Viyahapannatti 14.7: Uddeśaka 7: saṃsṛṣṭa

At Rājagṛha, [and so forth], the assembly departed. Addressing Gautama and others, the Śramaṇa, the Blessed Mahāvīra, spoke to the venerable Gautama thus: "Long have you been attached to me, Gautama! Long have you praised me, Gautama! Long have you been familiar with me, Gautama! Long have you served me, Gautama! Long have you followed me, Gautama! Long have you complied with me, Gautama! Immediately in the heavenly realm, immediately in a human birth; what more—after death, upon the dissolution of the body, departing from here, both of us will become equal, of one purpose, without distinction and without difference!"

"Just as we know and perceive this matter, Venerable Sir, do the Anuttaraupapātika gods also know and perceive this matter?"
"Yes, Gautama! Just as we know and perceive this matter, so the Anuttaraupapātika gods also know and perceive this matter."
"For what reason, Venerable Sir, is it said: 'We know and perceive this matter, and so the Anuttaraupapātika gods also know and perceive this matter'?"
"Gautama! By the Anuttaraupapātika gods, infinite mind-matter groups (mano-dravya-vargaṇās) are attained, acquired, and fully comprehended. For that reason, Gautama, it is said: 'Just as we know and perceive this matter, so the Anuttaraupapātika gods also know and perceive this matter.'"

"Venerable Sir, how many kinds of equal [entities] are declared?"
"Gautama, six kinds of equal [entities] are declared, namely: equal in substance, equal in realm, equal in time, equal in existence, equal in state, equal in shape."
"For what reason, Venerable Sir, is it said: 'equal in substance, equal in substance'?"
"Gautama, an atom of pudgala is equal in substance to an atom of pudgala; an atom of pudgala is not equal in substance to what is other than an atom of pudgala. An aggregate of two spatial units is equal in substance to an aggregate of two spatial units; an aggregate of two spatial units is not equal in substance to an aggregate of other than two spatial units. In this way, up to an aggregate of ten spatial units. An aggregate of an equal numerable [number of] spatial units is equal in substance to an aggregate of an equal numerable [number of] spatial units; an aggregate of an equal numerable [number of] spatial units is not equal in substance to an aggregate of other than an equal numerable [number of] spatial units. Likewise also with an equal innumerable [number of] spatial units; likewise also with an equal infinite [number of] spatial units. For that reason, Gautama, it is said: 'equal in substance, equal in substance.'"
"For what reason, Venerable Sir, is it said: 'equal in realm, equal in realm'?"
"Gautama, a pudgala occupying one spatial unit is equal in realm to a pudgala occupying one spatial unit; a pudgala occupying one spatial unit is not equal in realm to a pudgala occupying other than one spatial unit. In this way, up to occupying ten spatial units. A pudgala occupying an equal numerable [number of] spatial units is equal in realm to a pudgala occupying an equal numerable [number of] spatial units; a pudgala occupying an equal numerable [number of] spatial units is not equal in realm to a pudgala occupying other than an equal numerable [number of] spatial units. Likewise also occupying an equal innumerable [number of] spatial units. For that reason, Gautama, it is said: 'equal in realm, equal in realm.'"
"For what reason, Venerable Sir, is it said: 'equal in time, equal in time'?"
"Gautama, a pudgala with a duration of one samaya is equal in time to a pudgala with a duration of one samaya; a pudgala with a duration of one samaya is not equal in time to a pudgala with a duration of other than one samaya. In this way, up to a duration of ten samayas. With a duration of an equal numerable [number of] samayas it is just the same; likewise also with a duration of an equal innumerable [number of] samayas. For that reason, Gautama, it is said: 'equal in time, equal in time.'"
"For what reason, Venerable Sir, is it said: 'equal in existence, equal in existence'?"
"Gautama, an inhabitant of hell is equal in the sense of existence to an inhabitant of hell; it is not equal in the sense of existence to what is other than an inhabitant of hell. An animal is just the same; likewise a human, likewise a celestial being too. For that reason, Gautama, it is said: 'equal in existence, equal in existence.'"
"For what reason, Venerable Sir, is it said: 'equal in state, equal in state'?"
"Gautama, a pudgala of one degree of blackness is equal in state to a pudgala of one degree of blackness; a pudgala of one degree of blackness is not equal in state to a pudgala of other than one degree of blackness. In this way, up to ten degrees of blackness; likewise a pudgala of an equal numerable degrees of blackness; likewise also of an equal innumerable degrees of blackness; likewise also of an equal infinite degrees of blackness. As with black, so with blue, red, yellow, [and] white. Likewise fragrant smell, likewise foul smell. Likewise bitter, up to sweet. Likewise rough, up to dry. A state of fruition is equal in state to a state of fruition; a state of fruition is not equal in state to a state other than a state of fruition. Likewise a state of subsidence, a state of destruction, a state of destruction-and-subsidence, [and] an inherent state. A combined state is equal in state to a combined state; a combined state is not equal in state to a state other than a combined state. For that reason, Gautama, it is said: 'equal in state, equal in state.'"
"For what reason, Venerable Sir, is it said: 'equal in shape, equal in shape'?"
"Gautama, a circular shape is equal in shape to a circular shape; a circular shape is not equal in shape to a shape other than a circular shape. Likewise round, triangular, quadrangular, [and] oblong. A symmetrical shape is equal in shape to a symmetrical shape; a symmetrical shape is not equal in shape to a shape other than a symmetrical shape. Likewise circular too, likewise upper-heavy, hunchbacked, dwarfish, [and] asymmetrical. For that reason, Gautama, it is said: 'equal in shape, equal in shape.'"

"Venerable Sir, does a homeless ascetic who has renounced food take nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully pass away, and after that take nourishment uninfatuated, ungreedy, uncraving, [and] unattached?"
"Yes, Gautama, a homeless ascetic who has renounced food takes nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully passes away, and after that takes nourishment uninfatuated, ungreedy, uncraving, [and] unattached."
"For what reason, Venerable Sir, is it said: 'A homeless ascetic who has renounced food takes nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully passes away, and after that takes nourishment uninfatuated, ungreedy, uncraving, [and] unattached'?"
"Gautama, a homeless ascetic who has renounced food becomes infatuated, greedy, craving, [and] attached regarding food, then afterwards peacefully passes away, and after that becomes uninfatuated, ungreedy, uncraving, [and] unattached regarding food. For that reason, Gautama, it is said, up to: 'he takes nourishment.'"

"Venerable Sir, are there gods called Lavasaptama—are there gods called Lavasaptama?"
"Yes, they do exist."
"For what reason, Venerable Sir, is it said: 'Gods called Lavasaptama, gods called Lavasaptama'?"
"Gautama, just as if some man, young [...] endowed with fine craft skills, were to cut seven portions of stalks—collecting them again and again, gathering them together again and again, thinking 'Just at this very moment!'—from ripe, mature, yellow stalks with yellow nodes of śāli rice, or vīhi rice, or wheat, or barley, or coarse barley, using a sharp, newly sharpened sickle; if, Gautama, those gods had only that much lifespan left, then indeed those gods, attaining liberation, awakening, release, and entering final nirvāṇa in that very embodiment, would make an end of all suffering. For that reason, Gautama, it is said: 'Gods called Lavasaptama, gods called Lavasaptama.'"

"Venerable Sir, are there gods born in the Anuttara celestial abodes—are there gods born in the Anuttara celestial abodes?"
"Yes, they do exist."
"For what reason, Venerable Sir, is it said: 'Gods born in the Anuttara celestial abodes, gods born in the Anuttara celestial abodes'?"
"Gautama, for the gods born in the Anuttara celestial abodes, the sounds are unsurpassable, the forms are unsurpassable, the scents are unsurpassable, the tastes are unsurpassable, and the touches are unsurpassable. For that reason, Gautama, it is said: 'Gods born in the Anuttara celestial abodes, gods born in the Anuttara celestial abodes.'"
"With how much residual karma, Venerable Sir, are the gods born into the status of gods of the Anuttara celestial abodes?"
"Gautama, with as much residual karma as a nirgrantha śramaṇa dissipates by undertaking a sixth-meal fast, with that much residual karma are they born into the status of gods of the Anuttara celestial abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!"