Viyahapannatti 30.1.999

30.1.999

kiriyāvādī ṇaṃ bhaṃte! neraiyā kiṃ neraiyāuyaṃ–pucchā|
goyamā! no neraiyāuyaṃ pakareṃti, no tirikkhajoṇiyāuyaṃ pakareṃti, manussāuyaṃ pakareṃti, no devāuyaṃ pakareṃti|
akiriyāvādī ṇaṃ bhaṃte! neraiyā–pucchā|
goyamā! no neraiyāuyaṃ, tirikkhajoṇiyāuyaṃ pi pakareṃti, manussāuyaṃ pi pakareṃti, no devāuyaṃ pakareṃti| evaṃ annāṇiyavādī vi, veṇaiyavādī vi|
salessā ṇaṃ bhaṃte! neraiyā kiriyāvādī kiṃ neraiyāuyaṃ? evaṃ savve vi neraiyā je kiriyāvādī je manussāuyaṃ egaṃ pakareṃti, je akiriyāvādī annāṇiyavādī veṇaiyavādī te savvaṭṭhāṇesu vi no neraiyāuyaṃ pakareṃti, tirikkhajoṇiyāuyaṃ pi pakareṃti, manussāuyaṃ pi pakareṃti, no devāuyaṃ pakareṃti, navaraṃ–sammāmicchatte uvarillehiṃ dohiṃ vi samosaraṇehiṃ na kiṃci vi pakareṃti jaheva jīvapade| evaṃ jāva thaṇiyakumārā jaheva neraiyā|
akiriyāvādī ṇaṃ bhaṃte! puḍhavikkāiyā–pucchā|
goyamā! no neraiyāuyaṃ pakareṃti, tirikkhajoṇiyāuyaṃ pakareṃti, manussāuyaṃ pakareṃti, no devāuyaṃ pakareṃti| evaṃ annāṇiya-vādī vi|
salessā ṇaṃ bhaṃte! evaṃ jaṃ jaṃ padaṃ atthi puḍhavikāiyāṇaṃ tahiṃ tahiṃ majjhimesu dosu samosaraṇesu evaṃ ceva duvihaṃ āuyaṃ pakareṃti, navaraṃ–teulessāe na kiṃ pi pakareṃti| evaṃ āukkāiyāṇa vi, vaṇassai-kāiyāṇa vi| teukāiā vāukāiā savvaṭṭhāṇesu majjhimesu dosu samosaraṇesu no neraiyāuyaṃ pakareṃti, tirikkhajoṇiyāuyaṃ pakareṃti, no manussāuyaṃ pakareṃti, no devāuyaṃ pakareṃti| beiṃdiya-teiṃdiya-cauriṃdiyāṇaṃ jahā puḍhavikāiyāṇaṃ, navaraṃ–sammatta-nāṇesu na ekkaṃ pi āuyaṃ pakareṃti|
kiriyāvādī ṇaṃ bhaṃte! paṃciṃdiyatirikkhajoṇiyā kiṃ neraiyāuyaṃ pakareṃti–pucchā|
goyamā! jahā manapajjavanāṇī| akiriyāvādī annāṇiyavādī veṇaiyavādī ya cauvvihaṃ pi pakareṃti| jahā ohiyā tahā salessā vi|
kaṇhalessā ṇaṃ bhaṃte! kiriyāvādī paṃciṃdiyatirikkhajoṇiyā kiṃ neraiyāṇaṃ–pucchā|
goyamā! no neraiyāuyaṃ pakareṃti, no tirikkhajoṇiyāuyaṃ, no manussāuyaṃ no devāuyaṃ pakareṃti| akiriyāvādī annāṇiyavādī veṇaiyavādī cauvvihaṃ pi pakareṃti| jahā kaṇhalessā evaṃ nīlalessā vi, kāulessā vi| teulessā jahā salessā, navaraṃ–akiriyāvādī, annāṇiyavādī, veṇaiyavādī ya no neraiyāuyaṃ pakareṃti, tirikkhajoṇiyāuyaṃ pi pakareṃti, manussāuyaṃ pi pakareṃti devāuyaṃ pi pakareṃti| evaṃ pamhalessā vi| evaṃ sukkalessā vi bhāṇiyavvā| kaṇhapakkhiyā tihiṃ samosaraṇehiṃ cauvvihaṃ pi āuyaṃ pakareṃti| sukkapakkhiyā jahā salessā| sammadiṭṭhī jahā manapajjavanāṇī taheva vemāṇiyāuya pakareṃti| micchādiṭṭhī jahā kaṇhapakkhiyā| sammāmicchādiṭṭhī ṇa ya ekkaṃ pi pakareṃti jaheva neraiyā| nāṇī jāva ohināṇī jahā sammaddiṭṭhī| annāṇī jāva vibhaṃganāṇī jahā kaṇhapakkhiyā| sesā jāva anāgārovauttā savve jahā salessā tahā ceva bhāṇiyavvā| jahā paṃciṃdiya-tirikkhajoṇiyāṇaṃ vattavvayā bhaṇiyā evaṃ manussāṇa vi bhāṇiyavvā, navaraṃ–manapajjavanāṇī nosaṇṇovauttā ya jahā sammaddiṭṭhī tirikkhajoṇiyā taheva bhāṇiyavvā| alessā kevalanāṇī avedagā akasāyī ajogī ya ee na egaṃ pi āuyaṃ pakareṃti| jahā ohiyā jīvā sesaṃ taheva| vāṇamaṃtara-joisiya vemāṇiyā jahā asurakumārā|
kiriyāvādī ṇaṃ bhaṃte! jīvā kiṃ bhavasiddhīyā? abhavasiddhīyā?
goyamā! bhavasiddhīyā, no abhavasiddhīyā|
akiriyāvādī ṇaṃ bhaṃte! jīvā kiṃ bhavasiddhīyā–pucchā|
goyamā! bhavasiddhīyā vi, abhavasiddhīyā vi| evaṃ annāṇiyavādī vi, veṇaiyavādī vi|
salessā ṇaṃ bhaṃte! jīvā kiriyāvādī kiṃ bhavasiddhīyā–pucchā|
goyamā! bhavasiddhīyā, no abhavasiddhīyā|
salessā ṇaṃ bhaṃte! jīvā akiriyāvādī kiṃ bhavasiddhīyā–pucchā|
goyamā! bhavasiddhīyā vi, abhavasiddhīyā vi| evaṃ annāṇiyavādī vi, veṇaiyavādī vi jahā salessā| evaṃ jāva sukkalessā|
alessā ṇaṃ bhaṃte! jīvā kiriyāvādī kiṃ bhavasiddhīyā–pucchā|
goyamā! bhavasiddhīyā, no abhavasiddhīyā| evaṃ eeṇaṃ abhilāveṇaṃ kaṇhapakkhiyā tisu vi samosaraṇesu bhayaṇāe| sukkapakkhiyā causu vi samosaraṇesu bhavasiddhīyā, no abhavasiddhīyā| sammadiṭṭhī jahā alessā| micchādiṭṭhī jahā kaṇhapakkhiyā| sammā micchādiṭṭhī dosu vi samosaraṇesu jahā alessā| nāṇī jāva kevalanāṇī bhavasiddhīyā, no abhavasiddhīyā| annāṇī jāva vibhaṃga-nāṇī jahā kaṇhapakkhiyā| saṇṇāsu causu vi jahā salessā| nosaṇṇovauttā jahā sammadiṭṭhī| savedagā jāva napuṃsagavedagā jahā salessā| avedagā jahā sammadiṭṭhī| sakasāyī jāva lobhakasāyī jahā salessā| akasāyī jahā sammadiṭṭhī| sajogī jāva kāyajogī jahā salessā| ajogī jahā sammadiṭṭhī| sāgārovauttā anāgārovauttā jahā salessā| evaṃ neraiyā vi bhāṇiyavvā, navaraṃ–nāyavvaṃ jaṃ atthi| evaṃ asurakumārā vi jāva thaṇiyakumārā| puḍhavikkāiyā savvaṭṭhāṇesu vi majjhillesu dosu vi samosaraṇesu bhavasiddhīyā vi, abhavasiddhīyā vi| evaṃ jāva vaṇassaikāiyā| beiṃdiya-teiṃdiya-cauriṃdiyā evaṃ ceva, navaraṃ–sammatte ohināṇe ābhinibohiyanāṇe suyanāṇe–eesu ceva dosu majjhimesu samosaraṇesu bhavasiddhiyā, no abhavasiddhiyā, sesaṃ taṃ ceva| paṃciṃdiyatirikkhajoṇiyā jahā neraiyā, navaraṃ–nāyavvaṃ jaṃ atthi| manussā jahā ohiyā jīvā| vāṇamaṃtara-joisiya-vemāṇiyā jahā asurakumārā
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"Venerable Sir! Do kriyāvādī inhabitants of hell [bind] hell lifespan?"—the question.
"Gautama! They do not bind hell lifespan, they do not bind animal lifespan; they bind human lifespan, they do not bind celestial lifespan."
"Venerable Sir! Regarding akriyāvādī inhabitants of hell"—the question.
"Gautama! They do not [bind] hell lifespan; they bind animal lifespan too, they bind human lifespan too; they do not bind celestial lifespan. Likewise also the ajñānavādī, and also the vainayikavādī.
"Venerable Sir! Do kriyāvādī inhabitants of hell with lesyā [bind] hell lifespan?" Likewise all inhabitants of hell who are kriyāvādī bind only human lifespan. Those who are akriyāvādī, ajñānavādī, and vainayikavādī, in all positions, do not bind hell lifespan; they bind animal lifespan too, they bind human lifespan too; they do not bind celestial lifespan. With the difference that: in right-and-wrong view, according to the upper two persuasions, they do not bind any [lifespan] at all, just as in the section on jīvas. Thus up to the stanitakumāras, just as inhabitants of hell.
"Venerable Sir! Regarding akriyāvādī earth-bodied souls"—the question.
"Gautama! They do not bind hell lifespan; they bind animal lifespan, they bind human lifespan; they do not bind celestial lifespan. Likewise also the ajñānavādī.
"Venerable Sir! Regarding those with lesyā..." Thus whatever position exists for earth-bodied souls, there, in the middle two persuasions, they bind two types of lifespan in this very manner; with the difference that: in te悍leśyā they do not bind any at all. Likewise also for water-bodied souls, and also for plant-bodied souls. Fire-bodied souls and air-bodied souls, in all positions, in the middle two persuasions, do not bind hell lifespan; they bind animal lifespan; they do not bind human lifespan, they do not bind celestial lifespan. For two-sensed, three-sensed, and four-sensed souls, just as for earth-bodied souls; with the difference that: in right view and knowledge they do not bind even a single lifespan.
"Venerable Sir! Do kriyāvādī five-sensed animals bind hell lifespan?"—the question.
"Gautama! Just as one with manaḥparyāyajñāna. Akriyāvādī, ajñānavādī, and vainayikavādī bind all four types. As in general, so also those with lesyā.
"Venerable Sir! Do black-lesyā kriyāvādī five-sensed animals [bind] hell [lifespan]?"—the question.
"Gautama! They do not bind hell lifespan, not animal lifespan, not human lifespan, they do not bind celestial lifespan. Akriyāvādī, ajñānavādī, and vainayikavādī bind all four types. As for black-lesyā, likewise also for blue-lesyā, and also for grey-lesyā. Te悍leśyā is just as those with lesyā, with the difference that: akriyāvādī, ajñānavādī, and vainayikavādī do not bind hell lifespan; they bind animal lifespan too, they bind human lifespan too, they bind celestial lifespan too. Likewise also lotus-lesyā. White-lesyā is also to be stated likewise. Dark-halved souls, by three persuasions, bind all four kinds of lifespan. Bright-halved souls are just as those with lesyā. Those with right view, just as one with manaḥparyāyajñāna, likewise bind vaimānika celestial lifespan. Those with wrong view are just as dark-halved souls. Those with right-and-wrong view do not bind even a single [lifespan], just as inhabitants of hell. Those with knowledge up to avadhijñāna are just as those with right view. Those without knowledge up to vibhaṅgajñāna are just as dark-halved souls. The rest, up to those attentive to the formless, are all to be stated just as those with lesyā. As the exposition of five-sensed animals was stated, thus it is to be stated for humans too; with the difference that: those with manaḥparyāyajñāna and those not attentive to instinct are to be stated just as five-sensed animals with right view. Those without lesyā, those with kevalajñāna, those without gender, those without passions, and those without activity—these do not bind even a single lifespan. The rest is just as for souls in general. Vyantaras, Jyotiṣkas, and Vaimānikas are just as asurakumāras.
"Venerable Sir! Are kriyāvādī souls capable of liberation? Incapable of liberation?"
"Gautama! They are capable of liberation, not incapable of liberation."
"Venerable Sir! Are akriyāvādī souls capable of liberation?"—the question.
"Gautama! They are capable of liberation too, and incapable of liberation too. Likewise also ajñānavādī, and also vainayikavādī.
"Venerable Sir! Are kriyāvādī souls with lesyā capable of liberation?"—the question.
"Gautama! They are capable of liberation, not incapable of liberation."
"Venerable Sir! Are akriyāvādī souls with lesyā capable of liberation?"—the question.
"Gautama! They are capable of liberation too, and incapable of liberation too. Likewise also ajñānavādī, and also vainayikavādī, just as those with lesyā. Thus up to white-lesyā.
"Venerable Sir! Are kriyāvādī souls without lesyā capable of liberation?"—the question.
"Gautama! They are capable of liberation, not incapable of liberation. Thus, according to this phrasing, dark-halved souls in all three persuasions are optional. Bright-halved souls in all four persuasions are capable of liberation, not incapable of liberation. Those with right view are just as those without lesyā. Those with wrong view are just as dark-halved souls. Those with right-and-wrong view, in both persuasions, are just as those without lesyā. Those with knowledge up to kevalajñāna are capable of liberation, not incapable of liberation. Those without knowledge up to vibhaṅgajñāna are just as dark-halved souls. In all four instincts, just as those with lesyā. Those not attentive to instinct are just as those with right view. Those with gender up to neuter-gendered are just as those with lesyā. Those without gender are just as those with right view. Those with passions up to greed-passion are just as those with lesyā. Those without passions are just as those with right view. Those with activity up to bodily activity are just as those with lesyā. Those without activity are just as those with right view. Those attentive to form and attentive to the formless are just as those with lesyā. Thus inhabitants of hell are also to be stated; with the difference that: whatever exists must be understood. Likewise also asurakumāras up to stanitakumāras. Earth-bodied souls in all positions, in both middle persuasions, are capable of liberation too, and incapable of liberation too. Thus up to plant-bodied souls. Two-sensed, three-sensed, and four-sensed souls are just in this manner; with the difference that: in right view, avadhijñāna, sensory cognition, and scriptural knowledge—in these very two middle persuasions, they are capable of liberation, not incapable of liberation; the rest is just the same. Five-sensed animals are just as inhabitants of hell; with the difference that: whatever exists must be understood. Humans are just as souls in general. Vyantaras, Jyotiṣkas, and Vaimānikas are just as asurakumāras."
"That is so, Venerable Sir! That is so, Venerable Sir!"