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Viyahapannatti 17.2.701-702

Viyāhapannatti 17.2.701-702

Language
Ardhamāgadhī Prakrit

17.2.701

annautthiyā ṇaṃ bhaṃte! evamāikkhaṃti jāva parūveṃti–evaṃ khalu pāṇātivāe, musāvāe jāva micchādaṃsaṇasalle vaṭṭa māṇassa anne jīve, anne jīvāyā| pāṇāivāyaveramaṇe jāva pariggahaveramaṇe, kohavivege jāva micchādaṃsaṇasallavivege vaṭṭamāṇassa anne jīve, anne jīvāyā| uppattiyāe veṇaiyāe kammayāe pāriṇāmiyāe vaṭṭamāṇassa anne jīve, anne jīvāyā| oggahe, īhā-avāe dhāraṇāe vaṭṭamāṇassa anne jīve, anne jīvāyā| uṭṭhāṇe kamme bale vīrie purisakkāra-parakkame vaṭṭamāṇassa anne jīve, anne jīvāyā| neraiyatte tirikkha-manussa-devatte vaṭṭamāṇassa anne jīve, anne jīvāyā| nāṇāvaraṇijje jāva aṃtarāie vaṭṭamāṇassa anne jīve, anne jīvāyā| evaṃ kaṇhalessāe jāva sukkalessāe, sammadiṭṭhīe micchadiṭṭhīe sammāmicchadiṭṭhīe, evaṃ cakkhudaṃsaṇe acakkhudaṃsaṇe ohidaṃsaṇe kevaladaṃsaṇe, ābhinibohiyanāṇe suyanāṇe ohināṇe manapajjavanāṇe kevalanāṇe, matiannāṇe suyaannāṇe vibhaṃganāṇe, āhārasaṇṇāe bhayasaṇṇāe mehuṇasaṇṇāe pariggahasaṇṇāe, evaṃ orāliyasarīre veuvviyasarīre āhāragasarīre teyagasarīre kammagasarīre, evaṃ maṇajoge vaijoge kāyajoge sāgārovaoge, anāgārovaoge vaṭṭamāṇassa anne jīve, anne jīvāyā|
se kahameyaṃ bhaṃte! evaṃ?
goyamā! jaṇṇaṃ te annautthiyā evamāikkhaṃti jāva je te evamāhaṃsu micchaṃ te evamāhaṃsu| ahaṃ puṇa goyamā! evamāikkhāmi jāva parūvemi–evaṃ khalu pāṇātivāe jāva micchādaṃsaṇasalle vaṭṭamāṇassa sacceva jīve, sacceva jīvāyā jāva anāgārovaoge vaṭṭamāṇassa sacceva jīve, sacceva jīvāyā|

“Venerable Sir, the followers of other doctrines declare up to propound thus: ‘Truly, when one is engaged in injury to living beings, false speech, up to the dart of false belief, the jīva is one, and the individual soul (jīvātman) is another. When one is engaged in abstinence from injury to living beings up to abstinence from possessions, the discernment of anger up to the discernment of the dart of false belief, the jīva is one, and the individual soul is another. When one is engaged in innate, instructional, practical, or natural [intellect], the jīva is one, and the individual soul is another. When one is engaged in apprehension, inquiry, judgment, or retention, the jīva is one, and the individual soul is another. When one is engaged in exertion, action, strength, energy, or virile prowess, the jīva is one, and the individual soul is another. When one is engaged in the state of an inhabitant of hell, of an animal, of a human, or of a god, the jīva is one, and the individual soul is another. When one is engaged in knowledge-obscuring up to obstructive [karma], the jīva is one, and the individual soul is another. Likewise in black lesyā up to white lesyā, in right worldview, false worldview, and mixed worldview; likewise in ocular intuition, non-ocular intuition, clairvoyant intuition, and omniscient intuition; in sensory cognition, scriptural cognition, clairvoyance, telepathy, and omniscience; in sensory ignorance, scriptural ignorance, and false clairvoyance; in the notion of food, notion of fear, notion of sex, and notion of possessions; likewise in the physical body, transformational body, translocational body, fiery body, and karmic body; likewise in mental activity, vocal activity, bodily activity, determinate cognitive application, and indeterminate cognitive application, the jīva is one, and the individual soul is another.’
How is this so, Venerable Sir?”
“Gautama, as to what those followers of other doctrines declare up to: those who have spoken thus have spoken falsely. But I, Gautama, declare up to propound thus: ‘Truly, when one is engaged in injury to living beings up to the dart of false belief, it is the very same jīva, the very same individual soul; up to when one is engaged in indeterminate cognitive application, it is the very same jīva, the very same individual soul.’”

English (machine translation) (machine translation)

17.2.702

deve ṇaṃ bhaṃte! mahiḍḍhie jāva mahesakkhe puvvāmeva rūvī bhavittā pabhū arūviṃ viuvvittā ṇaṃ ciṭṭhittae?
no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–deve ṇaṃ mahiḍḍhie jāva mahesakkhe puvvāmeva rūvī bhavittā no pabhū arūviṃ viuvvittā ṇaṃ ciṭṭhittae?
goyamā! ahameyaṃ jāṇāmi, ahameyaṃ pāsāmi, ahameyaṃ bujjhāmi, ahameyaṃ abhisamaṇṇāgacchāmi, mae eyaṃ nāyaṃ, mae eyaṃ diṭṭhaṃ, mama eyaṃ buddhaṃ, mae eyaṃ abhisamaṇṇāgayaṃ–jaṇṇaṃ tahāgayassa jīvassa sarūvissa, sakammassa, sarāgassa, savedassa, samohassa, salesassa, sasarīrassa, tāo sarīrāo avippamukkassa evaṃ paṇṇāyati, taṃ jahā–kālatte vā jāva sukkilatte vā, subbhigaṃdhatte vā, dubbhigaṃdhatte vā, tittatte vā jāva mahuratte vā, kakkhaḍatte vā jāva lukkhatte vā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–deve ṇaṃ mahiḍḍhie jāva mahesakkhe puvvāmeva rūvī bhavittā no pabhū arūviṃ viuvvittā ṇaṃ ciṭṭhittae|
sacceva ṇaṃ bhaṃte! se jīve puvvāmeva arūvī bhavittā pabhū rūviṃ viuvvittā ṇaṃ ciṭṭhittae?
no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–sacceva ṇaṃ se jīve puvvāmeva arūvī bhavittā no pabhū rūviṃ viuvvittā ṇaṃciṭṭhittae?
goyamā! ahameyaṃ jāṇāmi, ahameyaṃ pāsāmi, ahameyaṃ bujjhāmi, ahameyaṃ abhisamaṇṇāgacchāmi, mae eyaṃ nāyaṃ, mae eyaṃ diṭṭhaṃ mama eyaṃ buddhaṃ, mae eyaṃ abhisamaṇṇāgayaṃ–jaṇṇaṃ tahāgayassa jīvassa arūvissa, akammassa, arāgassa, avedassa, amohassa, ale-sassa, asarīrassa, tāo sarīrāo vippamukkassa no evaṃ paṇṇāyati, taṃ jahā–kālatte vā jāva sukkilatte vā, subbhigaṃdhatte vā, dubbhi-gaṃdhatte vā, tittatte vā jāva mahuratte vā, kakkhaḍatte vā jāva lukkhatte vā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–sacceva ṇaṃ se jīve puvvā meva arūvī bhavittā no pabhū rūvi viuvvittā ṇaṃ ciṭṭhittae|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"Venerable Sir! Is a deva of great power, up to of great majesty, having formerly had form, able to transform [himself] into formless and remain [so]?"
"This matter is not tenable."
"For what reason, Venerable Sir, is it said: 'A deva of great power, up to of great majesty, having formerly had form, is not able to transform [himself] into formless and remain [so]'?"
"Gautama! I know this, I see this, I comprehend this, I fully realize this; by me this has been known, by me this has been seen, by me this has been comprehended, by me this has been fully realized: that in the case of such a jīva having form, with karma, with passion, with gender, with delusion, with lesyā, with body, and not separated from that body, such is perceived, namely: blackness or up to whiteness, fragrant odor or foul odor, bitterness or up to sweetness, hardness or up to dryness. For that reason, Gautama, it is said: 'A deva of great power, up to of great majesty, having formerly had form, is not able to transform [himself] into formless and remain [so].'"
"Venerable Sir! Is that very same jīva, having formerly been formless, able to transform [itself] into possessing form and remain [so]?"
"This matter is not tenable."
"For what reason, Venerable Sir, is it said: 'That very same jīva, having formerly been formless, is not able to transform [itself] into possessing form and remain [so]'?"
"Gautama! I know this, I see this, I comprehend this, I fully realize this; by me this has been known, by me this has been seen, by me this has been comprehended, by me this has been fully realized: that in the case of such a jīva being formless, without karma, without passion, without gender, without delusion, without lesyā, without body, and separated from that body, such is not perceived, namely: blackness or up to whiteness, fragrant odor or foul odor, bitterness or up to sweetness, hardness or up to dryness. For that reason, Gautama, it is said: 'That very same jīva, having formerly been formless, is not able to transform [itself] into possessing form and remain [so].'"
"So it is, Venerable Sir! So it is, Venerable Sir!"

English (machine translation) (machine translation)

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