Isibhasiyaim 38

38

panca ukkalā pannattā, taṃ-jahā: [1.] daṇḍ' ukkale [2.] rajj' ukkale ||*1||
[3.] te-' ukkale [4.] des' ukkale [5.] savv' ukkale. ||*2||
[1.] se kiṃ taṃ `daṇḍ' ukkale`? daṇḍ' ukkale nāmaṃ je -aṃ ||*3||
daṇḍa-diṭhanteṇaṃ ādilla-majjh' avasāṇāṇaṃ paṇṇavaṇāe `samudaya ||*4||
-mettā` bhidhāṇāiṃ "-' atthi sarīrāto paraṃ jīvo" tti bhava- ||*5||
gati-voccheyaṃ vadati. se taṃ daṇḍ' ukkale. ||*6||
[2.] se kiṃ taṃ `rajju' kkale`? rajj' ukkale -āmaṃ je -aṃ rajju- ||*7||
diṭhanteṇaṃ samudaya-metta-pannavaṇāe `panca-mahabbhūta- ||*8||
khandha-mettā' bhidhāṇāiṃ saṃsāra-saṃsati-voccheyaṃ vadati. se ||*9||
taṃ rajju' kkale. ||*10||
[3.] se kiṃ taṃ `te-' ukkale`? te-' ukkale -āmaṃ je -aṃ ||*11||
anna-sattha-diṭhanta-gāhehiṃ sa-pakkh' ubbhāvaṇāṇṇirae "mama ||*12||
n' etam" iti para-karuṇa-cchedaṃ vadati. se taṃ te-' ukkale. ||*13||
[4.] se kiṃ taṃ `des' ukkale`? des' ukkale -āmaṃ je -aṃ "atthi ||*14||
nn esa" iti siddhe jīvassa akatt' ādiehiṃ gāhehiṃ des' uccheyaṃ ||*15||
vadati. se taṃ des' ukkale. ||*16||
[5.] se kiṃ taṃ `savv' ukkale`? savv' ukkale -āmaṃ je -aṃ ||*17||
"savvato savva-saṃbhavābhāvā -o taccaṃ, savvato savvahā ||*18||
savva-kālaṃ ca -' atthi" tti savva-cchedaṃ vadati. se taṃ ||*19||
savv' ukkale. ||*20||
uḍḍhaṃ pāya-talā ahe kes' agga-matthakā, esa ātā-pajjave kasiṇe ||*21||
taya-pariyante jīve, esa jīve jīvati, etaṃ taṃ jīvitaṃ bhavati. ||*22||
se jahā -āmate daḍḍhesu bīesu -a puṇo ankur' uppattī bhavati, ||*23||
evām eva daḍḍhe sarīre -a puṇo sarīr' uppattī bhavati. tamhā ||*24||
iṇam eva jīvitaṃ, -' atthi para-loe, -' atthi sukaḍa-dukkaḍāṇaṃ ||*25||
kammāṇaṃ phala-vitti-visese. -o paccāyanti jīvā, -o phusanti ||*26||
puṇṇa-pāvā, aphale kallāṇa-pāvae. tamhā etaṃ sammaṃ ti bemi: ||*27||
uḍḍhaṃ pāya-talā ahe kes' agga-matthakā esa āyā-pa[jjave] ||*28||
ka[siṇe] taya-paritante esa jīve. esa maḍe, -o etaṃ taṃ[jīvetaṃ ||*29||
bhavati]. se jahā -āmate daḍḍhesu bīesu [ ... ] evām eva daḍḍhe ||*30||
sarīre [ ... ]. tamhā puṇṇa-pāv' aggahaṇā suha-dukkha-saṃbhavābhāvā ||*31||
sarīra-dāhe pāva-kammābhāvā sarīraṃ ḍahettā -o ||*32||
puṇo sarīr' uppattī bhavati. ||*33||
evaṃ se siddhe buddhe ... -o puṇar-avi icc-atthaṃ havvam āgacchati tti bemi. ||*34||
|| ukkal' ajjhayaṇaṃ. ||20||

Five heresies are taught, namely: [1.] the staff-heresy, [2.] the rope-heresy, ||*1
[3.] the threefold heresy, [4.] the partial heresy, [5.] the total heresy. ||*2
[1.] What is the "staff-heresy"? The staff-heresy is named from him who, ||*3
by the analogy of a staff, explaining the beginning, middle, and end as mere aggregates, ||*4
designating them thus, speaks of the cutting off of worldly destiny, [saying]: "There is no living being beyond the body." ||*5
That is the staff-heresy. ||*6
[2.] What is the "rope-heresy"? The rope-heresy is named from him who, by the analogy of a rope, ||*7
explaining it as a mere aggregate, designating them as merely the aggregates of the five great elements, ||*8
speaks of the cutting off of the course of saṃsāra. That ||*9
is the rope-heresy. ||*10
[3.] What is the "threefold heresy"? The threefold heresy is named from him who, ||*11
devoted to declaring his own side through verses with analogies from other treatises, speaks of the cutting off of compassion toward others, saying: "This is not mine." ||*12
That is the threefold heresy. ||*13
[4.] What is the "partial heresy"? The partial heresy is named from him who, saying: "Does this exist?"— ||*14
speaks of partial annihilation by verses [asserting] the non-agency and other qualities of the living being, even though it is perfected. ||*15
That is the partial heresy. ||*16
[5.] What is the "total heresy"? The total heresy is named from him who, ||*17
speaks of total annihilation, [saying]: "Because of the non-existence of everything arising from everything, there is no reality; everywhere, in every way, ||*18
and at all times there is nothing." That ||*19
is the total heresy. ||*20
Upwards from the soles of the feet, downwards from the tip of the hair on the head—this is the extent of the soul, entire, ||*21
the living being bounded by the skin. This living being lives; this is what life is. ||*22
Just as when seeds are burnt no sprout arises again, ||*23
even so when the body is burnt no body arises again. Therefore, ||*24
there is only this life; there is no other world; there is no distinct fruition and experience ||*25
of deeds well done or poorly done. Living beings do not return; merit and demerit do not touch [them]; ||*26
the good and the bad are without fruit. Therefore I say this truly: ||*27
Upwards from the soles of the feet, downwards from the tip of the hair on the head, this is the extent of the soul, ||*28
entire, bounded by the skin—this is the living being. When this is dead, that which is life does not exist. ||*29
Just as when seeds are burnt [...], even so when the body is burnt [...]. ||*30
Therefore, because there is no seizing of merit and demerit, and because pleasure and pain do not arise, ||*31
since sinful karma does not exist upon the burning of the body, once having burnt the body, ||*32
no body arises again. ||*33
Thus he is perfected, enlightened... he does not come here again into existence—thus I say. ||*34
|| The chapter on the Heresies. || 20