Viyahapannatti 14.10: Uddeśaka 10: kevalī

14.10.636

kevalī ṇaṃ bhaṃte! chaumatthaṃ jāṇai-pāsai?
haṃtā jāṇai-pāsai|
jahā ṇaṃ bhaṃte! kevalī chaumatthaṃ jāṇai-pāsai, tahā ṇaṃ siddhe vi chaumatthaṃ jāṇai-pāsai?
haṃtā jāṇai-pāsai|
kevalī ṇaṃ bhaṃte! āhohiyaṃ jāṇai-pāsai? evaṃ ceva| evaṃ paramāhohiyaṃ, evaṃ kevaliṃ, evaṃ siddhaṃ jāva–
jahā ṇaṃ bhaṃte! kevalī siddhaṃ jāṇai-pāsai, tahā ṇaṃ siddhe vi siddhaṃ jāṇai-pāsai?
haṃtā jāṇai-pāsai|
kevalī ṇaṃ bhaṃte! bhāsejja vā? vāgarejjā vā?
haṃtā bhāsejja vā, vāgarejja vā|
jahā ṇaṃ bhaṃte! kevalī bhāsejja vā vāgarejja vā, tahā ṇaṃ siddhe vi bhāsejja vā vāgojja vā?
no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jahā ṇaṃ kevalī bhāsejja vā vāgarejja vā no tahā ṇaṃ siddhe bhāsejja vā vāgarejja vā?
goyamā! kevalī ṇaṃ sauṭṭhāṇe sakamme sabale savīrie sapurisakkāra-parakkame, siddhe ṇaṃ aṇuṭṭhāṇe akamme abale avīrie apu-risakkāraparakkame| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jahā ṇaṃ kevalī bhāsejja vā vāgarejja vā no tahā ṇaṃ siddhe bhāsejja vā vāgarejja vā|
kevalī ṇaṃ bhaṃte! ummisejja vā? nimmisejja vā?
haṃtā ummisejja vā, nimmisejja vā|
jahā ṇaṃ bhaṃte! kevalī ummisejja vā, nimmisejja vā, tahā ṇaṃ siddhe vi ummisejja vā nimmasejja vā?
no iṇaṭṭhe samaṭṭhe| evaṃ ceva| evaṃ āuṃṭejja vā pasārejja vā, evaṃ ṭhāṇaṃ vā sejjaṃ vā nisīhiyaṃ vā ceejjā|
kevalī ṇaṃ bhaṃte! imaṃ rayaṇappabhaṃ puḍhaviṃ rayaṇappabhāpuḍhavīti jāṇai-pāsai?
haṃtā jāṇai-pāsai|
jahā ṇaṃ bhaṃte! kevalī imaṃ rayaṇappabhaṃ puḍhaviṃ rayaṇappabhāpuḍhavīti jāṇai-pāsai, tahā ṇaṃ siddhe vi imaṃ rayaṇappabhaṃ puḍhaviṃ rayaṇappabhāpuḍhavīti jāṇai-pāsai?
haṃtā jāṇai-pāsai|
kevalī ṇaṃ bhaṃte! sakkarappabhaṃ puḍhaviṃ sakkarappabhāpuḍhavīti jāṇai-pāsai? evaṃ ceva| evaṃ jāva ahesattamaṃ|
kevalī ṇaṃ bhaṃte! sohammaṃ kappaṃ sohammakappe tti jāṇai-pāsai?
haṃtā jāṇai-pāsai| evaṃ ceva| evaṃ īsāṇaṃ, evaṃ jāva accuyaṃ|
kevalī ṇaṃ bhaṃte! gevejjavimāṇaṃ gevejjavimāne tti jāṇai-pāsai? evaṃ ceva| evaṃ anuttara-vimāne vi|
kevalī ṇaṃ bhaṃte! īsipabbhāraṃ puḍhaviṃ īsiṃpabbhārapuḍhavīti jāṇai-pāsai? evaṃ ceva|
kevalī ṇaṃ bhaṃte! paramāṇupoggalaṃ paramāṇupoggale tti jāṇai-pāsai? evaṃ ceva| evaṃ dupaesiyaṃ khaṃdhaṃ, evaṃ jāva–
jahā ṇaṃ bhaṃte! kevalī anaṃtapaesiyaṃ khaṃdhaṃ anaṃtapaesie khaṃdhe tti jāṇai-pāsai, tahā ṇaṃ siddhe vi anaṃtapaesiyaṃ khaṃdhaṃ anaṃtapaesie khaṃdhe tti jāṇai-pāsai?
haṃtā jāṇai-pāsai|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“Venerable Sir! Does a kevalin know and see an unliberated one?”
“Yes, he knows and sees.”
“Venerable Sir! Just as a kevalin knows and sees an unliberated one, does a liberated soul also know and see an unliberated one?”
“Yes, he knows and sees.”
“Venerable Sir! Does a kevalin know and see one possessing lower clairvoyance?” “Just so.” “Likewise one possessing supreme clairvoyance; likewise a kevalin; likewise a liberated soul, up to—
Venerable Sir! Just as a kevalin knows and sees a liberated soul, does a liberated soul also know and see a liberated soul?”
“Yes, he knows and sees.”
“Venerable Sir! Would a kevalin speak? Would he give an explanation?”
“Yes, he would speak, he would give an explanation.”
“Venerable Sir! Just as a kevalin would speak or give an explanation, would a liberated soul also speak or give an explanation?”
“This meaning is not competent.”
“Venerable Sir! For what reason is it said: ‘Just as a kevalin would speak or give an explanation, a liberated soul would not speak or give an explanation’?”
“Gautama! A kevalin possesses initiative, karma, strength, vigor, and human exertion and effort; a liberated soul is without initiative, without karma, without strength, without vigor, and without human exertion and effort. Therefore, Gautama, it is said: ‘Just as a kevalin would speak or give an explanation, a liberated soul would not speak or give an explanation.’ ”
“Venerable Sir! Would a kevalin open his eyes? Would he close his eyes?”
“Yes, he would open his eyes, he would close his eyes.”
“Venerable Sir! Just as a kevalin would open his eyes or close his eyes, would a liberated soul also open his eyes or close his eyes?”
“This meaning is not competent.” Just so. “Likewise, he would contract or stretch [his limbs]; likewise, he would adopt a posture, a bed, or a seat.”
“Venerable Sir! Does a kevalin know and see this Ratnaprabhā earth as the Ratnaprabhā earth?”
“Yes, he knows and sees.”
“Venerable Sir! Just as a kevalin knows and sees this Ratnaprabhā earth as the Ratnaprabhā earth, does a liberated soul also know and see this Ratnaprabhā earth as the Ratnaprabhā earth?”
“Yes, he knows and sees.”
“Venerable Sir! Does a kevalin know and see the Śarkarāprabhā earth as the Śarkarāprabhā earth?” Just so. Thus up to the seventh lower [earth].
“Venerable Sir! Does a kevalin know and see the Saudharma heaven as the Saudharma heaven?”
“Yes, he knows and sees.” Just so. Thus Īśāna, thus up to Acyuta.
“Venerable Sir! Does a kevalin know and see a Graiveyaka celestial abode as a Graiveyaka celestial abode?” Just so. Thus also the Anuttara celestial abodes.
“Venerable Sir! Does a kevalin know and see the Īṣatprāgbhārā earth as the Īṣatprāgbhārā earth?” Just so.
“Venerable Sir! Does a kevalin know and see an ultimate atom of pudgala as an ultimate atom of pudgala?” Just so. Thus a two-space-point aggregate, thus up to—
“Venerable Sir! Just as a kevalin knows and sees an infinite-space-point aggregate as an infinite-space-point aggregate, does a liberated soul also know and see an infinite-space-point aggregate as an infinite-space-point aggregate?”
“Yes, he knows and sees.”
“It is so, Venerable Sir! It is so, Venerable Sir!”