Viyahapannatti 12.10: Uddeśaka 10: ātmā

Viyāhapannatti 12.10

Language: Ardhamāgadhī Prakrit

Uddeśaka 10: ātmā

12.10.560

kativihā ṇaṃ bhaṃte! āyā pannattā?
goyamā! aṭṭhavihā āyā pannattā, taṃ jahā–daviyāyā, kasāyāyā, jogāyā, uvaogāyā, nāṇāyā, daṃsaṇāyā, carittāyā, vīriyāyā|
jassa ṇaṃ bhaṃte! daviyāyā tassa kasāyāyā? jassa kasāyāyā tassa daviyāyā?
goyamā! jassa daviyāyā tassa kasāyāyā siya atthi siya natthi, jassa puṇa kasāyāyā tassa daviyāyā niyamaṃ atthi|
jassa ṇaṃ bhaṃte! daviyāyā tassa jogāyā? jassa jogāyā tassa daviyāyā?
goyamā! jassa daviyāyā tassa jogāyā siya atthi siya natthi, jassa puṇa jogāyā tassa daviyāyā niyamaṃ atthi|
jassa ṇaṃ bhaṃte! daviyāyā tassa uvaogāyā? jassa uvaogāyā tassa daviyāyā? –evaṃ savvattha pucchā bhāṇiyavvā|
goyamā! jassa daviyāyā tassa uvaogāyā niyamaṃ atthi| jassa vi uvaogāyā tassa vi daviyāyā niyamaṃ atthi| jassa daviyāyā tassa nāṇāyā bhayaṇāe| jassa puṇa nāṇāyā tassa daviyāyā niyamaṃ atthi| jassa daviyāyā tassa daṃsaṇāyā niyamaṃ atthi| jassa vi daṃsaṇāyā tassa vi daviyāyā niyamaṃ atthi| jassa daviyāyā tassa carittāyā bhayaṇāe, jassa puṇa carittāyā tassa daviyāyā niyamaṃ atthi| jassa daviyāyā tassa vīriyāyā bhayaṇāe, jassa puṇa vīriyāyā tassa daviyāyā niyamaṃ atthi|
jassa ṇaṃ bhaṃte! kasāyāyā tassa jogāyā–pucchā|
goyamā! jassa kasāyāyā tassa jogāyā niyamaṃ atthi, jassa puṇa jogāyā tassa kasāyāyā siya atthi siya natthi| evaṃ uvaogāyāe vi samaṃ kasāyāyā neyavvā| kasāyāyā ya nāṇāyā ya paropparaṃ do vi bhaiyavvāo| jahā kasāyāyā ya uvaogāyā ya tahā kasāyāyā ya daṃsaṇāyā ya, kasāyāyā ya carittāyā ya do vi paropparaṃ bhaiyavvāo| jahā kasāyāyā ya jogāyā ya tahā kasāyāyā ya vīriyāyā ya bhāṇiyavvāo| evaṃ jahā kasāyāyāe vattavvayā bhaṇiyā tahā jogāyāe vi uvarimāhiṃ samaṃ bhāṇiyavvāo|
jahā daviyāyāe vattavvayā bhaṇiyā tahā uvaogāyāe vi uvarillāhiṃ samaṃ bhāṇiyavvā| jassa nāṇāyā tassa daṃsaṇāyā niyamaṃ atthi, jassa puṇa daṃsaṇāyā tassa nāṇāyā bhayaṇāe| jassa nāṇāyā tassa carittāyā siya atthi siya natthi, jassa puṇa carittāyā tassa nāṇāyā niyamaṃ atthi| nāṇāyā vīriyāyā do vi paropparaṃ bhayaṇāe| jassa daṃsaṇāyā tassa uvarimāo do vi bhayaṇāe, jassa puṇa tāo tassa daṃsaṇāyā niyamaṃ atthi| jassa puṇa carittāyā tassa vīriyāyā niyamaṃ atthi, jassa puṇa vīriyāyā tassa carittāyā siya atthi siya natthi|
eyāsi ṇaṃ bhaṃte! daviyāyāṇaṃ, kasāyāyāṇaṃ jāva vīriyāyāṇaṃ ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovāo carittāyāo, nāṇāyāo anaṃtaguṇāo, kasāyāyāo anaṃtaguṇāo, jogāyāo visesāhiyāo, vīriyāyāo visesāhiyāo, uvaogadaviya-daṃsaṇāyāo tinni vi tullāo visesāhiyāo|

“How many kinds of soul (ātmā), Venerable Sir, have been expounded?”
“Gautama, eight kinds of soul have been expounded, namely: the substance-soul (dravyātmā), the passion-soul (kaṣāyātmā), the activity-soul (yogātmā), the application-soul (upayogātmā), the knowledge-soul (jñānātmā), the intuition-soul (darśanātmā), the conduct-soul (cāritrātmā), and the energy-soul (vīryātmā).

If one has the substance-soul, Venerable Sir, does one have the passion-soul? If one has the passion-soul, does one have the substance-soul?”
“Gautama, one who has the substance-soul may or may not have the passion-soul; but one who has the passion-soul necessarily has the substance-soul.”

“If one has the substance-soul, Venerable Sir, does one have the activity-soul? If one has the activity-soul, does one have the substance-soul?”
“Gautama, one who has the substance-soul may or may not have the activity-soul; but one who has the activity-soul necessarily has the substance-soul.”

“If one has the substance-soul, Venerable Sir, does one have the application-soul? If one has the application-soul, does one have the substance-soul?”—thus the question is to be stated in all cases.
“Gautama, one who has the substance-soul necessarily has the application-soul; one who has the application-soul also necessarily has the substance-soul. For one who has the substance-soul, having the knowledge-soul is optional (bhajanāt); but one who has the knowledge-soul necessarily has the substance-soul. One who has the substance-soul necessarily has the intuition-soul; one who has the intuition-soul also necessarily has the substance-soul. For one who has the substance-soul, having the conduct-soul is optional; but one who has the conduct-soul necessarily has the substance-soul. For one who has the substance-soul, having the energy-soul is optional; but one who has the energy-soul necessarily has the substance-soul.

If one has the passion-soul, Venerable Sir, does one have the activity-soul?—[such is the] question.”
“Gautama, one who has the passion-soul necessarily has the activity-soul; but one who has the activity-soul may or may not have the passion-soul. In this manner, the passion-soul is to be understood in conjunction with the application-soul as well. Between the passion-soul and the knowledge-soul, both are mutually optional. As between the passion-soul and the application-soul, so between the passion-soul and the intuition-soul; the passion-soul and the conduct-soul are both mutually optional. As between the passion-soul and the activity-soul, so it is to be stated between the passion-soul and the energy-soul. Thus, as the account has been stated regarding the passion-soul, so it is to be stated regarding the activity-soul in conjunction with those that follow.

As the account has been stated regarding the substance-soul, so it is to be stated regarding the application-soul in conjunction with those that follow. One who has the knowledge-soul necessarily has the intuition-soul; but for one who has the intuition-soul, having the knowledge-soul is optional. One who has the knowledge-soul may or may not have the conduct-soul; but one who has the conduct-soul necessarily has the knowledge-soul. The knowledge-soul and the energy-soul are both mutually optional. For one who has the intuition-soul, the subsequent two are optional; but one who has those [subsequent two] necessarily has the intuition-soul. One who has the conduct-soul necessarily has the energy-soul; but one who has the energy-soul may or may not have the conduct-soul.

Among these substance-souls, passion-souls, up to energy-souls, Venerable Sir, which are fewer, more, equal, or especially more relative to which?”
“Gautama, the fewest of all are the conduct-souls; the knowledge-souls are infinitely times more; the passion-souls are infinitely times more; the activity-souls are especially more; the energy-souls are especially more; the application-souls, substance-souls, and intuition-souls are all three equal and especially more.”
English (machine translation) (machine translation)

12.10.561

āyā bhaṃte! nāṇe? anne nāṇe?
goyamā! āyā siya nāṇe siya annāṇe, nāṇe puṇa niyamaṃ āyā|
āyā bhaṃte! neraiyāṇaṃ nāṇe? anne neraiyāṇaṃ nāṇe?
goyamā! āyā neraiyāṇaṃ siya nāṇe, siya annāṇe| nāṇe puṇa se niyamaṃ āyā| evaṃ jāva thaṇiyakumārāṇaṃ|
āyā bhaṃte! puḍhavikāiyāṇaṃ annāṇe? anne puḍhavikāiyāṇaṃ annāṇe?
goyamā! āyā puḍhavikāiyāṇaṃ niyamaṃ annāṇe, annāṇe vi niyamaṃ āyā| evaṃ jāva vaṇassaikāiyāṇaṃ| beiṃdiya-teiṃdiyāṇaṃ jāva vemāṇiyāṇaṃ jahā neraiyāṇaṃ|
āyā bhaṃte! daṃsaṇe? anne daṃsaṇe?
goyamā! āyā niyamaṃ daṃsaṇe, daṃsaṇe vi niyamaṃ āyā|
āyā bhaṃte! neraiyāṇaṃ daṃsaṇe? anne neraiyāṇaṃ daṃsaṇe?
goyamā! āyā neraiyāṇaṃ niyamaṃ daṃsaṇe, daṃsaṇe vi se niyamaṃ āyā| evaṃ jāva vemāṇiyāṇaṃ niraṃtaraṃ daṃḍao|

“Is the soul, Venerable Sir, knowledge? Or is it not knowledge (ajñāna)?”
“Gautama, the soul is sometimes knowledge, sometimes not knowledge; but knowledge is necessarily the soul.”

“Is the soul of the inhabitants of hell, Venerable Sir, knowledge? Or is it not knowledge?”
“Gautama, the soul of the inhabitants of hell is sometimes knowledge, sometimes not knowledge; but their knowledge is necessarily the soul. In this manner [for all], up to the Stanitakumāras.

Is the soul of the earth-bodied beings, Venerable Sir, not knowledge? Or is it [other than] not knowledge?”
“Gautama, the soul of the earth-bodied beings is necessarily not knowledge, and [their] not knowledge is also necessarily the soul. In this manner [for all], up to the plant-bodied beings. For the two-sensed and three-sensed beings, up to the Vaimānikas, it is as with the inhabitants of hell.

Is the soul, Venerable Sir, intuition? Or is it other [than intuition]?”
“Gautama, the soul is necessarily intuition, and intuition is also necessarily the soul.”

“Is the soul of the inhabitants of hell, Venerable Sir, intuition? Or is it other [than intuition]?”
“Gautama, the soul of the inhabitants of hell is necessarily intuition, and their intuition is also necessarily the soul. In this manner [it applies] uninterruptedly throughout the twenty-four classes of beings (daṇḍaka) up to the Vaimānikas.”
English (machine translation) (machine translation)

12.10.562

āyā bhaṃte! rayaṇappabhā puḍhavī? annā rayaṇappabhā puḍhavī?
goyamā! rayaṇappabhā puḍhavī siya āyā, siya noāyā, siya avattavvaṃ–āyāti ya noāyāti ya|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–rayaṇappabhā puḍhavī siya āyā, siya noāyā, siya avattavvaṃ–āyāti ya noāyāti ya?
goyamā! appaṇo ādiṭṭhe āyā, parassa ādiṭṭhe noāyā, tadubhayassa ādiṭṭhe avattavvaṃ–rayaṇappabhā puḍhavī āyāti ya noāyāti ya| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–rayaṇappabhā puḍhavī siya āyā, siya noāyā, siya avattavvaṃ–āyāti ya noāyāti ya|
āyā bhaṃte! sakkarappabhā puḍhavī?
jahā rayaṇappabhā puḍhavī tahā sakkarappabhāvi| evaṃ jāva ahesattamā|
āyā bhaṃte! sohamme kappe–pucchā|
goyamā! sohamme kappe siya āyā siya noāyā, siya avattavvaṃ–āyāti ya noāyāti ya|
se keṇaṭṭheṇaṃ bhaṃte! jāva āyāti ya noāyāti ya?
goyamā! appaṇo āiṭṭhaṃ āyā, parassa āiṭṭhe noāyā, tadubhayassa āiṭṭhe avattavvaṃ–āyāti ya noāyāti ya| se teṇaṭṭheṇaṃ taṃ ceva jāva āyāti ya noāyāti ya| evaṃ jāva accue kappe|
āyā bhaṃte! gevejjavimāne? anne gevejjavimāne?
evaṃ jahā rayaṇappabhā taheva| evaṃ anuttaravimānā vi| evaṃ īsipabbhārā vi|
āyā bhaṃte! paramāṇupoggale? anne paramāṇupoggale?
evaṃ jahā sohamme tahā paramāṇupoggale vi bhāṇiyavve|
āyā bhaṃte! dupaesie khaṃdhe? anne dupaesie khaṃdhe?
goyamā! dupaesie khaṃdhe 1. siya āyā 2. siya noāyā 3. siya avattavvaṃ–āyāti ya noāyāti ya 4. siya āyā ya noāyā ya 5. siya āyā ya avattavvaṃ–āyāti ya noāyāti ya 6. siya noāyā ya avattavvaṃ–āyāti ya noāyāti ya|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ taṃ ceva jāva noāyā ya avattavvaṃ–āyāti ya noāyāti ya?
goyamā! 1. appaṇo ādiṭṭhe āyā 2. parassa ādiṭṭhe noāyā 3. tadubhayassa ādiṭṭhe avattavvaṃ dupaesie khaṃdhe– āyāti ya noāyāti ya 4. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāva-pajjave duppaesie khaṃdhe āyā ya noāyā ya 5. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe tadubhaya-pajjave dupaesie khaṃdhe āyā ya avattavvaṃ–āyāti ya noāyāti ya 6. dese ādiṭṭhe asabbhāvapa-jjave dese ādiṭṭhe tadubhayapajjave dupaesie khaṃdhe noāyā ya avattavvaṃ–āyāti ya noāyāti ya| se teṇaṭṭheṇaṃ taṃ ceva jāva noāyā ya avattavvaṃ–āyāti ya noāyāti ya|
āyā bhaṃte! tipaesie khaṃdhe? anne tipaesie khaṃdhe?
goyamā! tipaesie khaṃdhe 1. siya āyā 2. siya noāyā 3. siya avattavvaṃ–āyāti ya noāyāti ya 4. siya āyā ya noāyā ya 5. siya āyā ya noāyāo ya 6. siya āyāo ya noāyā ya 7. siya āyā ya avattavvaṃ–āyāti ya noāyāti ya 8. siya āyā ya avattavvāiṃ–āyāo ya noāyāo ya 9. siya āyāo ya avattavvaṃ–āyāti ya noāyāti ya 1. siya noāyā ya avattavvaṃ–āyāti ya noāyāti ya 11. siya noāyā ya avattavvāiṃ–āyāo ya noāyāo ya 12. siya noāyāo ya avattavvaṃ–āyāti ya noāyāti ya 13. siya āyā ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–tipaesie khaṃdhe siya āyā–evaṃ ceva uccāreyavvaṃ jāva siya āyā ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya?
goyamā! 1. appaṇo ādiṭṭhe āyā 2. parassa ādiṭṭhe noāyā 3. tadubhayassa ādiṭṭhe avattavvaṃ–āyāti ya noāyāti ya 4. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave tipaesie khaṃdhe āyā ya noāyā ya 5. dese ādiṭṭhe sabbhāvapajjave desā ādiṭṭhā asabbhāvapajjavā tipaesie khaṃdhe āyā ya noāyā ya 6. desā ādiṭṭhā sabbhāvapajjavā dese ādiṭṭhe asabbhāvapajjave tipae-sie khaṃdhe āyāo ya noāyā ya 7. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe tadubhayapajjave tipaesie khaṃdhe āyā ya avattavvaṃ–āyāti ya noāyāti ya 8. dese ādiṭṭhe sabbhāvapajjave desā ādiṭṭhā tadubhayapajjavā tipaesie khaṃdhe āyā ya avattavvāiṃ–āyāo ya noāyāo ya 9. desā ādiṭṭhā sabbhāvapajjavā dese ādiṭṭhe tadubhayapajjave tipaesie khaṃdhe āyāo ya avattavvaṃ–āyāti ya no-āyāti ya 10. dese ādiṭṭhe asabbhāvapajjave dese ādiṭṭhe tadubhayapajjave tipaesie khaṃdhe noāyā ya avattavvaṃ–āyāti ya noāyāti ya 11. dese ādiṭṭhe asabbhāvapajjave desā ādiṭṭhā tadubhayapajjavā tipaesie khaṃdhe noāyā ya avattavvāiṃ–āyāo ya noāyāo ya 12. desā ādiṭṭhā asabbhāvapajjavā dese ādiṭṭhe tadubhayapajjave tipaesie khaṃdhe noāyāo ya avattavvaṃ–āyāti ya noāyāti ya 13. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave dese ādiṭṭhe tadubhayapajjave tipaesie khaṃdhe āyā ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–tipaesie khaṃdhe siya āyā taṃ ceva jāva noāyāti ya|
āyā bhaṃte! cauppaesie khaṃdhe? anne cauppaesie khaṃdhe?
goyamā! cauppaesie khaṃdhe 1. siya āyā 2. siya noāyā 3. siya avattavvaṃ–āyāti ya noāyāti ya 4-7. siya āyā ya noāyā ya 8-11. siya āyā ya avattavvaṃ 12-15. siya noāyā ya avattavvaṃ 16. siya āyā ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya 17. siya āyā ya noāyā ya avattavvāiṃ–āyāo ya noāyāo ya 18. siya āyā ya noāyāo ya avattavvaṃ–āyāti ya noāyāti ya 19. siya āyāo ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–cauppaesie khaṃdhe siya āyā ya noāyā ya avattavvaṃ–taṃ ceva aṭṭhe paḍiuccāreyavvaṃ?
goyamā! 1. appaṇo ādiṭṭhe āyā 2. parassa ādiṭṭhe noāyā 3. tadubhayassa ādiṭṭhe avattavvaṃ–āyāti ya noāyāti ya 4-7. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave caubhaṃgo 8-11. sabbhāveṇaṃ tadubhayeṇa ya caubhaṃgo 12-15. asabbhāveṇaṃ tadubhayeṇa ya caubhaṃgo 16. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave dese ādiṭṭhe tadubhayapajjave cauppaesie khaṃdhe āyā ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya 17. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave desā ādiṭṭhā tadubhayapajjavā cauppaesie khaṃdhe āyā ya noāyā ya avattavvāiṃ–āyāo ya noāyāo ya 18. dese ādiṭṭhe sabbhāvapajjave desā ādiṭṭhā asabbhāvapajjavā dese ādiṭṭhe tadubhayapajjave cauppaesie khaṃdhe āyā ya noāyāo ya avattavvaṃ–āyāti ya noāyāti ya 19. desā ādiṭṭhā sabbhāvapajjavā dese ādiṭṭhe asabbhāvapajjave dese ādiṭṭhe tadubhayapajjave cauppaesie khaṃdhe āyāo ya noāyā ya avattavvaṃ–āyāti ya noāyāti ya| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–cauppaesie khaṃdhe siya āyā siya noāyā siya avattavvaṃ–nikkheve te ceva bhaṃgā uccāreyavvā jāva āyāti ya noāyāti ya|
āyā bhaṃte! paṃcapaesie khaṃdhe? anne paṃcapaesie khaṃdhe?
goyamā! paṃcapaesie khaṃdhe 1. siya āyā 2. siya noāyā 3. siya avattavvaṃ–āyāti ya noāyāti ya 4-7. siya āyā ya noāyā ya 8-11. siya āyā ya avattavvaṃ 12-15. noāyā ya avattavveṇa ya 16. siya āyā ya noāyā ya avattavvaṃ 17. siya āyā ya noāyā ya avattavvāiṃ 18. siya āyā ya noāyāo ya avattavvaṃ 19. siya āyā ya noāyāo ya avattavvāiṃ 2. siya āyāo ya noāyā ya avattavvaṃ 21. siya āyāo ya noāyā ya avattavvāiṃ 22. siya āyāo ya noāyāo ya avattavvaṃ|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–paṃcapaesie khaṃdhe siya āyā jāva siya āyāo ya noāyāo ya avattavvaṃ?
goyamā! 1. appaṇo ādiṭṭhe āyā 2. parassa ādiṭṭhe noāyā 3. tadubhayassa ādiṭṭhe avattavvaṃ 4. dese ādiṭṭhe sabbhāvapajjave dese ādiṭṭhe asabbhāvapajjave–evaṃ duyagasaṃjoge savve paḍaṃti, tiyasaṃjoge ekko na paḍai|
chappaesiyassa savve paḍaṃti| jahā chappaesie evaṃ jāva anaṃtapaesie|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

"Venerable Sir! Is the Ratnaprabhā earth the self, or is the Ratnaprabhā earth other [than the self]?"
"Gautama! In a certain sense the Ratnaprabhā earth is the self; in a certain sense it is non-self; in a certain sense it is inexpressible—both the self and non-self."
"Venerable Sir, for what reason is it said: 'In a certain sense the Ratnaprabhā earth is the self; in a certain sense it is non-self; in a certain sense it is inexpressible—both the self and non-self'?"
"Gautama! When indicated with reference to itself, it is the self; when indicated with reference to another, it is non-self; when indicated with reference to both, it is inexpressible—the Ratnaprabhā earth is both the self and non-self. For that reason, Gautama, it is said: 'In a certain sense the Ratnaprabhā earth is the self; in a certain sense it is non-self; in a certain sense it is inexpressible—both the self and non-self.'"
"Venerable Sir! Is the Śarkarāprabhā earth the self?"
"As for the Ratnaprabhā earth, so also for the Śarkarāprabhā earth. In this manner, up to the seventh lower [earth]."
"Venerable Sir! Is the Saudharma realm—[the same] question?"
"Gautama! In a certain sense the Saudharma realm is the self; in a certain sense it is non-self; in a certain sense it is inexpressible—both the self and non-self."
"Venerable Sir, for what reason […] up to 'both the self and non-self'?"
"Gautama! When indicated with reference to itself, it is the self; when indicated with reference to another, it is non-self; when indicated with reference to both, it is inexpressible—both the self and non-self. For that reason, that very [explanation], up to 'both the self and non-self'. In this manner, up to the Acyuta realm."
"Venerable Sir! Is the Graiveyaka celestial abode the self, or is the Graiveyaka celestial abode other?"
"Just as for the Ratnaprabhā earth, exactly so. In this manner, the Anuttara celestial abodes as well. In this manner, Īṣatprāgbhārā as well."
"Venerable Sir! Is the ultimate atom of matter the self, or is the ultimate atom of matter other?"
"Just as for Saudharma, so also it should be stated for the ultimate atom of matter."
"Venerable Sir! Is a two-space-point aggregate the self, or is a two-space-point aggregate other?"
"Gautama! A two-space-point aggregate is: 1. in a certain sense the self; 2. in a certain sense non-self; 3. in a certain sense inexpressible—both the self and non-self; 4. in a certain sense both the self and non-self; 5. in a certain sense both the self and inexpressible—both the self and non-self; 6. in a certain sense both non-self and inexpressible—both the self and non-self."
"Venerable Sir, for what reason is that very [statement made], up to 'both non-self and inexpressible—both the self and non-self'?"
"Gautama! 1. When indicated with reference to itself, it is the self; 2. when indicated with reference to another, it is non-self; 3. when indicated with reference to both, a two-space-point aggregate is inexpressible—both the self and non-self; 4. when one part is indicated in its positive mode and one part is indicated in its non-positive mode, a two-space-point aggregate is both the self and non-self; 5. when one part is indicated in its positive mode and one part is indicated in its mode of both, a two-space-point aggregate is both the self and inexpressible—both the self and non-self; 6. when one part is indicated in its non-positive mode and one part is indicated in its mode of both, a two-space-point aggregate is both non-self and inexpressible—both the self and non-self. For that reason, that very [explanation], up to 'both non-self and inexpressible—both the self and non-self.'"
"Venerable Sir! Is a three-space-point aggregate the self, or is a three-space-point aggregate other?"
"Gautama! A three-space-point aggregate is: 1. in a certain sense the self; 2. in a certain sense non-self; 3. in a certain sense inexpressible—both the self and non-self; 4. in a certain sense both the self and non-self; 5. in a certain sense both the self and [multiple] non-selves; 6. in a certain sense both [multiple] selves and non-self; 7. in a certain sense both the self and inexpressible—both the self and non-self; 8. in a certain sense both the self and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 9. in a certain sense both [multiple] selves and inexpressible—both the self and non-self; 10. in a certain sense both non-self and inexpressible—both the self and non-self; 11. in a certain sense both non-self and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 12. in a certain sense both [multiple] non-selves and inexpressible—both the self and non-self; 13. in a certain sense the self, non-self, and inexpressible—both the self and non-self."
"Venerable Sir, for what reason is it said: 'A three-space-point aggregate is in a certain sense the self'—this should be recited in this very manner up to 'in a certain sense the self, non-self, and inexpressible—both the self and non-self'?"
"Gautama! 1. When indicated with reference to itself, it is the self; 2. when indicated with reference to another, it is non-self; 3. when indicated with reference to both, it is inexpressible—both the self and non-self; 4. when one part is indicated in its positive mode and one part is indicated in its non-positive mode, a three-space-point aggregate is both the self and non-self; 5. when one part is indicated in its positive mode and [multiple] parts are indicated in their non-positive mode, a three-space-point aggregate is both the self and non-self; 6. when [multiple] parts are indicated in their positive mode and one part is indicated in its non-positive mode, a three-space-point aggregate is both [multiple] selves and non-self; 7. when one part is indicated in its positive mode and one part is indicated in its mode of both, a three-space-point aggregate is both the self and inexpressible—both the self and non-self; 8. when one part is indicated in its positive mode and [multiple] parts are indicated in their mode of both, a three-space-point aggregate is both the self and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 9. when [multiple] parts are indicated in their positive mode and one part is indicated in its mode of both, a three-space-point aggregate is both [multiple] selves and inexpressible—both the self and non-self; 10. when one part is indicated in its non-positive mode and one part is indicated in its mode of both, a three-space-point aggregate is both non-self and inexpressible—both the self and non-self; 11. when one part is indicated in its non-positive mode and [multiple] parts are indicated in their mode of both, a three-space-point aggregate is both non-self and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 12. when [multiple] parts are indicated in their non-positive mode and one part is indicated in its mode of both, a three-space-point aggregate is both [multiple] non-selves and inexpressible—both the self and non-self; 13. when one part is indicated in its positive mode, one part is indicated in its non-positive mode, and one part is indicated in its mode of both, a three-space-point aggregate is both the self, non-self, and inexpressible—both the self and non-self. For that reason, Gautama, it is said: 'A three-space-point aggregate is in a certain sense the self', that very [sequence] up to 'non-self.'"
"Venerable Sir! Is a four-space-point aggregate the self, or is a four-space-point aggregate other?"
"Gautama! A four-space-point aggregate is: 1. in a certain sense the self; 2. in a certain sense non-self; 3. in a certain sense inexpressible—both the self and non-self; 4–7. in a certain sense both the self and non-self; 8–11. in a certain sense both the self and inexpressible; 12–15. in a certain sense both non-self and inexpressible; 16. in a certain sense the self, non-self, and inexpressible—both the self and non-self; 17. in a certain sense the self, non-self, and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 18. in a certain sense the self, [multiple] non-selves, and inexpressible—both the self and non-self; 19. in a certain sense [multiple] selves, non-self, and inexpressible—both the self and non-self."
"Venerable Sir, for what reason is it said: 'A four-space-point aggregate is in a certain sense the self, non-self, and inexpressible'—that very meaning should be repeated in turn?"
"Gautama! 1. When indicated with reference to itself, it is the self; 2. when indicated with reference to another, it is non-self; 3. when indicated with reference to both, it is inexpressible—both the self and non-self; 4–7. when a part is indicated in its positive mode and a part is indicated in its non-positive mode, there is a set of four alternatives; 8–11. by positive [mode] and both, there is a set of four alternatives; 12–15. by non-positive [mode] and both, there is a set of four alternatives; 16. when one part is indicated in its positive mode, one part is indicated in its non-positive mode, and one part is indicated in its mode of both, a four-space-point aggregate is the self, non-self, and inexpressible—both the self and non-self; 17. when one part is indicated in its positive mode, one part is indicated in its non-positive mode, and [multiple] parts are indicated in their mode of both, a four-space-point aggregate is the self, non-self, and [multiple] inexpressibles—both [multiple] selves and [multiple] non-selves; 18. when one part is indicated in its positive mode, [multiple] parts are indicated in their non-positive mode, and one part is indicated in its mode of both, a four-space-point aggregate is the self, [multiple] non-selves, and inexpressible—both the self and non-self; 19. when [multiple] parts are indicated in their positive mode, one part is indicated in its non-positive mode, and one part is indicated in its mode of both, a four-space-point aggregate is [multiple] selves, non-self, and inexpressible—both the self and non-self. For that reason, Gautama, it is said: 'A four-space-point aggregate is in a certain sense the self, in a certain sense non-self, in a certain sense inexpressible'—those very alternatives are to be recited in the exposition, up to 'both the self and non-self.'"
"Venerable Sir! Is a five-space-point aggregate the self, or is a five-space-point aggregate other?"
"Gautama! A five-space-point aggregate is: 1. in a certain sense the self; 2. in a certain sense non-self; 3. in a certain sense inexpressible—both the self and non-self; 4–7. in a certain sense both the self and non-self; 8–11. in a certain sense both the self and inexpressible; 12–15. [in a certain sense] both non-self and inexpressible; 16. in a certain sense the self, non-self, and inexpressible; 17. in a certain sense the self, non-self, and [multiple] inexpressibles; 18. in a certain sense the self, [multiple] non-selves, and inexpressible; 19. in a certain sense the self, [multiple] non-selves, and [multiple] inexpressibles; 20. in a certain sense [multiple] selves, non-self, and inexpressible; 21. in a certain sense [multiple] selves, non-self, and [multiple] inexpressibles; 22. in a certain sense [multiple] selves, [multiple] non-selves, and inexpressible."
"Venerable Sir, for what reason is it said: 'A five-space-point aggregate is in a certain sense the self' up to 'in a certain sense [multiple] selves, [multiple] non-selves, and inexpressible'?"
"Gautama! 1. When indicated with reference to itself, it is the self; 2. when indicated with reference to another, it is non-self; 3. when indicated with reference to both, it is inexpressible; 4. when a part is indicated in its positive mode and a part is indicated in its non-positive mode—in this manner, in two-element combinations all [alternatives] occur, [while] in three-element combinations one does not occur.
For a six-space-point [aggregate], all occur. As for the six-space-point [aggregate], so also up to the infinite-space-point [aggregate]."
"So it is, Venerable Sir! So it is, Venerable Sir!"—up to [Gautama] was residing.
English (machine translation) (machine translation)

Translations (3)

Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019) — Hindi
Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020) — Gujarati
English (machine translation) — English, machine translation

Commentaries (3)

Bhagavatīvṛtti — Abhayadeva Sūri, Sanskrit
Viyāhapannatti: ṭīkānusārī vivecana — Muni Dīparatnasāgara 2000, Gujarati
Bhagavaīcuṇṇi — Māhārāṣṭrī Prakrit