Viyahapannatti 2.10.142-143
Viyāhapannatti 2.10.142-143
- Language
- Ardhamāgadhī Prakrit
2.10.142
kati ṇaṃ bhaṃte! atthikāyā pannattā?
goyamā! paṃca atthikāyā pannattā, taṃ jahā–dhammatthikāe, adhammatthikāe, āgāsatthikāe, jīvatthikāe, poggalatthikāe|
dhammatthikāe ṇaṃ bhaṃte! kativaṇṇe? katigaṃdhe? katirase? katiphāse?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse;
arūvī, ajīve, sāsae, avaṭṭhie logadavve|
se samāsao paṃcavihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao, guṇao|
davvao ṇaṃ dhammatthikāe ege davve,
khettao logappamāṇamette,
kālao na kayāi na āsi, na kayāi natthi, na kayāi na bhavissai–bhaviṃsu ya, bhavati ya, bhavissai ya–dhuve, niyae, sāsae, akkhae, avvae, avaṭṭhie nicce|
bhāvao avaṇṇe, agaṃdhe, arase, aphāse|
guṇao gamaṇaguṇe|
adhammatthikāe ṇaṃ bhaṃte! kativaṇṇe? katigaṃdhe? katirase? katiphāse?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse;
arūvī, ajīve, sāsae, avaṭṭhie logadavve|
se samāsao paṃcavihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao, guṇao|
davvao ṇaṃ adhammatthikāe ege davve|
khettao logappamāṇamette|
kālao na kayāi na āsi, na kayāi natthi, na kayāi na bhavissai–bhaviṃsu ya, bhavati ya, bhavissai ya–dhuve, niyae, sāsae, akkhae, avvae, avaṭṭhie, nicce|
bhāvao avaṇṇe, agaṃdhe, arase, aphāse|
guṇao ṭhāṇaguṇe|
āgāsatthikāe ṇaṃ bhaṃte! kativaṇṇe? katigaṃdhe? katirase? katiphāse?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse;
arūvī, ajīve, sāsae, avaṭṭhie logadavve|
se samāsao paṃcavihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao, guṇao|
davvao ṇaṃ āgāsatthikāe ege davve|
khettao loyāloyappamāṇamette–anaṃte|
kālao na kayāi na āsi, na kayāi natthi, na kayāi na bhavissai–bhaviṃsu ya, bhavati ya, bhavissai ya–dhuve, niyae, sāsae, akkhae, avvae, avaṭṭhie, nicce|
bhāvao avaṇṇe, agaṃdhe, arase, aphāse|
guṇao avagāhaṇāguṇe|
jīvatthikāe ṇaṃ bhaṃte! kativaṇṇe? katigaṃdhe? katirase? katiphāse?
goyamā! avaṇṇe, agaṃdhe, arase, aphāse;
arūvī, jīve, sāsae, avaṭṭhie logadavve|
se samāsao paṃcavihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao, guṇao|
davvao ṇaṃ jīvatthikāe anaṃtāiṃ jīvadavvāiṃ|
khettao logappamāṇamette|
kālao na kayāi na āsi, na kayāi natthi, na kayāi na bhavissai–bhaviṃsu ya, bhavati ya, bhavissai ya–dhuve, niyae, sāsae, akkhae, avvae, avaṭṭhie nicce|
bhāvao avaṇṇe, agaṃdhe, arase, aphāse|
guṇao uvaogaguṇe|
poggalatthikāe ṇaṃ bhaṃte! kativaṇṇe? katigaṃdhe? katirase? katiphāse?
goyamā! paṃcavaṇṇe, paṃcarase, dugaṃdhe, aṭṭhaphāse;
rūvī, ajīve, sāsae, avaṭṭhie, logadavve|
se samāsao paṃcavihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao, guṇao|
davvao ṇaṃ poggalatthikāe anaṃtāiṃ davvāiṃ|
khettao loyappamāṇamette|
kālao na kayāi na āsi, na kayāi natthi, na kayāi na bhavissai–bhaviṃsu ya, bhavati ya, bhavissai ya–dhuve, niyae, sāsae, akkhae, avvae, avaṭṭhie, nicce|
bhāvao vaṇṇamaṃte, gaṃdhamaṃte, rasamaṃte, phāsamaṃte|
guṇao gahaṇaguṇe|
"Venerable Sir! How many astikāyas have been declared?"
"Gautama! Five astikāyas have been declared, namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, jīvāstikāya, and pudgalāstikāya.
Venerable Sir! How many colors has dharmāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, dharmāstikāya is a single substance.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of motion.
Venerable Sir! How many colors has adharmāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, adharmāstikāya is a single substance.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of rest.
Venerable Sir! How many colors has ākāśāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, ākāśāstikāya is a single substance.
In space, it is coextensive with the cosmos and the non-cosmos—infinite.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of accommodation.
Venerable Sir! How many colors has jīvāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, jīvāstikāya consists of infinite living substances.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of conscious attention.
Venerable Sir! How many colors has pudgalāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It has five colors, five tastes, two smells, eight touches;
it has form, is non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, pudgalāstikāya consists of infinite substances.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it possesses color, possesses smell, possesses taste, possesses touch.
In quality, it has the quality of reception."
2.10.143
ege bhaṃte! dhammatthikāyapadese dhammatthikāetti vattavvaṃ siyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
evaṃ doṇṇi, tinni, cattāri, paṃca, cha, satta, aṭṭha, nava, dasa, saṃkhejjā, asaṃkhejjā| bhaṃte! dhammatthi-kāyapadesā dhammatthikāe tti vattavvaṃ siyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
egapadesūṇe vi ya ṇaṃ bhaṃte! dhammatthikāe dhammatthikāe tti vattavvaṃ siyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– ege dhammatthikāyapadese no dhammatthikāe tti vattavvaṃ siyā jāva egapadesūṇe vi ya ṇaṃ dhammatthikāe no dhammatthikāe tti vattavvaṃ siyā?
se nūnaṃ goyamā! khaṃḍe cakke? sagale cakke?
bhagavaṃ! no khaṃḍe cakke, sagale cakke|
khaṃḍe chatte? sagale chatte?
bhagavaṃ! no khaṃḍe chatte, sagale chatte|
khaṃḍe camme? sagale camme?
bhagavaṃ! no khaṃḍe camme, sagale camme|
khaṃḍe daṃḍe? sagale daṃḍe?
bhagavaṃ! no khaṃḍe daṃḍe, sagale daṃḍe|
khaṃḍe dūse? sagale dūse?
bhagavaṃ! no khaṃḍe dūse, sagale dūse|
khaṃḍe āyuhe? sagale āyuhe?
bhagavaṃ! no khaṃḍe āyuhe, sagale āyuhe|
khaṃḍe modae? sagale modae?
bhagavaṃ! no khaṃḍe modae, sagale modae|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–ege dhammatthikāyapadese no dhammatthikāe tti vattavvaṃ siyā
jāva egapadesūṇe vi ya ṇaṃ dhammatthikāe no dhammatthikāe tti vattavvaṃ siyā|
se kiṃkhāi ṇaṃ bhaṃte! dhammatthikāe tti vattavvaṃ siyā?
goyamā! asaṃkhejjā dhammatthikāyapadesā, te savve kasiṇā paḍipuṇṇā niravasesā ekaggahaṇa-gahiyā–esa ṇaṃ goyamā! dhammatthikāe tti vattavvaṃ siyā|
evaṃ adhammatthikāe vi| āgāsatthikāya-jīvatthikāya-poggalatthikāyā vi evaṃ ceva, navaraṃ–tiṇhaṃ pi padesā anaṃtā bhāṇiyavvā| sesaṃ taṃ ceva|
"Venerable Sir! Could a single space-point of dharmāstikāya be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Thus, Venerable Sir, could two, three, four, five, six, seven, eight, nine, ten, numerable, or innumerable space-points of dharmāstikāya be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Venerable Sir! Could even dharmāstikāya deficient by a single space-point be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Venerable Sir! In what sense is it said that a single space-point of dharmāstikāya should not be called 'dharmāstikāya', up to: even dharmāstikāya deficient by a single space-point should not be called 'dharmāstikāya'?"
"Indeed, Gautama, is a piece a wheel, or is the whole the wheel?"
"Lord! A piece is not a wheel; the whole is the wheel."
"Is a piece a parasol, or is the whole the parasol?"
"Lord! A piece is not a parasol; the whole is the parasol."
"Is a piece a hide, or is the whole the hide?"
"Lord! A piece is not a hide; the whole is the hide."
"Is a piece a staff, or is the whole the staff?"
"Lord! A piece is not a staff; the whole is the staff."
"Is a piece a garment, or is the whole the garment?"
"Lord! A piece is not a garment; the whole is the garment."
"Is a piece a weapon, or is the whole the weapon?"
"Lord! A piece is not a weapon; the whole is the weapon."
"Is a piece a sweetmeat, or is the whole the sweetmeat?"
"Lord! A piece is not a sweetmeat; the whole is the sweetmeat."
"In that sense, Gautama, it is said that a single space-point of dharmāstikāya should not be called 'dharmāstikāya', up to: even dharmāstikāya deficient by a single space-point should not be called 'dharmāstikāya'."
"Then, Venerable Sir, of what sort should it be called 'dharmāstikāya'?"
"Gautama! There are innumerable space-points of dharmāstikāya; when all of them together, complete, fully complete, without remainder, are comprehended by a single designation—that, Gautama, should be called 'dharmāstikāya'.
Likewise also adharmāstikāya. ākāśāstikāya, jīvāstikāya, and pudgalāstikāya are just the same, with the exception that: the space-points of these three are to be stated as infinite. The rest is just the same."
Translations (3)
- Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019) — Hindi
- Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020) — Gujarati
- English (machine translation) — English, machine translation
Commentaries (2)
- Viyāhapannatti: ṭīkānusārī vivecana — Muni Dīparatnasāgara 2000, Gujarati
- Bhagavatīvṛtti — Abhayadeva Sūri, Sanskrit