Viyahapannatti 3.3.181

3.3.181

jīve ṇaṃ bhaṃte! sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai?
haṃtā maṃḍiaputtā! jīve ṇaṃ sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai|
jāvaṃ ca ṇaṃ bhaṃte! se jīve sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃta kiriyā bhavai?
no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jāvaṃ ca ṇaṃ se jīve sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā na bhavati?
maṃḍiaputtā! jāvaṃ ca ṇaṃ se jīve sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ se jīve–ārabhai sārabhai samārabhai, āraṃbhe vaṭṭai sāraṃbhe vaṭṭai samāraṃbhe vaṭṭai, ārabhamāṇe sārabhamāṇe samārabhamāṇe, āraṃbhe vaṭṭamāṇe sāraṃbhe vaṭṭamāṇe samāraṃbhe vaṭṭamāṇe bahūṇaṃ pāṇāṇaṃ bhūyānaṃ jīvāṇaṃ sattāṇaṃ dukkhāvaṇayāe soyāvaṇayāe jūrāvaṇayāe tippāvaṇayāe piṭṭāvaṇayāe pariyāvaṇayāe vaṭṭai|
se teṇaṭṭheṇaṃ maṃḍiaputtā! evaṃ vuccai–jāvaṃ ca ṇaṃ se jīve sayā samitaṃ eyati veyati calati phaṃdai ghaṭṭai khubbhai udīrai taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā na bhavati|
jīve ṇaṃ bhaṃte! sayā samitaṃ no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai?
haṃtā maṃḍiaputtā! jīve ṇaṃ sayā samitaṃ no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai|
jāvaṃ ca ṇaṃ bhaṃte! se jīve no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā bhavai?
haṃtā maṃḍiaputtā! jāvaṃ ca ṇaṃ se jīve no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā bhavai|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jāvaṃ ca ṇaṃ se jīve no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā bhavai?
maṃḍiaputtā! jāvaṃ ca ṇaṃ se jīve sayā samitaṃ no eyati no veyati no calati no phaṃdai no ghaṭṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ se jīve no ārabhai no sārabhai no samārabhai, no āraṃbhe vaṭṭai no sāraṃbhe vaṭṭai no samāraṃbhe vaṭṭai, anārabhamāṇe asārabhamāṇe asamārabhamāṇe, āraṃbhe avaṭṭamāṇe sāraṃbhe avaṭṭamāṇe samāraṃbhe avaṭṭamāṇe bahūṇaṃ pāṇāṇaṃ bhūyānaṃ jīvāṇaṃ sattāṇaṃ adukkhā-vaṇayāe asoyāvaṇayāe ajūrāvaṇayāe atippāvaṇayāe apiṭṭāvaṇayāe apariyāvaṇayāe vaṭṭai|
se jahānāmae kei purise sukkaṃ taṇahatthayaṃ jāyateyaṃsi pakkhivejjā, se nūnaṃ maṃḍiaputtā! se sukke taṇahatthae jāyateyaṃsi pakkhitte samāṇe khippāmeva masamasāvijjai?
haṃtā masamasāvijjai|
se jahānāmae kei purise tattaṃsi ayakavallaṃsi udayabiṃduṃ pakkhivejjā, se nūnaṃ maṃḍiaputtā! se udayabiṃduṃ tattaṃsi ayakavallaṃ-si pakkhitte samāṇe khippāmeva viddhaṃsamāgacchai?
haṃtā viddhaṃsamāgacchai|
se jahānāmae harae siyā puṇṇe puṇṇappamāṇe volaṭṭamāṇe vosaṭṭamāṇe samabharaghaḍattāe ciṭṭhati| ahe ṇaṃ kei purise taṃsi harayaṃsi egaṃ mahaṃ nāvaṃ satāsavaṃ satacchiddaṃ ogāhejjā, se nūnaṃ maṃḍiaputtā! sā nāvā tehiṃ āsavadārehiṃ āpūramāṇī-āpūramāṇī puṇṇā puṇṇappamāṇā volaṭṭamāṇā vosaṭṭamāṇā samabharaghaḍattāe ciṭṭhati?
haṃtā ciṭṭhati|
ahe ṇaṃ kei purise tīse nāvāe savvao samaṃtā āsavadārāiṃ pihei, pihettā nāvā-ussiṃcaṇaeṇaṃ udayaṃ ussiṃcejjā se nūnaṃ maṃḍiaputtā! sā nāvā taṃsi udayaṃsi ussittaṃsi samāṇaṃsi khippāmeva udāi?
haṃtā udāi|
evāmeva maṃḍiaputtā! attattāsaṃvuḍassa anagārassa iriyāsamiyassa bhāsāsamiyassa esaṇā-samiyassa āyāṇabhaṃḍamattanikkhevaṇāsamiyassa uccārapāsavaṇa-khela-siṃdhāṇa-jalla-pāriṭṭhāvaṇiyā samiyassa maṇasamiyassa vaisamiyassa kāyasamiyassa maṇaguttassa vai guttassa kāyaguttassa guttassa guttiṃdiyassa guttabaṃbhayārissa, āuttaṃ gacchamāṇassa ciṭṭhamāṇassa nisīyamāṇassa tuyaṭṭamāṇassa, āuttaṃ vattha-paḍiggaha-kaṃbala-pāyapuṃchaṇaṃ geṇhamāṇassa nikkhivamāṇassa jāva cakkhupamhanivāyamavi vemāyā suhumā iriyāvahiyā kiriyā kajjai– sā paḍhamasamayabaddhapuṭṭhā, bitiyasamayaveiyā, tatiyasamayanijjariyā| sā baddhā puṭṭhā udīriyā veiyā nijjiṇṇā seyakāle akammaṃ vāvi bhavati| se teṇaṭṭheṇaṃ maṃḍiaputtā! evaṃ vuccai–jāvaṃ ca ṇaṃ se jīve sayā samitaṃ no eyati no veyati no calati no phaṃdai no ghaṭai no khubbhai no udīrai no taṃ taṃ bhāvaṃ pariṇamai, tāvaṃ ca ṇaṃ tassa jīvassa aṃte aṃtakiriyā bhavai|

"Venerable Sir, does a jīva always and constantly stir, tremble, move, quiver, shake, agitate, get prematurely activated, and transform into respective states?"
"Yes, Maṇḍiyaputta, a jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states."
"Venerable Sir, as long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, can there be an end-action [liberation] for that jīva at the end?"
"This meaning is not correct."
"For what reason, Venerable Sir, is it said: 'As long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long there is no end-action for that jīva at the end'?"
"Maṇḍiyaputta, as long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long does that jīva undertake, vehemently undertake, and thoroughly undertake [harmful activity], engage in undertaking, engage in vehement undertaking, and engage in thorough undertaking; and undertaking, vehemently undertaking, thoroughly undertaking, engaging in undertaking, engaging in vehement undertaking, and engaging in thorough undertaking, it engages in causing sorrow, grief, lamentation, weeping, torment, and distress to many beings, creatures, jīvas, and entities.
For that reason, Maṇḍiyaputta, it is said: 'As long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long there is no end-action for that jīva at the end.'"
"Venerable Sir, does a jīva always and constantly not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states?"
"Yes, Maṇḍiyaputta, a jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states."
"Venerable Sir, as long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, can there be an end-action for that jīva at the end?"
"Yes, Maṇḍiyaputta, as long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end."
"For what reason, Venerable Sir, is it said: 'As long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end'?"
"Maṇḍiyaputta, as long as that jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long that jīva does not undertake, does not vehemently undertake, does not thoroughly undertake [harmful activity], does not engage in undertaking, does not engage in vehement undertaking, does not engage in thorough undertaking; and not undertaking, not vehemently undertaking, not thoroughly undertaking, not engaging in undertaking, not engaging in vehement undertaking, not engaging in thorough undertaking, it engages in not causing sorrow, not causing grief, not causing lamentation, not causing weeping, not causing torment, and not causing distress to many beings, creatures, jīvas, and entities.
Just as if a person were to throw a handful of dry grass into a fire, would not that handful of dry grass, Maṇḍiyaputta, upon being thrown into the fire, be instantly incinerated?"
"Yes, it would be incinerated."
"Just as if a person were to cast a drop of water onto a red-hot iron pan, would not that drop of water, Maṇḍiyaputta, upon being cast onto the red-hot iron pan, instantly vanish?"
"Yes, it would vanish."
"Just as there might be a pool full, filled to capacity, overflowing, surging, remaining like a pot filled to the brim; then, if a person were to plunge a large boat having a hundred inflows and a hundred holes into that pool, would not that boat, Maṇḍiyaputta, continually filling through those inflow-openings, becoming full, filled to capacity, overflowing, and surging, remain like a pot filled to the brim?"
"Yes, it would remain so."
"Then, if a person were to block the inflow-openings of that boat on all sides all around, and having blocked them, were to bail out the water with a boat-bailer, would not that boat, Maṇḍiyaputta, upon that water being bailed out, quickly float up?"
"Yes, it would float up."
"In this very manner, Maṇḍiyaputta, for a homeless ascetic whose soul is restrained within the self, who is cautious in movement, cautious in speech, cautious in begging, cautious in taking and putting down utensils and bowls, cautious in disposing of feces, urine, spittle, nasal mucus, and bodily dirt, cautious in mind, cautious in speech, cautious in body, guarded in mind, guarded in speech, guarded in body, guarded, with guarded sense-organs, and guarded in celibacy—when moving, standing, sitting, or lying down with attentiveness, when taking and putting down robes, alms-bowls, blankets, and broom with attentiveness, up to even the batting of an eyelash—a subtle, momentary action of movement (īryāpathikī kriyā) is performed. It is bound and touched in the first instant, experienced in the second instant, and dissipated in the third instant. Bound, touched, prematurely activated, experienced, and dissipated, it becomes free of karma in the subsequent time. For that reason, Maṇḍiyaputta, it is said: 'As long as that jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end.'"