Viyahapannatti 1.1.22

1.1.22

jīvā ṇaṃ bhaṃte! kiṃ āyāraṃbhā? parāraṃbhā? tadubhayāraṃbhā? anāraṃbhā?
goyamā! atthegaiyā jīvā āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā|atthe-gaiyā jīvā no āyāraṃbhā, no parāraṃbhā, no tadubhayāraṃbhā, anāraṃbhā|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– atthegaiyā jīvā āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā? atthe gaiyā jīvā no āyāraṃbhā, no parāraṃbhā, no tadubhayāraṃbhā, anāraṃbhā?
goyamā! jīvā duvihā pannattā, taṃ jahā–saṃsārasamāvannagā ya, asaṃsārasamāvannagā ya|
tattha ṇaṃ je te asaṃsārasamāvannagā, te ṇaṃ siddhā| siddhā ṇaṃ no āyāraṃbhā, no parāraṃbhā, no tadubhayaraṃbhā, anāraṃbhā|
tattha ṇaṃ je te saṃsārasamāvannagā, te duvihā pannattā, taṃ jahā–saṃjayā ya, asaṃjayā ya|
tattha ṇaṃ je te saṃjayā te duvihā pannattā, taṃ jahā–pamattasaṃjayā ya, appamattasaṃjayā ya|
tattha ṇaṃ je te appamattasaṃjayā, te ṇaṃ no āyāraṃbhā, no parāraṃbhā, no tadubhayāraṃbhā, anāraṃbhā|
tattha ṇaṃ je te pamattasaṃjayā, te suhaṃ jogaṃ paḍucca no āyāraṃbhā, no parāraṃbhā, no tadubhayāraṃbhā, anāraṃbhā| asubhaṃ jogaṃ paḍucca āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā|
tattha ṇaṃ je te asaṃjayā, te aviratiṃ paḍucca āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–atthegaiyā jīvā āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā| atthegaiyā jīvā no āyāraṃbhā, no parāraṃbhā, no tadubhayāraṃbhā, anāraṃbhā|
neraiyā ṇaṃ bhaṃte! kiṃ āyāraṃbhā? parāraṃbhā? tadubhayāraṃbhā? anāraṃbhā?
goyamā! neraiyā āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā|
se keṇaṭṭheṇaṃ?
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā āyāraṃbhā vi, parāraṃbhā vi, tadubhayāraṃbhā vi, no anāraṃbhā|
evaṃ jāva paṃciṃdiyatirikkhajoṇiyā| manussā jahā jīvā, navaraṃ–siddhavirahiyā bhāṇiyavvā| vāṇamaṃtarā joisiyā vemāṇiyā tahā neraiyā|
salessā jahā ohiyā| kaṇhalesassa, nīlalesassa kāulesassa, jahā ohiyā jīvā, navaraṃ–pamattāppamattā na bhāṇiyavvā| teulesassa, pamhalesassa, sukkalesassa jahā ohiyā jīvā, navaraṃ–siddhā na bhāṇiyavvā|

“Venerable Sir, are jīvas commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.”
“For what reason, Venerable Sir, is it said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury’?”
“Gautama, jīvas are declared to be of two kinds, namely: those who are in saṃsāra and those who are not in saṃsāra.
Among them, those who are not in saṃsāra are the siddhas. The siddhas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are in saṃsāra are declared to be of two kinds, namely: the restrained and the unrestrained.
Among them, those who are restrained are declared to be of two kinds, namely: the negligently restrained and the non-negligently restrained.
Among them, those who are non-negligently restrained are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are negligently restrained, in reference to good activity, are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury. In reference to bad activity, they are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.
Among them, those who are unrestrained, in reference to non-abstinence, are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. For that reason, Gautama, it is said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.’
“Venerable Sir, are inhabitants of hell commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.”
“For what reason?”
“Gautama, in reference to non-abstinence. For that reason, Gautama, it is said: ‘Inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.’
Thus up to five-sensed animals. Humans are as jīvas [in general], with the difference that they are to be stated as devoid of siddhas. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as inhabitants of hell.
Those with leśyā are as the general [jīvas]. Those with black leśyā, blue leśyā, and grey leśyā are as the general jīvas, with the difference that the negligently and non-negligently restrained are not to be mentioned. Those with fiery leśyā, pink leśyā, and white leśyā are as the general jīvas, with the difference that the siddhas are not to be mentioned.”