Viyahapannatti 9.31.450

9.31.450

soccā ṇaṃ bhaṃte! kevalissa vā, kevalisāvagassa vā, kevalisāviyāe vā, kevaliuvāsagassa vā, kevaliuvāsiyāe vā, tappakkhiyassa vā, tappakkhiyasāvagassavā, tappakkhiyasāviyāe vā, tappakkhiyauvāsagassa vā, tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe?
goyamā! soccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalipannattaṃ dhammaṃ labhejja savaṇayāe, atthegatie kevalipannattaṃ dhammaṃ no labhejja savaṇayāe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–soccā ṇaṃ jāva no labhejja savaṇayāe?
goyamā! jassa ṇaṃ nāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, jassa ṇaṃ nāṇāvaraṇi-jjāṇaṃ kammāṇaṃ khaovasame no kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ no labhejja savaṇayāe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–soccā ṇaṃ jāva no labhejja savaṇayāe|
evaṃ jā ceva asoccāe vattavvayā sā ceva soccāe vi bhāṇiyavvā, navaraṃ–abhilāvo socce tti, sesaṃ taṃ ceva niravasesaṃ jāva jassa ṇaṃ manapajjavanāṇāvaraṇijjāṇaṃ kammāṇaṃ khaovasame kaḍe bhavai, jassa ṇaṃ kevalanāṇāvaraṇijjāṇaṃ kammāṇaṃ khae kaḍe bhavai se ṇaṃ soccā kevalissa vā jāva tappakkhiyauvāsiyāe vā kevalipannattaṃ dhammaṃ labhejja savaṇayāe, kevalaṃ bohiṃ bujjhejjā jāva kevalanāṇaṃ uppāḍejjā|
tassa ṇaṃ aṭṭhamaṃaṭṭhameṇaṃ anikkhitteṇaṃ tavokammeṇaṃ appāṇaṃ bhāvemāṇassa pagaibhaddayāe, pagaiuvasaṃtayāe, pagaipayaṇukoha-māna-māyā-lobhayāe, miumaddavasaṃpannayāe, allīṇayāe, viṇīya-yāe, annayā kayāvi subheṇaṃ ajjhavasāṇeṇaṃ, subheṇaṃ pariṇāmeṇaṃ, lessāhiṃ visujjhamāṇīhiṃ-visujjhamāṇīhiṃ tayāvaraṇijjāṇaṃ kammāṇaṃ khaovasameṇaṃ īhāpohamaggaṇagavesaṇaṃ karemāṇassa ohināṇe samuppajjai| se ṇaṃ teṇaṃ ohināṇeṇaṃ samuppanneṇaṃ jahanneṇaṃ aṃgulassa asaṃkhejjatibhāgaṃ, ukkoseṇaṃ asaṃkhejjāiṃ aloe loyappamāṇamettāiṃ khaṃḍāiṃ jāṇai-pāsai|
se ṇaṃ bhaṃte! katisu lessāsu hojjā?
goyamā! chasu lessāsu hojjā, taṃ jahā–kaṇhalessāe jāva sukkalessāe|
se ṇaṃ bhaṃte! katisu nāṇesu hojjā?
goyamā! tisu vā, causu vā hojjā| tisu homāṇe ābhinibohiyanāṇa-suyanāṇa-ohināṇesu hojjā, causu homāṇe ābhi-ṇibohiyanāṇa-suyanāṇa-ohināṇa-manapajjavanāṇesu hojjā|
se ṇaṃ bhaṃte! kiṃ sajogī hojjā? ajogī hojjā? goyamā! sajogī hojjā, no ajogī hojjā|
jai sajogī hojjā, kiṃ maṇajogī hojjā? vaijogī hojjā? kāyajogī hojjā?
goyamā! maṇajogī vā hojjā, vaijogī vā hojjā, kāyajogī vā hojjā|
se ṇaṃ bhaṃte! kiṃ sāgārovautte hojjā? anāgārovautte hojjā?
goyamā! sāgārovautte vā hojjā, anāgārovautte vā hojjā|
se ṇaṃ bhaṃte! kayarammi saṃghayaṇe hojjā?
goyamā! vairosabhanārāyasaṃghayaṇe hojjā|
se ṇaṃ bhaṃte! kayarammi saṃṭhāṇe hojjā?
goyamā! chaṇhaṃ saṃṭhāṇāṇaṃ annayaresu saṃṭhāṇe hojjā|
se ṇaṃ bhaṃte! kayarammi uccatte hojjā?
goyamā! jahanneṇaṃ sattarayaṇīe, ukkoseṇaṃ paṃcadhanusatie hojjā|
se ṇaṃ bhaṃte! kayarammi āue hojjā?
goyamā! jahanneṇaṃ sātiregaṭṭhavāsāue, ukkoseṇaṃ puvvakoḍiāue hojjā|
se ṇaṃ bhaṃte! kiṃ savedae hojjā? avedae hojjā?
goyamā! savedae vā hojjā, avedae vā hojjā|
jai avedae hojjā kiṃ uvasaṃtavedae hojjā? khīṇavedae hojjā?
goyamā! no uvasaṃtavedae hojjā, khīṇavedae hojjā|
jai savedae hojjā kiṃ itthīvedae hojjā? purisavedae hojjā? purisanapuṃsagavedae hojjā?
goyamā! itthīvedae vā hojjā, purisavedae vā hojjā, purisa-napuṃsagavedae vā hojjā|
se ṇaṃ bhaṃte! kiṃ sakasāī hojjā? akasāī hojjā?
goyamā! sakasāī vā hojjā, akasāī vā hojjā|
jai akasāī hojjā kiṃ uvasaṃtakasāī hojjā? khīṇakasāī hojjā?
goyamā! no uvasaṃtakasāī hojjā, khīṇakasāī hojjā|
jai sakasāī hojjā se ṇaṃ bhaṃte! katisu kasāesu hojjā?
goyamā! causu vā tisu vā dosu vā ekkammi vā hojjā| causu homāṇe causu–saṃjalaṇakoha-māna-māyā-lobhesu hojjā, tisu homāṇe tisu–saṃjalaṇa-māna-māyā-lobhesu hojjā, dosu homāṇe dosu–saṃjalaṇamāyā-lobhesu hojjā, egammi homāṇe egammi–saṃjalaṇalobhe hojjā|
tassa ṇaṃ bhaṃte! kevatiyā ajjhavasāṇā pannattā?
goyamā! asaṃkhejjā ajjhavasāṇā pannattā|
te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā?
goyamā! pasatthā, no appasatthā|
se ṇaṃ bhaṃte! tehiṃ pasatthehiṃ ajjhavasāṇehiṃ vaḍḍhamāṇehiṃ anaṃtehiṃ neraiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ tirikkhajoṇiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ manussabhavagga-haṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ devabhavaggahaṇehiṃto appāṇaṃ visaṃjoei| jāo vi ya se imāo neraiya-tirikkhajoṇiya-manussa-devagatināmāo cattāri uttarapagaḍīo, tāsiṃ ca ṇaṃ ovaggahie anaṃtānubaṃdhī koha-māna-māyā-lobhe khavei, khavettā apaccakkhāṇakasāe koha-māna-māyā-lobhe khavei, khavettā paccakkhāṇāvaraṇe koha-māna-māyā-lobhe khavei, khavettā saṃjalaṇe koha-māna-māyā-lobhe khavei, khavettā paṃcavihaṃ nāṇāvaraṇijjaṃ, navavihaṃ darisaṇāvaraṇijjaṃ, paṃcavihaṃ aṃtarāiyaṃ tālamatthākaḍaṃ ca ṇaṃ mohaṇijjaṃ kaṭṭu kammarayavikiraṇakaraṃ apuvvakaraṇaṃ anupaviṭṭhassa anaṃte aṇuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇa-daṃsaṇe samuppajjai|
se ṇaṃ bhaṃte! kevalipannattaṃ dhammaṃ āghavejja vā? pannavejja vā? parūvejja vā?
haṃtā āghavejja vā, pannavejja vā, parūvejja vā|
se ṇaṃ bhaṃte! pavvāvejja vā? muṃḍāvejja vā?
haṃtā pavvāvejja vā, muṃḍāvejja vā|
se ṇaṃ bhaṃte! sijjhati bujjhati jāva savvadukkhāṇaṃ aṃtaṃ karei?
haṃtā sijjhati jāva savvadukkhāṇaṃ aṃtaṃ kareti|
tassa ṇaṃ bhaṃte! sissā vi sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti?
haṃtā sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti|
tassa ṇaṃ bhaṃte! pasissā vi sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti?
haṃtā sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti|
se ṇaṃ bhaṃte! kiṃ uḍḍhaṃ hojjā? jaheva asoccāe jāva aḍḍhāijjadīvasamuddatadekkadesabhāe hojjā|
te ṇaṃ bhaṃte! egasamae ṇaṃ kevatiyā hojjā?
goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ aṭṭhasayaṃ| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–soccā ṇaṃ kevalissa vā jāva tappakkhiyauvāsiyāe vā atthegatie kevalanāṇaṃ uppāḍejjā, atthegatie kevalanāṇaṃ no uppāḍejjā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"Venerable Sir, having heard [it] from a kevalin, or from a male disciple of a kevalin, or from a female disciple of a kevalin, or from a male lay follower of a kevalin, or from a female lay follower of a kevalin, or from one belonging to their tradition, or from a male disciple belonging to their tradition, or from a female disciple belonging to their tradition, or from a male lay follower belonging to their tradition, or from a female lay follower belonging to their tradition, could one attain the hearing of the Dharma taught by a kevalin?"
"Gautama, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, some attain the hearing of the Dharma taught by a kevalin, while some do not attain the hearing of the Dharma taught by a kevalin."
"For what reason, Venerable Sir, is it said: 'Having heard [it] up to some do not attain the hearing?'"
"Gautama, he by whom the destruction-cum-suppression of knowledge-obscuring karmas has been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin. He by whom the destruction-cum-suppression of knowledge-obscuring karmas has not been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, does not attain the hearing of the Dharma taught by a kevalin. For that reason, Gautama, it is said: 'Having heard [it] up to some do not attain the hearing.'
Thus, whatever was stated regarding 'not having heard' is to be stated regarding 'having heard' as well; with the only difference that the wording is 'having heard'; the remainder is identical without omission up to: he by whom the destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has been effected, and by whom the destruction of omniscience-obscuring karmas has been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin, understands absolute enlightenment up to produces omniscience.
As he cultivates himself with uninterrupted ascetic practice of continuous two-day fasts, through his innate goodness, through his innate tranquility, through his innately attenuated anger, pride, deceit, and greed, through his endowment with gentleness and humility, through his restrained conduct, through his discipline, at some time, with auspicious mental application, with auspicious transformation, with lesyās becoming ever purer, through the destruction-cum-suppression of karmas obscuring that [knowledge], as he engages in deliberation, reflection, searching, and inquiry, clairvoyance arises [in him]. With that clairvoyance arisen, he knows and sees at minimum an innumerableth part of a finger's breadth, [and] at maximum innumerable segments measuring the size of the world in the non-world.
In how many lesyās, Venerable Sir, might he exist?"
"Gautama, he might exist in six lesyās, namely: from black lesyā up to white lesyā."
"In how many knowledges, Venerable Sir, might he exist?"
"Gautama, he might exist in three or in four. If in three, he would exist in sensory knowledge, scriptural knowledge, and clairvoyance. If in four, he would exist in sensory knowledge, scriptural knowledge, clairvoyance, and mind-reading knowledge."
"Venerable Sir, would he be endowed with activity (sayogī) or devoid of activity (ayogī)?"
"Gautama, he would be endowed with activity, not devoid of activity."
"If he is endowed with activity, would he have mental activity, vocal activity, or bodily activity?"
"Gautama, he might have mental activity, vocal activity, or bodily activity."
"Venerable Sir, would he have articulate application of consciousness (sākāropayukta) or inarticulate application of consciousness (anākāropayukta)?"
"Gautama, he might have articulate application of consciousness or inarticulate application of consciousness."
"In which physical build (saṃghayana), Venerable Sir, would he exist?"
"Gautama, he would exist in the vajra-ṛṣabha-nārāca build."
"In which bodily configuration (saṃsthāna), Venerable Sir, would he exist?"
"Gautama, he would exist in any one of the six bodily configurations."
"In which height, Venerable Sir, would he exist?"
"Gautama, at minimum seven cubits, at maximum five hundred bows."
"In which lifespan, Venerable Sir, would he exist?"
"Gautama, at minimum a lifespan of slightly more than eight years, at maximum a lifespan of a pūrvakoṭi."
"Venerable Sir, would he be with gender-feeling (savedaka) or without gender-feeling (avedaka)?"
"Gautama, he might be with gender-feeling or without gender-feeling."
"If he is without gender-feeling, would he have suppressed gender-feeling or destroyed gender-feeling?"
"Gautama, he would not have suppressed gender-feeling; he would have destroyed gender-feeling."
"If he is with gender-feeling, would he have female gender-feeling, male gender-feeling, or male-neuter gender-feeling?"
"Gautama, he might have female gender-feeling, male gender-feeling, or male-neuter gender-feeling."
"Venerable Sir, would he be with passion (sakaṣāyī) or without passion (akaṣāyī)?"
"Gautama, he might be with passion or without passion."
"If he is without passion, would he have suppressed passion or destroyed passion?"
"Gautama, he would not have suppressed passion; he would have destroyed passion."
"If he is with passion, Venerable Sir, in how many passions would he exist?"
"Gautama, he might exist in four, in three, in two, or in one. If in four, he would exist in four: gleaming anger, pride, deceit, and greed. If in three, he would exist in three: gleaming pride, deceit, and greed. If in two, he would exist in two: gleaming deceit and greed. If in one, he would exist in one: gleaming greed."
"How many mental dispositions, Venerable Sir, are expounded for him?"
"Gautama, innumerable mental dispositions are expounded."
"Are they, Venerable Sir, auspicious or inauspicious?"
"Gautama, they are auspicious, not inauspicious."
"Venerable Sir, through those growing auspicious mental dispositions, he disassociates himself from infinite future births as an inhabitant of hell, disassociates himself from infinite future births in animal wombs, disassociates himself from infinite future births as a human, [and] disassociates himself from infinite future births as a celestial being. And whatever these four secondary nature-types named infernal, animal, human, and celestial destinations are—having warded them off, he destroys the lifelong-binding anger, pride, deceit, and greed; having destroyed [them], he destroys the non-renunciation passions: anger, pride, deceit, and greed; having destroyed [them], he destroys the partial-renunciation-obscuring anger, pride, deceit, and greed; having destroyed [them], he destroys the gleaming anger, pride, deceit, and greed; having destroyed [them], having rendered deluding [karma] like a severed palm tree top, for him who has entered into the unprecedented process (apūrvakaraṇa) which disperses the particles of karma, infinite, unsurpassable, unobstructed, unobscured, complete, and fully accomplished supreme knowledge and vision of omniscience arises."
"Venerable Sir, could he declare, explain, or elucidate the Dharma taught by a kevalin?"
"Yes, he could declare, explain, or elucidate [it]."
"Could he initiate or tonsure [others], Venerable Sir?"
"Yes, he could initiate or tonsure [others]."
"Does he become liberated, enlightened, up to put an end to all suffering?"
"Yes, he becomes liberated up to puts an end to all suffering."
"Do his disciples also become liberated, Venerable Sir, up to put an end to all suffering?"
"Yes, they become liberated up to put an end to all suffering."
"Do his disciples' disciples also become liberated, Venerable Sir, up to put an end to all suffering?"
"Yes, they become liberated up to put an end to all suffering."
"Venerable Sir, could he be above? Just as in the case of 'not having heard' up to he could be in a particular area of the two-and-a-half continents and oceans.
How many, Venerable Sir, could there be at a single instant?"
"Gautama, at minimum one, two, or three; at maximum one hundred and eight. For that reason, Gautama, it is said: 'Having heard [it] from a kevalin up to a female lay follower belonging to their tradition, some produce omniscience, while some do not produce omniscience.'"
"So it is, Venerable Sir! So it is, Venerable Sir!"