Viyahapannatti 12.10.560

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.”