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Viyahapannatti 16.1.664-665

Viyāhapannatti 16.1.664-665

Language
Ardhamāgadhī Prakrit

16.1.664

jīve ṇaṃ bhaṃte! kiṃ adhikaraṇī? adhikaraṇaṃ?
goyamā! jīve adhikaraṇī vi, adhikaraṇaṃ pi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jīve adhikaraṇī vi, adhikaraṇaṃ pi?
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jīve adhikaraṇī vi, adhikaraṇaṃ pi|
neraie ṇaṃ bhaṃte! kiṃ adhikaraṇī? adhikaraṇaṃ?
goyamā! adhikaraṇī vi, adhikaraṇaṃ pi| evaṃ jaheva jīve taheva neraie vi| evaṃ niraṃtaraṃ jāva vemānie|
jīve ṇaṃ bhaṃte! kiṃ sāhikaraṇī? nirahikaraṇī?
goyamā! sāhikaraṇī, no nirahikaraṇī|
se keṇaṭṭheṇaṃ–pucchā|
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ jāva no nirahikaraṇī| evaṃ jāva vemāṇie|
jīve ṇaṃ bhaṃte! kiṃ āyāhikaraṇī? parāhikaraṇī? tadubhayāhikaraṇī?
goyamā! āyāhikaraṇī vi, parāhikaraṇī vi, tadubhayāhikaraṇī vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jāva tadubhayāhikaraṇī vi?
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ jāva tadubhayāhikaraṇī vi| evaṃ jāva vemāṇie|
jīvāṇaṃ bhaṃte! adhikaraṇe kiṃ āyappayoganivvattie? parappayoganivvattie? tadubhayappayoga-nivvattie?
goyamā! āyappayoganivvattie vi, parappayoganivvattie vi, tadubhayappayoganivvattie vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai?
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ jāva tadubhayappayoganivvattie vi| evaṃ jāva vemāṇiyāṇaṃ

"Venerable Sir, is a soul an instrument of strife? Is it strife?"
"Gautama, a soul is both an instrument of strife and strife."
"Venerable Sir, for what reason is it said: 'A soul is both an instrument of strife and strife'?"
"Gautama, with reference to non-abstinence. For that reason, Gautama, it is said: 'A soul is both an instrument of strife and strife.'"
"Venerable Sir, is an inhabitant of hell an instrument of strife? Is it strife?"
"Gautama, it is both an instrument of strife and strife. Just as for soul, so also for an inhabitant of hell; thus continuously up to celestial beings."
"Venerable Sir, is a soul endowed with an instrument of strife? Free from an instrument of strife?"
"Gautama, it is endowed with an instrument of strife, not free from an instrument of strife."
"For what reason—" [the same question].
"Gautama, with reference to non-abstinence. For that reason, up to: not free from an instrument of strife. Thus up to celestial beings."
"Venerable Sir, is a soul an instrument of self-strife? An instrument of other-strife? An instrument of both-strife?"
"Gautama, it is an instrument of self-strife, an instrument of other-strife, and an instrument of both-strife."
"Venerable Sir, for what reason is it said: up to: an instrument of both-strife?"
"Gautama, with reference to non-abstinence. For that reason, up to: an instrument of both-strife. Thus up to celestial beings."
"Venerable Sir, is the strife of souls produced by self-effort? Produced by other-effort? Produced by both-effort?"
"Gautama, it is produced by self-effort, produced by other-effort, and produced by both-effort."
"Venerable Sir, for what reason is it said thus?"
"Gautama, with reference to non-abstinence. For that reason, up to: produced by both-effort. Thus up to celestial beings."

English (machine translation) (machine translation)

16.1.665

kati ṇaṃ bhaṃte! sarīragā pannattā?
goyamā! paṃca sarīragā pannattā, taṃ jahā–orālie, veuvvie, āhārae, teyae, kammae|
kati ṇaṃ bhaṃte! iṃdiyā pannattā?
goyamā! paṃca iṃdiyā pannattā, taṃ jahā–soiṃdie, cakkhiṃdie, ghāṇiṃdie, rasiṃdie, phāsiṃdie|
kativihe ṇaṃ bhaṃte! joe pannatte?
goyamā! tivihe joe pannatte, taṃ jahā–manajoe, vaijoe, kāyajoe|
jīve ṇaṃ bhaṃte! orāliyasarīraṃ nivvattemāṇe kiṃ adhikaraṇī? adhikaraṇaṃ?
goyamā! adhikaraṇī vi, adhikaraṇaṃ pi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–adhikaraṇī vi, adhikaraṇaṃ pi?
goyamā! aviratiṃ paḍucca| se teṇaṭṭheṇaṃ jāva adhikaraṇaṃ pi|
puḍhavikāieṇa ṇaṃ bhaṃte! orāliyasarīraṃ nivvattemāṇe kiṃ adhikaraṇī? adhikaraṇaṃ?
evaṃ ceva| evaṃ jāva manusse| evaṃ veuvviyasarīraṃ pi, navaraṃ–jassa atthi|
jīve ṇaṃ bhaṃte! āhāragasarīraṃ nivvattemāṇe kiṃ adhikaraṇī–pucchā|
goyamā! adhikaraṇī vi, adhikaraṇaṃ pi|
se keṇaṭṭheṇaṃ jāva adhikaraṇaṃ pi?
goyamā! pamāyaṃ paḍucca| se teṇaṭṭheṇaṃ jāva adhikaraṇaṃ pi| evaṃ manusse vi| teyāsarīraṃ jahā orāliyaṃ, navaraṃ–savvajīvāṇaṃ bhāṇiyavvaṃ| evaṃ kammagasarīraṃ pi|
jīve ṇaṃ bhaṃte! soiṃdiyaṃ nivvattemāṇe kiṃ adhikaraṇī? adhikaraṇaṃ?
evaṃ jaheva orāliyasarīraṃ taheva soiṃdiyaṃ pi bhāṇiyavvaṃ, navaraṃ–jassa atthi soiṃdiyaṃ| evaṃ cakkhiṃdiya-ghāṇiṃdiya-jibbhiṃdiya-phāsiṃdiyāṇa vi, navaraṃ–jāṇiyavvaṃ jassa jaṃ atthi|
jīve ṇaṃ bhaṃte! manajogaṃ nivvattemāṇe kiṃ adhikaraṇī? adhikaraṇaṃ?
evaṃ jaheva soiṃdiyaṃ taheva niravasesaṃ| vaijogo evaṃ ceva, navaraṃ–egiṃdiyavajjāṇaṃ| evaṃ kāyajogo vi, navaraṃ–savvajīvāṇaṃ jāva vemāṇie|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"How many bodies, Venerable Sir, have been proclaimed?"
"Gautama! Five bodies have been proclaimed, namely: the gross body (audārika), the transformational body (vaikriya), the conveyance body (āhāraka), the luminous body (taijasa), and the karmic body (kārmaṇa)."
"How many sense organs, Venerable Sir, have been proclaimed?"
"Gautama! Five sense organs have been proclaimed, namely: the auditory sense organ, the visual sense organ, the olfactory sense organ, the gustatory sense organ, and the tactile sense organ."
"Of how many kinds, Venerable Sir, has yoga (activity) been proclaimed?"
"Gautama! Yoga has been proclaimed to be of three kinds, namely: mental yoga, verbal yoga, and bodily yoga."
"Venerable Sir, when a jīva produces a gross body, is it the anvil (adhikaraṇī) or the implement/anvil-instrument (adhikaraṇa)?"
"Gautama! It is both the anvil and the implement."
"Why, Venerable Sir, is it said: 'It is both the anvil and the implement'?"
"Gautama! It is with reference to non-restraint (avirati). For that reason, Gautama, it is said up to: 'and the implement.'"
"Venerable Sir, when an earth-bodied being produces a gross body, is it the anvil or the implement?"
"In the very same way. Thus up to human beings. Likewise also for the transformational body, with the only difference: for whichever [being] possesses it."
"Venerable Sir, when a jīva produces a conveyance body, is it the anvil—[this is the] question."
"Gautama! It is both the anvil and the implement."
"Why […] up to: 'and the implement'?"
"Gautama! It is with reference to negligence (pramāda). For that reason […] up to: 'and the implement.' Thus also for a human being. The luminous body is like the gross body, with the only difference: it should be stated for all jīvas. Likewise also for the karmic body."
"Venerable Sir, when a jīva produces the auditory sense organ, is it the anvil or the implement?"
"Just as for the gross body, in the very same way it should be stated for the auditory sense organ too, with the only difference: for whichever [being] possesses an auditory sense organ. Likewise also for the visual, olfactory, gustatory, and tactile sense organs, with the only difference: it should be known according to whichever [being] possesses whichever [sense organ]."
"Venerable Sir, when a jīva produces mental yoga, is it the anvil or the implement?"
"Just as for the auditory sense organ, in the very same way without remainder. Verbal yoga is just the same, with the only difference: excluding one-sensed beings. Bodily yoga is likewise, with the only difference: for all jīvas up to celestial beings in vaimānika abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!"

English (machine translation) (machine translation)

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