Viyahapannatti 25.7.947

25.7.947

sāmāiyasaṃjayassa ṇaṃ bhaṃte! kevaiyā carittapajjavā pannattā?
goyamā! anaṃtā carittapajjavā pannattā| evaṃ jāva ahakkhāyasaṃjayassa|
sāmāiyasaṃjae ṇaṃ bhaṃte! sāmāiyasaṃjayassa saṭṭhāṇasaṇṇigāsenaṃ carittapajjavehiṃ kiṃ hīne? tulle? abbhahie?
goyamā! siya hīne–chaṭṭhāṇavaḍie|
sāmāiyasaṃjae ṇaṃ bhaṃte! chedovaṭṭhāvaṇiyasaṃjayassa paraṭṭhāṇasaṇṇigāsenaṃ carittapajjavehiṃ–pucchā|
goyamā! siya hīne–chaṭṭhāṇavaḍie| evaṃ parihāravisuddhiyassa vi|
sāmāiyasaṃjae ṇaṃ bhaṃte! suhumasaṃparāgasaṃjayassa paraṭṭhāṇasaṇṇigāsenaṃ carittapajjavehiṃ–pucchā|
goyamā! hīne, no tulle, no abbhahie, anaṃtaguṇahīne| evaṃ ahakkhāyasaṃjayassa vi| evaṃ chedovaṭṭhāvaṇie vi heṭṭhillesu tisu vi samaṃ chaṭṭhāṇavaḍie, uvarillesu dosu taheva hīne| jahā chedovaṭṭhāvaṇie tahā parihāravisuddhie vi|
suhumasaṃparāgasaṃjae ṇaṃ bhaṃte! sāmāiyasaṃjayassa paraṭṭhāṇa–pucchā|
goyamā! no hīne, no tulle, abbhahie–anaṃtaguṇamabbhahie| evaṃ cheovaṭṭhāvaṇiya parihāravisuddhiesu vi samaṃ| saṭṭhāṇe siya hīne, no tulle, siya abbhahie| jai hīne anaṃtaguṇahīne, aha abbhahie anaṃtaguṇamabbhahie|
suhumasaṃparāyasaṃjayassa ahakkhāyasaṃjayassa paraṭṭhāṇa–pucchā|
goyamā! hīne, no tulle, no abbhahie; anaṃtaguṇahīne| ahakkhāe heṭṭhillāṇaṃ cauṇha vi no hīne, no tulle, abbhahie–anaṃtaguṇamabbhahie| saṭṭhāṇe no hīne, tulle, no abbhahie|
eesi ṇaṃ bhaṃte! sāmāiya- chedovaṭṭhāvaṇiya- parihāravisuddhiya- suhumasaṃparāya- ahakkhāyasaṃjayāṇaṃ jahannukkosagāṇaṃ carittajjavāṇaṃ kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! sāmāiyasaṃjayassa cheovaṭṭhāvaṇiyasaṃjayassa ya eesi ṇaṃ jahannagā carittapajjavā doṇha vi tullā savvatthovā, parihāravisuddhiyasaṃjayassa jahannagā carittapajjavā anaṃtaguṇā, tassa ceva ukkosagā carittapajjavā anaṃtaguṇā, sāmāiyasaṃjayassa cheovaṭṭhāvaṇiyasaṃjayassa ya eesi ṇaṃ ukkosagā carittapajjavā doṇha vi tullā anaṃtaguṇā, suhumasaṃparāyasaṃjayassa jahannagā carittapajjavā anaṃtaguṇā, tassa ceva ukkosagā carittapajjavā anaṃtaguṇā, ahakkhāyasaṃjayassa ajahannamaṇukko-sagā carittapajjavā anaṃtaguṇā|
sāmāiyasaṃjae ṇaṃ bhaṃte! kiṃ sajogī hojjā? ajogī hojjā?
goyamā! sajogī jahā pulāe| evaṃ jāva suhumasaṃparāyasaṃjae| ahakkhāe jahā siṇāe|
sāmāiyasaṃjae ṇaṃ bhaṃte! kiṃ sāgārovautte hojjā? anāgārovautte hojjā?
goyamā! sāgarovautte jahā pulāe| evaṃ jāva ahakkhāe, navaraṃ–suhumasaṃparāe sāgārovautte hojjā, no anāgārovautte hojjā
sāmāiyasaṃjae ṇaṃ bhaṃte! kiṃ sakasāyī hojjā? akasāyī hojjā?
goyamā! sakasāyī hojjā, no akasāyī hojjā jahā kasāyakusīle| evaṃ chedovaṭṭhāvaṇie vi| parihāravisuddhie jahā pulāe|
suhumasaṃparāgasaṃjae–pucchā|
goyamā! sakasāyī hojjā, no akasāyī hojjā|
jai sakasāyī hojjā, se ṇaṃ bhaṃte! katisu kasāyesu hojjā?
goyamā! egammi saṃjalaṇalobhe hojjā| ahakkhāyasaṃjae jahā niyaṃṭhe|
sāmāiyasaṃjae ṇaṃ bhaṃte! kiṃ salesse hojjā? alesse hojjā?
goyamā! salesse hojjā jahā kasāyakusīle| evaṃ chedovaṭṭhāvaṇie vi| parihāravisuddhie jahā pulāe| suhumasaṃparāe jahā niyaṃṭhe| ahakkhāe jahā siṇāe, navaraṃ–jai salesse hojjā, egāe sukkalessāe hojjā

"Venerable Sir! How many modifications of conduct are stated for one who is restrained by equanimity?"
"Gautama! Infinite modifications of conduct are stated. Likewise up to one who is restrained by conformable conduct."
"Venerable Sir! In comparison within his own category, is one restrained by equanimity inferior, equal, or superior in modifications of conduct to another restrained by equanimity?"
"Gautama! He may be inferior—[differing by] six degrees."
"Venerable Sir! In comparison with another category, is one restrained by equanimity [inferior, equal, or superior] in modifications of conduct to one restrained by initiation?"—question.
"Gautama! He may be inferior—[differing by] six degrees. Likewise also with one [restrained by] purificatory abandonment."
"Venerable Sir! In comparison with another category, is one restrained by equanimity [inferior, equal, or superior] in modifications of conduct to one restrained by subtle passion?"—question.
"Gautama! He is inferior, not equal, not superior; he is infinitely inferior. Likewise also with one restrained by conformable conduct. Likewise also one restrained by initiation is fallen into six degrees together with all three lower ones, and similarly inferior with the upper two. As one restrained by initiation, so also one [restrained by] purificatory abandonment."
"Venerable Sir! One restrained by subtle passion compared to the other category of one restrained by equanimity"—question.
"Gautama! He is not inferior, not equal, but superior—infinitely superior. Likewise together with those restrained by initiation and purificatory abandonment. Within his own category, he may be inferior, not equal, and may be superior. If inferior, he is infinitely inferior; if superior, he is infinitely superior."
"[Regarding] one restrained by subtle passion compared to the other category of one restrained by conformable conduct"—question.
"Gautama! He is inferior, not equal, not superior; he is infinitely inferior. One [restrained by] conformable conduct compared to all four lower ones is not inferior, not equal, but superior—infinitely superior. Within his own category, he is not inferior, but equal, not superior."
"Venerable Sir! Among the minimum and maximum modifications of conduct of these [monks] restrained by equanimity, initiation, purificatory abandonment, subtle passion, and conformable conduct, which are fewer, greater, equal, or specifically greater compared to which?"
"Gautama! These minimum modifications of conduct of one restrained by equanimity and one restrained by initiation are mutually equal and fewest of all; the minimum modifications of conduct of one restrained by purificatory abandonment are infinitely manifold; the maximum modifications of conduct of that very same [monk] are infinitely manifold; these maximum modifications of conduct of both one restrained by equanimity and one restrained by initiation are mutually equal and infinitely manifold; the minimum modifications of conduct of one restrained by subtle passion are infinitely manifold; the maximum modifications of conduct of that very same [monk] are infinitely manifold; the neither-minimum-nor-maximum modifications of conduct of one restrained by conformable conduct are infinitely manifold."
"Venerable Sir! Would one restrained by equanimity be with activity or without activity?"
"Gautama! He would be with activity, as [stated for] the pulāka. Likewise up to one restrained by subtle passion. One [restrained by] conformable conduct is as [stated for] the snātaka."
"Venerable Sir! Would one restrained by equanimity be attentive with determinate cognition or attentive with indeterminate cognition?"
"Gautama! He would be attentive with determinate cognition, as [stated for] the pulāka. Likewise up to one [restrained by] conformable conduct, with this distinction: one [restrained by] subtle passion would be attentive with determinate cognition, not attentive with indeterminate cognition."
"Venerable Sir! Would one restrained by equanimity be with passions or without passions?"
"Gautama! He would be with passions, not without passions, as [stated for] the passion-blemished monk. Likewise also one [restrained by] initiation. One [restrained by] purificatory abandonment is as [stated for] the pulāka."
[Regarding] one restrained by subtle passion—question.
"Gautama! He would be with passions, not without passions."
"If he would be with passions, Venerable Sir, in how many passions would he be?"
"Gautama! He would be in a single [passion], shimmering greed. One restrained by conformable conduct is as [stated for] the nirgrantha."
"Venerable Sir! Would one restrained by equanimity be with lesyā or without lesyā?"
"Gautama! He would be with lesyā, as [stated for] the passion-blemished monk. Likewise also one [restrained by] initiation. One [restrained by] purificatory abandonment is as [stated for] the pulāka. One [restrained by] subtle passion is as [stated for] the nirgrantha. One [restrained by] conformable conduct is as [stated for] the snātaka, with this distinction: if he would be with lesyā, he would be with a single [lesyā], the white lesyā."