Viyahapannatti 12.5: Uddeśaka 5: atipāta

In Rājagṛha […] he spoke thus: "Now, Venerable Sir, killing of living beings, lying, taking what is not given, unchastity, and possessiveness—with how many colours, how many smells, how many tastes, and how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."
"Now, Venerable Sir, anger, rage, resentment, wrath, impatience, flaming anger, quarrel, fierceness, strife, and dispute—with how many colours, up to how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."
"Now, Venerable Sir, pride, arrogance, conceit, stubbornness, vanity, self-exaltation, disparagement of others, boasting, belittling, haughtiness, elevated pride, and disgraceful pride—with how many colours, up to how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."
"Now, Venerable Sir, deceit, fraud, crookedness, delusion, entrapment, concealment, hypocrisy, crooked disposition, deceitfulness, wickedness, dishonest conduct, hiding, trickery, dissimulation, and cheating—with how many colours, up to how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."
"Now, Venerable Sir, greed, desire, infatuation, craving, clinging, thirst, longing, covetousness, wishing, begging, hankering, desire for sensual pleasures, desire for worldly enjoyments, desire for life, desire for death, and delighting attachment—with how many colours, up to how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."
"Now, Venerable Sir, attachment, hatred, quarrel, slander, tale-bearing, disparagement of others, discontent and pleasure, deceitful falsehood, and the thorn of false worldview—with how many colours, up to how many touches are they taught to be endowed?"
"Gautama! They are taught to be endowed with five colours, two smells, five tastes, and four touches."

"Now, Venerable Sir, abstaining from injury to living beings up to abstaining from possessions, separation from anger up to separation from the barb of wrong belief—how many colours up to how many touches is it declared to have?"
"Gautama, it is declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, innate intelligence, derived from training, practical, and mature—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, acquisition, inquiry, judgment, and retention—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
Now, Venerable Sir, undertaking, action, strength, energy, and manly effort—how many colours up to how many touches are they declared to have?"
"Gautama, they are declared to be colourless, odourless, tasteless, and touchless.
In the seventh [hell], Venerable Sir, how many colours up to how many touches is the intermediate space declared to have?"
"Gautama, it is declared to be colourless, odourless, tasteless, and touchless.
In the seventh [hell], Venerable Sir, how many colours up to how many touches is the thin wind declared to have?"
"Gautama, it is declared to have five colours, two odours, five tastes, and eight touches.
In the same manner as the seventh thin wind, so also the seventh dense wind, dense water, and earth. The sixth intermediate space is colourless. The thin wind up to the sixth earth—these have eight touches. As the description was stated for the seventh earth, so it is to be stated up to the first earth. From the continent of Jambūdvīpa up to the ocean of Svayambhūramaṇa, from the Saudharma realm up to the Īṣatprāgbhārā earth, from the hellish abodes up to the celestial abodes—all these have eight touches.
How many colours up to how many touches, Venerable Sir, are hell-beings declared to have?"
"Gautama, in reference to the transformable and fiery [bodies], they are declared to have five colours, two odours, five tastes, and eight touches. In reference to the karmic [body], they are declared to have five colours, two odours, five tastes, and four touches. In reference to the soul, they are declared to be colourless up to touchless. The same applies up to the Stanitakumāras.
[Regarding] earth-bodied beings—[the same] question.
"Gautama, in reference to the physical and fiery [bodies], they are declared to have five colours up to eight touches. In reference to the karmic [body], as with hell-beings. In reference to the soul, likewise. The same applies up to four-sensed beings, with the difference that wind-bodied beings, in reference to the physical, transformable, and fiery [bodies], are declared to have five colours up to eight touches; the rest is as with hell-beings.
Five-sensed animals are like wind-bodied beings.
[Regarding] humans—[the same] question.
In reference to the physical, transformable, conveyable, and fiery [bodies], they are declared to have five colours up to eight touches. In reference to the karmic [body] and the soul, as with hell-beings. The Vyantaras, Jyotiṣkas, and Vaimānikas are as with hell-beings.
From the substance-medium of motion up to the substance-medium of matter—all these are colourless, with the difference that the substance-medium of matter is declared to have five colours, two odours, five tastes, and eight touches.
From knowledge-obscuring up to obstructive [karma]—these have four touches.
How many colours up to how many touches, Venerable Sir, is black leśyā declared to have?"
"In reference to matter-leśyā, it is declared to have five colours up to eight touches. In reference to state-of-consciousness leśyā, it is declared to be colourless, odourless, tasteless, and touchless. The same applies up to white leśyā.
Right belief, wrong belief, mixed belief; visual intuition, non-visual intuition, clairvoyant intuition, omniscient intuition; sensory knowledge up to aberrant knowledge; the instinct for nourishment up to the instinct for possessions—these are colourless, odourless, tasteless, and touchless.
From the physical body up to the fiery body—these have eight touches. The karmic body has four touches. Mental activity and vocal activity have four touches; bodily activity has eight touches.
Determinate application and indeterminate application are colourless.
How many colours up to how many touches, Venerable Sir, are all substances declared to have?"
"Gautama, some substances among all substances are declared to have five colours up to eight touches. Some substances among all substances are declared to have five colours up to four touches. Some substances among all substances are declared to have one colour, one odour, one taste, and two touches. Some substances among all substances are declared to be colourless up to touchless.
The same applies to all space-points and all modes. Past time is colourless up to touchless. So too is future time, and all time."

"When a soul descends into the womb, Venerable Sir, into a transformation of how many colours, how many odours, how many tastes, and how many touches does it transform?"
"Gautama, it transforms into a transformation of five colours, two odours, five tastes, and eight touches."

"Does the soul, Venerable Sir, undergo differentiated state through karma and not through non-karma? Does the world undergo differentiated state through karma and not through non-karma?"
"Yes, Gautama, the soul undergoes differentiated state through karma and not through non-karma; the world undergoes differentiated state through karma and not through non-karma."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

In Rājagṛha, up to: [Gautama] spoke thus:
"Venerable Sir! Many people say to one another, up to proclaim thus: 'Indeed, Rāhu seizes the moon; indeed, Rāhu seizes the moon.'
How is that so, Venerable Sir?"
"Gautama! What those many people say to one another, up to—those who say that, say it falsely. But I, Gautama, say thus, up to proclaim thus:
'Indeed, the deva Rāhu possesses great supernatural power, up to great majesty, wears excellent garments, wears excellent garlands, wears excellent fragrances, and wears excellent ornaments.'
Nine names of the deva Rāhu have been declared, that is to say: Siṅghāḍaga, Jaḍilaga, Khattaga, Kharaga, Daddura, Magara, Maccha, Kacchabha, and Kaṇhasappa.
The celestial abodes of the deva Rāhu are declared to be of five colours, that is to say: black, blue, red, yellow, and white. There is a black Rāhu celestial abode declared to have the colour of collyrium; there is a blue Rāhu celestial abode declared to have the colour of a bottle-gourd; there is a red Rāhu celestial abode declared to have the colour of madder; there is a yellow Rāhu celestial abode declared to have the colour of turmeric; there is a white Rāhu celestial abode declared to have the colour of a heap of ashes.
When Rāhu, arriving, or departing, or transforming, or sporting, having covered the lunar radiance from the east, passes over to the west, then the moon appears in the east and Rāhu in the west. When Rāhu, arriving, or departing, or transforming, or sporting, having covered the lunar radiance from the west, passes over to the east, then the moon appears in the west and Rāhu in the east. Just as two statements have been spoken for east and west, likewise two statements are to be spoken for south and north. Likewise two statements are to be spoken for north-east and south-west. Likewise two statements are to be spoken for south-east and north-west. Just so up to: then the moon appears in the north-west and Rāhu in the south-east.
When Rāhu, arriving, or departing, or transforming, or sporting, stays continuously covering the lunar radiance, then in the human world people say: 'Indeed, Rāhu seizes the moon; indeed, Rāhu seizes the moon.'
When Rāhu, arriving, or departing, or transforming, or sporting, having covered the lunar radiance, passes by the side, then in the human world people say: 'Indeed, the belly of Rāhu has been split by the moon; indeed, the belly of Rāhu has been split by the moon.'
When Rāhu, arriving, or departing, or transforming, or sporting, having covered the lunar radiance, moves back, then in the human world people say: 'Indeed, the moon was vomited by Rāhu; indeed, the moon was vomited by Rāhu.'
When Rāhu, arriving, or departing, or transforming, or sporting, stays having covered the lunar radiance from below, along with its sides and in every direction, then in the human world people say: 'Indeed, the moon was swallowed by Rāhu; indeed, the moon was swallowed by Rāhu.'
How many kinds of Rāhu, Venerable Sir, have been declared?"
"Gautama! Two kinds of Rāhu have been declared, that is to say: constant Rāhu and node Rāhu.
Therein, that which is constant Rāhu stays covering the lunar radiance fifteenth part by fifteenth part from the first day of the dark fortnight, that is to say: the first part on the first day, the second part on the second day, up to the fifteenth part on the fifteenth day. At the final instant the moon is fully covered; at the remaining instants the moon is [partially] covered or uncovered. Just so, in the bright fortnight, he stays making [the moon] manifest, the first part on the first day up to the fifteenth part on the fifteenth day. At the final instant the moon is fully uncovered; at the remaining instants the moon is [partially] covered or uncovered.
Therein, that which is node Rāhu [eclipses] the moon at a minimum [every] six months, at a maximum [every] forty-two months; and the sun [every] forty-eight years."

"In what sense, Venerable Sir, is it said: 'The moon is Śaśin, the moon is Śaśin'?"
"Gautama! In the Mṛgāṅka celestial abode of the moon, the Indra of the heavenly luminaries, the king of the heavenly luminaries, there are charming devas, charming devīs, and charming seats, beds, pillars, utensils, and articles of use; and the moon himself, the Indra of the heavenly luminaries, the king of the heavenly luminaries, is gentle, charming, attractive, pleasant to behold, and handsome. For that reason, Gautama, it is said: 'The moon is Śaśin, the moon is Śaśin.'"

"In what sense, Venerable Sir, is it said: 'The sun is Āditya, the sun is Āditya'?"
"Gautama! Beginning with the sun [are counted] time-instants, or āvalikās, up to avasarpiṇī or utsarpinī. For that reason, Gautama, it is said: 'The sun is Āditya, the sun is Āditya.'"

"Venerable Sir! How many chief queens are stated for the moon, the Indra of the heavenly bodies, king of the heavenly bodies?"
[Mahāvīra replied:] "As stated in the tenth śataka, up to: not at all for the purpose of sexual union. The same applies to the sun as well."
"Venerable Sir! What kind of sensual pleasures do the moon and the sun, the Indras of the heavenly bodies, kings of the heavenly bodies, experience as they live?"
"Gautama! Suppose a man in the prime of his first youth and strength, having recently wed a wife in the prime of her first youth and strength, were to live abroad for sixteen years in search of wealth; and then, having acquired wealth, accomplished his purpose, and returned safely and soundly to his own home, having bathed, performed the offering ritual, performed the protective, auspicious, and expiatory rites, adorned with all ornaments, having eaten a delightful meal, pure from the cooking-pot and composed of eighteen dishes, in such a bedchamber that is painted with pictures inside, polished, scraped, and smoothed outside, with a canopy painted with various figures and a shining floor, where darkness is dispelled by gems and jewels, with a very even and well-proportioned space, adorned with an offering of heaps of freshly gathered fragrant five-colored flowers, delightfully fragrant and filled with plumes of scent wafting from black aloe, choice olibanum, and incense, sweetly scented with supreme fragrances, made into an abode of sweet smells;
and on such a bed—with an embracing bolsters, pillows at both ends, raised at both ends, low and deep in the middle, soft as the sand dunes of the Ganges shore, covered with white, flaxen, and silk cloth, adorned with a well-fashioned coverlet, enveloped in red cloth, very charming, soft to the touch like deer skin, fine cotton, kapok, fresh butter, or cotton wool, adorned with an offering of fragrant supreme floral powder on the bed;—[suppose he] were to live experiencing the fivefold human sensual pleasures—delightful sound, touch, taste, form, and fragrance—together with such a wife, dressed in a lovely attire that is an abode of charm, skilled in harmonious movement, laughter, speech, gestures, coquetry, graceful charm, and conversation, clever in proper etiquette, endowed with the charms, beauty, youth, and allure of lovely breasts, hips, face, hands, feet, and eyes, affectionate, unfailing in love, agreeable to his mind: Gautama, what kind of agreeable pleasure would that man experience as he lives at the time of calming his passion?"
"Great, long-lived Śramaṇa!"
"Gautama! Infinitely more superior than the sensual pleasures of that man are the sensual pleasures of the Vāṇamantaras. Infinitely more superior than the sensual pleasures of the Vāṇamantaras are the sensual pleasures of the Bhavanavāsīs, excluding the Asurendras. Infinitely more superior than the sensual pleasures of the Bhavanavāsīs, excluding the Asurendras, are the sensual pleasures of the Asurakumāra gods. Infinitely more superior than the sensual pleasures of the Asurakumāra gods are the sensual pleasures of the Jyotiṣka gods consisting of the hosts of planets, constellations, and stars. Infinitely more superior than the sensual pleasures of the Jyotiṣka gods consisting of the hosts of planets, constellations, and stars are the sensual pleasures of the moon and the sun, the kings of the heavenly bodies among the Jyotiṣkas. Gautama! The moon and the sun, the Indras of the heavenly bodies, kings of the heavenly bodies, live experiencing such sensual pleasures."
"So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the Venerable Gautama venerated and bowed down to the Śramaṇa, the Lord Mahāvīra, and having venerated and bowed down, lived purifying himself through self-restraint and austerity.