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180
S. B, DEO
Aloyanā:
We have already noted the details regarding alocană under 'monastic jurisprudence'.
Padikkamana :
Pratikramana was the condemnation of one's transgression before the guru. It was done either daily (devasiya), nightly, (rāïya) fortnightly (pakkhiya), four-monthly (cāümmāsiya), or yearly (samyacchariya).
The Sthānānga gives sixfold pratikramaņa, which was done either after easing nature (uccāra), or after removing bodily dirt like cough etc. (păsavana), or done at day or at night (ittariya), or at the time of undertaking a fast unto death (āvakahië), or regarding particular transgressions (jamkincimicchā), or at the end of sleep (somaņantite).246
Begging :
We have already seen the rules regarding begging of food. The Uttarādhyayana247 refers to six reasons of abstaining from begging which, it may be noted, are the same as given in the Sthānānga.
Kāüssagga :
Kāyotsarga was a bodily posture in which the monk stood motionless for some period, reflecting on the transgressions he had committed, or else he meditated upon auspicious types of reflections. This was deemed essential for the proper training of the mind, with a view to develop an attitude of non-attachment for the body and its comforts.
Jhāna (Meditation or mental attitude):
Meditation was fourfold. It was ārta, raudra, dharma-, and śukla. 248 The first two types were considered inauspicious, while the last two auspicious.
The 'ārta dhyāna' was of four types according as it was based on ideas of taking revenge, or the yearning for non-separation from pet persons or things, or that in which a person desired that other people should also suffer (āyanka)-or bad thoughts under illness, and 'nidāna' or remunerative hankering, like thoughts about enjoying sexual pleasures.
246. p. 379b; Nāyā. p. 81, 'devasiya padikkamana'. 247. 26, 35. 248. Thān. 188a; Bhag. p. 923a,
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