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nijjam) and of the passions (jam me koha- ... lobha vocchinnä no udirenti se ttam noindiya-javanijjam). [3] He assents to avvābāha in the sense of the suppressing of corporeal deficiencies, viz of various kinds of diseases caused by a complication in winds, bile and phlegm (jam me vaiya-pittiya-simbhiya-sannivāiyā vivihā rog'āyankā sarīra-gayā dosā uvasantā no udirenti se ttam avvābāham). [4] He assents to phāsuya-vihara in the sense of staying in gardens, parks, temples, halls, sheds and dwellings free from females, cattle (or rogues?) and eunuchs, having a stool, wooden seat or litter free from living beings (jam nam ārāmesu ujjāṇesu devakulesu sabhāsu pavāsu itthī-pasu-pandaga-vivajjiyāsu vasahīsu phāsu-esanijjam [:phāsuyam] pidha-phalagasejjä-samthāragam uvasampajjittānam viharāmi se ttam phāsuya-vihāram).
There is a certain ambiguity in this first question as there is in the two others. In everyday speech 'jatta te bhante' etc. is only a salutation conveying polite interest in a person's health and well-being; see Introduction p. 43 and the literature there referred to in note 48. The answer then, also Mv.'s answer, is 'jattā vi me' etc.: 'I am well.' But in Somila's salutation, as is proved by his question 'kim te bhante jatta' etc., obviously more was meant than meets the ear. However, Mv. stands no nonsense and accurately defines the terms of the brahman's backhanded compliment.
b (758b) Somila's second question: may [1] sarisavayā, [2] māsa and [3] kulattha be eaten? Mv.'s answer: brahmanical methods of consideration (bambhaṇṇaya nayā, plur.) distinguish two kinds of sarisavayā, viz mitta-s. 'people of the same age' (sarisavayā sadṛśa-vayasaḥ, Abhay.; the text subdivides them into sahajayaya, sahavaḍḍhiyaya and sahapamsukiliyaya) and dhanna-s. 'mustard' (s. sarṣapakāḥ). Of course only the latter may be eaten by monks (samaņa niggantha) and that only when it is sattha-parinaya (cf. VII 18) and allowed (esanijja) scil. obtained (laddha) by begging (jāiya). [2] The same, mutatis mutandis, with masa, which is kala-māsa (m.: 'month'; the names of the twelve months are recorded) and davva-m., the latter being either attha-m. (m. maşa 'a weight of gold or silver') or dhanna-m. (m. măşa 'bean'). [3] The same with kulattha, i.e. itthi-k. (k. kulastha 'girls, wives or mothers of a good family') and dhanna-k. (k. kulattha 'pulse etc.').
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(760a) Somila's third question: is Mv. one or two, is he imperishable (akkhaya), immutable (avvaya) and stationary
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