Viyahapannatti 18.1.722

18.1.722

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe jāva evaṃ vayāsī–jīve ṇaṃ bhaṃte! jīvabhāveṇaṃ kiṃ paḍhame? apaḍhame?
goyamā! no paḍhame, apaḍhame| evaṃ neraie jāva vemāṇie|
siddhe ṇaṃ bhaṃte! siddhabhāveṇaṃ kiṃ paḍhame? apaḍhame? goyamā! paḍhame, no apaḍhame|
jīvā ṇaṃ bhaṃte! jīvabhāveṇaṃ kiṃ paḍhamā? apaḍhamā?
goyamā! no paḍhamā, apaḍhamā| evaṃ jāva vemāṇiyā|
siddhā ṇaṃ–pucchā|
goyamā! paḍhamā, no apaḍhamā|
āhārae ṇaṃ bhaṃte! jīve āhārabhāveṇaṃ kiṃ paḍhame? apaḍhame?
goyamā! no paḍhame, apaḍhame| evaṃ jāva vemāṇie| pohattie evaṃ ceva|
anāhārae ṇaṃ bhaṃte! jīve anāhārabhāveṇaṃ–pucchā|
goyamā! siya paḍhame, siya apaḍhame|
neraie ṇaṃ bhaṃte! jīve anāhārabhāveṇaṃ–pucchā|
evaṃ neraie jāva vemāṇie no paḍhame, apaḍhame| siddhe paḍhame, no apaḍhame|
anāhāragā ṇaṃ bhaṃte! jīvā anāhārabhāveṇaṃ–pucchā|
goyamā! paḍhamā vi, apaḍhamā vi| neraiyā jāva vemāṇiyā no paḍhamā, apaḍhamā| siddhā paḍhamā, no apaḍhamā–ekkekke pucchā bhāṇiyavvā|
bhavasiddhīe egatta-puhatteṇaṃ jahā āhārae, evaṃ abhavasiddhīe vi| nobhavasiddhīya-noabhavasiddhīe ṇaṃ bhaṃte! jīve no-bhavasiddhīya-noabhavasiddhīyabhāveṇaṃ–pucchā|
goyamā! paḍhame, no apaḍhame| nobhavasiddhīya-noabhavasiddhīe ṇaṃ bhaṃte! siddhe nobhavasiddhīya-noabhavasiddhīyabhāveṇaṃ–pucchā| evaṃ puhatteṇa vi doṇha vi|
saṇṇī ṇaṃ bhaṃte! jīve saṇṇībhāveṇaṃ kiṃ paḍhame–pucchā|
goyamā! no paḍhame, apaḍhame| evaṃ vigaliṃdiyavajjaṃ jāva vemāṇie| evaṃ puhatteṇa vi| asaṇṇī evaṃ ceva egatta-puhatteṇaṃ, navaraṃ jāva vāṇamaṃtarā| nosaṇṇī-noasaṇṇī jīve manusse siddhe paḍhame, no apaḍhame| evaṃ puhatteṇa vi|
salese ṇaṃ bhaṃte! –pucchā|
goyamā! jahā āhārae, evaṃ puhatteṇa vi| kaṇhalessā jāva sukkalessā evaṃ ceva, navaraṃ–jassa jā lesā atthi| alese ṇaṃ jīva-manussa-siddhe jahā nosaṇṇī-no asaṇṇī|
sammadiṭṭhīe ṇaṃ bhaṃte! jīve sammadiṭṭhibhāveṇaṃ kiṃ paḍhame–pucchā|
goyamā! siya paḍhame, siya apaḍhame| evaṃ egiṃdiyavajjaṃ jāva vemāṇie| siddhe paḍhame, no apaḍhame| puhattiyā jīvā paḍhamā vi, apaḍhamā vi| evaṃ jāva vemāṇiyā| siddhā paḍhamā, no apaḍhamā| micchādiṭṭhīe egatta-puhatteṇaṃ jahā āhāragā| sammāmicchadiṭṭhī egatta-puhatteṇaṃ jahā sammadiṭṭhī, navaraṃ–jassa atthi sammāmicchattaṃ|
saṃjae jīve manusse ya egatta-puhatteṇaṃ jahā sammadiṭṭhī| asaṃjae jahā āhārae| saṃjayāsaṃjae jīve paṃciṃdiyatiri-kkhajoṇiya-manussā egatta-puhatteṇaṃ jahā sammadiṭṭhī| nosaṃjae no assaṃjae nosaṃjayāsaṃjae jīve siddhe ya egatta-puhatteṇaṃ paḍhame, no apaḍhame|
sakasāyī, kohakasāyī jāva lobhakasāyī–ee egatta-puhatteṇaṃ jahā āhārae| akasāyī jīve siya paḍhame, siya apaḍhame| evaṃ manusse vi| siddhe paḍhame, no apaḍhame| puhatteṇaṃ jīvā manussā vi paḍhamā vi apaḍhamā vi| siddhā paḍhamā, no apaḍhamā
nāṇī egatta-puhatteṇaṃ jahā sammadiṭṭhī| ābhinibohiyanāṇī jāva manapajjavanāṇī egatta-puhatteṇaṃ evaṃ ceva, navaraṃ–jassa jaṃ atthi| kevalanāṇī jīve manusse siddhe ya egatta-puhatteṇaṃ paḍhamā, no apaḍhamā| annāṇī, maiannāṇī, suyaannāṇī, vibhaṃganāṇī ya egatta-puhatteṇaṃ jahā āhārae|
sajogī, maṇajogī, vaijogī, kāyajogī egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jo jogo atthi| ajogī jīva manussa-siddhā egatta-puhatteṇaṃ paḍhamā, no apaḍhamā|
sāgārovauttā anāgārovauttā egatta-puhatteṇaṃ jahā anāhārae|
savedago jāva napuṃsagavedago egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jo vedo atthi| avedao egatta-puhatteṇaṃ tisu vi padesu jahā akasāyī|
sasarīrī jahā āhārae, evaṃ jāva kammagasarīrī, jassa jaṃ atthi sarīraṃ, navaraṃ–āhāragasarīrī egatta-puhatteṇaṃ jahā sammadiṭṭhī| asarīrī jīvo siddho ya egatta-puhatteṇaṃ paḍhamo, no apaḍhamo|
paṃcahiṃ pajjattīhiṃ paṃcahiṃ apajjattīhiṃ egatta-puhatteṇaṃ jahā āhārae, navaraṃ–jassa jā atthi jāva vemāṇiyā no paḍhamā, apaḍhamā| imā lakkhaṇagāhā–

At that time, in that period, in Rājagṛha, and so on, [Gautama] spoke thus: “Venerable Sir! In terms of soul-nature, is a soul first or not-first?”
“Gautama! It is not first; it is not-first. Thus from an inhabitant of hell up to a celestial being [dwelling in a celestial abode].
Venerable Sir! In terms of liberated-nature, is a liberated soul first or not-first?”
“Gautama! It is first, not not-first.”
“Venerable Sir! In terms of soul-nature, are souls first or not-first?”
“Gautama! They are not first; they are not-first. Thus up to celestial beings [dwelling in celestial abodes].
Venerable Sir! Liberated souls—” [the same] question.
“Gautama! They are first, not not-first.”
“Venerable Sir! In terms of nourishment-nature, is a nourishing soul first or not-first?”
“Gautama! It is not first; it is not-first. Thus up to a celestial being [dwelling in a celestial abode]. In the plural, just the same.”
“Venerable Sir! In terms of non-nourishment-nature, a non-nourishing soul—” [the same] question.
“Gautama! It is sometimes first, sometimes not-first.”
“Venerable Sir! In terms of non-nourishment-nature, an inhabitant of hell—” [the same] question.
“Thus from an inhabitant of hell up to a celestial being [dwelling in a celestial abode] it is not first, but not-first. A liberated soul is first, not not-first.”
“Venerable Sir! In terms of non-nourishment-nature, non-nourishing souls—” [the same] question.
“Gautama! They are both first and not-first. From inhabitants of hell up to celestial beings [dwelling in celestial abodes], they are not first; they are not-first. Liberated souls are first, not not-first—the question is to be stated for each individually.”
For a soul capable of liberation, in singularity and plurality, [it is] just as for a nourishing [soul]; likewise also for one incapable of liberation. “Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, is a soul that is neither capable of liberation nor incapable of liberation—” [the same] question.
“Gautama! It is first, not not-first. Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, a liberated soul that is neither capable of liberation nor incapable of liberation—” [the same] question. Thus also in plurality for both.
“Venerable Sir! In terms of the nature of having a mind, is a minded soul first—” [the same] question.
“Gautama! It is not first; it is not-first. Thus, excluding beings with deficient senses, up to a celestial being [dwelling in a celestial abode]. Thus also in plurality. Unminded [souls are] just the same in singularity and plurality, with the exception that [this applies only] up to Vāṇamantara [deities]. A soul that is neither minded nor unminded, [namely] a human [ascetic in the final state] or a liberated soul, is first, not not-first. Thus also in plurality.
“Venerable Sir! One possessing a leśyā—” [the same] question.
“Gautama! Just as for a nourishing [soul], thus also in plurality. From black leśyā up to white leśyā it is just the same, with the exception [that one applies] whichever leśyā belongs to whom. For a soul without leśyā, [namely] a soul, a human, [or] a liberated soul, [it is] just as for [one who is] neither minded nor unminded.
“Venerable Sir! In terms of the nature of right view, is a soul with right view first—” [the same] question.
“Gautama! It is sometimes first, sometimes not-first. Thus, excluding one-sensed souls, up to a celestial being [dwelling in a celestial abode]. A liberated soul is first, not not-first. In plurality, souls are both first and not-first. Thus up to celestial beings [dwelling in celestial abodes]. Liberated souls are first, not not-first. A soul with wrong view, in singularity and plurality, is just as nourishing [souls]. A soul with mixed right-and-wrong view, in singularity and plurality, is just as [a soul] with right view, with the exception [that it applies to] whoever has mixed right-and-wrong view.
A restrained soul and a [restrained] human, in singularity and plurality, are just as [a soul] with right view. An unrestrained [soul is] just as a nourishing [soul]. A partially restrained soul, five-sensed animals, and humans, in singularity and plurality, are just as [a soul] with right view. A soul that is neither restrained, nor unrestrained, nor partially restrained, and a liberated soul, in singularity and plurality, is first, not not-first.
One with passions, one with anger-passion up to one with greed-passion—these, in singularity and plurality, are just as a nourishing [soul]. A passionless soul is sometimes first, sometimes not-first. Thus also a human. A liberated soul is first, not not-first. In plurality, passionless souls and humans are both first and not-first. Liberated souls are first, not not-first.
A knowledgeable soul, in singularity and plurality, is just as [a soul] with right view. Souls possessing sensory knowledge up to mental-representation knowledge, in singularity and plurality, are just the same, with the exception [that one applies] whichever belongs to whom. Omniscient souls, [namely] a soul, a human, and a liberated soul, in singularity and plurality, are first, not not-first. Souls with non-knowledge, with sensory non-knowledge, scriptural non-knowledge, and vibhaṅga knowledge, in singularity and plurality, are just as a nourishing [soul].
Souls possessing activity, mind-activity, speech-activity, [or] body-activity, in singularity and plurality, are just as a nourishing [soul], with the exception [that one applies] whichever activity belongs to whom. Inactive souls, [namely] a soul, a human, [or] a liberated soul, in singularity and plurality, are first, not not-first.
Souls endowed with determinate application [or] indeterminate application, in singularity and plurality, are just as a non-nourishing [soul].
Souls possessing gender up to neuter gender, in singularity and plurality, are just as a nourishing [soul], with the exception [that one applies] whichever gender belongs to whom. A genderless soul, in singularity and plurality, in all three cases, is just as a passionless [soul].
A soul possessing a body is just as a nourishing [soul], and thus up to one possessing a karmic body, [according to] whichever body belongs to whom, with the exception that one possessing a transmutable body, in singularity and plurality, is just as [a soul] with right view. A bodiless soul and a liberated soul, in singularity and plurality, is first, not not-first.
With respect to the five completions and the five non-completions, in singularity and plurality, [they are] just as a nourishing [soul], with the exception [that one applies] whichever belongs to whom, up to celestial beings [dwelling in celestial abodes] they are not first, but not-first. Here is the verse of definition: