Viyahapannatti 25.4.884

25.4.884

jīvā ṇaṃ bhaṃte! kālāvaṇṇapajjavehiṃ–pucchā|
goyamā! jīvapadese paḍucca oghādeseṇa vi vihāṇādeseṇa vi no kaḍajummā jāva no kaliyogā| sarīrapadese paḍucca oghādeseṇaṃ siya kaḍajummā jāva siya kaliyogā; vihāṇādeseṇaṃ kaḍajummā vi jāva kaliyogā vi| evaṃ jāva vemāṇiyā| evaṃ nīlāvaṇṇapajjavehiṃ daṃḍao bhāṇiyavvo egattapuhatteṇaṃ| evaṃ jāva lukkhaphāsapajjavehiṃ|
jīve ṇaṃ bhaṃte! ābhinibohiyanāṇapajjavehiṃ kiṃ kaḍajumme–pucchā|
goyamā! siya kaḍajumme jāva siya kaliyoge| evaṃ egiṃdiyavajjaṃ jāva vemāṇie|
jīvā ṇaṃ bhaṃte! ābhinibohiyanāṇapajjavehiṃ–pucchā|
goyamā! oghādeseṇaṃ siya kaḍajummā jāva siya kaliyogā, vihāṇādeseṇaṃ kaḍajummā vi jāva kaliyogā vi| evaṃ egiṃdiyavajjaṃ jāva vemāṇiyā| evaṃ suyanāṇapajjavehiṃ vi| ohināṇapajjavehiṃ vi evaṃ ceva, navaraṃ–vigaliṃdiyāṇaṃ natthi ohināṇaṃ| manapajjavanāṇaṃ pi evaṃ ceva, navaraṃ–jīvāṇaṃ manussāṇa ya, sesāṇaṃ natthi|
jīve ṇaṃ bhaṃte! kevalanāṇapajjavehiṃ kiṃ kaḍajumme–pucchā|
goyamā! kaḍajumme, no teyoge, no dāvarajumme, no kaliyoge| evaṃ manusse vi| evaṃ siddhe vi|
jīvā ṇaṃ bhaṃte! kevalanāṇapajjavehiṃ kiṃ kaḍajummā–pucchā|
goyamā! oghādeseṇa vi vihāṇādeseṇa vi kaḍajummā, no teyogā, no dāvarajummā, no kaliyogā| evaṃ manussā vi| evaṃ siddhā vi|
jīve ṇaṃ bhaṃte! maiannāṇapajjavehiṃ kiṃ kaḍajumme? jahā ābhinibohiyanāṇapajjavehiṃ taheva do daṃḍagā| evaṃ suyaannāṇapajjavehi vi| evaṃ vibhaṃganāṇapajjavehi vi| cakkhudaṃsaṇa-acakkhudaṃsaṇa-ohidaṃsaṇapajjavehi vi evaṃ ceva, navaraṃ–jassa jaṃ atthi taṃ bhāṇiyavvaṃ| kevaladaṃsaṇapajjavehiṃ jahā kevalanāṇapajjavehiṃ|

"'Venerable Sir, in terms of black-color modes, are jīvas?'—[Gautama asks the] question.
'Gautama, with respect to jīva space points, both in terms of general classification and in terms of particular classification they are not kṛtayugma, up to not kaliyoga. With respect to body space points, in terms of general classification they are sometimes kṛtayugma, up to sometimes kaliyoga; in terms of particular classification they are kṛtayugma as well, up to kaliyoga as well. In this way up to the vaimānikas. In this way the set of twenty-four places is to be stated in terms of blue-color modes in the singular and plural; in this way up to rough-touch modes.'
'Venerable Sir, in terms of modes of sensory knowledge, is a jīva kṛtayugma?'—[Gautama asks the full] question.
'Gautama, it is sometimes kṛtayugma, up to sometimes kaliyoga. In this way, except one-sensed beings, up to the vaimānika.'
'Venerable Sir, in terms of modes of sensory knowledge, are jīvas?'—[Gautama asks the] question.
'Gautama, in terms of general classification they are sometimes kṛtayugma, up to sometimes kaliyoga; in terms of particular classification they are kṛtayugma as well, up to kaliyoga as well. In this way, except one-sensed beings, up to the vaimānikas. In this way also with respect to modes of scriptural knowledge. With respect to modes of clairvoyant knowledge also it is just the same, with the only difference: beings with incomplete senses do not possess clairvoyant knowledge. Modes of telepathic knowledge also are just the same, with the only difference: [only] for jīvas and human beings, others do not have it.'
'Venerable Sir, in terms of modes of omniscience, is a jīva kṛtayugma?'—[Gautama asks the full] question.
'Gautama, it is kṛtayugma, not treyoga, not dvāparayugma, not kaliyoga. In this way human beings too. In this way liberated souls too.'
'Venerable Sir, in terms of modes of omniscience, are jīvas kṛtayugma?'—[Gautama asks the] question.
'Gautama, both in terms of general classification and in terms of particular classification they are kṛtayugma, not treyoga, not dvāparayugma, not kaliyoga. In this way human beings too. In this way liberated souls too.'
'Venerable Sir, in terms of modes of sensory non-knowledge, is a jīva kṛtayugma?' Just as with modes of sensory knowledge, exactly so the two sets of twenty-four places [are to be stated]. In this way also with respect to modes of scriptural non-knowledge. In this way also with respect to modes of erroneous clairvoyant knowledge. In this way also with respect to modes of ocular intuition, non-ocular intuition, and clairvoyant intuition, with the only difference: whatever belongs to whomever, that should be stated. With respect to modes of omniscient intuition, [it is] just as with modes of omniscience."