Viyahapannatti 5.4.238-240
Viyāhapannatti 5.4.238-240
- Language
- Ardhamāgadhī Prakrit
5.4.238
kevalī ṇaṃ bhaṃte! āyāṇehiṃ jāṇai-pāsai?
goyamā! no tiṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–kevalī ṇaṃ āyāṇehiṃ na jāṇai, na pāsai?
goyamā! kevalī ṇaṃ puratthime ṇaṃ miyaṃ pi jāṇai, amiyaṃ pi jāṇai| evaṃ dāhiṇe ṇaṃ, paccatthime ṇaṃ, uttare ṇaṃ, uḍḍhaṃ, ahe miyaṃ pi jāṇai, amiyaṃ pi jāṇai|
savvaṃ jāṇai kevalī, savvaṃ pāsai kevalī|
savvao jāṇai kevalī, savvao pāsai kevalī|
savvakālaṃ jāṇai kevalī, savvakālaṃ pāsai kevalī|
savvabhāve jāṇai kevalī, savvabhāve pāsai kevalī|
anaṃte nāṇe kevalissa, anaṃte daṃsaṇe kevalissa|
nivvuḍe nāṇe kevalissa nivvuḍe daṃsaṇe kevalissa| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–kevalī ṇaṃ āyāṇehiṃ na jāṇai, na pāsai|
"Venerable Sir! Does a kevalin know and see by means of sense organs (ādāna)?"
"Gautama! That meaning is not competent."
"Venerable Sir! For what reason is it said: 'A kevalin does not know and see by means of sense organs'?"
"Gautama! To the east, a kevalin knows both the finite and the infinite. Likewise to the south, to the west, to the north, above, and below, he knows both the finite and the infinite.
A kevalin knows everything; a kevalin sees everything.
A kevalin knows from everywhere; a kevalin sees from everywhere.
A kevalin knows at all times; a kevalin sees at all times.
A kevalin knows in all states; a kevalin sees in all states.
Infinite is the knowledge of a kevalin; infinite is the intuition of a kevalin.
Unobscured is the knowledge of a kevalin; unobscured is the intuition of a kevalin. For that reason, Gautama, it is said: 'A kevalin does not know and see by means of sense organs.'"
5.4.239
kevalī ṇaṃ bhaṃte! assiṃ samayaṃsi jesu āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā uruṃ vā ogāhittā ṇaṃ ciṭṭhati, pabhū ṇaṃ kevalī seyakālaṃsi vi tesu ceva āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittāṇaṃ ciṭṭhittae?
goyamā! no tiṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–kevalī ṇaṃ assiṃ samayaṃsi jesu āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittāṇaṃ ciṭṭhati, no ṇaṃ pabhū kevalī seyakālaṃsi vi tesu ceva āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā uruṃ vā ogāhittā ṇaṃ ciṭṭhittae?
goyamā! kevalissa ṇaṃ vīriya-sajoga-saddavvayāe calāiṃ uvakaraṇāiṃ bhavaṃti|
calovakaraṇaṭṭhayāe ya ṇaṃ kevalī assiṃ samayaṃsi jesu āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittā ṇaṃ ciṭṭhati, no ṇaṃ pabhū kevalī seyakālaṃsi vi tesu ceva āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittāṇaṃ ciṭṭhittae|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–kevalī ṇaṃ assiṃ samayaṃsi jesu āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittā ṇaṃ ciṭṭhati, no ṇaṃ pabhū kevalī seyakālaṃsi vi tesu ceva āgāsapadesesu hatthaṃ vā pāyaṃ vā bāhaṃ vā ūruṃ vā ogāhittā ṇaṃ ciṭṭhittae|
“Venerable Sir, when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, is an omniscient capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh?”
“Gautama, this meaning is not tenable.”
“For what reason, Venerable Sir, is it said that when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh?”
“Gautama, an omniscient's physical instruments are unsteady on account of energy, activity, and soul-substance.
And because the physical instruments are unsteady, when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh.
For that reason, Gautama, it is said that when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh.”
5.4.240
pabhū ṇaṃ bhaṃte! coddasapuvvī ghaḍāo ghaḍasahassaṃ, paḍāo paḍasahassaṃ, kaḍāo kaḍasahassaṃ, rahāo rahasahassaṃ, chattāo chattasahassaṃ, daṃḍāo daṃḍasahassaṃ abhinivvaṭṭettā uvadaṃsettae? haṃtā pabhū|
se keṇaṭṭheṇaṃ pabhū coddasapuvvī jāva uvadaṃsettae?
goyamā! coddasapuvvissa ṇaṃ anaṃtāiṃ davvāiṃ ukkāriyābheeṇaṃ bhijjamāṇāiṃ laddhāiṃ pattāiṃ abhisamannāgayāiṃ bhavaṃti|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–pabhū ṇaṃ coddasapuvvī ghaḍāo ghaḍasahassaṃ, paḍāo paḍasahassaṃ, kaḍāo kaḍasahassaṃ, rahāo rahasahassaṃ, chattāo chattasahassaṃ, daṃḍāo daṃḍasahassaṃ abhinivvaṭṭettā uvadaṃsettae|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
“Is one who knows the fourteen Pūrvas capable, Venerable Sir, of producing and displaying a thousand pots from a pot, a thousand cloths from a cloth, a thousand mats from a mat, a thousand chariots from a chariot, a thousand umbrellas from an umbrella, [and] a thousand staffs from a staff?”
“Yes, he is capable.”
“For what reason is one who knows the fourteen Pūrvas capable of producing up to displaying [them]?”
“Gautama, one who knows the fourteen Pūrvas has obtained, attained, and fully acquired infinite substances being divided by way of heap-division.
For that reason, Gautama, it is said that one who knows the fourteen Pūrvas is capable of producing and displaying a thousand pots from a pot, a thousand cloths from a cloth, a thousand mats from a mat, a thousand chariots from a chariot, a thousand umbrellas from an umbrella, [and] a thousand staffs from a staff.”
“So it is, Venerable Sir! So it is, Venerable Sir!”
Translations (3)
- Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019) — Hindi
- Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020) — Gujarati
- English (machine translation) — English, machine translation
Commentaries (2)
- Bhagavatīvṛtti — Abhayadeva Sūri, Sanskrit
- Viyāhapannatti: ṭīkānusārī vivecana — Muni Dīparatnasāgara 2000, Gujarati