Viyahapannatti 1.9: Uddeśaka 9: guruttva

“How, Venerable Sir, do jīvas swiftly attain heaviness?”
“Gautama, through killing living beings, untruthfulness, taking what is not given, unchastity, possessiveness, anger, pride, deceit, greed, affection, hatred, quarreling, false accusation, backbiting, slandering others, discontent, delight, deceitful falsehood, and the dart of false belief—in this way indeed, Gautama, jīvas swiftly attain heaviness.”
“How, Venerable Sir, do jīvas swiftly attain lightness?”
“Gautama, through abstaining from killing living beings, abstaining from untruthfulness, abstaining from taking what is not given, abstaining from unchastity, abstaining from possessiveness, abstaining from anger, pride, deceit, greed, affection, hatred, quarreling, false accusation, backbiting, slandering others, discontent, delight, deceitful falsehood, and the dart of false belief—in this way indeed, Gautama, jīvas swiftly attain lightness.”
“How, Venerable Sir, do jīvas expand worldly existence?”
“Gautama, through killing living beings up to the dart of false belief—in this way indeed, Gautama, jīvas expand worldly existence.”
“How, Venerable Sir, do jīvas diminish worldly existence?”
“Gautama, through abstaining from killing living beings up to abstaining from the dart of false belief—in this way indeed, Gautama, jīvas diminish worldly existence.”
“How, Venerable Sir, do jīvas lengthen worldly existence?”
“Gautama, through killing living beings up to the dart of false belief—in this way indeed, Gautama, jīvas lengthen worldly existence.”
“How, Venerable Sir, do jīvas shorten worldly existence?”
“Gautama, through abstaining from killing living beings up to abstaining from the dart of false belief—in this way indeed, Gautama, jīvas shorten worldly existence.”
“How, Venerable Sir, do jīvas wander through worldly existence?”
“Gautama, through killing living beings up to the dart of false belief—in this way indeed, Gautama, jīvas wander through worldly existence.”
“How, Venerable Sir, do jīvas transcend worldly existence?”
“Gautama, through abstaining from killing living beings up to abstaining from the dart of false belief—in this way indeed, Gautama, jīvas transcend worldly existence.”

"Venerable Sir, is the seventh intermediate space heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, is the seventh thin-air layer heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light; it is heavy-and-light, not neither-heavy-nor-light."
In the same manner, the seventh dense-air layer, the seventh dense-water layer, and the seventh earth [are to be understood].
All intermediate spaces are just like the seventh intermediate space.
As with the thin-air layer, so with the intermediate spaces, winds, dense-water layers, earths, continents, oceans, and regions.
"Venerable Sir, are hell beings heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, they are not heavy, not light; they are both heavy-and-light and neither-heavy-nor-light."
"For what reason, Venerable Sir, is it said: 'Hell beings are not heavy, not light, both heavy-and-light and neither-heavy-nor-light'?"
"Gautama, in reference to the transformational and fiery [bodies], they are not heavy, not light; they are heavy-and-light, not neither-heavy-nor-light. In reference to the soul and the karmic [body], they are not heavy, not light, not heavy-and-light; they are neither-heavy-nor-light. For that reason, Gautama, it is said: 'Hell beings are not heavy, not light, both heavy-and-light and neither-heavy-nor-light.'"
In the same manner up to the celestial beings, with the distinction that diversity should be understood through the bodies.
"Venerable Sir, is the medium of motion heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, is the medium of rest heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, is space heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, is the medium of souls heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, is the medium of physical matter heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light; it is both heavy-and-light and neither-heavy-nor-light."
"For what reason, Venerable Sir, is it said: 'It is not heavy, not light, both heavy-and-light and neither-heavy-nor-light'?"
"Gautama, in reference to heavy-and-light substances, it is not heavy, not light; it is heavy-and-light, not neither-heavy-nor-light. In reference to neither-heavy-nor-light substances, it is not heavy, not light, not heavy-and-light; it is neither-heavy-nor-light."
"Venerable Sir, are time units heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, they are not heavy, not light, not heavy-and-light; they are neither-heavy-nor-light."
"Venerable Sir, are karmas heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, they are not heavy, not light, not heavy-and-light; they are neither-heavy-nor-light."
"Venerable Sir, is black lesyā heavy, light, heavy-and-light, or neither-heavy-nor-light?"
"Gautama, it is not heavy, not light; it is both heavy-and-light and neither-heavy-nor-light."
"For what reason, Venerable Sir, is it said: 'Black lesyā is not heavy, not light, both heavy-and-light and neither-heavy-nor-light'?"
"Gautama, in reference to substance-lesyā, [it is explained] by the third alternative; in reference to state-lesyā, by the fourth alternative."
In the same manner up to white lesyā.
View, perception, knowledge, non-knowledge, and instincts are to be conveyed by the fourth alternative.
The lower four bodies are to be conveyed by the third alternative; the karmic [body], by the fourth alternative.
Mental activity and vocal activity are [conveyed] by the fourth alternative; bodily activity, by the third alternative.
Articulate application and inarticulate application are [conveyed] by the fourth alternative.
All substances, all spatial points, and all modes are [to be understood] just like the medium of physical matter.
Past time, future time, and all time are [conveyed] by the fourth alternative.

"Is it true, Venerable Sir, that lightness, fewness of desires, non-delusion, non-greed, and non-attachment are commendable for śramaṇa Nirgranthas?"
"Yes, Gautama, lightness, fewness of desires, non-delusion, non-greed, and non-attachment are commendable for śramaṇa Nirgranthas."
"Is it true, Venerable Sir, that freedom from anger, freedom from pride, freedom from deceit, and freedom from greed are commendable for śramaṇa Nirgranthas?"
"Yes, Gautama, freedom from anger, freedom from pride, freedom from deceit, and freedom from greed are commendable for śramaṇa Nirgranthas."
"Is it true, Venerable Sir, that when doubt and aversion are destroyed, a śramaṇa Nirgrantha puts an end [to suffering], or has his final body? And even if one formerly wandered with much delusion, but later, restrained, passes away, does he thereafter attain perfection, become enlightened, become liberated, attain final release, and put an end to all suffering?"
"Yes, Gautama, when doubt and aversion are destroyed, a śramaṇa Nirgrantha puts an end [to suffering], or has his final body. And even if one formerly wandered with much delusion, but later, restrained, passes away, he thereafter attains perfection, becomes enlightened, becomes liberated, attains final release, and puts an end to all suffering."

"Venerable Sir! Other heretics declare thus, speak thus, make known thus, propound thus: 'Indeed, a single soul in a single instant experiences two lifespans, namely: the lifespan of this life, and the lifespan of the next life.
At the instant it experiences the lifespan of this life, at that instant it experiences the lifespan of the next life.
At the instant it experiences the lifespan of the next life, at that instant it experiences the lifespan of this life.
By experiencing the lifespan of this life, it experiences the lifespan of the next life;
by experiencing the lifespan of the next life, it experiences the lifespan of this life.
Thus indeed a single soul in a single instant experiences two lifespans, namely: the lifespan of this life, and the lifespan of the next life.'
How is this so, Venerable Sir?"
"Gautama! As to what those other heretics declare [...] up to 'Indeed, a single soul in a single instant experiences two lifespans, namely: the lifespan of this life, and the lifespan of the next life'—
those who say thus speak falsely. But I, Gautama, declare thus, speak thus, make known thus, propound thus: 'Indeed, a single soul in a single instant experiences one lifespan, namely: either the lifespan of this life, or the lifespan of the next life.
At the instant it experiences the lifespan of this life, it does not experience the lifespan of the next life at that instant.
At the instant it experiences the lifespan of the next life, it does not experience the lifespan of this life at that instant.
By experiencing the lifespan of this life, it does not experience the lifespan of the next life;
by experiencing the lifespan of the next life, it does not experience the lifespan of this life.
Thus indeed a single soul in a single instant experiences one lifespan, namely: either the lifespan of this life, or the lifespan of the next life.'"
"So it is, Venerable Sir! So it is, Venerable Sir!" [saying this], the Venerable Gautama [...] continues to dwell.

At that time, in that period, a homeless ascetic named Kālāsavesiyaputta, a follower of Pārśva, came to where the venerable elders were, and having approached, said this to the venerable elders:
"The elders do not know equanimity (sāmāyika); the elders do not know the meaning of equanimity.
The elders do not know renunciation (pratyākhyāna); the elders do not know the meaning of renunciation.
The elders do not know self-restraint; the elders do not know the meaning of self-restraint.
The elders do not know stoppage (saṃvara); the elders do not know the meaning of stoppage.
The elders do not know discernment (viveka); the elders do not know the meaning of discernment.
The elders do not know relinquishment (vyutsarga); the elders do not know the meaning of relinquishment."
Then the venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, we know equanimity; noble sir, we know the meaning of equanimity.
Noble sir, we know renunciation; noble sir, we know the meaning of renunciation.
Noble sir, we know self-restraint; noble sir, we know the meaning of self-restraint.
Noble sir, we know stoppage; noble sir, we know the meaning of stoppage.
Noble sir, we know discernment; noble sir, we know the meaning of discernment.
Noble sir, we know relinquishment; noble sir, we know the meaning of relinquishment."
Then that homeless ascetic Kālāsavesiyaputta said this to those venerable elders:
"Noble sirs, if you know equanimity, [and] you know the meaning of equanimity, up to, noble sirs, if you know relinquishment, [and] you know the meaning of relinquishment, then, noble sirs, what is your equanimity? Noble sirs, what is your meaning of equanimity? Up to, noble sirs, what is your relinquishment? Noble sirs, what is your meaning of relinquishment?"
Then the venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, our soul is equanimity; noble sir, our soul is the meaning of equanimity.
Noble sir, our soul is renunciation; noble sir, our soul is the meaning of renunciation.
Noble sir, our soul is self-restraint; noble sir, our soul is the meaning of self-restraint.
Noble sir, our soul is stoppage; noble sir, our soul is the meaning of stoppage.
Noble sir, our soul is discernment; noble sir, our soul is the meaning of discernment.
Noble sir, our soul is relinquishment; noble sir, our soul is the meaning of relinquishment."
Then that homeless ascetic Kālāsavesiyaputta said this to the venerable elders:
"Noble sirs, if my soul is equanimity, [and] the soul is the meaning of equanimity, up to the soul is the meaning of relinquishment, why then, noble sirs, abandoning anger, pride, deceit, and greed, do you censure [them]?"
"O Kālāsavesiyaputta, for the sake of self-restraint."
"Venerable sirs, is censuring self-restraint, or is non-censuring self-restraint?"
"O Kālāsavesiyaputta, censuring is self-restraint, non-censuring is not self-restraint. And censuring removes all fault, having comprehended all folly. Thus indeed our soul is settled in self-restraint; thus indeed our soul is strengthened in self-restraint; thus indeed our soul is established in self-restraint."
Thereupon that homeless ascetic Kālāsavesiyaputta, awakened, bowed to and venerated the venerable elders, and having bowed to and venerated [them], said this:
"Formerly, Venerable Sirs, through ignorance, non-hearing, lack of enlightenment, and non-comprehension of these terms, because they were unseen, unheard, unthought, uncomprehended, unrevealed, uninterrupted, unextracted, and ungrasped, I did not have faith in this meaning, did not believe it, did not take delight in it.
Now, Venerable Sirs, through knowing, hearing, enlightenment, and comprehension of these terms, because they are seen, heard, thought, comprehended, revealed, explained, extracted, and grasped, I have faith in this meaning, believe it, and take delight in it. This is so, just as you say."
Then those venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, have faith, noble sir, believe, noble sir, take delight, just as we say!"
Then that homeless ascetic Kālāsavesiyaputta bowed to and venerated the venerable elders, and having bowed to and venerated [them], said this:
"Venerable sirs, I wish to take up the teaching of the five great vows with pratikramaṇa from your presence, leaving behind the fourfold restraint, and wander [as a mendicant]."
"Do as you please, beloved of the gods, do not cause delay."
Then that homeless ascetic Kālāsavesiyaputta bowed to and venerated the venerable elders, and having bowed to and venerated [them], adopted the teaching of the five great vows with pratikramaṇa in place of the fourfold restraint, and wandered [as a mendicant].
Then that homeless ascetic Kālāsavesiyaputta fulfilled the mendicant life for many years, and having fulfilled it, for the sake of which nudity, shaved head, non-bathing, non-cleaning of teeth, lack of umbrella, lack of footwear, sleeping on the ground, sleeping on a wooden plank, sleeping on logs, pulling out hair, dwelling in celibacy, entering others' houses, receiving or not receiving alms, pleasant and unpleasant thorns of the village, and the twenty-two afflictions and hardships are endured—that purpose he achieved; and having achieved it, with his final breaths, he became liberated, awakened, emancipated, entirely unconditioned, and freed from all suffering.

"Venerable Sir!" Saying this, the venerable Gautama bowed to and venerated the ascetic Lord Mahāvīra, and having bowed to and venerated him, said this:
"Is it true, Venerable Sir, that for a wealthy merchant, a poor man, a miser, and a kṣatriya, the action of non-renunciation (apratyākhyāna-kriyā) operates equally?"
"Yes, Gautama, for a wealthy merchant, a poor man, a miser, and a kṣatriya, the action of non-renunciation operates equally."
"For what reason, Venerable Sir, is it said that for a wealthy merchant, a poor man, a miser, and a kṣatriya, the action of non-renunciation operates equally?"
"Gautama, with respect to non-abstinence (avirati). For that reason, Gautama, it is said that for a wealthy merchant, a poor man, a miser, and a kṣatriya, the action of non-renunciation operates equally."

"Venerable Sir, when a śramaṇa nirgrantha consumes food prepared specifically for him (ādhākarma), what does he bind? What does he make? What does he accumulate? What does he augment?"
"Gautama, consuming food prepared specifically for him, he turns the seven karma-types, excluding life-duration karma, that were loosely bound into tightly bound ones; he turns those of short duration into those of long duration; he turns those of mild fruition into those of intense fruition; he turns those of few space-points into those of many space-points; sometimes he binds life-duration karma, sometimes he does not bind [it]; he repeatedly augments unpleasant-feeling karma; and he wanders through the beginningless, endless, long path of the fourfold wilderness of saṃsāra."
"For what reason, Venerable Sir, is it said: 'Consuming food prepared specifically for him, he turns the seven karma-types, excluding life-duration karma, that were loosely bound into tightly bound ones… up to… wanders through the fourfold wilderness of saṃsāra'?"
"Gautama, consuming food prepared specifically for him, he transgresses the dharma of the soul. Transgressing the dharma of the soul, he does not care for the earth-body, he does not care for the water-body, he does not care for the fire-body, he does not care for the air-body, he does not care for the plant-body, he does not care for the mobile-body; and even those living beings whose bodies he consumes as food, he does not care for those living beings. For that reason, Gautama, it is said: 'Consuming food prepared specifically for him, he turns the seven karma-types, excluding life-duration karma, that were loosely bound into tightly bound ones… up to… wanders through the fourfold wilderness of saṃsāra.'"
"Venerable Sir, when a śramaṇa nirgrantha consumes acceptable and faultless [food] (prāsuka-eṣaṇīya), what does he bind? What does he make? What does he accumulate? What does he augment?"
"Gautama, consuming acceptable and faultless [food], he turns the seven karma-types, excluding life-duration karma, that were tightly bound into loosely bound ones; he turns those of long duration into those of short duration; he turns those of intense fruition into those of mild fruition; he turns those of many space-points into those of few space-points; sometimes he binds life-duration karma, sometimes he does not bind [it]; he does not repeatedly augment unpleasant-feeling karma; and he crosses over the beginningless, endless, long path of the fourfold wilderness of saṃsāra."
"For what reason, Venerable Sir, is it said: 'Consuming acceptable and faultless [food], he turns the seven karma-types, excluding life-duration karma, that were tightly bound into loosely bound ones… up to… crosses over the fourfold wilderness of saṃsāra'?"
"Gautama, consuming acceptable and faultless [food], a śramaṇa nirgrantha does not transgress the dharma of the soul. Not transgressing the dharma of the soul, he cares for the earth-body… up to… cares for the mobile-body; and even those living beings whose bodies he consumes as food, he cares for those living beings. For that reason, Gautama, it is said: 'Consuming acceptable and faultless [food], he turns the seven karma-types, excluding life-duration karma, that were tightly bound into loosely bound ones… up to… crosses over the fourfold wilderness of saṃsāra.'"

"Is it true, Venerable Sir, that the unstable is overturned, not the stable? Is the unstable broken, not the stable? Is the fool (ignorant soul) eternal, but foolishness non-eternal? Is the wise (restrained soul) eternal, but wisdom non-eternal?"
"Yes, Gautama, the unstable is overturned, not the stable. The unstable is broken, not the stable. The fool is eternal, but foolishness is non-eternal. The wise is eternal, but wisdom is non-eternal."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"… and so [Gautama] continues to dwell.