Viyahapannatti 1.1: Uddeśaka 1: calana

Then the venerable Gautama, having conceived faith, conceived doubt, conceived curiosity, having faith arisen, doubt arisen, curiosity arisen, having faith fully produced, doubt fully produced, curiosity fully produced, having faith completely awakened, doubt completely awakened, curiosity completely awakened, arose with energy, and having arisen approached where the Śramaṇa, the Lord Mahāvīra was; having approached, he circumambulated the Śramaṇa, the Lord Mahāvīra three times from left to right, and having circumambulated, venerated and paid homage; having venerated and paid homage, neither too close nor too far, eager to listen, paying homage, facing him, folded-handed with humility, attending upon him, spoke thus: / “Is it indeed so, Venerable Sir: that which is moving has moved? That which is being activated has been activated? That which is being experienced has been experienced? That which is being shed has been shed? That which is being cut has been cut? That which is being split has been split? That which is being burned has been burned? That which is dying has died? That which is being dissipated has been dissipated?” / “Yes, Gautama! That which is moving has moved. That which is being activated has been activated. That which is being experienced has been experienced. That which is being shed has been shed. That which is being cut has been cut. That which is being split has been split. That which is being burned has been burned. That which is dying has died. That which is being dissipated has been dissipated.”

“Are these nine terms, Venerable Sir, of the same meaning, with different sounds and different syllables? Or are they of different meanings, with different sounds and different syllables?” / “Gautama, ‘that which is moving has moved’, ‘that which is being activated has been activated’, ‘that which is being experienced has been experienced’, ‘that which is being shed has been shed’— / these four terms are of the same meaning, with different sounds and different syllables, from the perspective of origination. / ‘That which is being cut has been cut’, ‘that which is being split has been split’, ‘that which is being burned has been burned’, ‘that which is dying has died’, ‘that which is being dissipated has been dissipated’— / these five terms are of different meanings, with different sounds and different syllables, from the perspective of cessation.”

“For what length of time, Venerable Sir, is the lifespan duration of the inhabitants of hell stated to be?” / “Gautama, the lifespan duration is stated to be a minimum of ten thousand years and a maximum of thirty-three sāgaropamas.” / “At what interval of time, Venerable Sir, do the inhabitants of hell inhale or exhale, breathe in or breathe out?” / “As [explained] in the section on respiration.” / “Are the inhabitants of hell, Venerable Sir, desirous of nourishment?” / “Yes, Gautama, they are desirous of nourishment; as stated in the first chapter on nourishment of the Prajñāpanā, so it should be recited—”

“Lifespan duration, respiration, nourishment; what do they consume, and is it from all [spatial units]? / What fraction, or do they consume everything? And into what do they transform it again?”

“Venerable Sir, have the pudgalas previously consumed by the inhabitants of hell transformed? / Have the pudgalas consumed and being consumed transformed? / Have the unconsumed pudgalas that will be consumed transformed? / Have the unconsumed pudgalas that will not be consumed transformed?” / “Gautama, the pudgalas previously consumed by the inhabitants of hell have transformed. / The pudgalas consumed have transformed, and those being consumed are transforming. / The unconsumed pudgalas that will be consumed have not transformed, but will transform. / The unconsumed pudgalas that will not be consumed have not transformed, and will not transform.”

“Venerable Sir, have the pudgalas previously consumed by the inhabitants of hell accumulated?” The question [is repeated in full]. / As with transformed, so also with accumulated. / Likewise with: augmented, prematurely activated, experienced, and dissipated.

Transformed, accumulated, augmented, prematurely activated, experienced, and dissipated: / in each term, there are four categories of pudgalas.

"Venerable Sir, how many kinds of pudgalas do inhabitants of hell split?"
"Gautama, with reference to karmic matter groups, they split two kinds of pudgalas, namely: subtle and gross."
"Venerable Sir, how many kinds of pudgalas do inhabitants of hell accumulate?"
"Gautama, with reference to nourishment matter groups, they accumulate two kinds of pudgalas, namely: subtle and gross."
Likewise they augment.
"Venerable Sir, how many kinds of pudgalas do inhabitants of hell prematurely activate?"
"Gautama, with reference to karmic matter groups, they prematurely activate two kinds of pudgalas, namely: subtle and gross."
The remaining [terms] should also be stated in this very way: they experience, they dissipate.
Likewise: they abbreviated, they abbreviate, they will abbreviate;
they transmuted, they transmute, they will transmute;
they rendered invariable, they render invariable, they will render invariable;
they rendered inevitable, they render inevitable, they will render inevitable.

Split, accumulated, augmented, prematurely activated, experienced, and dissipated;
Abbreviation, transmutation, invariability, [and] inevitability are threefold in time.

"Venerable Sir, the pudgalas that inhabitants of hell take up as fiery [and] karmic [matter]—do they take them up in a past time-instant? Do they take them up in a present time-instant? Do they take them up in a future time-instant?"
"Gautama, they do not take them up in a past time-instant; they take them up in a present time-instant; nor do they take them up in a future time-instant."
"Venerable Sir, the pudgalas taken up as fiery [and] karmic [matter] that inhabitants of hell prematurely activate—do they prematurely activate pudgalas taken up in a past time-instant? Do they prematurely activate pudgalas being taken up in a present time-instant? Do they prematurely activate pudgalas lying ahead of the instant of intake?"
"Gautama, they prematurely activate pudgalas taken up in a past time-instant; they do not prematurely activate pudgalas being taken up in a present time-instant; they do not prematurely activate pudgalas lying ahead of the instant of intake."
Likewise: they experience, they dissipate.

"Venerable Sir, do inhabitants of hell bind karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they do not bind displaced karma; they bind non-displaced karma."
"Venerable Sir, do inhabitants of hell prematurely activate karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they do not prematurely activate displaced karma; they prematurely activate non-displaced karma."
Likewise: they experience, they abbreviate, they transmute, they render invariable, they render inevitable.
"Venerable Sir, do inhabitants of hell dissipate karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they dissipate displaced karma; they do not dissipate non-displaced karma."

In binding, premature activation, experiencing, abbreviating, and transmuting, as well as making invariable and making inevitable,
there is non-displaced karma; but it is displaced [karma] from the jīva that one dissipates.

Thus lifespan duration and nourishment are to be stated. Lifespan duration is to be stated just as in the Lifespan-chapter for all jīvas. Nourishment also is to be stated just as in the first Nourishment-section of the Prajñāpanā, beginning from here: "Are the inhabitants of hell, Venerable Sir, desirous of nourishment?" up to "transform again and again into suffering."
"Venerable Sir, after how much time do the Asurakumāras breathe in and out [fourfold]?"
"Gautama, at minimum after seven stōkas, at maximum after a little over a fortnight do they breathe in and out [fourfold]."
"Are the Asurakumāras, Venerable Sir, desirous of nourishment?"
"Yes, they are desirous of nourishment."
["Venerable Sir, after how much time does the desire for nourishment arise in the Asurakumāras?"
"Gautama, nourishment of the Asurakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after a little over a thousand years."
"What nourishment do the Asurakumāras consume, Venerable Sir?"
"Gautama, in terms of substance, substances of infinite space-points; in terms of realm, time, and state, according to the Prajñāpanā. The rest is as for the inhabitants of hell, up to: 'Into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into the state of the sense of hearing, into handsome form, into handsome color, into desirable, wished-for, covetable, upward, not downward, joyful, not miserable states.'
'Have previously consumed pudgalas transformed for the Asurakumāras?'
'Gautama, with the wording for the Asurakumāras, just as for the inhabitants of hell, up to: they dissipate active karma.'
'Venerable Sir, how long a lifespan duration is declared for the Nāgakumāras?'
'Gautama, at minimum ten thousand years, at maximum two palyopamas slightly less.'
'After how much time do the Nāgakumāras breathe in and out [fourfold], Venerable Sir?'
'Gautama, at minimum after seven stōkas, at maximum after several muhūrtas do they breathe in and out [fourfold].'
'Are the Nāgakumāras, Venerable Sir, desirous of nourishment?'
'Yes, Gautama, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for the Nāgakumāras, Venerable Sir?'
'Gautama, nourishment of the Nāgakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly; among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after several days. The rest is as for the Asurakumāras, up to: they dissipate active karma, not inactive karma.'
Thus also for the Suvarṇakumāras up to the Stanitakumāras.
'Venerable Sir, how long a lifespan duration is declared for earth-bodied souls?'
'Gautama, at minimum an antarmuhūrta, at maximum twenty-two thousand years.'
'After how much time do earth-bodied souls breathe in and out [fourfold]?'
'Gautama, they breathe in and out with variable measure [fourfold].'
'Are earth-bodied souls desirous of nourishment?'
'Yes, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for earth-bodied souls?'
'Gautama, the desire for nourishment arises every instant, uninterruptedly.'
'What nourishment do earth-bodied souls consume?'
'Gautama, in terms of substance, as for the inhabitants of hell, up to: unimpeded, from six directions; subject to impediment, sometimes from three directions, sometimes from four directions, sometimes from five directions. In terms of color: black, blue, red, yellow, and white. In terms of smell: fragrant, two [kinds]. In terms of taste: bitter, five [kinds]. In terms of touch: hard, eight [kinds]. The rest is the very same.'
'The difference: what fraction do they consume? What fraction do they touch?'
'Gautama, they consume an innumerableth part, they touch an infinite part, up to: into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of touch.'
'The rest is as for the inhabitants of hell, up to: they dissipate active karma, not inactive karma.'
Thus up to plant-bodied souls. The only distinction is that lifespan duration should be described according to what belongs to each, and respiration is of variable measure.
For two-sensed souls, lifespan duration should be stated. Respiration is of variable measure.
Concerning nourishment of two-sensed souls, the question [is the same]. That produced without conscious attention is the very same. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises in variable measure across an antarmuhūrta consisting of innumerable instants. The rest is the very same, up to: they taste an infinite part.
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, do they consume all of them, or do they not consume all of them?'
'Gautama, they do not consume all of them.
For two-sensed souls, nourishment is declared to be of two kinds. That is to say: pores-nourishment and morsel-nourishment. The pudgalas which they take in as pores-nourishment, they consume all of them without remainder. The pudgalas which they take in as morsel-nourishment, they consume an innumerableth part of those pudgalas, and many thousands of parts perish without being tasted and without being touched.'
'Venerable Sir, among these untasted and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, untasted pudgalas are the least; untouched ones are infinitely many times more.'
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of taste and the sense of touch.'
'Venerable Sir, have previously consumed pudgalas transformed for two-sensed souls?' The very same, up to: they dissipate active karma.
For three-sensed and four-sensed souls, the distinction is in lifespan duration, up to: and many thousands of parts perish without being smelled, without being tasted, and without being touched.
'Venerable Sir, among these unsmelled, untasted, and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, unsmelled pudgalas are the least; untasted ones are infinitely many times more; untouched ones are infinitely many times more.'
For three-sensed souls, they transform again and again into variable forms of the sense of smell, sense of taste, and sense of touch.
For four-sensed souls, they transform again and again into the state of the sense of sight, sense of smell, sense of taste, and sense of touch.
For five-sensed animals, having stated their lifespan duration, respiration is of variable measure. Nourishment produced without conscious attention is every instant, uninterrupted. That produced with conscious attention is at minimum after an antarmuhūrta, at maximum after a sixth meal. The rest is as for four-sensed souls, up to: they dissipate active karma.
Thus also for humans. The only distinction is: that produced with conscious attention is at minimum an antarmuhūrta, at maximum after an eighth meal. They transform again and again into variable forms of the five senses, beginning with the sense of hearing. The rest is the very same, up to: they dissipate.
For Vyantara gods, the distinction is in lifespan duration. The remainder is as for the Nāgakumāras.
Thus also for Jyotiṣka gods. The only distinction is: respiration at minimum is several muhūrtas, at maximum also several muhūrtas.
Nourishment at minimum is several days, at maximum also several days. The rest is the very same.
For Vaimānika gods, lifespan duration should be stated in general terms. Respiration at minimum is several muhūrtas, at maximum thirty-three fortnights. Nourishment produced with conscious attention at minimum is several days, at maximum thirty-three thousand years.
The rest is the very same, up to: they dissipate.]

“Venerable Sir, are jīvas commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.”
“For what reason, Venerable Sir, is it said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury’?”
“Gautama, jīvas are declared to be of two kinds, namely: those who are in saṃsāra and those who are not in saṃsāra.
Among them, those who are not in saṃsāra are the siddhas. The siddhas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are in saṃsāra are declared to be of two kinds, namely: the restrained and the unrestrained.
Among them, those who are restrained are declared to be of two kinds, namely: the negligently restrained and the non-negligently restrained.
Among them, those who are non-negligently restrained are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are negligently restrained, in reference to good activity, are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury. In reference to bad activity, they are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.
Among them, those who are unrestrained, in reference to non-abstinence, are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. For that reason, Gautama, it is said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.’
“Venerable Sir, are inhabitants of hell commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.”
“For what reason?”
“Gautama, in reference to non-abstinence. For that reason, Gautama, it is said: ‘Inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.’
Thus up to five-sensed animals. Humans are as jīvas [in general], with the difference that they are to be stated as devoid of siddhas. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as inhabitants of hell.
Those with leśyā are as the general [jīvas]. Those with black leśyā, blue leśyā, and grey leśyā are as the general jīvas, with the difference that the negligently and non-negligently restrained are not to be mentioned. Those with fiery leśyā, pink leśyā, and white leśyā are as the general jīvas, with the difference that the siddhas are not to be mentioned.”

“Venerable Sir, does knowledge pertain to this life? Does knowledge pertain to the next life? Does knowledge pertain to both lives?”
“Gautama, knowledge pertains to this life, knowledge also pertains to the next life, and knowledge also pertains to both lives.”
“Venerable Sir, does faith pertain to this life? Does faith pertain to the next life? Does faith pertain to both lives?”
“Gautama, faith pertains to this life, faith also pertains to the next life, and faith also pertains to both lives.”
“Venerable Sir, does conduct pertain to this life? Does conduct pertain to the next life? Does conduct pertain to both lives?”
“Gautama, conduct pertains to this life; conduct does not pertain to the next life, nor does conduct pertain to both lives.”
“Venerable Sir, does austerity pertain to this life? Does austerity pertain to the next life? Does austerity pertain to both lives?”
“Gautama, austerity pertains to this life; austerity does not pertain to the next life, nor does austerity pertain to both lives.”
“Venerable Sir, does self-restraint pertain to this life? Does self-restraint pertain to the next life? Does self-restraint pertain to both lives?”
“Gautama, self-restraint pertains to this life; self-restraint does not pertain to the next life, nor does self-restraint pertain to both lives.”

“Venerable Sir, does an unrestrained homeless ascetic become perfected, awakened, liberated, fully extinguished, and make an end of all suffering?”
“Gautama, this meaning is not competent.”
“For what reason, Venerable Sir, is it said: ‘An unrestrained homeless ascetic does not become perfected, does not become awakened, does not become liberated, does not become fully extinguished, and does not make an end of all suffering’?”
“Gautama, an unrestrained homeless ascetic makes the seven karma-species, excluding lifespan karma, which are bound with loose bonds, bound with tight bonds; makes those of short-term lifespan duration into those of long-term lifespan duration; makes those of mild fruition into those of intense fruition; makes those of few space-points into those of many space-points; and he sometimes binds lifespan karma, sometimes does not bind it; and he augments unpleasant-feeling karma again and again; and he wanders through the beginningless, endless, long, four-ended wilderness of saṃsāra.
For that reason, Gautama, an unrestrained homeless ascetic does not become perfected, does not become awakened, does not become liberated, does not become fully extinguished, and does not make an end of all suffering.”
“Venerable Sir, does a restrained homeless ascetic become perfected, awakened, liberated, fully extinguished, and make an end of all suffering?”
“Yes, he becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering.”
“For what reason, Venerable Sir, is it said: ‘A restrained homeless ascetic becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering’?”
“Gautama, a restrained homeless ascetic makes the seven karma-species, excluding lifespan karma, which are bound with tight bonds, bound with loose bonds; makes those of long-term lifespan duration into those of short-term lifespan duration; makes those of intense fruition into those of mild fruition; makes those of many space-points into those of few space-points; and he does not bind lifespan karma; and he does not augment unpleasant-feeling karma again and again; and he crosses over the beginningless, endless, long, four-ended wilderness of saṃsāra.
For that reason, Gautama, it is said: ‘A restrained homeless ascetic becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering.’”

"Venerable Sir, does a jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, become a deva upon death?"
"Gautama, some become a deva, some do not become a deva."
"For what reason, Venerable Sir, is it said thus: 'A jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, some become a deva upon death, some do not become a deva'?"
"Gautama, those jīvas who, in villages, mines, cities, commercial towns, royal capitals, isolated towns, small towns, isolated settlements, ports of land and water, ports of sea or river, hermitages, and settlements, mortify themselves for a shorter or longer time through involuntary thirst, involuntary hunger, involuntary living in celibacy, involuntary cold, heat, gnats, mosquitoes, unwashedness, sweat, dirt, filth, mud, and burning heat; having mortified themselves, passing away at the time of death, they are born as devas in one or another of the Vāṇavyantara devalokas."
"Of what kind, Venerable Sir, are the devalokas of those Vāṇavyantara devas declared to be?"
"Gautama, just as here an aśoka grove, or a saptaparṇa grove, or a campaka grove, or a mango grove, or a tilaka grove, or an alābū grove, or a banyan grove, or a chattogha grove, or an asana grove, or a hemp grove, or a flax grove, or a safflower grove, or a mustard grove, or a bandhujīvaka grove, always blooming, flowering, budding, clustering, branching, bunching, paired, twinned, bent down, deeply bowed, bearing crowns of well-proportioned compact blossoms, stands exceedingly and intensely adorned with splendor;
just so, the devalokas of those Vāṇavyantara devas, having a minimum lifespan duration of ten thousand years and a maximum lifespan duration of a palyopama, stand exceedingly and intensely adorned with splendor, crowded, permeated, covered, spread over, filled, and densely occupied by many Vāṇavyantara devas and devīs.
Such, Gautama, are the devalokas of those Vāṇavyantara devas declared to be. For that reason, Gautama, it is said thus: 'A jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, some become a deva upon death.'"
"So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the venerable Gautama pays homage to and reveres the Śramaṇa, the Lord Mahāvīra, and having paid homage and revered him, abides cultivating himself through self-restraint and austerity.