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Viyahapannatti 10.2

English (machine translation) 10.2

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English

10.2.477

[The Venerable Goyama] in Rājagṛha, up to, spoke thus: “Venerable Sir! When a restrained homeless ascetic, standing in the path of passion-waves, stares at forms in front, looks back at forms behind, looks aside at forms at his flanks, looks up at forms above, and looks down at forms below, does he incur transient action, or does he incur worldly-binding action?”
“Goyama! When a restrained homeless ascetic, standing in the path of passion-waves, stares at forms in front, looks back at forms behind, looks aside at forms at his flanks, looks up at forms above, and looks down at forms below, he does not incur transient action; he incurs worldly-binding action.”
“For what reason, Venerable Sir, is it said: ‘A restrained [ascetic], up to, incurs worldly-binding action’?”
“Goyama! For one in whom anger, pride, deceit, and greed are severed, transient action is incurred; for one in whom anger, pride, deceit, and greed are unsevered, worldly-binding action is incurred. For one conducting himself according to the scriptures, transient action is incurred; for one conducting himself contrary to the scriptures, worldly-binding action is incurred. He indeed conducts himself contrary to the scriptures. For that reason, up to, worldly-binding action is incurred.”
“Venerable Sir! When a restrained homeless ascetic, standing in the path free from passion-waves, stares at forms in front, up to, does he, Venerable Sir, incur transient action? —Question.”
“Goyama! When a restrained homeless ascetic, standing in the path free from passion-waves, up to, transient action is incurred by him, not worldly-binding action.”
“For what reason, Venerable Sir, is it said: ‘A restrained [ascetic], up to, incurs transient action, not worldly-binding action’?”
“Goyama! For one in whom anger, pride, deceit, and greed are unsevered, worldly-binding action is incurred. For one conducting himself according to the scriptures, transient action is incurred; for one conducting himself contrary to the scriptures, worldly-binding action is incurred. He indeed conducts himself according to the scriptures. For that reason, up to, worldly-binding action is not incurred.”

10.2.478

“Venerable Sir, how many kinds of origins of birth are proclaimed?”
“Goyama, three kinds of origins of birth are proclaimed, namely: cold, hot, and cold-and-hot. In this way, the section on origins of birth should be recited without omission.”

10.2.479

“Venerable Sir, how many kinds of feeling are proclaimed?”
“Goyama, three kinds of feeling are proclaimed, namely: cold, hot, and cold-and-hot.
In this way, the section on feeling should be recited, up to:
‘Venerable Sir, do inhabitants of hell experience painful feeling? Do they experience pleasant feeling? Do they experience neither-painful-nor-pleasant feeling?’
‘Goyama, they experience painful feeling, they also experience pleasant feeling, and they also experience neither-painful-nor-pleasant feeling.’”

10.2.480

“When a homeless ascetic has undertaken the one-month ascetic standard, constantly relinquishing the body and having abandoned attachment to the body, whatever afflictions and hardships arise, namely celestial, human, or animal—upon their arising, he properly endures, forgives, tolerates, and bears them. Thus the one-month ascetic standard should be recited without omission, as in the Daśā[śrutaskandha], up to: it is accomplished.”

10.2.481

“And if a monk, having indulged in any improper practice, dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.
And if a monk, having indulged in any improper practice, thinks thus: ‘Later, at the final time-instant of my life, I will confess, expiate, blame, censure, turn away from, purify, resolve not to repeat, and undertake suitable penance and ascetic practice for this practice’—if he dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.
And if a monk, having indulged in any improper practice, thinks thus: ‘If even lay followers, upon dying at the time of death, are reborn as deities among certain celestial realms, then why indeed should I not even obtain the state of a minor deity?’—having thought so, if he dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.”
“So it is, Venerable Sir! So it is, Venerable Sir!”

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