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(1) There are (909a) five kinds of self-disciplined beings each of which is divided into two subspecies. One may as a matter of fact practise [1] normal self-discipline (sämaiya-samjaya) which may be temporary (ittariya) or lifelong (avakahiya); [2] the self-dicipline after profession (cheôvaṭṭhavaniya-s.) in which case the profession either [is a repeated profession, scil.] follows on a transgression of the vows (saiyāra) or does not follow on such a transgression (niraiyāra) [scil. is the profession of a pupil (saikṣaka) or of an adept of Pārsva's doctrine, Abhay.]; [3] an exceptional form of self-discipline prescribed by atonement (parihara-visuddhiya-s.) in which position one either actually atones for one's guilt (nivvisamāņa) or serves such a nivvisamāņa (nivviṭṭha-käiya); [4] a self-discipline showing only slight changes (suhuma-samparāga-s.) for evil (samkilissamāṇaya) or good (visuddhamāṇaya); and finally [5] the ideal self-discipline (ahakkhāyas., lit. the enunciated s.) of the imperfect monk (chaumattha) or of the perfect being (kevali).
At the end five gahas explain the terms sāmaiya-s. etc. For sāmaiya-s. the Fourfold Restraint (cāujjāma, i. e. Pārsva's lore) is the highest dharma (anuttara dhamma: śramaṇa-dharma, Abhay.) and he who practises it (phasayanta) in the three ways (scil. with mind, speech and body) is a sāmāiya-s. He who adopts the Fivefold Restraint (panca-jama, i.e. Mv.'s lore) after having quitted (chettūṇa) his former spiritual rank (pariyāgam porāṇam) is a cheôvaṭṭhavaniya-s. He who occupies an exceptional position (pariharai) by practising, in the threefold way, the highest dharma of the pure (visuddha) Fivefold Restraint is a parihara-visuddhiya-s. He who experiences (veyayanta) [one passion, viz] greed only in a very small degree (lobhâņu) and [whose karman] is suppressed (uvasāmaya) or annihilated (khavaya) is a suhuma-samparaya-s. and as such is only a little inferior to the ahakkhāya-s. (ahakkhāyā [abl.] ūņao kimci), i.e. the imperfect (chaumattha) or the perfect being (jina) that has suppressed or annihilated the confusing karman.
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nivvisamāņa (parihārika-tapas tapasyat, Abhay.) and nivvittha-kaiya (nirviśamānakânucaraka, Abhay.): see Lehre par. 162; CAILLAT, Expiations pp. 171 and 183.
The details of the further description of these five kinds of
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