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ENTRIES
101
NO.55830.
AUPAPĀTIKA 19. - REFERENCES: ĀgSg pp. 131-32; S.II, p.12; LELMANN pp. 43-44 (S 30 VI).
"se kim tam VIUSSAGGE?"
2 "(VIUSSAGGE) durvihe pannatte, tan jahā: davva-VIUSSAGGE' (ya) bhāva-VIUSSAGGEZ ya."
"se kim tam davva-VIUSSAGGE'?" "2 (davva-VIUSSAGGE') cauvvihe parmatte, tam jahā: sarīra-VIUSSAGGE'' gana-VIUSSAGGE'.2 uvahi-VIUSSAGGETS bhatta-pāņa-VIUSSAGGE: 4."* se ta davva-VIUSSAGGE'.
"se kim tam bhava-VIUSSAGGE?" "2 (bhāva-VIUSSAGGE) tivihe pannatte, tam jahā: kasāya-VIUSSAGGE. Samsāra-VIUSSAGGEL. kamma-VIUSSAGGELS." ------ "se kim tam kasāyaVIUSSAGGE ?" "2 (kasāya-VIUSSAGGE') cauwihe pamatte, tam jaha: koha-kasiyaVTUSSACCE2. 1. māņa-kasāya-VIUSSAGGE2.1.2 māyā-kasāya-VIUSSAGGE2.1.3 loha-kasāyaVIUSSAGGEZ.1.4." se ttam kasāya-VIUSSAGGE . ------ "se kim tam sagsära-VIUSSAGGES.?" "2 (samsāra-VIUSSAGGE.) Cauvvihe pannatte, tam jaha: neraiya-samsāra-VIUSSAGCE..! tiriya-samsāra-VIUSSAGGE 2.2.2 manuya-samsāra-VIUSSAGGE2.2.3 deva-samsāra-VIUSSA= GE.2.4.. se tta samsára-VIUSSAGGE.2. ------ "se kim tam kamma-VIUSSAGGES "2 (kamma-VIUSSAGGES) aţthavihe parmatte, tam jaha: nāņ'-āvaranijja-kanna-VILSSA= GGES.' darisan-ävaranijja-kama-VIUSSAGGE: 3.2 veyaniya-kama-VXUSSAGCE.S.S moha= niya-kanna-VIUSSAGGE: 5.4 auya-kanna-VIUSSAGGE..5 năma-kamuna-VIUSSAGGE.5.6 goyakama-VIUSSAGGE2.3.7 antarāya-kamma-VIUSSAGGEZ.3.8. se ttam kamus-VIUSSAGGE.S. se ttam bhāva-VIUSSAGE.
se ttan VIUSSAGGE. I 19
PARALLELS: Āvašyaka Ni. 1051 (Haribhadra p.4874). Tattvārtha 9.20. Daśavaikälika Ni.48. Molācāra 5.163, 209 (OKUDA pp. 73, 84). Utt. 30.30.
ANALYSIS AND NOTES: For the tava complex refer to the previous entry. The viussagga niksepa is an ad hoc concatenation of various sets. The 4 kaşāyas, the 4 types of beings (HANG), and the 8 types of kanan - all supplied against "bhāva" - are well known. viussagga (viosagga) may be used in the sense of kaussagga (SCHUBRING $ 161, compare also the relevant vs.30.36 in the tava complex of Uttarādhyayana), and this was probably the original meaning. The present employment of the term (as reflected in the dravya section) obviously demonstrates a derived meaning: indifference towards sarira (body), gana (?), uvahi (implements), and bhatta-pāna (food and drink). gana is not clear (SCHUBRING $ 179: "Umgebung", i.e. company, surroundings), but cannot be separated from the well-known tern, designating a group of monks. uvahi is quite common (e.g.com pare Ogha Niryukti vss.448 and 511; METTE, Pind'esanā, p.70 and p. 110).
