Viyahapannatti 25.7.965

25.7.965

se kiṃ taṃ anasane? anasane duvihe pannatte, taṃ jahā–ittarie ya, āvakahie ya|
se kiṃ taṃ ittarie? ittarie anegavihe pannatte, taṃ jahā–cautthe bhatte, chaṭṭhe bhatte, aṭṭhame bhatte, dasame bhatte, duvāla-same bhatte, coddasame bhatte, addhamāsie bhatte, māsie bhatte, domāsie bhatte, temāsie bhatte jāva chammāsie bhatte| settaṃ ittarie|
se kiṃ taṃ āvakahie? āvakahie duvihe pannatte, taṃ jahā–pāovagamaṇe ya, bhattapaccakkhāṇe ya|
se kiṃ taṃ pāovagamaṇe? pāovagamaṇe duvihe pannatte, taṃ jahā–nīhārime ya, aṇīhārime ya| niyamaṃ apaḍikamme settaṃ pāovagamaṇe|
se kiṃ taṃ bhattapaccakkhāṇe? bhattapaccakkhāṇe duvihe pannatte, taṃ jahā–nīhārime ya, aṇīhārime ya| niyamaṃ sapaḍikamme| settaṃ bhattapaccakkhāṇe| settaṃ āvakahie| settaṃ anasane|
se kiṃ taṃ omodariyā? omodariyā duvihā pannattā, taṃ0 davvomodariyā ya, bhāvomodariyā ya|
se kiṃ taṃ davvomodariyā? davvomodariyā duvihā pannattā, taṃ jahā–uvagaraṇadavvomodariyā ya, bhattapāṇadavvomodariyā ya|
se kiṃ taṃ uvagaraṇadavvomodariyā? uvagaraṇadavvomodariyā tivihā pannattā, taṃ jahā–ege vatthe, ege pāe, ciyattovagaraṇasātijjaṇayā| settaṃ uvagaraṇadavvomodariyā|
se kiṃ taṃ bhattapāṇadavvomodariyā? bhattapāṇadavvomodariyā aṭṭhakukkuḍiaṃḍagappamāṇamette kavale āhāramāhāremāṇe appāhāre, duvālasa kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe avaḍḍhomodarie, solasa kukkuḍiaṃḍagapamāṇamette kavale āhāra-māhāremāṇe dubhāgappatte, cauvvīsaṃ kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe omodarie, battīsaṃ kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe pamāṇamette, etto ekkeṇa vi ghāsenaṃ ūṇagaṃ āhāramāhāremāṇe samaṇe niggaṃthe no pakāmarasabhojīti vattavvaṃ siyā| settaṃ bhattapāṇadavvomodariyā| settaṃ davvomodariyā|
se kiṃ taṃ bhāvomodariyā? bhāvomodariyā anegavihā pannattā, taṃ jahā–appakohe, appamāṇe, appamāe, appa-lobhe, appasadde, appajjhaṃjjhe, appatumaṃtume| settaṃ bhāvomodariyā| settaṃ omodariyā|
se kiṃ taṃ bhikkhāyariyā? bhikkhāyariyā anegavihā pannattā, taṃ jahā–davvābhiggahacarae, khettābhiggahacarae, kālābhiggahacarae, bhāvābhiggahacarae, ukkhittacarae, ṇikkhittacarae, ukkhitta-ṇikkhittacarae, ṇikkhittaukkhittacarae, vaṭṭijjamāṇacarae, sāharijjamāṇacarae, uvaṇīyacarae, avaṇīyacarae, uvaṇīyaavaṇīyacarae, avanīyauvanīyacarae, saṃsaṭṭhacarae, asaṃsaṭṭhacarae, tajjāya-saṃsaṭṭhacarae, annayacarae, moṇacarae, suddhesaṇie, saṃkhādattie| settaṃ bhikkhāyariyā|
se kiṃ taṃ rasapariccāe? rasapariccāe anegavihe pannatte, taṃ jahā–nivvigitie, paṇīya-rasavivajjae, āyaṃbilae, āyāmasitthabhoī, arasāhāre, virasāhāre, aṃtāhāre, paṃtāhāre, lūhāhāre| settaṃ rasapariccāe|
se kiṃ taṃ kāyakilese? kāyakilese anegavihe pannatte, taṃ jahā–ṭhāṇādīe, ukkuḍuyāsaṇie, paḍimaṭṭhāī, vīrāsaṇie, nesajjie, āyāvae, avāuḍae, apaṃḍuyae, aniṭṭhuhae, savvagāyaparikamma -vibhūsavippamukke| settaṃ kāyakilese|
se kiṃ taṃ paḍisaṃlīṇayā? paḍisaṃlīṇayā cauvvihā pannattā, taṃ jahā–iṃdiyapaḍisaṃlīṇayā, kasāyapaḍisaṃlīṇayā, jogapaḍisaṃlīṇayā, vivittasayanāsanasevaṇayā|
se kiṃ taṃ iṃdiyapaḍisaṃlīṇayā? iṃdiyapaḍisaṃlīṇayā paṃcavihā pannattā, taṃ jahā–soiṃdiyavisaya-ppayāraṇiroho vā, soiṃdiyavisayappattesu vā atthesu rāgadosaviniggaho| cakkhiṃdiyavisayappayāra-ṇiroho vā evaṃ jāva phāsiṃdiyavisayappayāraṇiroho vā, phāsiṃdiyavisayappattesu vā atthesu rāgadosaviniggaho| settaṃ iṃdiyapaḍisaṃlīṇayā|
se kiṃ taṃ kasāyapaḍisaṃlīṇayā? kasāyapaḍisaṃlīṇayā cauvvihā pannattā, taṃ jahā–kohodayaniroho vā, udayappattassa vā kohassa viphalīkaraṇaṃ| evaṃ jāva lobhodayaniroho vā, udayapattassa vā lobhassa viphalīkaraṇaṃ| settaṃ kasāyapaḍisaṃlīṇayā
se kiṃ taṃ jogapaḍisaṃlīṇayā? jogapaḍisaṃlīṇayā tivihā pannattā, taṃ jahā–maṇajogapaḍisaṃlīṇayā, vaijoga-paḍisaṃlīṇayā, kāyajogapaḍisaṃlīṇayā|
se kiṃ taṃ maṇajogapaḍisaṃlīṇayā? maṇajogapaḍisaṃlīṇayā akusalamaṇaniroho vā, kusalamaṇaudīraṇaṃ vā, maṇassa vā egattībhāvakaraṇaṃ| settaṃ maṇajogapaḍisaṃlīṇayā|
se kiṃ taṃ vaijogapaḍisaṃlīṇayā? vaijogapaḍisaṃlīṇayā akusalavainiroho vā, kusalavaiudīraṇaṃ vā, vaīe vā egattībhāvakaraṇaṃ| settaṃ vaijogapaḍisaṃlīṇayā|
se kiṃ taṃ kāyajogapaḍisaṃlīṇayā? kāyajogapaḍisaṃlīṇayā jaṇṇaṃ susamāhiyapasaṃta-sāhariyapāṇi-pāe kummo iva guttiṃdie allīṇa-pallīṇe ciṭṭhati| settaṃ kāyapaḍisaṃlīṇayā| settaṃ joga-paḍisaṃlīṇayā|
se kiṃ taṃ vivittasayanāsanasevaṇayā? vivittasayanāsanasevaṇayā jaṇṇaṃ ārāmesu vā ujjāṇesu vā devakulesu vā sabhāsu vā pavāsu vā itthī-pasu-paṃḍagavivajjiyāsu vā vasahīsu phāsu-esaṇijjaṃ pīḍha-phalaga-sejjā-saṃthāragaṃ uvasaṃpajjittāṇaṃ viharai| settaṃ vivittasayanāsanasevaṇayā| settaṃ paḍi-saṃlīṇayā| settaṃ bāhirae tave|
se kiṃ taṃ abbhiṃtarae tave? abbhiṃtarae tave chavvihe pannatte, taṃ jahā–pāyacchittaṃ, vinao, veyāvaccaṃ, sajjhāo, jjhāṇaṃ, viusaggo|
se kiṃ taṃ pāyacchitte? pāyacchitte dasavihe pannatte, taṃ jahā–āloyaṇārihe jāva pāraṃciyārihe| settaṃ pāyacchitte|
se kiṃ taṃ vinae? vinae sattavihe pannatte, taṃ jahā–nāṇavinae, daṃsaṇavinae, carittavinae, maṇavinae, vaivinae, kāyavinae, logovayāravinae|
se kiṃ taṃ nāṇavinae? nāṇavinae paṃcavihe pannatte, taṃ jahā– ābhinibohiyanāṇavinae, suyanāṇavinae, ohināṇavinae, manapajjavanāṇavinae, kevalanāṇavinae| settaṃ nāṇavinae|
se kiṃ taṃ daṃsaṇavinae? daṃsaṇavinae duvihe pannatte, taṃ jahā– sussūsaṇāvinae ya, anaccāsādaṇāvinae ya|
se kiṃ taṃ sussūsaṇāvinae? sussūsaṇāvinae anegavihe pannatte, taṃ jahā–sakkāre i vā sammāṇe i vā kiikamme i vā abbhaṭṭhāṇe i vā aṃjalipaggahe i vā āsaṇābhiggahe i vā āsaṇāṇuppadāṇe i vā, eṃtassa paccuggacchaṇayā, ṭhiyassa pajjuvā-saṇayā, gacchaṃtassa paḍisaṃsāhaṇayā| settaṃ sussūsaṇāvinae|
se kiṃ taṃ anaccāsādaṇāvinae? anaccāsādaṇāvinae paṇayālīsaivihe pannatte, taṃ jahā–arahaṃtāṇaṃ anaccāsādaṇayā, arahaṃtapaṇṇattassa dhammassa anaccāsādaṇayā, āyariyāṇaṃ anaccāsādaṇayā, uvajjhāyāṇaṃ anaccāsādaṇayā, therāṇaṃ anaccāsādaṇayā, kulassa anaccāsādaṇayā, gaṇassa anaccāsādaṇayā, saṃghassa anaccāsādaṇayā, kiriyāe anaccāsādaṇayā, saṃbhogassa anaccāsādaṇayā, ābhinibohiyanāṇassa anaccāsādaṇayā, jāva kevalanāṇassa anaccāsādaṇayā, eesiṃ ceva bhatti-bahumāṇeṇaṃ eesiṃ ceva vaṇṇasaṃjalaṇayā| settaṃ anaccāsādaṇayāvinae| settaṃ daṃsaṇavinae|
se kiṃ taṃ carittavinae? carittavinae paṃcavihe pannatte, taṃ jahā–sāmāiyacarittavinae jāva ahakkhāyacarittavinae| settaṃ carittavinae|
se kiṃ taṃ manavinae? manavinae duvihe pannatte, taṃ jahā–pasatthamanavinae ya, appasatthamanavinae ya|
se kiṃ taṃ pasatthamanavinae? pasatthamanavinae sattavihe pannatte, taṃ jahā–apāvae, asāvajje, akirie, niruvakkese, aṇaṇhavakare, acchavikare, abhūyābhisaṃkaṇe| settaṃ pasatthamaṇavinae|
se kiṃ taṃ appasatthamanavinae? appasatthamanavinae sattavihe pannatte, taṃ jahā–pāvae, sāvajje, sakirie, sauvakkese, aṇhayakare, chavikare, bhūyābhisaṃkaṇe| settaṃ appasatthamanavinae| settaṃ manavinae|
se kiṃ taṃ vaivinae? vaivinae duvihe pannatte, taṃ jahā–pasatthavaivinae ya, appasatthavaivinae ya|
se kiṃ taṃ pasatthavaivinae? pasatthavaivinae sattavihe pannatte, taṃ jahā–apāvae, asāvajje jāva abhūyābhisaṃkaṇe| settaṃ pasatthavaivinae|
se kiṃ taṃ appasatthavaivinae? appasatthavaivinae sattavihe pannatte, taṃ jahā–pāvae, sāvajje jāva bhūyābhisaṃkaṇe settaṃ appasatthavaivinae| settaṃ vaivinae|
se kiṃ taṃ kāyavinae? kāyavinae duvihe pannatte, taṃ jahā–pasatthakāyavinae ya, appasattha-kāyavinae ya|
se kiṃ taṃ pasatthakāyavinae? pasatthakāyavinae sattavihe pannatte, taṃ jahā–āuttaṃ gamaṇaṃ, āuttaṃ ṭhāṇaṃ, āuttaṃ nisīyaṇaṃ, āuttaṃ tuyaṭṭaṇaṃ, āuttaṃ ullaṃghaṇaṃ, āuttaṃ pallaṃghaṇaṃ, āuttaṃ savviṃdiya-joga-juṃjaṇayā| settaṃ pasatthakāyavinae|
se kiṃ taṃ appasatthakāyavinae? appasatthakāyavinae sattavihe pannatte, taṃ jahā–aṇāuttaṃ gamaṇaṃ jāva aṇāuttaṃ savviṃdiyajogajuṃjaṇayā| settaṃ appasatthakāyavinae| settaṃ kāyavinae|
se kiṃ taṃ logovayāravinae? logovayāravinae sattavihe pannatte, taṃ jahā–abbhāsavattiyaṃ, paracchaṃdā-ṇuvattiyaṃ, kajjaheuṃ, kayapaḍikaiyā, attagavesaṇayā, desakālaṇṇayā, savvatthesu appaḍilomayā| settaṃ logovayāravinae| settaṃ vinae|

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.