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Viyahapannatti 6.3.281-282

Viyāhapannatti 6.3.281-282

Language
Ardhamāgadhī Prakrit

6.3.281

vatthassa ṇaṃ bhaṃte! poggalovacae kiṃ payogasā? vīsasā?
goyamā! payogasā vi, vīsasā vi|
jahā ṇaṃ bhaṃte! vatthassa ṇaṃ poggalovacae payogasā vi, vīsasā vi, tahā ṇaṃ jīvāṇaṃ kammovacae kiṃ payogasā? vīsasā?
goyamā! payogasā, no vīsasā|
se keṇaṭṭheṇaṃ? goyamā! jīvāṇaṃ tivihe payoge pannatte, taṃ jahā– manappayoge, vaippayoge, kāyappayoge| icceeṇaṃ tiviheṇaṃ payogeṇaṃ jīvāṇaṃ kammovacae payogasā, no vīsasā|
evaṃ savvesiṃ paṃciṃdiyāṇaṃ tivihe payoge bhāṇiyavve|
puḍhavīkāiyāṇaṃ egaviheṇaṃ payogeṇaṃ, evaṃ jāva vaṇassaikāiyāṇaṃ|
vigaliṃdiyāṇaṃ duvihe payoge pannatte, taṃ jahā–vaipayoge, kāyapayoge ya| icceeṇaṃ duviheṇaṃ payogeṇaṃ kammovacae payogasā, no vīsasā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jīvāṇaṃ, kammovacae payogasā, no vīsasā| evaṃ jassa jo payogo jāva vemāṇiyāṇaṃ|

“Venerable Sir, is the augmentation of pudgalas in a cloth by exertion or natural?”
“Gautama! Both by exertion and natural.”
“Venerable Sir, just as the augmentation of pudgalas in a cloth is both by exertion and natural, likewise is the augmentation of karma for jīvas by exertion or natural?”
“Gautama! By exertion, not natural.”
“For what reason?” “Gautama! Three kinds of exertion are expounded for jīvas, namely: mental exertion, vocal exertion, and physical exertion. By this three-fold exertion, the augmentation of karma for jīvas is by exertion, not natural.”
“In this way, three kinds of exertion should be stated for all five-sensed beings.”
“For earth-bodied beings, by one kind of exertion, and so up to plant-bodied beings.”
“For beings with incomplete senses, two kinds of exertion are expounded, namely: vocal exertion and physical exertion. By this two-fold exertion, the augmentation of karma is by exertion, not natural. For that reason, Gautama, it is said: ‘For jīvas, the augmentation of karma is by exertion, not natural.’ In this way, whichever exertion applies to whichever [being], up to the Vaimānikas.”

English (machine translation) (machine translation)

6.3.282

vatthassa ṇaṃ bhaṃte! poggalovacae kiṃ sādīe sapajjavasie? sādīe apajjavasie? anādīe sapajjavasie? anādīe apajjavasie?
goyamā! vatthassa ṇaṃ poggalovacae sādīe sapajjavasie, no sādīe apajjavasie, no anādīe sapajjavasie, no anādīe apajjavasie|
jahā ṇaṃ bhaṃte! vatthassa poggalovacae sādīe sapajjavasie, no sādīe apajjavasie, no anādīe sapajjavasie, no anādīe apajjavasie, tahā ṇaṃ jīvāṇaṃ kammovacae pucchā|
goyamā! atthegatiyāṇaṃ jīvāṇaṃ kammovacae sādīe sapajjavasie, atthegatiyāṇaṃ anādīe sapajjavasie, atthegatiyāṇaṃ anādīe apajjavasie, no ceva ṇaṃ jīvāṇaṃ kammovacae sādīe apajjavasie|
se keṇaṭṭheṇaṃ? goyamā! iriyāvahiyabaṃdhayassa kammovacae sādīe sapajjavasie, bhavasiddhiyassa kammovacae anādīe sapajjavasie, abhavasiddhiyassa kammovacae anādīe apajjavasie| se teṇaṭṭheṇaṃ|
vatthe ṇaṃ bhaṃte! kiṃ sādīe sapajjavasie–caubhaṃgo?
goyamā! vatthe sādīe sapajjavasie, avasesā tinni vi paḍiseheyavvā|
jahā ṇaṃ bhaṃte! vatthe sādīe sapajjavasie, no sādīe apajjavasie, no anādīe sapajjavasie, no anādīe apajjavasie, tahā ṇaṃ jīvā kiṃ sādīyā sapajjavasiyā? caubhaṃgo–pucchā|
goyamā! atthegatiyā sādīyā sapajjavasiyā–cattāri vi bhāṇiyavvā|
se keṇaṭṭheṇaṃ? goyamā! neratiya-tirikkhajoṇiya-manussa-devā gatirāgatiṃ paḍucca sādīyā sapajjavasiyā, siddhā gatiṃ paḍucca sādīyā apajjavasiyā, bhavasiddhiyā laddhiṃ paḍucca anādīyā sapajjavasiyā, abhavasiddhiyā saṃsāraṃ paḍucca anādīyā apajjavasiyā| se teṇaṭṭheṇaṃ|

"Venerable Sir! Is the accumulation of pudgala on a cloth with beginning and with end? With beginning and without end? Without beginning and with end? Without beginning and without end?"
"Gautama! The accumulation of pudgala on a cloth is with beginning and with end; it is not with beginning and without end, not without beginning and with end, nor without beginning and without end."
"Venerable Sir! Just as the accumulation of pudgala on a cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, nor without beginning and without end, likewise is the question regarding the accumulation of karma in jīvas."
"Gautama! The accumulation of karma in some jīvas is with beginning and with end, in some it is without beginning and with end, in some it is without beginning and without end; but never is the accumulation of karma in jīvas with beginning and without end."
"For what reason, [Venerable Sir]?"
"Gautama! For one who binds [karma] through transient movement (airyāpathika), the accumulation of karma is with beginning and with end; for one capable of liberation (bhavasiddhika), the accumulation of karma is without beginning and with end; for one incapable of liberation (abhavasiddhika), the accumulation of karma is without beginning and without end. For that reason, [Gautama]."
"Venerable Sir! Is a cloth with beginning and with end—[is there] the fourfold alternative?"
"Gautama! A cloth is with beginning and with end; the remaining three [alternatives] are to be negated."
"Venerable Sir! Just as a cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, nor without beginning and without end, likewise are jīvas with beginning and with end? The fourfold alternative—the question."
"Gautama! Some are with beginning and with end—all four are to be stated."
"For what reason, [Venerable Sir]?"
"Gautama! Inhabitants of hell, animals, humans, and gods are with beginning and with end in terms of their migration and transmigration; liberated souls are with beginning and without end in terms of [their] state [of liberation]; those capable of liberation are without beginning and with end in terms of [their] capacity; those incapable of liberation are without beginning and without end in terms of saṃsāra. For that reason, [Gautama]."

English (machine translation) (machine translation)

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