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VIII 4
4. KiriyĀ.
(366b) * The five kinds of action (kiriyā), viz kāiyā k. etc. (see III 314), ref. to Pannav. 22:435a-450a. **
5. AJĪVA.
1 (367a) At Rāy. Goy. questions Mv. on a point raised by the Ājiviyas addressing the Elders (there bhagavante). a. If a layman who has practised sāmāiya stays in a house where a monk is (or monks are) living (samaņôvāsagassa ... sāmāiyakadassa samaņôvassae [cf. VII 13a °ôvāsae] acchamāṇassa) and is robbed of some object, he [rightly) considers it to remain his property and tries to get it back [after having finished sāmāiya, Abhay.]. For, altough from the point of view of his religious duties during that temporary approximation of the monk's way of life he has nothing to do with it (tassa ... se bhande abhande bhavai [asamvyavahāryatvāt, Abhay. ]), he still rightly regards the object as his property because he has not renounced (aparinnāya : apratyākhyāta, Abhay.) the sense of ownership (mamatta-bhāva : mamatā-parināma, Abhay.). b. Likewise his wife remains his wife when she commits adultery under the same circumstances. He indeed (rightly considers her to be his wife because he has not cut (avocchinna) the ties of love (pejjabandhana).
Cf. V 62 and VII 318; SBE XLV, p. XVIII. — Note se kenam kh’āi athenam. 2 (368b) With a layman (samaņôvāsaga) renunciation of grave (thūlaga) harming, untruth, taking what is not given, sexual enjoyment and possession means that he confesses (padikkamai) past, repels (samvarei) present and renounces (paccakkhāi) future grave harming etc. Each of these three he may do in forty-nine ways, namely in the domains of own doing, causation and consent, in thought, with word and body (tiviham tivihenam) or leaving out one or two of the two groups of three alternatives. Consequently there are one hundred and forty-seven possibilities (sīyāla bhanga-saya) for each vow (scil. seven hundred and thirty
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