Acharya Mahaprajna
9.2.11 sa jaṇehiṃ tattha puṃcchiṃsu, egacarā vi egadā rāo.
avvāhie kasāitthā, pehamāṇe samāhiṃ apaḍiṇṇe..
Sometimes, he was interrogated by people, while wandering alone in the night. They maltreated him out of anger, when there was no response from the Lord. Inspite of such provocation, the Lord remained engrossed in ecstasy without any thought of retribution.
Bhāṣyaṃ Verse 11
'Who are you? Where have you come from? Why are you standing here? What are you doing in the deserted house?'—He was asked such questions by vagabonds, debauches and the like. The Lord observed silence without responding. The interrogators got enraged and abused him. An ordinary person would get angry on such occasions, but the Lord continued his ecstasy, perceiving himself. So he was always without any retribution.[1]
9.2.12 ayamaṃtaraṃsi ko ettha, ahamaṃsi tti bhikkhū āhaṭṭu.
ayamutteme se dhamme, tusiṇīe sa kasāie jhāti..
When the Lord was meditating in the garden-houses, people asked: 'who is there inside?' The Lord responded 'I am here, a monk'. They again asked: 'why are you standing here at our sporting place? The Lord kept silence, though ill-treated, and continued his meditation. That was his unique way.
Bhāṣyaṃ Verse 12
'Inside' means a lonely place, or a solitary corner of a house. 'Who is there in the soliraty place?'—On being thus asked, the Lord only said: 'I am a bhikṣu' and observed silence. If the outcomers were satisfied on hearing his reply, the Lord remained standing at the same place engaged in meditation; but if they were furious, then the Lord would leave the place. That was his excellent mode of righteousness. He did not break his meditation, even if the outcomers were angry with him. The change of place did not mean the disruption of meditation.[2]
9.2.13 jaṃsippegepaveyaṃti, sisire mārue pavāyaṃte.
taṃsippege aṇagārā, himavāe ṇivāyamesaṃti..
When in winter, some (meagrely cald people) trembled with cold, when gales blew; on snowfall, even some houseless monks would seek place, sheltered from the wind.
Bhāṣyaṃ Verse 13
Although the word 'homeless wanderer' denoted house-renouncing bhiksu, yet the expression is used specifically for the Jaina monk. Here, the word is most probably used for the disciples of Lord Pārśva. Or it might have been used for other heretics.[3]
For similar description, see 3.7.
9.2.14 saṃghāḍio pavisissāmo, ehā ya samādahamāṇā.
pihiyā vā sakkāmo, atidukkhaṃ himaga-saṃphāsā..
Some heretical monks resolve: 'we shall rap our bodies with rugs, kindle fire, stay indoors to protect ourselves from severely painful icy-touches'.
Bhāṣyaṃ Verse 14
'Rugs' stand for blankets and such other clothings.[4] The burning of fuel was done by heretics other than the followers of Pārśva. The protection of themselves against severe cold was done by the householders and the heretics of other sects by the use of blankets, burning of fuel and closing of doors. Under such circumstance, the Lord endured severe cold in an icy place without the use of these three types of devices.
9.2.15 taṃsi bhagavaṃ apaḍiṇṇe, ahe viyaḍe ahiyāsae davie.
ṇikkhamma egadā rāo, cāie, bhagavaṃ samiyāe..
In that winter, the self-restrained Lord endured cold, standing, engrossed in ecstasy, under open shed without any pre-made resolve. Sometimes the Lord walked out of the shed and endured cold with equanimity.
Bhāṣyaṃ Verse 15
Even in that cold season, the Lord was without any pre-made resolve, that is, he did not think about for a windless dwelling place. But the lord possessed of sublime equipoise, that is, equanimity on account of being free from attachment and hatred. He endured cold under the open shed. The Lord endured cold in most severe winter in the way indicated below: Sometimes in the night he went out, for a moment, from the canopy and remained standing there. After a while he returned to the canopy. In this way, the cold touch was squarely endured by the Lord.[5]
For similar description see 3.7.
9.2.16 esa vihī aṇukkaṃto, māhaṇeṇa maīmayā.
apaḍiṇṇeṇa vīreṇa, kāsaveṇa mahesiṇā.. - tti bemi.
This course indeed was followed by the wise Lord Mahāvīra, the great sage and hero of Kāśyapa lineage, free from all resolves. - Thus do I say.
Bhāṣyaṃ Verse 16
This is obvious.
(b) Vṛtau apratijño nāsya vairaniryātanapratijña vidyata ityapratijñaḥ. (Ācārāṅga Vṛtti, patra 280).
(a) Ācārāṅga Cūrṇi, p.316: ayaṃ asmin aṃtare amhasaṃtage ko ettha? evaṃ vuttehiṃ ahaṃ bhikkhutti evaṃ vuttevi russati, keṇa tava dinnaṃ? kiṃ vā tumaṃ amhaṃ vihāraṭṭhāṇe ciṭṭhasi? akkosehiṃti vā kammāragassa vā ṭhāo sāmieṇa dinno hojjā, pacchā ranno bhaṇṇati—ko esa? sāmῑṭṭhito, tusiṇῑo ciṭṭhati, tattha gihatthe mamattaṃ, kasāite saṃkā ya, te sakasāiteṇātuṃ jjhātimeva ṇa bhavati, paḍhamaṃ dāūṇaṃ ettāhe russaha, asaṃkite cevajjhāti.
(b) Ācārāṅga Vṛtti, patra 280: ayamantaḥ-madhye ko'tra vyavasthitaḥ? evaṃ saṅketāgatā duścāriṇaḥ pṛcchanti karmmakarādayo vā, tatra nityavāsino duṣprāṇihitamānasāḥ pṛcchanti, tatra caivaṃ pṛcchatāmesām bhagavāṃstūṣṇῑbhāvameva bhajate, kvacidbahutaradoṣāpanayanāya jalpatyapi, kathamiti darśayati - ahaṃ bhikṣurasmῑti, evamukte yadi te'vadhārayanti tatastiṣṭṭhatyeva, athābhi-pretārthavyāghātāt kaṣāyitā mohāndhāḥ sāmpratekṣitayaivaṃ brūyuḥ yathā—tūrṇamasmātsthānānnirgaccha, tato bhagavānaciyatt āvagraha itikṛtvā nirgacchatyeva, yadivā na nirgacchatyeva bhagavān, kintu so'yamuttamaḥ pradhāno dharmma ācāra itikṛtvā sa kaṣāyite'pi tasmin gṛhasthe tūṣṇῑbhāvavyavasthito yadbhaviṣyattayā dhyāyatyeva na dhyānātpracyavate.
(a) Ācārāṅga Cūrṇi, p.317: taṃpi egā aṇṇatitthiyā vasahīo nivā tā kareṃti, pāuraṇāiṃ phuṃphugāiṃ, upphaṃ āhārayaṃ, cuṇṇaṃ etthaṃ bhuṃjaṃti, jativi kuṃciy āvijje (chidde) ṇa sītaṃ eti teṇeti bhaṇati - dukkhāvio, jevi pāsāvaccijjā teviṇa saṃjame ramaṃti.
(b) Ācārāṅga Vṛtti, patra 281: 'eke na sarve 'anagārā' tῑrthikapravrajitā himavāte satiśῑtapῑḍI-tāstadapanodāya pāvakaṃ prajvālayanti - aṅgāraśakaṭikāmanveṣayanti, prāvārādikaṃ yācante, yadivā'na-gārā itipārśvanāthatīrthapravrajitā gacchavāsina eva śītārditā nivatameṣanti ghaṅghaśālādikā vasatīrvatāyanadirahitāḥ prāthayanti.
(b) Ācārāṅga Vṛtti, patra 28!: iha saṃghāṭīśabdena śītāpanodakṣamaṃ kalpadvayaṃ trayaṃ vā gṛhyate, tāḥ saṅghāṭῑḥ śītārditā vayaṃ pravekṣyāmaḥ, evaṃ śītārditā anagārā api vidadhati, tῑrthikapravrajitāstvedliāḥ—samidhaḥ kāṣṭhānῑtiyāvad etāśca samādahantaḥ śītasparśaṃ soḍhuṃ śakṣyāmaḥ, thatā saṃghāṭyā vā pihitāḥ - sthagitāḥ kambalādyavṛtaśarῑrā iti.
(b) Ācārāṅga Vṛtti, Patra 281: adho vikaṭe adhaḥ - kuḍayādirahite channe'pyupari tadabhāve'pi ceti, punarapi viśiniṣṭi—rāgadveṣavirahād dravyabhūtaḥ karmmagranthidrāvaṇād vā dravaḥ - saṃya-maḥ ya vidyate yasyāsau dravikaḥ, sa ca thatā'yāsayan yadyatyantaṃ śītena bādyate tatastasmāt channānniṣkramya bahirekadā - rātrau muhūrttamātraṃ sthitvā punaḥ praviśya sa bhagavān śamita-yā samitatyā samyagvā samatayā vā vyavasthitaḥ san taṃ śītasparśa rāsabhadṛṣṭāntena soḍhuṃ śakhoti - adhisahata iti.
