautama! Excluding lifetime [and] deluding [karma], he binds six karmic nature-types. One restrained with yathākhyāta [is to be understood] as for a snātaka.
“Venerable Sir! How many karmic nature-types does one restrained with sāmāyika experience?”
“Gautama! Invariably, he experiences eight karmic nature-types. In this way up to one [restrained with] sūkṣmasamparāya.
[As for] one [restrained with] yathākhyāta—the question [is the same].
Gautama! He may be an experiencer of seven kinds, or an experiencer of four kinds. When experiencing seven, excluding deluding [karma], he experiences seven karmic nature-types; when experiencing four, he experiences four karmic nature-types: feeling-producing, lifetime, name, and lineage.
“Venerable Sir! How many karmic nature-types does one restrained with sāmāyika prematurely activate?”
“Gautama! He may be an activator of seven kinds, as for a bakuśa. In this way up to [one restrained with] parihāraviśuddhi.
[As for] one [restrained with] sūkṣmasamparāya—the question [is the same].
Gautama! He may be an activator of six kinds, or an activator of five kinds. When prematurely activating six, excluding lifetime [and] feeling-producing [karma], he prematurely activates six karmic nature-types; when prematurely activating five, excluding lifetime, feeling-producing, and deluding [karma], he prematurely activates five karmic nature-types.
[As for] one restrained with yathākhyāta—the question [is the same].
Gautama! He may be an activator of five kinds, or an activator of two kinds, or a non-activator. When prematurely activating five, excluding lifetime, feeling-producing, [and] deluding [karma]. The rest [is to be understood] as for a nirgrantha.”

“Venerable Sir! When one restrained with sāmāyika abandons the state of being restrained with sāmāyika, what does he abandon? What does he enter into?”
“Gautama! He abandons the state of being restrained with sāmāyika. He enters into [the state of being] restrained with chedopasthāpanīya, or restrained with sūkṣmasamparāya, or non-restraint, or restraint-and-non-restraint.
[As for] one [restrained with] chedopasthāpanīya—the question [is the same].
Gautama! He abandons the state of being restrained with chedopasthāpanīya. He enters into [the state of being] restrained with sāmāyika, or restrained with parihāraviśuddhi, or restrained with sūkṣmasamparāya, or non-restraint, or restraint-and-non-restraint.
[As for] one [restrained with] parihāraviśuddhi—the question [is the same].
Gautama! He abandons the state of being restrained with parihāraviśuddhi. He enters into [the state of being] restrained with chedopasthāpanīya, or non-restraint.
[As for] one [restrained with] sūkṣmasamparāya—the question [is the same].
Gautama! He abandons the state of being restrained with sūkṣmasamparāya. He enters into [the state of being] restrained with sāmāyika, or restrained with chedopasthāpanīya, or restrained with yathākhyāta, or non-restraint.
[As for] one restrained with yathākhyāta—the question [is the same].
Gautama! He abandons the state of being restrained with yathākhyāta. He enters into [the state of being] restrained with sūkṣmasamparāya, or non-restraint, or the destiny of liberation.”

“Venerable Sir! Would one restrained with sāmāyika be applied with instinct? Would he be not applied with instinct?”
“Gautama! Applied with instinct, as for a bakuśa. In this way up to [one restrained with] parihāraviśuddhi. One [restrained with] sūkṣmasamparāya and one [restrained with] yathākhyāta [are to be understood] as for a pulāka.
“Venerable Sir! Would one restrained with sāmāyika be an eater? Would he be a non-eater?” “As for a pulāka. In this way up to one [restrained with] sūkṣmasamparāya. One restrained with yathākhyāta [is to be understood] as for a snātaka.”
“Venerable Sir! How many lifetime-acquisitions would one restrained with sāmāyika have?”
“Gautama! At a minimum, one; at a maximum, eight. In this way for one [restrained with] chedopasthāpanīya too.
[As for] one [restrained with] parihāraviśuddhi—the question [is the same].
Gautama! At a minimum, one; at a maximum, three. In this way up to one restrained with yathākhyāta.”

“Venerable Sir! How many acquisitions in a single life are declared for one restrained with sāmāyika?”
“Gautama! At a minimum, as for a bakuśa.
[As for] one [restrained with] chedopasthāpanīya—the question [is the same].
Gautama! At a minimum, one; at a maximum, several twenties.
[As for] one [restrained with] parihāraviśuddhi—the question [is the same].
Gautama! At a minimum, one; at a maximum, three.
[As for] one [restrained with] sūkṣmasamparāya—the question [is the same].
Gautama! At a minimum, one; at a maximum, four.
[As for] one [restrained with] yathākhyāta—the question [is the same].
Gautama! At a minimum, one; at a maximum, two.
“Venerable Sir! How many acquisitions across various lives are declared for one restrained with sāmāyika?”
“Gautama! As for a bakuśa.
[As for] one [restrained with] chedopasthāpanīya—the question [is the same].
Gautama! At a minimum, two; at a maximum, above nine hundred [and] within a thousand. For one [restrained with] parihāraviśuddhi, at a minimum, two; at a maximum, seven. For one [restrained with] sūkṣmasamparāya, at a minimum, two; at a maximum, nine. For one [restrained with] yathākhyāta, at a minimum, two; at a maximum, five.”

"How long, Venerable Sir, does a sāmāyika-restrained [ascetic] last in terms of time?"
"Gautama! At minimum, one samaya; at maximum, one pūrvakoṭi lessened by somewhat less than nine years. Likewise also for a chedopasthāpanīya-restrained [ascetic].
A parihāraviśuddhi-restrained [ascetic], at minimum, one samaya; at maximum, one pūrvakoṭi lessened by somewhat less than twenty-nine years. A sūkṣmasaṃparāya-restrained [ascetic] is as the nirgrantha. A yathākhyāta-restrained [ascetic] is as the sāmāyika-restrained [ascetic]."
"How long, Venerable Sir, do sāmāyika-restrained [ascetics] last in terms of time?"
"Gautama! For all time."
"[And] the chedopasthāpanīya-restrained [ascetics]?"—question.
"Gautama! At minimum, two and a half hundred years; at maximum, fifty hundred-thousand crores of sāgaropamas."
"[And] the parihāraviśuddhi-restrained [ascetics]?"—question.
"Gautama! At minimum, somewhat less than two hundred years; at maximum, somewhat less than two pūrvakoṭis."
"[And] the sūkṣmasaṃparāya-restrained [ascetics]?"—question.
"Gautama! At minimum, one samaya; at maximum, an antarmuhūrta. Yathākhyāta-restrained [ascetics] are as sāmāyika-restrained [ascetics]."
"For what duration of time, Venerable Sir, is the interval for a sāmāyika-restrained [ascetic]?"
"Gautama! At minimum, as for the pulāka. Up to the yathākhyāta-restrained [ascetic] likewise."
"For the sāmāyika-restrained [ascetics], Venerable Sir?"—question.
"Gautama! There is no interval."
"For the chedopasthāpanīya-restrained [ascetics]?"—question.
"Gautama! At minimum, sixty-three thousand years; at maximum, eighteen crore-crores of sāgaropamas."
"For the parihāraviśuddhi-restrained [ascetics]?"—question.
"Gautama! At minimum, eighty-four thousand years; at maximum, eighteen crore-crores of sāgaropamas. For the sūkṣmasaṃparāya-restrained [ascetics], as for the nirgranthas. For the yathākhyāta-restrained [ascetics], as for the sāmāyika-restrained [ascetics]."
"How many samugghātas, Venerable Sir, are taught for a sāmāyika-restrained [ascetic]?"
"Gautama! Six samugghātas are taught, as for the kaṣāyakuśīla. Likewise also for the chedopasthāpanīya-restrained [ascetic]. For the parihāraviśuddhi-restrained [ascetic], as for the pulāka. For the sūkṣmasaṃparāya-restrained [ascetic], as for the nirgrantha. For the yathākhyāta-restrained [ascetic], as for the snātaka."
"Does a sāmāyika-restrained [ascetic], Venerable Sir, exist in a countable part of the universe or in an uncountable part?"—question.
"Gautama! Not in a countable part, as for the pulāka. Up to the sūkṣmasaṃparāya-restrained [ascetic] likewise. A yathākhyāta-restrained [ascetic] is as the snātaka."
"Does a sāmāyika-restrained [ascetic], Venerable Sir, touch a countable part of the universe?"
"Just as he exists, so he touches."
"In which disposition, Venerable Sir, does a sāmāyika-restrained [ascetic] exist?"
"Gautama! He exists in the kṣāyopaśamika disposition. Up to the sūkṣmasaṃparāya-restrained [ascetic] likewise."
"[And] the yathākhyāta-restrained [ascetic]?"—question.
"Gautama! He exists in either the aupaśamika or the kṣāyika disposition."
"How many sāmāyika-restrained [ascetics], Venerable Sir, may there be in one samaya?"
"Gautama! With respect to those currently attaining [it], just as for the kaṣāyakuśīlas, exactly so without omission."
"[And] the chedopasthāpanīya-restrained [ascetics]?"—question.
"Gautama! With respect to those currently attaining [it], sometimes there are, sometimes there are not. If there are: at minimum, one or two or three; at maximum, several hundred. With respect to those who have previously attained [it], sometimes there are, sometimes there are not. If there are: at minimum, several hundred crores; at maximum also, several hundred crores. Parihāraviśuddhi-restrained [ascetics] are as the pulākas. Sūkṣmasaṃparāya-restrained [ascetics] are as the nirgranthas."
"[And] the yathākhyāta-restrained [ascetics]?"—question.
"Gautama! With respect to those currently attaining [it], sometimes there are, sometimes there are not. If there are: at minimum, one or two or three; at maximum, one hundred and sixty-two—one hundred and eight for those destroying [karmas], fifty-four for those suppressing [karmas]. With respect to those who have previously attained [it]: at minimum, several crores; at maximum also, several crores."
"Among these, Venerable Sir—the sāmāyika, chedopasthāpanīya, parihāraviśuddhi, sūkṣmasaṃparāya, and yathākhyāta-restrained [ascetics]—which are fewer, greater, equal, or especially more compared to which?"
"Gautama! Fewest of all are the sūkṣmasaṃparāya-restrained [ascetics]; the parihāraviśuddhi-restrained [ascetics] are countably times more; the yathākhyāta-restrained [ascetics] are countably times more; the chedopasthāpanīya-restrained [ascetics] are countably times more; the sāmāyika-restrained [ascetics] are countably times more."

Transgression, faults in confession, and one worthy of receiving confession;
thereafter proper conduct, expiation, and austerity.

"How many types of transgression, Venerable Sir, are taught?"
"Gautama! Ten types of transgression are taught, namely:—

Pride, negligence, inadvertence, affliction, and calamity,
confusion, rashness, fear, malice, and delusion.

Ten faults of confession are taught, namely:—

Agitating, accommodating, [confessing only] what was seen, gross or subtle,
concealed, noisy, [confessing among] many people, unvowed, and one who indulges in the same fault.

An homeless ascetic endowed with ten qualities is worthy to confess his own faults, namely: endowed with noble lineage on the mother's side, endowed with noble lineage on the father's side, endowed with humility, endowed with knowledge, endowed with faith, endowed with conduct, patient, self-controlled, free from deceit, and not remorseful [later].
An homeless ascetic endowed with eight qualities is worthy to receive a confession, namely: possessed of proper conduct, possessed of scriptural foundation, possessed of right procedure, free from bashfulness, encouraging [the confessor], non-divulging, carrying through [the expiation], and perceptive of pitfalls.

Ten kinds of proper conduct are taught, namely:—

Voluntary request, acknowledging error, agreement, necessary departure, and necessary return,
inquiry, counter-inquiry, offering, invitation,
and submitting oneself at the proper time: proper conduct is tenfold.

Tenfold expiation is taught, namely: worthy of confession, worthy of repentance, worthy of both, worthy of discrimination, worthy of renunciation of the body, worthy of austerity, worthy of reduction of seniority, worthy of total deprivation of seniority, worthy of temporary suspension, [and] worthy of expulsion.

Twofold austerity is taught, namely: external and internal.
Now, what is external austerity?
External austerity is taught to be sixfold, namely:—

Fasting, reduced eating, begging for alms, abstinence from tasty food,
mortification of the body, and sensory restraint are external austerity.

Now, what is fasting? Fasting is expounded as twofold: temporary and lifelong.
Now, what is temporary [fasting]? Temporary [fasting] is expounded as manifold: a four-meal fast, a six-meal fast, an eight-meal fast, a ten-meal fast, a twelve-meal fast, a fourteen-meal fast, a half-month fast, a one-month fast, a two-month fast, a three-month fast, up to a six-month fast. That is temporary [fasting].
Now, what is lifelong [fasting]? Lifelong [fasting] is expounded as twofold: fasting unto death like a felled tree and renunciation of food.
Now, what is fasting unto death like a felled tree? Fasting unto death like a felled tree is expounded as twofold: with movement and without movement. By rule, it is without bodily care. That is fasting unto death like a felled tree.
Now, what is renunciation of food? Renunciation of food is expounded as twofold: with movement and without movement. By rule, it is with bodily care. That is renunciation of food. That is lifelong [fasting]. That is fasting.
Now, what is reduced diet? Reduced diet is expounded as twofold: material reduced diet and mental reduced diet.
Now, what is material reduced diet? Material reduced diet is expounded as twofold: material reduced diet regarding requisites and material reduced diet regarding food and drink.
Now, what is material reduced diet regarding requisites? Material reduced diet regarding requisites is expounded as threefold: a single robe, a single bowl, and contentment with discarded requisites. That is material reduced diet regarding requisites.
Now, what is material reduced diet regarding food and drink? As for material reduced diet regarding food and drink, one who consumes food in morsels only the size of a hen's egg up to eight morsels eats little food; one who consumes food up to twelve morsels the size of a hen's egg eats a less-than-half reduced diet; one who consumes food up to sixteen morsels the size of a hen's egg has reached two parts; one who consumes food up to twenty-four morsels the size of a hen's egg eats a reduced diet; one who consumes food up to thirty-two morsels the size of a hen's egg eats the standard measure. Consuming even a single mouthful less than this, a śramaṇa Nirgrantha would be said not to eat rich food according to his desire. That is material reduced diet regarding food and drink. That is material reduced diet.
Now, what is mental reduced diet? Mental reduced diet is expounded as manifold: little anger, little pride, little deceit, little greed, little noise, little quarrel, and little wrangling. That is mental reduced diet. That is reduced diet.
Now, what is begging food? Begging food is expounded as manifold: one who wanders with a material resolution, one who wanders with an area resolution, one who wanders with a time resolution, one who wanders with a mental state resolution, one who wanders [seeking food that is] lifted up, one who wanders [seeking food that is] laid down, one who wanders [seeking food that is] lifted up and laid down, one who wanders [seeking food that is] laid down and lifted up, one who wanders [seeking food that is] being rolled, one who wanders [seeking food that is] being gathered, one who wanders [seeking food that is] brought near, one who wanders [seeking food that is] taken away, one who wanders [seeking food that is] brought near and taken away, one who wanders [seeking food that is] taken away and brought near, one who wanders [seeking food that is] touching, one who wanders [seeking food that is] not touching, one who wanders [seeking food] touched by the same kind, one who wanders for other [food], one who wanders silently, one who seeks purely, and one who accepts a limited count. That is begging food.
Now, what is abandonment of delicacies? Abandonment of delicacies is expounded as manifold: abstaining from vigais, avoiding rich flavours, eating ācāmla, eating boiled rice moistened with water, eating tasteless food, eating bad-tasting food, eating leftover food, eating coarse food, and eating dry food. That is abandonment of delicacies.
Now, what is mortification of the body? Mortification of the body is expounded as manifold: standing postures and the like, squatting postures, standing in [pratimā] postures, vīrāsana posture, sitting, exposing oneself to heat, remaining uncovered, remaining without clothes, not spitting, and being free from all bodily grooming and adornment. That is mortification of the body.
Now, what is seclusion? Seclusion is expounded as fourfold: seclusion of the senses, seclusion of the passions, seclusion of the activities, and resorting to solitary lodging and bedding.
Now, what is seclusion of the senses? Seclusion of the senses is expounded as fivefold: either restraint of the range of objects of the sense of hearing, or the suppression of attraction and aversion toward objects that have entered the range of the sense of hearing; either restraint of the range of objects of the sense of sight […] and so on up to either restraint of the range of objects of the sense of touch, or the suppression of attraction and aversion toward objects that have entered the range of the sense of touch. That is seclusion of the senses.
Now, what is seclusion of the passions? Seclusion of the passions is expounded as fourfold: either the restraint of the rise of anger, or rendering ineffective anger that has arisen; and so on up to either the restraint of the rise of greed, or rendering ineffective greed that has arisen. That is seclusion of the passions.
Now, what is seclusion of the activities? Seclusion of the activities is expounded as threefold: seclusion of mental activity, seclusion of vocal activity, and seclusion of bodily activity.
Now, what is seclusion of mental activity? Seclusion of mental activity is the restraint of unwholesome mind, or the stimulation of wholesome mind, or making the mind focused on a single point. That is seclusion of mental activity.
Now, what is seclusion of vocal activity? Seclusion of vocal activity is the restraint of unwholesome speech, or the stimulation of wholesome speech, or making speech focused on a single point. That is seclusion of vocal activity.
Now, what is seclusion of bodily activity? Seclusion of bodily activity is when, with hands and feet well-collected, calm, and drawn in, one remains with senses guarded, gathered in, and retracted like a tortoise. That is seclusion of the body. That is seclusion of the activities.
Now, what is resorting to solitary lodging and bedding? Resorting to solitary lodging and bedding is when one dwells having obtained a faultless and acceptable stool, plank, bed, and mattress in groves, parks, temples, assembly halls, way-stations, or in dwellings devoid of women, animals, and eunuchs. That is resorting to solitary lodging and bedding. That is seclusion. That is external austerity.
Now, what is internal austerity? Internal austerity is expounded as sixfold: expiation, deference, service, study, meditation, and renunciation.
Now, what is expiation? Expiation is expounded as tenfold: suitable for confession, up to suitable for expulsion. That is expiation.
Now, what is deference? Deference is expounded as sevenfold: deference regarding knowledge, deference regarding faith, deference regarding conduct, deference of mind, deference of speech, deference of body, and deference regarding social courtesy.
Now, what is deference regarding knowledge? Deference regarding knowledge is expounded as fivefold: deference regarding sensory cognition, deference regarding scriptural knowledge, deference regarding clairvoyant knowledge, deference regarding telepathic knowledge, and deference regarding omniscient knowledge. That is deference regarding knowledge.
Now, what is deference regarding faith? Deference regarding faith is expounded as twofold: deference shown through attentive service, and deference shown through avoiding disrespect.
Now, what is deference shown through attentive service? Deference shown through attentive service is expounded as manifold: through honoring, respecting, making salutations, rising up, folding hands, offering a seat, providing a seat, going out to greet one who is arriving, waiting upon one who is standing, and following after one who is departing. That is deference shown through attentive service.
Now, what is deference shown through avoiding disrespect? Deference shown through avoiding disrespect is expounded as forty-five-fold: avoiding disrespect toward the arhats, avoiding disrespect toward the Dharma expounded by the arhats, avoiding disrespect toward the ācāryas, avoiding disrespect toward the upādhyāyas, avoiding disrespect toward the elders, avoiding disrespect toward the lineage, avoiding disrespect toward the gana, avoiding disrespect toward the sangha, avoiding disrespect toward religious practice, avoiding disrespect toward common table, avoiding disrespect toward sensory cognition, up to avoiding disrespect toward omniscient knowledge; and through devotion and high esteem toward these very ones, praising their virtues. That is deference shown through avoiding disrespect. That is deference regarding faith.
Now, what is deference regarding conduct? Deference regarding conduct is expounded as fivefold: deference regarding equanimity conduct, up to deference regarding perfected conduct. That is deference regarding conduct.
Now, what is deference of mind? Deference of mind is expounded as twofold: commendable deference of mind and uncommendable deference of mind.
Now, what is commendable deference of mind? Commendable deference of mind is expounded as sevenfold: non-sinful, blameless, non-injurious, unblemished, causing no karmic influx, causing no bodily harm, and causing no fear to living beings. That is commendable deference of mind.
Now, what is uncommendable deference of mind? Uncommendable deference of mind is expounded as sevenfold: sinful, blameworthy, injurious, blemished, causing karmic influx, causing bodily harm, and causing fear to living beings. That is uncommendable deference of mind. That is deference of mind.
Now, what is deference of speech? Deference of speech is expounded as twofold: commendable deference of speech and uncommendable deference of speech.
Now, what is commendable deference of speech? Commendable deference of speech is expounded as sevenfold: non-sinful, blameless, up to causing no fear to living beings. That is commendable deference of speech.
Now, what is uncommendable deference of speech? Uncommendable deference of speech is expounded as sevenfold: sinful, blameworthy, up to causing fear to living beings. That is uncommendable deference of speech. That is deference of speech.
Now, what is deference of body? Deference of body is expounded as twofold: commendable deference of body and uncommendable deference of body.
Now, what is commendable deference of body? Commendable deference of body is expounded as sevenfold: careful walking, careful standing, careful sitting, careful lying down, careful stepping over, careful jumping across, and careful engagement of all senses and activities. That is commendable deference of body.
Now, what is uncommendable deference of body? Uncommendable deference of body is expounded as sevenfold: careless walking, up to careless engagement of all senses and activities. That is uncommendable deference of body. That is deference of body.
Now, what is deference regarding social courtesy? Deference regarding social courtesy is expounded as sevenfold: acting by habit, conforming to another's wish, acting for a purpose, returning a favour, searching into oneself, knowing place and time, and not opposing any purpose. That is deference regarding social courtesy. That is deference.