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## Chapter Seven
**§ 678**
[267]
**8673.** Residing in empty buildings, caves in mountains, hollows in trees, etc. is called *śūnyāgārāvāsa*. Residing in houses abandoned by others is called *vimocitāvāsa*. Not hindering others from staying is called *paroparodhākaraṇa*. Taking alms according to the rules of conduct is called *bhaikṣaśuddhi*. Not disagreeing with co-religionists by saying "this is mine, this is yours" is called *sadharmāvisamvāda*. These are the five *bhāvanās* of the *adattādānaviramana* vow.
**8674.** Now, the *bhāvanās* of the *brahmacarya* vow should be explained. Therefore, the next *sūtra* says:
Giving up listening to stories that arouse desire for women, giving up looking at their beautiful limbs, giving up remembering past pleasures, giving up aphrodisiac and desired tastes, and giving up the conditioning of one's own body - these are the five *bhāvanās* of the *brahmacarya* vow. || 7 ||
**§ 675.** The word *tyāga* should be combined with each word. For example: giving up listening to stories that arouse desire for women (*strīrāgakathā-śravaṇatyāga*), giving up looking at their beautiful limbs (*tanmanoharaṅganirīkṣaṇatyāga*), giving up remembering past pleasures (*pūrvartānusmaraṇatyāga*), giving up aphrodisiac and desired tastes (*vṛṣyeṣṭarasatyāga*), and giving up the conditioning of one's own body (*svaśarīrasamskāratyāga*) - these are the five *bhāvanās* of the *brahmacarya* vow.
**§ 676.** Now, the next *sūtra* explains what the *bhāvanās* of the fifth vow are:
Giving up attachment and aversion to the objects of the senses, both pleasant and unpleasant, are the five *bhāvanās* of the *aparagraha* vow. || 8 ||
**8677.** When the five senses, such as touch, come into contact with pleasant and unpleasant objects, giving up attachment and aversion to these five objects of touch, etc., are the five *bhāvanās* of the *ākiccaniya* vow.
**§ 678.** Just as these *bhāvanās* are understood for the sake of strengthening these vows, so also, for the sake of strengthening these vows, what should be done in relation to their opposites? The next *sūtra* explains this.