Viyahapannatti 12.5.543

12.5.543

aha bhaṃte! pāṇāivāyaveramaṇe, jāva pariggahaveramaṇe, kohavivege jāva micchādaṃsaṇasallavivege–esa ṇaṃ kativaṇṇe jāva katiphāse pannatte?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse pannatte|
aha bhaṃte! uppattiyā, veṇaiyā, kammayā, pāriṇāmiyā–esa ṇaṃ kativaṇṇā jāva katiphāsā pannattā?
goyamā! avaṇṇā, agaṃdhā, arasā, aphāsā pannattā|
aha bhaṃte! oggahe, īhā, avāe, dhāraṇā–esa ṇaṃ kativaṇṇā jāva katiphāsā pannattā?
goyamā! avaṇṇā, agaṃdhā, arasā, aphāsā pannattā|
aha bhaṃte! uṭṭhāṇe, kamme, bale, vīrie, purisakkāra-parakkame–esa ṇaṃ kativaṇṇe jāva kati phāse pannatte?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse pannatte|
sattame ṇaṃ bhaṃte! ovāsaṃtare kativaṇṇe jāva katiphāse pannatte?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse pannatte|
sattame ṇaṃ bhaṃte! tanuvāe kativaṇṇe jāva katiphāse pannatte?
goyamā! paṃcavaṇṇe, dugaṃdhe, paṃcarase aṭṭhaphāse pannatte|
evaṃ jahā sattame tanuvāe tahā sattame ghanavāe, ghanodadhī, puḍhavī| chaṭṭhe ovāsaṃtare avaṇṇe| tanuvāe jāva chaṭṭhī puḍhavī–eyāiṃ aṭṭhaphāsāiṃ| evaṃ jahā sattamāe puḍhavīe vattavvayā bhaṇiyā tahā jāva paḍhamāe puḍhavīe bhāṇiyavvaṃ| jaṃbuddīve dīve jāva sayaṃbhuramaṇe samudde, sohamme kappe jāva īsipabbhārā puḍhavī, neraiyavāsā jāva vemāniyavāsā–eyāṇi savvāṇi aṭṭhaphāsāṇi|
neraiyāṇaṃ bhaṃte! kativaṇṇā jāva katiphāsā pannattā?
goyamā! veuvviya-teyāiṃ paḍucca paṃcavaṇṇā, dugaṃdhā, paṃcarasā, aṭṭhaphāsā pannattā| kammagaṃ paḍucca paṃcavaṇṇā, dugaṃdhā, paṃca-rasā, cauphāsā pannattā| jīvaṃ paḍucca avaṇṇā jāva aphāsā pannattā| evaṃ jāva thaṇiyakumārā|
puḍhavikāiyāṇaṃ–pucchā|
goyamā! orāliya-teyagāiṃ paḍucca paṃcavaṇṇā jāva aṭṭhaphāsā pannattā|
kammagaṃ paḍucca jahā neraiyāṇaṃ| jīvaṃ paḍucca taheva| evaṃ jāva cauriṃdiyā, navaraṃ–vāukkāiyā orāliya-veuvviya-teyagāiṃ paḍucca paṃcavaṇṇā jāva aṭṭhaphāsā pannattā, sesaṃ jahā neraiyāṇaṃ|
paṃciṃdiyatirikkhajoṇiyā jahā vāukkāiyā|
manussāṇaṃ–pucchā|
orāliya-veuvviya-āhāraga-teyagāiṃ paḍucca paṃcavaṇṇā jāva aṭṭhaphāsā pannattā| kammagaṃ jīvaṃ ca paḍucca jahā neraiyāṇaṃ vāṇamaṃtara-joisiya-vemāṇiyā jahā neraiyā|
dhammatthikāe jāva poggalatthikāe–ee savve avaṇṇā, navaraṃ–poggalatthikāe paṃcavaṇṇe, dugaṃdhe, paṃcarase, aṭṭhaphāse pannatte|
nāṇāvaraṇijje jāva aṃtarāie–eyāṇi cauphāsāṇi|
kaṇhalesā ṇaṃ bhaṃte! kativaṇṇā jāva katiphāsā pannattā?
davvalesaṃ paḍucca paṃcavaṇṇā jāva aṭṭhaphāsā pannattā| bhāvalesaṃ paḍucca avaṇṇā, agaṃdhā, arasā, aphāsā pannattā| evaṃ jāva sukkalessā|
sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī, cakkhudaṃsaṇe, acakkhudaṃsaṇe, ohidaṃsaṇe, kevala-daṃsaṇe, ābhinibohiyanāṇe jāva vibbhaṃganāṇe, āhārasaṇṇā jāva pariggahasaṇṇā–eyāṇi avaṇṇāṇi, agaṃdhāṇi, arasāṇi, aphāsāṇi|
orāliyasarīre jāva teyagasarīre–eyāṇi aṭṭhaphāsāṇi| kammagasarīre cauphāse| maṇajoge, vaijoge ya cauphāse, kāyajoge aṭṭhaphāse|
sāgārovaoge anāgārovaoge ya avaṇṇe|
savvadavvā ṇaṃ bhaṃte! kativaṇṇā jāva katiphāsā pannattā?
goyamā! atthegatiyā savvadavvā paṃcavaṇṇā jāva aṭṭhaphāsā pannattā|
atthegatiyā savvadavvā paṃcavaṇṇā jāva cauphāsā pannattā| atthegatiyā savvadavvā egavaṇṇā, egagaṃdhā, egarasā, duphāsā pannattā| atthegatiyā savvadavvā avaṇṇā jāva aphāsā pannattā|
evaṃ savvapaesā vi, savvapajjavā vi| tīyaddhā avaṇṇā jāva aphāsā| evaṃ anāgayaddhā vi, savvaddhā vi|

"Now, Venerable Sir, abstaining from injury to living beings up to abstaining from possessions, separation from anger up to separation from the barb of wrong belief—how many colours up to how many touches is it declared to have?"
"Gautama, it is declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, innate intelligence, derived from training, practical, and mature—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, acquisition, inquiry, judgment, and retention—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, undertaking, action, strength, energy, and manly effort—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
In the seventh [hell], Venerable Sir, how many colours up to how many touches is the intermediate space declared to have?"
"Gautama, it is declared to be colourless, odourless, tasteless, and touchless.
In the seventh [hell], Venerable Sir, how many colours up to how many touches is the thin wind declared to have?"
"Gautama, it is declared to have five colours, two odours, five tastes, and eight touches.
In the same manner as the seventh thin wind, so also the seventh dense wind, dense water, and earth. The sixth intermediate space is colourless. The thin wind up to the sixth earth—these have eight touches. As the description was stated for the seventh earth, so it is to be stated up to the first earth. From the continent of Jambūdvīpa up to the ocean of Svayambhūramaṇa, from the Saudharma realm up to the Īṣatprāgbhārā earth, from the hellish abodes up to the celestial abodes—all these have eight touches.
How many colours up to how many touches, Venerable Sir, are hell-beings declared to have?"
"Gautama, in reference to the transformable and fiery [bodies], they are declared to have five colours, two odours, five tastes, and eight touches. In reference to the karmic [body], they are declared to have five colours, two odours, five tastes, and four touches. In reference to the soul, they are declared to be colourless up to touchless. The same applies up to the Stanitakumāras.
[Regarding] earth-bodied beings—[the same] question.
"Gautama, in reference to the physical and fiery [bodies], they are declared to have five colours up to eight touches. In reference to the karmic [body], as with hell-beings. In reference to the soul, likewise. The same applies up to four-sensed beings, with the difference that wind-bodied beings, in reference to the physical, transformable, and fiery [bodies], are declared to have five colours up to eight touches; the rest is as with hell-beings.
Five-sensed animals are like wind-bodied beings.
[Regarding] humans—[the same] question.
In reference to the physical, transformable, conveyable, and fiery [bodies], they are declared to have five colours up to eight touches. In reference to the karmic [body] and the soul, as with hell-beings. The Vyantaras, Jyotiṣkas, and Vaimānikas are as with hell-beings.
From the substance-medium of motion up to the substance-medium of matter—all these are colourless, with the difference that the substance-medium of matter is declared to have five colours, two odours, five tastes, and eight touches.
From knowledge-obscuring up to obstructive [karma]—these have four touches.
How many colours up to how many touches, Venerable Sir, is black leśyā declared to have?"
"In reference to matter-leśyā, it is declared to have five colours up to eight touches. In reference to state-of-consciousness leśyā, it is declared to be colourless, odourless, tasteless, and touchless. The same applies up to white leśyā.
Right belief, wrong belief, mixed belief; visual intuition, non-visual intuition, clairvoyant intuition, omniscient intuition; sensory knowledge up to aberrant knowledge; the instinct for nourishment up to the instinct for possessions—these are colourless, odourless, tasteless, and touchless.
From the physical body up to the fiery body—these have eight touches. The karmic body has four touches. Mental activity and vocal activity have four touches; bodily activity has eight touches.
Determinate application and indeterminate application are colourless.
How many colours up to how many touches, Venerable Sir, are all substances declared to have?"
"Gautama, some substances among all substances are declared to have five colours up to eight touches. Some substances among all substances are declared to have five colours up to four touches. Some substances among all substances are declared to have one colour, one odour, one taste, and two touches. Some substances among all substances are declared to be colourless up to touchless.
The same applies to all space-points and all modes. Past time is colourless up to touchless. So too is future time, and all time."