Viyahapannatti 5.2: Uddeśaka 2: vāyu
Viyāhapannatti 5.2
- Language
- Ardhamāgadhī Prakrit
Uddeśaka 2: vāyu
5.2.220
rāyagihe nagare jāva evaṃ vayāsī–atthi ṇaṃ bhaṃte! īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti?
haṃtā atthi|
atthi ṇaṃ bhaṃte! puratthime ṇaṃ īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti?
haṃtā atthi|
evaṃ paccatthime ṇaṃ, dāhiṇe ṇaṃ, uttare ṇaṃ, uttara-puratthime ṇaṃ, dāhiṇapaccatthime ṇaṃ, dāhiṇa-puratthime ṇaṃ uttara-paccatthimeṇaṃ|
jayā ṇaṃ bhaṃte! puratthime ṇaṃ īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti, tayā ṇaṃ paccatthime ṇa vi īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti; jayā ṇaṃ paccatthime ṇaṃ īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti, tayā ṇaṃ puratthime ṇa vi?
haṃtā goyamā! jayā ṇaṃ puratthime ṇaṃ īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti, tayā ṇaṃ paccatthime ṇa vi īsiṃ pure vāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti; jayā ṇaṃ paccatthime ṇaṃ īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti, tayā ṇaṃ puratthime ṇa vi īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti|
evaṃ disāsu, vidisāsu|
atthi ṇaṃ bhaṃte! dīviccayā īsiṃ purevāyā?
haṃtā atthi|
atthi ṇaṃ bhaṃte! sāmuddayā īsiṃ purevāyā?
haṃtā atthi|
jayā ṇaṃ bhaṃte! dīviccayā īsiṃ purevāyā, tayā ṇaṃ sāmuddayā vi īsiṃ purevāyā, jayā ṇaṃ sāmuddayā īsiṃ purevāyā, tayā ṇaṃ dīviccayā vi īsiṃ purevāyā? no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jayā ṇaṃ dīviccayā īsiṃ purevāyā, no ṇaṃ tayā sāmuddayā īsiṃ purevāyā, jayā ṇaṃ sāmuddayā īsiṃ purevāyā, no ṇaṃ tayā dīviccayā īsiṃ purevāyā?
goyamā! tesi ṇaṃ vāyāṇaṃ annamannavivaccāsenaṃ lavaṇasamudde velaṃ nāikkamai| se teṇaṭṭheṇaṃ jāva no ṇaṃ tayā dīviccayā īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti|
atthi ṇaṃ bhaṃte! īsiṃ purevāyā patthā vāyā maṃdā vāyā mahāvāyā vāyaṃti?
haṃtā atthi|
kayā ṇaṃ bhaṃte! īsiṃ purevāyā jāva vāyaṃti?
goyamā! jayā ṇaṃ vāuyāe ahāriyaṃ riyati, tayā ṇaṃ īsiṃ purevāyā jāva vāyaṃti|
atthi ṇaṃ bhaṃte! īsiṃ purevāyā?
haṃtā atthi|
kayā ṇaṃ bhaṃte! īsiṃ purevāyā?
goyamā! jayā ṇaṃ vāuyāe uttarakiriyaṃ riyai, tayā ṇaṃ īsiṃ purevāyā jāva vāyaṃti|
atthi ṇaṃ bhaṃte! īsiṃ purevāyā?
haṃtā atthi|
kayā ṇaṃ bhaṃte! īsiṃ purevāyā patthā vāyā?
goyamā! jayā ṇaṃ vāukumārā, vāukumārīo vā appaṇo parassa vā tadubhayassa vā aṭṭhāe vāukāyaṃ udīreṃti tayā ṇaṃ īsiṃ purevāyā jāva vāyaṃti|
vāuyāe ṇaṃ bhaṃte! vāuyāyaṃ ceva āṇamaṃti vā? pāṇamaṃti vā? ūsasaṃti vā? nīsasaṃti vā?
haṃtā goyamā! vāuyāe ṇaṃ vāuyāe ceva āṇamaṃti vā, pāṇamaṃti vā, ūsasaṃti vā, nīsasaṃti vā|
vāuyāe ṇaṃ bhaṃte! vāuyāe ceva anegasayasahassakhutto uddāittā-uddāittā tattheva bhujjo-bhujjo paccāyāti?
haṃtā goyamā! vāuyāe ṇaṃ vāuyāe ceva anegasayasahassakhutto udāittā-udāitā tattheva bhujjo-bhujjo paccāyāti|
se bhaṃte! kiṃ puṭṭhe uddāti? apuṭṭhe uddāti?
goyamā! puṭṭhe uddāti, no apuṭṭhe uddāti|
se bhaṃte! kiṃ sasarīrī nikkhamai? asarīrī nikkhamai?
goyamā! siya sasarīrī nikkhamai, siya asarīrī nikkhamai|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–siya sasarīrī nikkhamai? siya asarīrī nikkhamai?
goyamā! vāuyāyassa ṇaṃ cattāri sarīrayā pannattā, taṃ jahā–orālie veuvvie teyae kammae| orāliya-veuvviyāiṃ vippajahāya teyaya-kammaehiṃ nikkhamai| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–siya sasarīrī nikkhamai, siya asarīrī nikkhamai|
In the city of Rājagṛha, up to [Gautama] spoke thus: “Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow?”
“Yes, they do.”
“Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east?”
“Yes, they do.”
“Likewise in the west, in the south, in the north, in the north-east, in the south-west, in the south-east, [and] in the north-west.”
“Venerable Sir, when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east, do gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the west; and when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the west, do they also [blow] in the east?”
“Yes, Gautama! When gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east, then gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the west; and when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the west, then gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the east.”
“Likewise in the directions [and] intermediate directions.”
“Venerable Sir, are there island-born gentle front winds?”
“Yes, there are.”
“Venerable Sir, are there ocean-born gentle front winds?”
“Yes, there are.”
“Venerable Sir, when there are island-born gentle front winds, are there also ocean-born gentle front winds; and when there are ocean-born gentle front winds, are there also island-born gentle front winds?”
“This meaning is not tenable.”
“For what reason, Venerable Sir, is it said: ‘When there are island-born gentle front winds, then there are not ocean-born gentle front winds; and when there are ocean-born gentle front winds, then there are not island-born gentle front winds’?”
“Gautama, through the mutual alternation of those winds, the Lavaṇa Ocean does not exceed its boundary. For that reason, up to, then island-born gentle front winds, wholesome winds, slow winds, [and] great winds do not blow.”
“Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow?”
“Yes, they do.”
“When, Venerable Sir, do gentle front winds up to blow?”
“Gautama, when the air-body moves naturally, then gentle front winds up to blow.”
“Venerable Sir, are there gentle front winds?”
“Yes, there are.”
“When, Venerable Sir, are there gentle front winds?”
“Gautama, when the air-body moves with transformed activity, then gentle front winds up to blow.”
“Venerable Sir, are there gentle front winds?”
“Yes, there are.”
“When, Venerable Sir, do gentle front winds [and] wholesome winds blow?”
“Gautama, when Vāyukumāras or Vāyukumārīs impel the air-body for their own sake, for another's sake, or for the sake of both, then gentle front winds up to blow.”
“Venerable Sir, does an air-body take in, exhale, breathe in, or breathe out the air-body itself?”
“Yes, Gautama, an air-body takes in, exhales, breathes in, or breathes out the air-body itself.”
“Venerable Sir, does an air-body, perishing many hundreds of thousands of times in the air-body itself, repeatedly get reborn right there?”
“Yes, Gautama, an air-body, perishing many hundreds of thousands of times in the air-body itself, repeatedly gets reborn right there.”
“Venerable Sir, does it perish when touched [by a weapon] or when untouched?”
“Gautama, it perishes when touched, not when untouched.”
“Venerable Sir, does it depart with a body or without a body?”
“Gautama, it may depart with a body, [or] it may depart without a body.”
“For what reason, Venerable Sir, is it said: ‘It may depart with a body, [or] it may depart without a body’?”
“Gautama, four bodies have been declared for an air-body, namely: gross, transformable, fiery, [and] karmic. Leaving behind the gross and transformable, it departs with the fiery and karmic. For that reason, Gautama, it is said: ‘It may depart with a body, [or] it may depart without a body.’”
5.2.221
aha ṇaṃ bhaṃte! odaṇe, kummāse, surā–ee ṇaṃ kiṃsarīrā ti vattavvaṃ siyā?
goyamā! odane, kummāse, surāe ya je ghaṇe davve– ee ṇaṃ puvvabhāvapannavaṇaṃ paḍucca vaṇassai jīva-sarīrā| tao pacchā satthātīyā, satthapariṇāmiyā, aganijjhāmiyā, aganijjhūsiyā, agani-pariṇāmiyā aganijīvasarīrā ti vattavvaṃ siyā|
surāe ya je dave davve– ee ṇaṃ puvvabhāvapaṇṇavaṇaṃ paḍucca āujīvasarīrā| tao pacchā satthātīyā jāva aganijīvasarīrā ti vattavvaṃ siyā|
aha ṇaṃ bhaṃte! aye, taṃbe, taue, sīsae, uvale, kasaṭṭiyā– ee ṇaṃ kiṃsarīrā ti vattavvaṃ siyā?
goyamā! aye, taṃbe, taue, sīsae, uvale, kasaṭṭiyā– ee ṇaṃ puvvabhāvapaṇṇavaṇaṃ paḍucca puḍhavī-jīvasarīrā| tao pacchā satthātīyā jāva aganijīvasarīrā ti vattavvaṃ siyā|
aha ṇaṃ bhaṃte! aṭṭhī, aṭṭhijjhāme, camme, cammajjhāme, rome, romajjhāme, siṃge, siṃgajjhāme, khure, khurajjhāme, nakhe, nakhajjhāme– ee ṇaṃ kiṃsarīrā ti vattavvaṃ siyā?
goyamā! aṭṭhī, camme, rome, siṃge, khure, nakhe– ee ṇaṃ tasapāṇajīvasarīrā| aṭṭhijjhāme, cammajjhāme, romajjhāme, siṃgajjhāme, khurajjhāme, nakhajjhāme– ee ṇaṃ puvvabhāvapaṇṇavaṇaṃ paḍucca tasapāna-jīvasarīrā| tao pacchā satthātīyā jāva aganijīvasarīrā ti vattavvaṃ siyā|
aha ṇaṃ bhaṃte! iṃgāle, chārie, bhuse, gomae–ee ṇaṃ kiṃsarīrā ti vattavvaṃ siyā?
goyamā! iṃgāle, chārie, bhuse, gomae–ee ṇaṃ puvvabhāvapaṇṇavaṇaṃ paḍucca egiṃdiyajīvasarīra-ppayogapariṇāmiyā vi jāva paṃciṃdiyajīvasarīrappayogapariṇāmiyā vi| tao pacchā satthātīyā jāva aganijīvasarīrā ti vattavvaṃ siyā|
“Now, Venerable Sir, boiled rice, sour gruel, and liquor—what bodies should these be said to be?”
“Gautama! In boiled rice, sour gruel, and liquor, whatever solid substance there is—with regard to exposition of their prior state, these are bodies of plant souls. After that, having been affected by an instrument, transformed by an instrument, touched by fire, scorched by fire, transformed by fire, they should be said to be the bodies of fire souls.
And whatever liquid substance there is in liquor—with regard to exposition of its prior state, it is the body of water souls. After that, having been affected by an instrument up to transformed by fire, it should be said to be the body of fire souls.
“Now, Venerable Sir, iron, copper, tin, lead, stone, and touchstone—what bodies should these be said to be?”
“Gautama! Iron, copper, tin, lead, stone, and touchstone—with regard to exposition of their prior state, these are bodies of earth souls. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.
“Now, Venerable Sir, bone, burnt bone, skin, burnt skin, hair, burnt hair, horn, burnt horn, hoof, burnt hoof, nail, and burnt nail—what bodies should these be said to be?”
“Gautama! Bone, skin, hair, horn, hoof, and nail—these are bodies of mobile living beings. Burnt bone, burnt skin, burnt hair, burnt horn, burnt hoof, and burnt nail—with regard to exposition of their prior state, these are bodies of mobile living beings. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.
“Now, Venerable Sir, charcoal, ash, chaff, and cow dung—what bodies should these be said to be?”
“Gautama! Charcoal, ash, chaff, and cow dung—with regard to exposition of their prior state, these have been transformed through use into bodies of one-sensed souls up to transformed through use into bodies of five-sensed souls. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.”
5.2.222
lavaṇe ṇaṃ bhaṃte! samudde kevaiyaṃ cakkavālavikkhaṃbheṇaṃ pannatte?
eyaṃ neyavvaṃ jāva logaṭṭhiī, logāṇubhāve|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti bhagavaṃ goyame jāva viharai|
“Venerable Sir, how wide is the Lavana Ocean in circular diameter declared to be?”
This is to be understood up to “the fixed order of the world, the inherent nature of the world.”
“So it is, Venerable Sir! So it is, Venerable Sir!” said the venerable Gautama, and lived [contented].
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