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XXV 6
On the etymology and the exact meaning of acchavi (used in connection with the S) the comm. quotes several opinions: acchavi means avyathaka 'steady' or is = a-cchavi (chavi in the sense of sarira scil. tad-yoga) or = a-kşapin (with two very unlikely explanations, cf. also XXV 721 comm.).
(2) P belong to the male or the neuter sex, whereas B and K may belong to each of the three sexes; KK, though, may also be sexless (aveyaya), scil. have suppressed or annihilated the sexual feeling (uvasanta- or khīņa-veyaya). N always are uvasanta-v. or khīņa-v. and S always are khīna-v.
(3) P, B and K (893a) experience likes and dislikes (are sarāga), whereas N and S do not since N have suppressed or annihilated and S have annihilated all passions (uvasanta-kasāya-vīyarāga, khīna-k.-v.; cf. (18) below).
(4) All five classes (893a) may practise a fixed state of living [in connection with the ten items ‘nakedness' (ācelakya) etc., Abhay.], in which case they are called thiya-kappa (sthita-kalpa, according to Abhay. sthiti-k.), or they may not do so (athiya-k.). Whereas P always practise the normal monastic way of living (thera-kappa), B and K may also imitate the praxis of the Jina (jina-k.). Moreover, KK may and N and S always will stand beyond these two ways of living (kappáīya).
thiya-kappa relates to the periods of Rşabha and Mahävira, who gave up clothes etc. (cf. the two gāhās dasa-thāna-thio kappo ... quoted by Abhay. in his Vștti on Thāņa 3, 4 [p. 169a]), athiya-kappa to those of the twenty-two other (madhyama) Tīrthankaras, Abhay. On the last statement of the text Abhay, says: kalpâtīto vā kusilo bhavet kalpâtītasya chadmasthasya tirthakarasya sakaṣāyatvād and nirgranthaḥ kalpâtita eva bhaved yatas tasya jinakalpasthavirakalpa-dharmā na santi.
(5) [As to conduct (caritta)] (893b) the self-discipline of P, B and PK is the normal self-discipline of the pious monk before or after profession (sāmāiya- resp. cheôvatthāvaniya-samjama), whereas with KK it may also be that of the monk in the exceptional position prescribed by atonement (parihāra-visuddhisamjama) or even a self-discipline showing only slight changes (suhuma-samparāya-s.). With N and S self-discipline has reached its ideal perfection (ahakkhāya-s.)
This sütra may be added to the places (Viy. 9o9a, Thāņa 322b, Uvav. 30 II) mentioned in Lehre par. 177. In our text the terms, although connected
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