Viyahapannatti 8.5.402-404
Viyāhapannatti 8.5.402-404
- Language
- Ardhamāgadhī Prakrit
8.5.402
tassa ṇaṃ bhaṃte! tehiṃ sīlavvaya-guṇa-veramaṇa-paccakkhāṇa-posahovavāsehiṃ sā jāyā ajāyā bhavai?
haṃtā bhavai|
se keṇaṃ khāi ṇaṃ aṭṭheṇaṃ bhaṃte evaṃ vuccai–jāyaṃ carai? no ajāyaṃ carai?
goyamā! tassa ṇaṃ evaṃ bhavai–no me mātā, no me pitā, no me bhāyā, no me bhaginī, no me bhajjā, no me puttā, no me dhūyā, no me suṇhā; pejjabaṃdhane puṇa se avvocchinne bhavai| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jāyaṃ carai, no ajāyaṃ carai|
samaṇovāsagassa ṇaṃ bhaṃte! puvvāmeva thūlae pāṇāivāe apaccakkhāe bhavai, se ṇaṃ bhaṃte! pacchā paccāikkhamāṇe kiṃ karei?
goyamā! tīyaṃ paḍikkamati, paḍuppannaṃ saṃvareti, anāgayaṃ paccakkhāti|
tīyaṃ paḍikkamamāṇe kiṃ 1. tivihaṃ tiviheṇaṃ paḍikkamati? 2. tivihaṃ duviheṇaṃ paḍikkamati? 3. tivihaṃ egaviheṇaṃ paḍikkamati? 4. duvihaṃ tiviheṇaṃ paḍikkamati? 5. duvihaṃ duviheṇaṃ paḍikkamati? 6. duvihaṃ egaviheṇaṃ paḍikkamati? 7. egavihaṃ tiviheṇaṃ paḍikkamati? 8. egavihaṃ duviheṇaṃ paḍi-kkamati? 9. egavihaṃ egaviheṇaṃ paḍikkamati?
goyamā! tivihaṃ vā tiviheṇaṃ paḍikkamati, tivihaṃ vā duviheṇaṃ paḍikkamati, evaṃ ceva jāva egavihaṃ vā egaviheṇaṃ paḍikkamati|
1. tivihaṃ tiviheṇaṃ paḍikkamamāṇe na karei, na kāravei, kareṃtaṃ nāṇujāṇai manase vayasā kāyasā| 2. tivihaṃ duviheṇaṃ paḍikkamamāṇe na karei, na kāravei, kareṃtaṃ nāṇujāṇai manase vayasā| 3. ahavā na karei, na kāravei, kareṃtaṃ nāṇujāṇai manase kāyasā| 4. ahavā na karei, na kāravei, kareṃtaṃ nāṇujāṇai vayasā kāyasā| 5. tivihaṃ egaviheṇaṃ paḍikkamamāṇe na karei, na kāravei, kareṃtaṃ nāṇujāṇai manase| 6. ahavā na karei, na kāravei, kareṃtaṃ nāṇujāṇai vayasā| 7. ahavā na karei, na kāravei, kareṃtaṃ nāṇujāṇai kāyasā| 8. duvihaṃ tiviheṇaṃ paḍikkamamāṇe na karei, na kāravei manase vayasā kāyasā| 9. ahavā na karei, kareṃtaṃ nāṇujāṇai manase vayasā kāyasā|
10. ahavā na kāravei, kareṃtaṃ nāṇujāṇai manase vayasā kāyasā| 11. duvihaṃ duviheṇaṃ paḍi-kkamamāṇe na karei, na kāravei, manase vayasā| 12. ahavā na karei, na kāravei manase kāyasā| 13. ahavā na karei, na kāravei vayasā kāyasā| 14. ahavā na karei, kareṃtaṃ nāṇujāṇai manase vayasā| 15. ahavā na karei, kareṃtaṃ nāṇujāṇai manase kāyasā| 16. ahavā na karei, kareṃtaṃ nāṇujāṇai vayasā kāyasā| 17. ahavā na kāravei, kareṃtaṃ nāṇujāṇai manase vayasā| 18. ahavā na kāravei, kareṃtaṃ nāṇujāṇai manase kāyasā| 19. ahavā na kāravei, kareṃtaṃ nāṇujāṇai vayasā kāyasā| 20. duvihaṃ ekkaviheṇaṃ paḍikkamamāṇe na karei, na kāravei manase|
21. ahavā na karei, na kāravei vayasā| 22. ahavā na karei, na kāravei kāyasā| 23. ahavā na karei, kareṃtaṃ nāṇujāṇai manase| 24. ahavā na karei, kareṃtaṃ nāṇujāṇai vayasā| 25. ahavā na karei, kareṃtaṃ nāṇu jāṇai kāyasā| 26. ahavā na kāravei, kareṃtaṃ nāṇujāṇai manase| 27. ahavā na kāravei, kareṃtaṃ nāṇujāṇai vayasā| 28. ahavā na kāravei, kareṃtaṃ nāṇujāṇai kāyasā| 29. egavihaṃ tiviheṇaṃ paḍikkamamāṇe na karei, manase vayasā kāyasā| 30. ahavā na kāravei manase vayasā kāyasā|
31. ahavā kareṃtaṃ nāṇujāṇai manase vayasā kāyasā| 32. ekkavihaṃ duviheṇaṃ paḍikkamamāṇe na karei manase vayasā| 33. ahavā na karei manase kāyasā| 34. ahavā na karei vayasā kāyasā| 35. ahavā na kāravei manase vayasā| 36. ahavā na kāravei manase kāyasā| 37. ahavā na kāravei maṇasa kāyasā| 38. ahavā kareṃtaṃ nāṇujāṇai manase vayasā| 39. ahavā kareṃtaṃ nāṇujāṇai manase kāyasā| 40. ahavā kareṃtaṃ nāṇujāṇai vayasā kāyasā|
41. egavihaṃ egaviheṇaṃ paḍikkamamāṇe na karei manase| 42. ahavā na karei vayasā| 43. ahavā na karei kāyasā| 44. ahavā na kāravei manase| 45. ahavā na kāravei vayasā| 46. ahavā na kāravei kāyasā| 47. ahavā kareṃtaṃ nāṇujāṇai manase| 48. ahavā kareṃtaṃ nāṇujāṇai vayasā| 49. ahavā kareṃtaṃ nāṇujāṇai kāyasā|
paḍuppannaṃ saṃvaremāṇe kiṃ tivihaṃ tiviheṇaṃ saṃvarei?
evaṃ jahā paḍikkamamāṇeṇaṃ egūṇapannaṃ bhaṃgā bhaṇiyā evaṃ saṃvaramāṇeṇa vi egūṇapannaṃ bhaṃgā bhāṇiyavvā|
anāgayaṃ paccakkhamāṇe kiṃ tivihaṃ tiviheṇaṃ paccakkhāi?
evaṃ ete ceva bhaṃgā egūṇapannaṃ bhāṇiyavvā jāva ahavā kareṃtaṃ nāṇujāṇai kāyasā|
samaṇovāsagassa ṇaṃ bhaṃte! puvvāmeva thūlae musāvāe apaccakkhāe bhavai, se ṇaṃ bhaṃte! pacchā paccāikkhamāṇe kiṃ karei?
evaṃ jahā pāṇāivāyassa sīyālaṃ bhaṃgasayaṃ bhaṇiyaṃ, tahā musāvāyassa vi bhāṇiyavvaṃ| evaṃ adinnādāṇassa vi, evaṃ thūlagassa vi mehuṇassa, thūlagassa vi pariggahassa jāva ahavā kareṃtaṃ nāṇuṇājai kāyasā|
ete khalu erisagā samaṇovāsagā bhavaṃti, no khalu erisagā ājīviovāsagā bhavaṃti|
“Venerable Sir! By means of those vows of conduct, virtuous practices, abstinences, renunciations, and poṣadha-fasts, does that wife become a non-wife?”
“Yes, she does.”
“For what reason, then, Venerable Sir, is it said: ‘He associates with a wife; he does not associate with a non-wife’?”
“Gautama! He thinks thus: ‘I have no mother, no father, no brother, no sister, no wife, no sons, no daughter, no daughter-in-law’; yet his bond of affection remains unbroken. For that reason, Gautama, it is said: ‘He associates with a wife; he does not associate with a non-wife.’
“Venerable Sir, if a śramaṇopāsaka has not previously renounced gross injury to living beings, what does he do, Venerable Sir, when later renouncing it?”
“Gautama! He expiates the past, restrains the present, and renounces the future.”
“Expiating the past, does he: 1. expiate three-fold by three-fold? 2. expiate three-fold by two-fold? 3. expiate three-fold by one-fold? 4. expiate two-fold by three-fold? 5. expiate two-fold by two-fold? 6. expiate two-fold by one-fold? 7. expiate one-fold by three-fold? 8. expiate one-fold by two-fold? 9. expiate one-fold by one-fold?”
“Gautama! He expiates either three-fold by three-fold, or three-fold by two-fold, and so on, down to: or one-fold by one-fold.
1. Expiating three-fold by three-fold: he does not do, nor cause to be done, nor approve one doing, by mind, by speech, by body. 2. Expiating three-fold by two-fold: he does not do, nor cause to be done, nor approve one doing, by mind, by speech; 3. or he does not do, nor cause to be done, nor approve one doing, by mind, by body; 4. or he does not do, nor cause to be done, nor approve one doing, by speech, by body. 5. Expiating three-fold by one-fold: he does not do, nor cause to be done, nor approve one doing, by mind; 6. or he does not do, nor cause to be done, nor approve one doing, by speech; 7. or he does not do, nor cause to be done, nor approve one doing, by body. 8. Expiating two-fold by three-fold: he does not do, nor cause to be done, by mind, by speech, by body; 9. or he does not do, nor approve one doing, by mind, by speech, by body;
10. or he does not cause to be done, nor approve one doing, by mind, by speech, by body. 11. Expiating two-fold by two-fold: he does not do, nor cause to be done, by mind, by speech; 12. or he does not do, nor cause to be done, by mind, by body; 13. or he does not do, nor cause to be done, by speech, by body; 14. or he does not do, nor approve one doing, by mind, by speech; 15. or he does not do, nor approve one doing, by mind, by body; 16. or he does not do, nor approve one doing, by speech, by body; 17. or he does not cause to be done, nor approve one doing, by mind, by speech; 18. or he does not cause to be done, nor approve one doing, by mind, by body; 19. or he does not cause to be done, nor approve one doing, by speech, by body. 20. Expiating two-fold by one-fold: he does not do, nor cause to be done, by mind;
21. or he does not do, nor cause to be done, by speech; 22. or he does not do, nor cause to be done, by body; 23. or he does not do, nor approve one doing, by mind; 24. or he does not do, nor approve one doing, by speech; 25. or he does not do, nor approve one doing, by body; 26. or he does not cause to be done, nor approve one doing, by mind; 27. or he does not cause to be done, nor approve one doing, by speech; 28. or he does not cause to be done, nor approve one doing, by body. 29. Expiating one-fold by three-fold: he does not do, by mind, by speech, by body; 30. or he does not cause to be done, by mind, by speech, by body;
31. or he does not approve one doing, by mind, by speech, by body. 32. Expiating one-fold by two-fold: he does not do, by mind, by speech; 33. or he does not do, by mind, by body; 34. or he does not do, by speech, by body; 35. or he does not cause to be done, by mind, by speech; 36. or he does not cause to be done, by mind, by body; 37. or he does not cause to be done, by speech, by body; 38. or he does not approve one doing, by mind, by speech; 39. or he does not approve one doing, by mind, by body; 40. or he does not approve one doing, by speech, by body.
41. Expiating one-fold by one-fold: he does not do, by mind; 42. or he does not do, by speech; 43. or he does not do, by body; 44. or he does not cause to be done, by mind; 45. or he does not cause to be done, by speech; 46. or he does not cause to be done, by body; 47. or he does not approve one doing, by mind; 48. or he does not approve one doing, by speech; 49. or he does not approve one doing, by body.
Restraining the present, does he restrain three-fold by three-fold?
Just as forty-nine alternatives have been stated for expiating, so also forty-nine alternatives are to be stated for restraining.
Renouncing the future, does he renounce three-fold by three-fold?
In the same manner, these very forty-nine alternatives are to be stated, down to: or he does not approve one doing, by body.
Venerable Sir, if a śramaṇopāsaka has not previously renounced gross falsehood, what does he do, Venerable Sir, when later renouncing it?
Just as one hundred and forty-seven alternatives were stated for injury to living beings, so also it is to be stated for falsehood; likewise also for taking what is not given, likewise also for gross sexual misconduct, and also for gross possessiveness, down to: or he does not approve one doing, by body.
Such indeed are the śramaṇopāsakas; the ājīvikopāsakas are certainly not of such a kind.”
8.5.403
ājīviyasamayassa ṇaṃ ayamaṭṭhe–akkhīṇapaḍibhoiṇo savve sattā; se haṃtā, chettā, bhettā, luṃpittā, viluṃpittā, uddavaittā āhāramāhāreṃti|
tattha khalu ime duvālasa ājīviyovāsagā bhavaṃti, taṃ jahā–1. tāle 2. tālapalaṃbe 3. uvvihe 4. saṃvihe 5. avavihe 6. udae 7. nāmudae 8. ṇammudae 9. aṇuvālae 1. saṃkhavālae 11. ayaṃpule 12. kāyarae – iccete duvālasa ājīviovāsagā arahaṃtadevatāgā, ammāpiusussūsagā, paṃcaphala-paḍikkaṃtā, taṃ jahā–uṃbarehiṃ, vaḍehiṃ, borehiṃ, satarehiṃ, pilakkhūhiṃ palaṃḍu-lhasuṇakaṃdamūlavivajjagā, anillaṃchiehiṃ anakkabhinnehiṃ goṇehi tasapāṇavivajjiehiṃ chettehiṃ vittiṃ kappemāṇā viharaṃti|
ee vi tāva evaṃ icchaṃti kimaṃga! puṇa je ime samaṇovāsagā bhavaṃti, jesiṃ no kappaṃti imāiṃ pannarasa kammādāṇāiṃ sayaṃ karettae vā, kāravettae vā, kareṃtaṃ vā annaṃ samaṇujāṇettae, taṃ jahā–iṃgālakamme, vaṇakamme, sāḍīkamme, bhāḍīkamme, phoḍīkamme, daṃtavāṇijje, lakkhavāṇijje, kesavāṇijje, rasavāṇijje, visavāṇijje, jaṃtapīlaṇakamme, nillaṃchaṇakamme, davaggidāvaṇayā, sara-daha-talāgaparisosaṇayā asatīposaṇayā|
iccete samaṇovāsagā sukkā, sukkābhijātīyā bhavittā kālamāse kālaṃ kiccā annayaresu devaloesu devattāe uvavattāro bhavaṃti
This is the meaning of the Ājīvika doctrine: 'All beings consume living food; therefore, striking, cutting, piercing, tearing, plundering, and killing, they consume food.'
In this regard, there are indeed these twelve Ājīvika lay followers, namely: 1. Tāla, 2. Tālapralamba, 3. Udvidha, 4. Saṃvidha, 5. Avavidha, 6. Udaya, 7. Nāmodaya, 8. Narmodaya, 9. Anupālaka, 10. Śaṅkhapālaka, 11. Ayampula, 12. Kātaraka. These twelve Ājīvika lay followers have the Arhats as their deities, attend upon their mother and father, and abstain from five fruits, namely: udumbara, vaṭa, vadara, satara, and plakṣa; they avoid onions, garlic, bulbous plants, and roots; and they live by making a livelihood with uncastrated and unnosed oxen upon fields free from mobile beings.
Even they desire in this manner; what then to say of these lay followers of the Śramaṇa, for whom it is not permissible to perform, cause to be performed, or approve of another performing these fifteen harmful occupations (karmādāna), namely: charcoal work, timber work, cart-making work, carriage/hiring work, digging/breaking work, trade in ivory, trade in lac, trade in hair/slaves, trade in liquids, trade in poisons, pressing-mill work, castrating work, setting forest fires, draining lakes, pools, and ponds, and rearing courtesans/beasts?
These lay followers of the Śramaṇa, having become white and of white species, having died in the fullness of time, are reborn as deities in one or another of the heavens.
8.5.404
kativihā ṇaṃ bhaṃte! devalogā pannattā?
goyamā! cauvvihā devalogā pannattā, taṃ jahā–bhavanavāsī, vāṇamaṃtarā, joisiyā, vemāṇiyā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
"How many kinds of heavens, Venerable Sir, have been declared?"
"Gautama, four kinds of heavens have been declared, namely: mansion-dwelling (bhavanavāsin), forest-dwelling (vāṇamantara), celestial (jyotiṣka), and heavenly-abode-dwelling (vaimānika)."
"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