[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Jain Literature](https://indike.org/pramana/in.jaina) › [The Śvetāmbara canon (Siddhānta)](https://indike.org/pramana/in.jaina.sveta) › [The twelve Aṅgas ("limbs")](https://indike.org/pramana/in.jaina.sveta.anga) › [Viyahapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5) › 7.1 # Viyahapannatti 7.1: Uddeśaka 1: āhāra Viyāhapannatti 7.1 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 1: āhāra ### [7.1.327](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.327) 1 āhāra 2 varati 3 thāvara, 4 jīvā 5 pakkhī ya 6 āu 7 anagāre | 8 chaumattha 9 asaṃvuḍa, 1 annautthi dasa sattamaṃmi sae || > 1. Nourishment, 2. Abstinence, 3. Stationary, 4. Living beings, 5. Birds, 6. Lifespan, 7. Homeless ascetic, / 8. Non-omniscient, 9. Unrestrained, 10. Adherents of other doctrines: these ten \[uddeśakas\] are in the seventh śataka. > — English (machine translation) (machine translation) ### [7.1.328](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.328) teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ jāva evaṃ vadāsī–jīve ṇaṃ bhaṃte! kaṃ samayamaṇāhārae bhavai? goyamā! paḍhame samae siya āhārae siya anāhārae, bitie samae siya āhārae siya anāhārae, tatie samae siya āhārae siya anāhārae, cautthe samae niyamā āhārae| evaṃ daṃḍao–jīvā ya egiṃdiyā ya cautthe samae, sesā tatie samae| jīve ṇaṃ bhaṃte! kaṃ samayaṃ savvappāhārae bhavati? goyamā! paḍhamasamayovavannae vā carimasamayabhavatthe vā, ettha ṇaṃ jīve savvappāhārae bhavati| daṃḍao bhāṇiyavvo jāva vemāṇiyāṇaṃ| > At that period, at that time, \[…\] he spoke as follows: "Venerable Sir, at which moment is a living being without nourishment?" / "Gautama, at the first moment it may take nourishment or may be without nourishment; at the second moment it may take nourishment or may be without nourishment; at the third moment it may take nourishment or may be without nourishment; at the fourth moment it necessarily takes nourishment. Thus the series of categories: for living beings in general and one-sensed beings, at the fourth moment; for the rest, at the third moment." / "Venerable Sir, at which moment is a living being consuming the least nourishment?" / "Gautama, either when newly born in the first moment or when situated in the state of existence in the final moment; in these cases, a living being consumes the least nourishment. The series of categories is to be spoken up to the celestial beings." > — English (machine translation) (machine translation) ### [7.1.329](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.329) kiṃsaṃṭhie ṇaṃ bhaṃte! loe pannatte? goyamā! supaiṭṭhagasaṃṭhie loe pannatte–heṭṭhā vicchiṇṇe, majjhe saṃkhitte, uppiṃ visāle; ahe paliyaṃkasaṃṭhie, majjhe varavairavi-ggahie, uppiṃ uddhamuiṃgākārasaṃṭhie| taṃsi ca ṇaṃ sāsayaṃsi logaṃsi heṭṭhā vicchiṇṇaṃsi jāva uppiṃ uddhamuiṃgākārasaṃṭhiyaṃsi uppannanāṇa-daṃsaṇadhare arahā jine kevalī jīve vi jāṇai-pāsai, ajīve vi jāṇai-pāsai, tao pacchā sijjhai bujjhai muccai parinivvāi savvadukkhāṇaṃ aṃtaṃ karei| > "Venerable Sir! What shape is the world declared to have?" > "Gautama! The world is declared to have the shape of a supratiṣṭhaka \[dish\]—wide below, narrow in the middle, and broad at the top; shaped like a cross-legged seat below, like a choice vajra in the middle, and shaped like an upright mṛdaṅga drum above. > And in this eternal world, which is wide below, up to shaped like an upright mṛdaṅga drum above, the arhat, the jina, the kevalin, possessing arisen knowledge and vision, knows and sees both the jīvas and knows and sees the non-jīvas; thereafter he is perfected, awakened, liberated, completely unbound, and puts an end to all suffering." > — English (machine translation) (machine translation) ### [7.1.330](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.330) samaṇovāsagassa ṇaṃ bhaṃte! sāmāiyakaḍassa samaṇovassae acchamāṇassa tassa ṇaṃ bhaṃte! kiṃ riyāvahiyā kiriyā kajjai? saṃparāiyā kiriyā kajjai? goyamā! no riyāvahiyā kiriyā kajjai, saṃparāiyā kiriyā kajjai| se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–no riyāvahiyā kiriyā kajjai? saṃparāiyā kiriyā kajjai? goyamā! samaṇovāsayassa ṇaṃ sāmāiyakaḍassa samaṇovassae acchamāṇassa āyā ahigaraṇī bhavai, āyāhigaraṇavattiyaṃ ca ṇaṃ tassa no riyāvahiyā kiriyā kajjai, saṃparāiyā kiriyā kajjai| se teṇaṭṭheṇaṃ| > "Venerable Sir! Does an iryāpathikā activity or a sāmparāyikā activity accrue to a lay follower who has performed the sāmāyika and is staying in the monks' shelter?" > "Gautama! An iryāpathikā activity does not accrue; a sāmparāyikā activity accrues." > "For what reason, Venerable Sir, is it said: 'An iryāpathikā activity does not accrue; a sāmparāyikā activity accrues'?" > "Gautama! For a lay follower who has performed the sāmāyika and is staying in the monks' shelter, his self is a receptacle \[of weapons/passions\]; and because his self is a receptacle, an iryāpathikā activity does not accrue to him, but a sāmparāyikā activity accrues. For that reason \[it is said so\]." > — English (machine translation) (machine translation) ### [7.1.331](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.331) samaṇovāsagassa ṇaṃ bhaṃte! puvvāmeva tasapāṇasamāraṃbhe paccakkhāe bhavai, puḍhavisamāraṃbhe apaccakkhāe bhavai| se ya puḍhaviṃ khaṇamāṇe annayaraṃ tasaṃ pāṇaṃ vihiṃsejjā, se ṇaṃ bhaṃte! taṃ vayaṃ aticarati? no iṇaṭṭhe samaṭṭhe, no khalu se tassa ativāyāe āuṭṭati| samaṇovāsagassa ṇaṃ bhaṃte! puvvāmeva vaṇapphaisamāraṃbhe paccakkhāe| se ya puḍhaviṃ khaṇamāṇe annayarassa rukkhassa mūlaṃ chiṃdejjā, se ṇaṃ bhaṃte! taṃ vayaṃ aticarati? no iṇaṭṭhe samaṭṭhe, no khalu se tassa ativāyāe āuṭṭati| > "Venerable Sir! A lay follower has already renounced the violent destruction of mobile beings, but has not renounced the violent destruction of earth-beings. If he, while digging the earth, should injure some mobile being, Venerable Sir, does he transgress that vow?" > "That meaning is not valid, for he certainly does not apply himself to its killing." > "Venerable Sir! A lay follower has already renounced the violent destruction of plant-beings. If he, while digging the earth, should cut the root of some tree, Venerable Sir, does he transgress that vow?" > "That meaning is not valid, for he certainly does not apply himself to its killing." > — English (machine translation) (machine translation) ### [7.1.332](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.332) samaṇovāsae ṇaṃ bhaṃte! tahārūvaṃ samaṇaṃ vā māhaṇaṃ vā phāsu-esaṇijjeṇaṃ asanapāna-khāima-sāimeṇaṃ paḍilābhemāṇe kiṃ labbhai? goyamā! samaṇovāsae ṇaṃ tahārūvaṃ samaṇaṃ vā māhaṇaṃ vā phāsu-esaṇijjeṇaṃ asana-pāna-khāima-sāimeṇaṃ paḍilābhemāṇe tahā rūvassa samaṇassa vā māhaṇassa vā samāhiṃ uppāeti, samāhikārae ṇaṃ tāmeva samāhiṃ paḍilabhai| samaṇovāsae ṇaṃ bhaṃte! tahārūvaṃ samaṇaṃ vā māhaṇaṃ vā phāsu-esaṇijjeṇaṃ asana-pāna-khāima-sāimeṇaṃ paḍilābhemāṇe kiṃ cayati? goyamā! jīviyaṃ cayati, duccayaṃ cayati, dukkaraṃ kareti, dullahaṃ lahai, bohiṃ bujjhai, tao pacchā sijjhati jāva aṃtaṃ kareti| > "Venerable Sir! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, what does he obtain?" > "Gautama! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, he produces tranquility in such a śramaṇa or brāhmaṇa; and by causing tranquility, he obtains that very tranquility." > "Venerable Sir! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, what does he renounce?" > "Gautama! He renounces life\[-attachment\], he renounces what is hard to renounce, he does what is difficult to do, he obtains what is hard to obtain, he understands enlightenment, and thereafter he is perfected, up to puts an end \[to all suffering\]." > — English (machine translation) (machine translation) ### [7.1.333](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.333) atthi ṇaṃ bhaṃte! akammassa gatī paṇṇāyati? haṃtā atthi| kahannaṃ bhaṃte! akammassa gatī paṇṇāyati? goyamā! nissaṃgayāe, niraṃgaṇayāe, gatipariṇāmeṇaṃ, baṃdhanachedaṇayāe, niriṃdhaṇayāe, puvvappaogeṇaṃ akammassa gatī paṇṇāyati kahannaṃ bhaṃte! nissaṃgayāe, niraṃgaṇayāe, gatipariṇāmeṇaṃ akammassa gatī paṇṇāyati? se jahānāmae kei purise sukkaṃ tuṃbaṃ nicchiḍḍaṃ nirūvahayaṃ ānupuvvīe parikammemāṇe-parikammemāṇe dabbhehi ya kusehi ya veḍhei, veḍhettā aṭṭhahiṃ maṭṭiyālevehiṃ liṃpai, liṃpittā uṇhe dalayati, bhūtiṃ-bhūtiṃ sukkaṃ samāṇaṃ atthāhamatāramaporisiyaṃsi udagaṃsi pakkhivejjā se nūnaṃ goyamā! se tuṃbe tesiṃ aṭṭhaṇhaṃ maṭṭiyālevāṇaṃ guruyattāe bhāriyattāe gurusaṃbhāriyattāe salilatalamativaittā ahe dharaṇitalapaiṭṭhāṇe bhavai? haṃtā bhavai| ahe ṇaṃ se tuṃbe tesiṃ aṭṭhaṇhaṃ maṭṭiyālevāṇaṃ parikkhaeṇaṃ dharaṇitalamativaittā uppiṃ salilatalapaiṭṭhāṇe bhavai? haṃtā bhavai| eyaṃ khalu goyamā! nissaṃgayāe, niraṃgaṇayāe, gatipariṇāmeṇaṃ akammassa gatī paṇṇāyati| kahannaṃ bhaṃte! baṃdhanachedaṇayāe akammassa gatī paṇṇāyati? goyamā! se jahānāmae kalasiṃbaliyā i vā, muggasiṃbaliyā i vā, māsasiṃbaliyā i vā, siṃbalisiṃbaliyā i vā, eraṃḍamiṃjiyā i vā uṇhe dinnā sukkā samāṇī phuḍittā ṇaṃ egaṃtamaṃtaṃ gacchai| evaṃ khalu goyamā! baṃdhanachedaṇayāe akammassa gatī paṇṇāyati kahannaṃ bhaṃte! niriṃdhaṇayāe akammassa gatī paṇṇāyati? goyamā! se jahānāmae dhūmassa iṃdhaṇavippamukkassa uḍḍhaṃ vīsasāe nivvāghāeṇaṃ gatī pavattati| evaṃ khalu goyamā! niriṃdhaṇayāe akammassa gatī paṇṇāyati| kahannaṃ bhaṃte! puvvappaogeṇaṃ akammassa gatī paṇṇāyati? goyamā! se jahānāmae kaṃḍassa kodaṃḍavippamukkassa lakkhābhimuhī nivvāghāeṇaṃ gatī pavattai| evaṃ khalu goyamā! puvvappaogeṇaṃ akammassa gatī paṇṇāyati| evaṃ khalu goyamā! nissaṃgayāe, niraṃgaṇayāe, gatipariṇāmeṇaṃ, baṃdhanachedaṇayāe, niriṃdhaṇayāe, puvvappaogeṇaṃ akammassa gatī paṇṇāyati| > "Venerable Sir! Is there known to be motion for one free from karma?" > "Yes, there is." > "How, Venerable Sir, is motion known for one free from karma?" > "Gautama! Motion for one free from karma is known by absence of attachment, by absence of grease, by transformation into motion, by severing of bondage, by absence of fuel, and by previous momentum." > "How, Venerable Sir, is motion for one free from karma known by absence of attachment, by absence of grease, and by transformation into motion?" > "Just as, Gautama, if some man should take a dried gourd, free from holes and intact, and gradually treating it, wrap it with darbha and kuśa grasses, and having wrapped it, coat it with eight coatings of clay, and having coated it, dry it in the heat; and when it is thoroughly dry, cast it into fathomless, impassable, man-deep water—surely then, Gautama, that gourd, due to the heaviness, weight, and heavy load of those eight coatings of clay, sinking through the water's surface, would come to rest upon the ground below?" > "Yes, it would." > "Then, upon the destruction of those eight coatings of clay, would that gourd, leaving the ground below, come to rest upon the water's surface above?" > "Yes, it would." > "In this way, Gautama, motion for one free from karma is known by absence of attachment, by absence of grease, and by transformation into motion." > "How, Venerable Sir, is motion for one free from karma known by severing of bondage?" > "Gautama! Just as a pod of black gram, or a pod of mung bean, or a pod of māṣa, or a pod of the silk-cotton tree, or a castor seed, when placed in the heat and dried, bursts open and flies off to a distant end—in this way, Gautama, motion for one free from karma is known by severing of bondage." > "How, Venerable Sir, is motion for one free from karma known by absence of fuel?" > "Gautama! Just as smoke released from fuel moves upwards by its own nature without obstruction—in this way, Gautama, motion for one free from karma is known by absence of fuel." > "How, Venerable Sir, is motion for one free from karma known by previous momentum?" > "Gautama! Just as an arrow released from a bow moves without obstruction towards its target—in this way, Gautama, motion for one free from karma is known by previous momentum. > Thus, indeed, Gautama, motion for one free from karma is known by absence of attachment, by absence of grease, by transformation into motion, by severing of bondage, by absence of fuel, and by previous momentum." > — English (machine translation) (machine translation) ### [7.1.334](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.334) dukkhī bhaṃte! dukkheṇaṃ phuḍe? adukkhī dukkheṇaṃ phuḍe? goyamā! dukkhī dukkheṇaṃ phuḍe, no adukkhī dukkheṇaṃ phuḍe| dukkhī bhaṃte! neraie dukkheṇaṃ phuḍe? adukkhī neraie dukkheṇaṃ phuḍe? goyamā! dukkhī neraie dukkheṇaṃ phuḍe, no adukkhī neraie dukkheṇaṃ phuḍe| evaṃ daṃḍao jāva vemāṇiyāṇaṃ| evaṃ paṃca daṃḍagā neyavvā–1. dukkhī dukkheṇaṃ phuḍe 2. dukkhī dukkhaṃ pariyāyai 3. dukkhī dukkhaṃ udīrei 4. dukkhī dukkhaṃ vedeti 5. dukkhī dukkhaṃ nijjareti| > "Venerable Sir! Is one who is in pain touched by pain? Or is one who is not in pain touched by pain?" > "Gautama! One who is in pain is touched by pain, not one who is not in pain." > "Venerable Sir! Is a hell-inhabitant who is in pain touched by pain? Or is a hell-inhabitant who is not in pain touched by pain?" > "Gautama! A hell-inhabitant who is in pain touched by pain, not a hell-inhabitant who is not in pain." > Thus the series \[of 24 classes of beings\] up to celestial beings in celestial abodes. > Thus five series are to be understood: > 1. One who is in pain is touched by pain. > 2. One who is in pain acquires pain. > 3. One who is in pain prematurely activates pain. > 4. One who is in pain experiences pain. > 5. One who is in pain dissipates pain. > — English (machine translation) (machine translation) ### [7.1.335](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.335) anagārassa ṇaṃ bhaṃte! aṇāuttaṃ gacchamāṇassa vā, ciṭṭhamāṇassa vā, nisīyamāṇassa vā, tuyaṭṭamāṇassa vā, aṇāuttaṃ vatthaṃ paḍiggahaṃ kaṃbalaṃ pāyapuṃchaṇaṃ geṇhamāṇassa vā, nikkhivamāṇassa vā tassa ṇaṃ bhaṃte! kiṃ riyāvahiyā kiriyā kajjai? saṃparāiyā kiriyā kajjai? goyamā! no riyāvahiyā kiriyā kajjai, saṃparāiyā kiriyā kajjai| se keṇaṭṭheṇaṃ? goyamā! jassa ṇaṃ koha-māna-māyā-lobhā vocchinnā bhavaṃti tassa ṇaṃ riyāvahiyā kiriyā kajjai, jassa ṇaṃ koha-māna-māyā -lobhā avocchinnā bhavaṃti tassa ṇaṃ saṃparāiyā kiriyā kajjai| ahāsuttaṃ rīyamāṇassa riyāvahiyā kiriyā kajjai, ussuttaṃ rīyamāṇassa saṃparāiyā kiriyā kajjai| se ṇaṃ ussuttameva rīyatī| se teṇaṭṭheṇe| > “Venerable Sir! When a homeless ascetic acts without attentiveness—whether walking, standing, sitting, or lying down, or taking up or putting down clothing, a bowl, a blanket, or a broom without attentiveness—Venerable Sir, does an iryāpathikī action or a sāmparāyikī action accrue to him?” > “Gautama! An iryāpathikī action does not accrue \[to him\]; a sāmparāyikī action accrues \[to him\].” > “For what reason?” > “Gautama! In one in whom anger, conceit, deceit, and greed have been eliminated, an iryāpathikī action accrues; in one in whom anger, conceit, deceit, and greed have not been eliminated, a sāmparāyikī action accrues. To one acting according to the scriptures, an iryāpathikī action accrues; to one acting contrary to the scriptures, a sāmparāyikī action accrues. And he is indeed acting contrary to the scriptures. For that reason, \[Gautama!\]” > — English (machine translation) (machine translation) ### [7.1.336](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.336) aha bhaṃte! saiṃgālassa, sadhūmassa, saṃjoyaṇādosaduṭṭhassa pāna-bhoyaṇassa ke aṭṭhe pannatte? goyamā! je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā mucchie giddhe gaḍhie ajjhovavanne āhāramāhārei, esa ṇaṃ goyamā! saiṃgāle pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā mahayā appattiyaṃ kohakilāmaṃ karemāṇe āhāramāhārei, esa ṇaṃ goyamā! sadhūme pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā guṇuppāyaṇaheuṃ annadavveṇaṃ saddhiṃ saṃjoettā āhāramāhārei, esa ṇaṃ goyamā! saṃjoyaṇādosaduṭṭhe pāna-bhoyaṇe| esa ṇaṃ goyamā! saiṃgālassa, sadhūmassa, saṃjoyaṇādosaduṭṭhassa pāna-bhoyaṇassa aṭṭhe pannatte| aha bhaṃte! vītiṃgālassa, vīyadhūmassa, saṃjoyaṇādosavippamukkassa, pāna-bhoyaṇassa ke aṭṭhe pannatte? goyamā! je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā amucchie agiddhe agaḍhie aṇajjhovavanne āhāramāhārei, esa ṇaṃ goyamā! vītiṃgāle pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā no mahayāappattiyaṃ kohakilāmaṃ kare-māṇe āhāramāhārei, esa ṇaṃ goyamā! bīyadhūme pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā jahā laddhaṃ tahā āhāramāhārei, esa ṇaṃ goyamā! saṃjoyaṇādosavippamukke pāna-bhoyaṇe| esa ṇaṃ goyamā! vītiṃgālassa, vīyadhūmassa, saṃjoyaṇādosavippamukkassa pāṇabhoyaṇassa aṭṭhe pannatte| > “Now, Venerable Sir, what is the meaning declared of drink and food that has burning embers, has smoke, and is tainted by the fault of combination?” > “Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food infatuated, greedy, craving, and attached, that, Gautama, is drink and food that has burning embers. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food while causing great displeasure, anger, and weariness, that, Gautama, is drink and food that has smoke. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, combines it with another substance for the purpose of producing flavour and consumes food, that, Gautama, is drink and food tainted by the fault of combination. > This, Gautama, is declared to be the meaning of drink and food that has burning embers, has smoke, and is tainted by the fault of combination. > Now, Venerable Sir, what is the meaning declared of drink and food that is devoid of burning embers, devoid of smoke, and freed from the fault of combination?” > “Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food uninfatuated, ungreedy, uncraving, and unattached, that, Gautama, is drink and food devoid of burning embers. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food without causing great displeasure, anger, and weariness, that, Gautama, is drink and food devoid of smoke. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food just as it was obtained, that, Gautama, is drink and food freed from the fault of combination. > This, Gautama, is declared to be the meaning of drink and food that is devoid of burning embers, devoid of smoke, and freed from the fault of combination.” > — English (machine translation) (machine translation) ### [7.1.337](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.337) aha bhaṃte! khettātikkaṃtassa, kālātikkaṃtassa, maggātikkaṃtassa, pamāṇātikkaṃtassa pāna-bhoyaṇassa ke aṭṭhe pannatte? goyamā! je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ aṇuggae sūrie paḍiggāhettā uggae sūrie āhāramāhārei, esa ṇaṃ goyamā! khettātikkaṃte pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asanaṃ-pāna-khāima-sāimaṃ paḍhamāe porisīe paḍiggāhettā pacchimaṃ porisiṃ uvāiṇāvettā āhāramāhārei esa ṇaṃ goyamā! kālātikkaṃte pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā paraṃ addhajoyaṇamerāe vīikkamāvettā āhāramāhārei, esa ṇaṃ goyamā! maggātikkaṃte pāna-bhoyaṇe| je ṇaṃ niggaṃthe vā niggaṃthī vā phāsu-esaṇijjaṃ asana-pāna-khāima-sāimaṃ paḍiggāhettā paraṃ battīsāe kukkuḍiaṃḍagapamāṇamettāṇaṃ kavalāṇaṃ āhāramāhārei, esa ṇaṃ goyamā! pamāṇātikkaṃte pāna-bhoyaṇe| aṭṭha kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe appāhāre, duvālasa kukkuḍiaṃḍaga-pamāṇa-mette kavale āhāramāhāremāṇe avaḍḍhomoyarie, solasa kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe dubhāgappatte, cauvvīsaṃ kukkuḍiaṃḍagapamāṇa mette kavale āhāramāhāremāṇe omodarie, battīsaṃ kukkuḍiaṃḍagapamāṇamette kavale āhāramāhāremāṇe pamāṇapatte, etto ekkeṇa vi dhāsenaṃ ūṇagaṃ āhāramāhāremāṇe samaṇe niggaṃthe no pakāramarasabhoīti vattavvaṃ siyā| esa ṇaṃ goyamā! khettātikkaṃtassa, kālātikkaṃtassa, maggātikkaṃtassa, pamāṇātikkaṃtassa pāna-bhoyaṇassa aṭṭhe pannatte| > “Now, Venerable Sir, what is the meaning declared of drink and food that has transgressed place, transgressed time, transgressed path, and transgressed measure?” > “Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries before the sun has risen, consumes the food after the sun has risen, that, Gautama, is drink and food that has transgressed place. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries during the first quarter-day, lets the final quarter-day arrive and then consumes the food, that, Gautama, is drink and food that has transgressed time. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, goes beyond the boundary of half a yojana and consumes the food, that, Gautama, is drink and food that has transgressed path. > When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food in excess of thirty-two morsels each of the size of a hen’s egg, that, Gautama, is drink and food that has transgressed measure. > Consuming food of eight morsels measured to the size of a hen’s egg, one is eating little; consuming food of twelve morsels measured to the size of a hen’s egg, one is practising less than half-reduced intake; consuming food of sixteen morsels measured to the size of a hen’s egg, one has attained two parts \[of food\]; consuming food of twenty-four morsels measured to the size of a hen’s egg, one is practising reduced intake; consuming food of thirty-two morsels measured to the size of a hen’s egg, one has attained the measured limit. Consuming food even one grain less than this, a śramaṇa, a monk, would not be described as one eating to full satisfaction. > This, Gautama, is declared to be the meaning of drink and food that has transgressed place, transgressed time, transgressed path, and transgressed measure.” > — English (machine translation) (machine translation) ### [7.1.338](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1.338) aha bhaṃte! satthātītassa, satthapariṇāmiyassa, esiyassa, vesiyassa, sāmudāṇiyassa pāna-bhoyaṇassa ke aṭṭhe pannatte? goyamā! je ṇaṃ niggaṃthe vā niggaṃthī vā nikkhittasatthamusale vavagayamālā-vannaga-vilevane vavagaya-cuya-caiya-cattadehaṃ, jīva-vippajaḍhaṃ, akayaṃ, akāriyaṃ, asaṃkappiyaṃ, anāhūyaṃ, akīyakaḍaṃ, anuddiṭṭhaṃ, nava-koḍīparisuddhaṃ, dasadosavippamukkaṃ, uggamuppāyaṇesaṇāsuparisuddhaṃ, vītiṃgālaṃ, vītadhūmaṃ, saṃjoyaṇā- dosavippamukkaṃ, asurasuraṃ, acavacavaṃ, aduyaṃ, avilaṃbiyaṃ, aparisāḍiṃ, akkhovaṃjaṇa vaṇāṇulevaṇabhūyaṃ, saṃjamajāyāmāyavattiyaṃ, saṃjamabhāravahaṇaṭṭhayāe bilamiva pannagabhūeṇaṃ appāṇeṇaṃ āhāramāhārei, esa ṇaṃ goyamā! satthātītassa, satthapariṇāmiyassa esiyassa, vesiyassa, sāmudāni-yassa pāna-bhoyaṇassa aṭṭhe pannatte| sevaṃ bhaṃte! sevaṃ bhaṃte! tti| > “Now, Venerable Sir, what is the meaning declared of drink and food that has gone beyond the weapon, has been altered by a weapon, is properly sought, collected, and obtained from diverse households?” > “Gautama! When a male monk or a female monk, having laid aside weapon and pestle, free from garlands, pigments, and unguents, consumes food that has departed, fallen, abandoned, and left behind its \[living\] body, is deserted by life, is not made \[for them\], not caused to be made, not premeditated, uninvited, not bought for them, not specifically prepared, pure in nine categories, free from the ten faults, thoroughly pure regarding origin, production, and seeking, devoid of burning embers, devoid of smoke, freed from the fault of combination, without slurping noises, without smacking noises, neither quickly nor slowly, without scattering crumbs, regarding it as axletree-grease or application to a wound, merely for the purpose of sustaining the journey of self-restraint, for the sake of bearing the burden of self-restraint, with oneself acting like a snake \[entering\] a hole—that, Gautama, is declared to be the meaning of drink and food that has gone beyond the weapon, has been altered by a weapon, is properly sought, collected, and obtained from diverse households.” > “So it is, Venerable Sir! So it is, Venerable Sir!” > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.7.1.327) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.7.1.327) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.7.1.327) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.472) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p309) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.7.1](https://indike.org/pramana/in.jaina.sveta.anga.5.7.1) · Pramāṇa