Viyahapannatti 11.10: Uddeśaka 10: loka

In Rājagṛha, up to he spoke thus: "How many kinds of world, Venerable Sir, have been expounded?"
"Gautama! The world has been expounded as fourfold, namely: the substance-world, the space-world, the time-world, and the state-world."
"How many kinds of space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as threefold, namely: the lower-world space-world, the middle-world space-world, and the upper-world space-world."
"How many kinds of lower-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as sevenfold, namely: the Ratnaprabhā-earth lower-world space-world, up to the seventh-lower-earth lower-world space-world."
"How many kinds of middle-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as innumerably manifold, namely: the Jambūdvīpa-island middle-world space-world, up to the Svayambhūramaṇa-ocean middle-world space-world."
"How many kinds of upper-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as fifteenfold, namely: the Saudharma-kalpa upper-world space-world, the Īśāna-, Sanatkumāra-, Māhendra-, Brahmaloka-, Lāntaka-, Mahāśukra-, Sahasrāra-, Ānata-, Prāṇata-, Āraṇa-, and Acyuta-kalpa upper-world space-world, the Graiveyaka-vimāna upper-world space-world, the Anuttara-vimāna upper-world space-world, and the Īṣatprāgbhārā-earth upper-world space-world."
"What shape, Venerable Sir, has the lower-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a trapu [a truncated cone or rampart-shaped basket]."
"What shape, Venerable Sir, has the middle-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a jhallarī [cymbal]."
"What shape, Venerable Sir, has the upper-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of an upright mṛdaṅga drum."
"What shape, Venerable Sir, has the world been expounded to have?"
"Gautama! It has been expounded to have the shape of a supratiṣṭhaka [dish on a stand], namely: broad at the bottom, narrow in the middle, wide at the top; having the shape of a cross-legged sitting posture below, like a standing figure with hands on hips in the middle, and having the shape of an upright mṛdaṅga drum at the top.
And in that eternal world, broad below up to having the shape of an upright mṛdaṅga drum at the top, the arhat, the jina, the kevalin, possessing arisen knowledge and vision, knows and sees the jīvas, and knows and sees the non-jīvas; thereafter he is perfected, enlightened, liberated, completely extinguished, and puts an end to all suffering."
"What shape, Venerable Sir, has the non-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a hollow sphere."
"In the lower-world space-world, Venerable Sir, are there 1. jīvas, 2. portions of jīvas, 3. spatial units of jīvas, 4. non-jīvas, 5. portions of non-jīvas, [or] 6. spatial units of non-jīvas?"
"Gautama! There are jīvas, portions of jīvas, spatial units of jīvas, non-jīvas, portions of non-jīvas, and spatial units of non-jīvas.
Those that are jīvas are necessarily one-sensed, two-sensed, three-sensed, four-sensed, five-sensed, [or] non-sensed [liberated].
Those that are portions of jīvas are necessarily portions of one-sensed beings, up to portions of non-sensed beings.
Those that are spatial units of jīvas are necessarily spatial units of one-sensed beings, spatial units of two-sensed beings, up to spatial units of non-sensed beings.
Those that are non-jīvas have been expounded as twofold, namely: corporeal non-jīvas and incorporeal non-jīvas.
Those that are corporeal non-jīvas have been expounded as fourfold, namely: aggregates, portions of aggregates, spatial units of aggregates, and ultimate atoms of pudgala.
Those that are incorporeal non-jīvas have been expounded as sevenfold, namely: 1. not-dharmāstikāya, [being] a portion of dharmāstikāya; 2. spatial units of dharmāstikāya; 3. not-adharmāstikāya, [being] a portion of adharmāstikāya; 4. spatial units of adharmāstikāya; 5. not-ākāśāstikāya, [being] a portion of ākāśāstikāya; 6. spatial units of ākāśāstikāya; 7. time-instants."
"In the middle-world space-world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"Just the same. So also in the upper-world space-world, with this difference: the incorporeal are sixfold, time-instants do not exist."
"In the world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"As in the second śataka, in the Asti-uddeśaka, for lokākāśa, with this difference: the incorporeal non-jīvas have been expounded as sevenfold, namely: dharmāstikāya [itself], not a portion of dharmāstikāya, spatial units of dharmāstikāya; adharmāstikāya [itself], not a portion of adharmāstikāya, spatial units of adharmāstikāya; not-ākāśāstikāya, [being] a portion of ākāśāstikāya, spatial units of ākāśāstikāya; time-instants; the rest is just the same."
"In the non-world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"Thus as in the Astikāya-uddeśaka for alokākāśa, exactly so without omission, up to less by an infinite fraction of the whole of space."
"In one spatial unit of space of the lower-world space-world, Venerable Sir, are there 1. jīvas, 2. portions of jīvas, 3. spatial units of jīvas, 4. non-jīvas, 5. portions of non-jīvas, [or] 6. spatial units of non-jīvas?"
"Gautama! There are no [whole] jīvas, [but] there are portions of jīvas, spatial units of jīvas, non-jīvas, portions of non-jīvas, and spatial units of non-jīvas.
Those that are portions of jīvas are necessarily 1. portions of one-sensed beings; 2. or portions of one-sensed beings and a portion of a two-sensed being; 3. or portions of one-sensed beings and portions of two-sensed beings. Thus, omitting the middle alternative, up to: or portions of one-sensed beings and portions of non-sensed beings.
Those that are spatial units of jīvas are necessarily 1. spatial units of one-sensed beings; 2. or spatial units of one-sensed beings and spatial units of a two-sensed being; 3. or spatial units of one-sensed beings and spatial units of two-sensed beings; thus, omitting the first alternative, up to the five-sensed; among the non-sensed, there is a triplet of alternatives.
Those that are non-jīvas have been expounded as twofold, namely: corporeal non-jīvas and incorporeal non-jīvas. The corporeal are just as before. Those that are incorporeal non-jīvas have been expounded as fivefold, namely: not-dharmāstikāya, [being] a portion of dharmāstikāya; a spatial unit of dharmāstikāya; not-adharmāstikāya, [being] a portion of adharmāstikāya; a spatial unit of adharmāstikāya; and time-instants."
"In one spatial unit of space of the middle-world space-world, Venerable Sir, are there jīvas...?"
"Just as for the lower-world space-world, exactly so. So also for the upper-world space-world, with this difference: time-instants do not exist; the incorporeal are fourfold."
"In one spatial unit of space of the world, Venerable Sir, are there jīvas...?"
"As in one spatial unit of space of the lower-world space-world."
"In one spatial unit of space of the non-world, Venerable Sir—question."
"Gautama! There are no jīvas, no portions of jīvas, no spatial units of jīvas; no [whole] non-jīvas, no portions of non-jīvas, no spatial units of non-jīvas; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."
"Substance-wise, in the lower-world space-world there are infinite jīva substances, infinite non-jīva substances, infinite jīva-and-non-jīva substances. So also in the middle-world space-world; so also in the upper-world space-world; so also in the world.
Substance-wise, in the non-world there are no jīva substances at all, no non-jīva substances at all, no jīva-and-non-jīva substances at all; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."
"Time-wise, the lower-world space-world never was not, never is not, and never will not be; it has been, it is, and it will be; it is steady, fixed, eternal, imperishable, undecaying, permanent, and constant. So also the middle-world space-world; so also the upper-world space-world; so also the world; so also the non-world."
"State-wise, in the lower-world space-world there are infinite color-modifications, infinite smell-modifications, infinite taste-modifications, infinite touch-modifications, infinite shape-modifications, infinite heavy-and-light-modifications, and infinite neither-heavy-nor-light-modifications. So also in the middle-world space-world; so also in the upper-world space-world; so also in the world.
State-wise, in the non-world there are no color-modifications at all, no smell-modifications at all, no taste-modifications at all, no touch-modifications at all, no shape-modifications at all, no heavy-and-light-modifications at all; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."

"Venerable Sir, how extensive is the Loka declared to be?"
"Gautama, this Jambūdvīpa island, innermost of all islands and oceans, [measures] up to one hundred thousand yojanas in length and breadth, and three hundred sixteen thousand two hundred twenty-seven yojanas, three krośas, one hundred twenty-eight dhanuṣas, thirteen aṅgulas, and a half-aṅgula, slightly exceeded, in circumference.
At that time and in that moment, six deities of great supernatural power up to great happiness might stand completely surrounding the Mandaracūlikā on Mount Mandara in Jambūdvīpa island. Below, four senior Dikkumārīs, taking four balls of oblation, standing facing outward in the four directions of Jambūdvīpa island, would cast those four balls of oblation outward simultaneously. Gautama, each one of those deities is capable of quickly seizing those four balls of oblation before they reach the surface of the earth. Gautama, those deities, with that supreme, rapid, swift, fierce, winning, adept, speedy, quick, energetic, divine godly movement—one deity set out facing east, one deity set out facing south, one deity set out facing west, one deity set out facing north, one deity set out facing upward, and one deity set out facing downward.
At that time and in that moment, a boy with a lifespan of one thousand years was born. Then that boy's parents die, yet those deities do not reach the end of the Loka. Then that boy's lifespan expires, yet those deities do not reach the end of the Loka. Then that boy's bone marrow perishes, yet those deities do not reach the end of the Loka. Then that boy's family lineage up to the seventh generation perishes, yet those deities do not reach the end of the Loka. Then even that boy's name and lineage perish, yet those deities do not reach the end of the Loka.
Venerable Sir, for those deities, is the traversed [space] greater, or the untraversed [space] greater?"
"Gautama, the traversed is greater, the untraversed is not greater; the untraversed is an innumerablth part of the traversed, and the traversed is innumerable times the untraversed. Gautama, the Loka is declared to be this extensive."

"Venerable Sir, how extensive is the Aloka declared to be?"
"Gautama, this Samayakṣetra [measures] forty-five hundred thousand yojanas in length and breadth, and one crore, forty-two hundred thousand, thirty thousand, two hundred forty-nine yojanas, slightly exceeded, in circumference.
At that time and in that moment, ten deities of great supernatural power up to great happiness might stand completely surrounding the Mandaracūlikā on Mount Mandara in Jambūdvīpa island. Below, eight senior Dikkumārīs, taking eight balls of oblation, standing facing outward in the four directions and four intermediate directions of Mount Mānuṣottara, would cast those eight balls of oblation outward simultaneously. Gautama, each one of those deities is capable of quickly seizing those eight balls of oblation before they reach the surface of the earth. Gautama, those deities, with that supreme, rapid, swift, fierce, winning, adept, speedy, quick, energetic, divine godly movement, standing at the end of the Loka, by a hypothetical assumption—one deity set out facing east, one deity set out facing south-east, one deity set out facing south, one deity set out facing south-west, one deity set out facing west, one deity set out facing north-west, one deity set out facing north, one deity set out facing north-east, one deity set out facing upward, and one deity set out facing downward.
At that time and in that moment, a boy with a lifespan of one hundred thousand years was born. Then that boy's parents die, yet those deities do not reach the end of the Aloka. Then that boy's lifespan expires, yet those deities do not reach the end of the Aloka. Then that boy's bone marrow perishes, yet those deities do not reach the end of the Aloka. Then that boy's family lineage up to the seventh generation perishes, yet those deities do not reach the end of the Aloka. Then even that boy's name and lineage perish, yet those deities do not reach the end of the Aloka.
Venerable Sir, for those deities, is the traversed [space] greater, or the untraversed [space] greater?"
"Gautama, the traversed is not greater, the untraversed is greater; the untraversed is infinite times the traversed, and the traversed is an infiniteth part of the untraversed. Gautama, the Aloka is declared to be this extensive."

"Venerable Sir, in a single space-point of the world, those points of one-sensed souls up to points of five-sensed souls, and points of non-sensed souls that exist bound together, touched together, bound and touched together, staying packed together—Venerable Sir, do they produce any pain or affliction in one another? Or do they cut through each other's limbs?"
"That is not the case."
"Venerable Sir, for what reason is it said: 'In a single space-point of the world, those points of one-sensed souls up to staying packed together do not produce any pain or affliction in one another, nor cut through each other's limbs'?"
"Gautama, suppose there were an actress—adorned in lovely attire, an abode of amorous beauty; skilled in harmonious movement, laughter, speech, gesturing, charm, grace, conversation, and polite etiquette; endowed with beautiful breasts, hips, face, hands, feet, and eyes, charm, beauty, youth, and grace—who, in a theatre crowded with hundreds of people, thousands of people, hundreds of thousands of people, demonstrates a certain mode of dance out of thirty-two varieties of dance. Now Gautama, would those spectators look at that actress from all around with unwinking gaze?"
"Yes, [they would] look at [her]."
"Then Gautama, do those gazes converge from all around upon that actress?"
"Yes, they converge."
"Gautama, do those gazes produce any pain or affliction in that actress? Or do they cut through her limbs?"
"That is not the case."
"Or does that actress produce any pain or affliction in those gazes? Or does she cut through their limbs?"
"That is not the case."
"Or do those gazes produce any pain or affliction in one another's gaze? Or do they cut through each other's limbs?"
"That is not the case."
"For that reason, Gautama, it is said: 'In a single space-point of the world, those points of one-sensed souls up to staying packed together do not produce any pain or affliction in one another, nor cut through each other's limbs.'"

"Venerable Sir, between soul-points in a minimal state in a single space-point of the world, soul-points in a maximal state, and all souls, which are fewer, more, equal, or especially greater in comparison with which?"
"Gautama, least of all are the soul-points in a minimal state in a single space-point of the world; all souls are innumerably times more; the soul-points in a maximal state are especially greater."
"So it is, Venerable Sir! So it is, Venerable Sir!"