Viyahapannatti 1.10.102

1.10.102

annautthiyā ṇaṃ bhaṃte! evamāikkhaṃti, evaṃ bhāsaṃti, evaṃ pannaveṃti, evaṃ parūveṃti –
evaṃ khalu calamāṇe acalie| udīrijjamāṇe anudīrie| vedijjamāṇe avedie| pahijjamāṇe apahīne| chijjamāṇe acchinne bhijjamāṇe abhinne| dajjhamāṇe adaḍḍhe| bhijjamāṇe amae| nijjarijjamāṇe anijjiṇṇe|
do paramāṇupoggalā egayao na sāhaṇṇaṃti,
kamhā do paramāṇupoggalā egayao na sāhaṇṇaṃti?
doṇhaṃ paramāṇupoggalāṇaṃ natthi sinehakāe, tamhā do paramāṇupoggalā egayao na sāhaṇṇaṃti|
tinni paramāṇupoggalā egayao sāhaṇṇaṃti,
kamhā tinni paramāṇupoggalā egayao sāhaṇṇaṃti?
tiṇhaṃ paramāṇupoggalāṇaṃ atthi sinehakāe, tamhā tinni paramāṇupoggalā gayao sāhaṇṇaṃti|
te bhijjamāṇā duhā vi, tihā vi kajjaṃti|
duhā kajjamāṇā egayao divaḍḍhe paramāṇupoggale bhavai–egayao vi divaḍḍhe paramāṇupoggale bhavai|
tihā kajjamāṇā tinni paramāṇupoggalā bhavaṃti| evaṃ cattāri|
paṃca paramāṇupoggalā egayao sāhaṇṇaṃti, egayao sāhaṇittā dukkhattāe kajjaṃti| dukkhe vi ya ṇaṃ
se sāsae sayā samitaṃ uva cijjai ya, avacijjai ya| puvviṃ bhāsā bhāsā| bhāsijjamāṇī bhāsā
abhāsā| bhāsāsamayavitikkaṃtaṃ ca ṇaṃ bhāsiyā bhāsā|
jā sā puvviṃ bhāsā bhāsā| bhāsijjamāṇī bhāsā abhāsā| bhāsāsamayavitikkaṃtaṃ ca ṇaṃ bhāsiyā bhāsā| sā kiṃ bhāsao bhāsā? abhāsao bhāsā? abhāsao ṇaṃ sā bhāsā| no khalu sā bhāsao bhāsā|
puvviṃ kiriyā dukkhā| kajjamāṇī kiriyā adukkhā| kiriyāsamayavitikkaṃtaṃ ca ṇaṃ kaḍā kiriyā dukkhā|
jā sā puvviṃ kiriyā dukkhā| kajjamāṇo kiriyā adukkhā| kiriyāsamayavitikkaṃtaṃ ca ṇaṃ kaḍā kiriyā dukkhā| sā kiṃ karaṇao dukkhā? akaraṇao dukkhā?
akaraṇao ṇaṃ sā dukkhā| no khalu sā karaṇao dukkhā–sevaṃ vattavvaṃ siyā|
akiccaṃ dukkhaṃ, aphusaṃ dukkhaṃ, akajjamāṇakaḍaṃ dukkhaṃ, akaṭṭu-akaṭṭu pāṇabhūya-jīva-sattā vedanaṃ vedeṃti–iti vattavvaṃ siyā|
se kahameyaṃ bhaṃte! evaṃ?
goyamā! jaṇṇaṃ te annautthiyā evamāikkhaṃti jāva vedanaṃ vedeṃti–iti vattavvaṃ siyā|
je te evamāhaṃsu, micchā te evamāhaṃsu| ahaṃ puṇa goyamā! evamāikkhāmi, evaṃ bhāsemi, evaṃ pannavemi, evaṃ parūvemi–evaṃ khalu calamāṇe calie| udīrijjamāṇe udīrie| vedijjamāṇe vedie| pahijjamāṇe pahīne| chijjamāṇe chiṇṇe| bhijjamāṇe bhiṇṇe| dajjhamāṇe daḍḍhe| mijjamāṇe mae| nijjarijjamāṇe nijjiṇṇe|
do paramāṇupoggalā egayao sāhaṇṇaṃti,
kamhā do paramāṇupoggalā gayao sāhaṇṇaṃti?
doṇhaṃ paramāṇupoggalāṇaṃ atthi sinehakāe, tamhā do paramāṇupoggalā egayao sāhaṇṇaṃti|
te bhijjamāṇā duhā kajjaṃti| duhā kajjamāṇā egayao paramāṇupoggale–egayao paramāṇupoggale bhavati|
tinni paramāṇupoggalā egayao sāhaṇṇaṃti,
kamhā tinni paramāṇupoggalā egayao sāhaṇṇaṃti?
tiṇhaṃ paramāṇupoggalāṇaṃ atthi sinehakāe, tamhā tinni paramāṇupoggalā egayao sāhaṇṇaṃti|
te bhijjamāṇā duhā vi, tihā vi kajjaṃti| duhā kajjamāṇā egayao paramāṇupoggale, egayao dupaesie khaṃdhe bhavati|
tihā kajjamāṇā tinni paramāṇupoggalā bhavaṃti| evaṃ cattāri|
paṃca paramāṇupoggalā egayao sāhaṇṇaṃti| egayao sāhaṇittā khaṃdhattāe kajjaṃti| khaṃdhe vi ya ṇaṃ se asāsae sayā samitaṃ uva cijjai ya, avacijjai ya| puvviṃ bhāsā abhāsā, bhāsijjamāṇī bhāsā bhāsā, bhāsāsamayavitikkaṃtaṃ ca ṇaṃ bhāsiyā bhāsā abhāsā|
jā sā puvviṃ bhāsā abhāsā| bhāsijjamāṇī bhāsā bhāsā, bhāsāsamayavitikkaṃtaṃ ca ṇaṃ bhāsiyā bhāsā abhāsā| sā kiṃ bhāsao bhāsā? abhāsao bhāsā?
bhāsao ṇaṃ bhāsā, no khalu sā abhāsao bhāsā|
puvviṃ kiriyā adukkhā| kajjamāṇī kiriyā dukkhā| kiriyāsamayavitikkaṃtaṃ ca ṇaṃ kajjamāṇī kiriyā adukkhā|
jā sā puvviṃ kiriyā adukkhā| kajjamāṇī kiriyā dukkhā| kiriyāsamayavitikkaṃtaṃ ca ṇaṃ kajjamāṇī kiriyā adukkhā| sā kiṃ karaṇao dukkhā? akaraṇao dukkhā?
karaṇao ṇaṃ sā dukkhā| no khalu sā akaraṇao dukkhā–sevaṃ vattavvaṃ siyā|
kiccaṃ dukkhaṃ, phusaṃ dukkhaṃ, kajjamāṇakaḍaṃ dukkhaṃ, kaṭṭu-kaṭṭu pāna-bhūya-jīva-sattā vedanaṃ vedeṃti–iti vattavvaṃ siyā|

"Venerable Sir! Heretics explain thus, speak thus, declare thus, expound thus:
'Indeed, what is moving has not moved; what is being activated has not been activated; what is being experienced has not been experienced; what is diminishing has not diminished; what is being severed has not been severed; what is being split has not been split; what is being burned has not been burned; what is dying has not died; what is undergoing dissipation has not dissipated.
Two ultimate atoms of matter do not bond together.
Why do two ultimate atoms of matter not bond together?
Two ultimate atoms of matter have no unctuous body; therefore, two ultimate atoms of matter do not bond together.
Three ultimate atoms of matter bond together.
Why do three ultimate atoms of matter bond together?
Three ultimate atoms of matter have an unctuous body; therefore, three ultimate atoms of matter bond together.
When they are divided, they are divided into two, and into three.
When divided into two, there is one and a half ultimate atoms of matter on one side, and one and a half ultimate atoms of matter on the other side.
When divided into three, they become three ultimate atoms of matter. Likewise for four.
Five ultimate atoms of matter bond together; having bonded together, they become suffering. Moreover, that suffering is eternal, continually and constantly accumulating and dissipating.
Speech before [being spoken] is speech; speech being spoken is non-speech; and speech after the moment of speaking has elapsed is spoken speech.
As for that speech which before [being spoken] is speech, while being spoken is non-speech, and after the moment of speaking has elapsed is spoken speech: is it speech of one speaking, or speech of one not speaking? It is speech of one not speaking; indeed, it is not speech of one speaking.
Activity prior [to being done] is suffering; activity being done is non-suffering; and activity done after the moment of activity has elapsed is suffering.
As for that activity which prior [to being done] is suffering, while being done is non-suffering, and done after the moment of activity has elapsed is suffering: is it suffering from doing, or suffering from not doing? It is suffering from not doing; indeed, it is not suffering from doing—so it should be stated.
Suffering is not to be done; suffering is untouched; suffering is made without being done; and without having acted, living beings, organisms, souls, and sentient beings experience sensation'—so it should be stated.
How is this, Venerable Sir? Is it so?"
"Gautama! As for what those heretics explain up to 'they experience sensation'—so it should be stated:
those who have said this have said it falsely. But I, Gautama, explain thus, speak thus, declare thus, expound thus:
'Indeed, what is moving has moved; what is being activated has been activated; what is being experienced has been experienced; what is diminishing has diminished; what is being severed has been severed; what is being split has been split; what is being burned has been burned; what is dying has died; what is undergoing dissipation has dissipated.
Two ultimate atoms of matter bond together.
Why do two ultimate atoms of matter bond together?
Two ultimate atoms of matter have an unctuous body; therefore, two ultimate atoms of matter bond together.
When they are divided, they are divided into two. When divided into two, there is an ultimate atom of matter on one side, and an ultimate atom of matter on the other side.
Three ultimate atoms of matter bond together.
Why do three ultimate atoms of matter bond together?
Three ultimate atoms of matter have an unctuous body; therefore, three ultimate atoms of matter bond together.
When they are divided, they are divided into two, and into three. When divided into two, there is an ultimate atom of matter on one side, and an aggregate of two space-points on the other side.
When divided into three, they become three ultimate atoms of matter. Likewise for four.
Five ultimate atoms of matter bond together; having bonded together, they become an aggregate. Moreover, that aggregate is non-eternal, continually and constantly accumulating and dissipating.
Speech before [being spoken] is non-speech; speech being spoken is speech; and speech after the moment of speaking has elapsed is non-speech.
As for that speech which before [being spoken] is non-speech, while being spoken is speech, and after the moment of speaking has elapsed is non-speech: is it speech of one speaking, or speech of one not speaking?
It is speech of one speaking; indeed, it is not speech of one not speaking.
Activity prior [to being done] is non-suffering; activity being done is suffering; and activity being done after the moment of activity has elapsed is non-suffering.
As for that activity which prior [to being done] is non-suffering, while being done is suffering, and activity being done after the moment of activity has elapsed is non-suffering: is it suffering from doing, or suffering from not doing?
It is suffering from doing; indeed, it is not suffering from not doing—so it should be stated.
Suffering is to be done; suffering is touched; suffering is made while being done; and having acted, living beings, organisms, souls, and sentient beings experience sensation'—so it should be stated."