Viyahapannatti 16.1: Uddeśaka 1: adhikaraṇa

1. The Anvil, 2. Old Age, 3. Karma, 4. As Many, 5. Gaṅgadatta, and 6. The Dream;
7. Application, 8. The World, 9. Bali, 10. Clairvoyance, 11. Island, 12. Ocean, 13. Direction, 14. Thunder.

At that time, in that period, in Rājagṛha, while venerating [him] up to, he spoke thus:
"Venerable Sir! Does wind-body originate upon an anvil?"
"Yes, it does."
"Venerable Sir, does it perish when touched? Does it perish when not touched?"
"Gautama, it perishes when touched, not when untouched."
"Venerable Sir, does it depart embodied? Does it depart unembodied?"
"Gautama, it departs sometimes embodied, sometimes unembodied."
"Venerable Sir, for what reason is it said: 'It departs sometimes embodied, sometimes unembodied'?"
"Gautama, four bodies have been declared for a wind-body, that is: gross, protean, fiery, and karmic. Having discarded the gross and protean, it departs with the fiery and karmic. For that reason, Gautama, it is said: 'It departs sometimes embodied, sometimes unembodied.'"

"Venerable Sir, for how long a time does fire-body remain in a charcoal brazier?"
"Gautama, at minimum for an antarmuhūrta, at maximum for three nights and days. Other wind-bodies also originate there; fire-body does not blaze without wind-body."

"Venerable Sir, when a man is turning or stirring iron in an iron furnace with iron tongs, with how many activities [is he affected]?"
"Gautama, as long as that man turns or stirs iron in an iron furnace with iron tongs, so long is that man touched by five activities, from bodily activity up to deprivation-of-life activity. And also those souls from whose bodies the iron was produced, the iron furnace was produced, the tongs were produced, the charcoal was produced, the charcoal poker was produced, and the bellows was produced—those souls too are touched by five activities, from bodily activity up to deprivation-of-life activity."
"Venerable Sir, when a man, having taken iron from an iron furnace with iron tongs, is lifting it up or putting it down upon an anvil, with how many activities [is he affected]?"
"Gautama, as long as that man, having taken iron from an iron furnace with iron tongs, lifts it up or puts it down upon an anvil, so long is that man touched by five activities, from bodily activity up to deprivation-of-life activity. And also those souls from whose bodies the iron was produced, the tongs were produced, the large hammer was produced, the small hammer was produced, the anvil was produced, the anvil-block was produced, the water-trough was produced, and the smithy was produced—those souls too are touched by five activities, from bodily activity up to deprivation-of-life activity."

"Venerable Sir, is a soul an instrument of strife? Is it strife?"
"Gautama, a soul is both an instrument of strife and strife."
"Venerable Sir, for what reason is it said: 'A soul is both an instrument of strife and strife'?"
"Gautama, with reference to non-abstinence. For that reason, Gautama, it is said: 'A soul is both an instrument of strife and strife.'"
"Venerable Sir, is an inhabitant of hell an instrument of strife? Is it strife?"
"Gautama, it is both an instrument of strife and strife. Just as for soul, so also for an inhabitant of hell; thus continuously up to celestial beings."
"Venerable Sir, is a soul endowed with an instrument of strife? Free from an instrument of strife?"
"Gautama, it is endowed with an instrument of strife, not free from an instrument of strife."
"For what reason—" [the same question].
"Gautama, with reference to non-abstinence. For that reason, up to: not free from an instrument of strife. Thus up to celestial beings."
"Venerable Sir, is a soul an instrument of self-strife? An instrument of other-strife? An instrument of both-strife?"
"Gautama, it is an instrument of self-strife, an instrument of other-strife, and an instrument of both-strife."
"Venerable Sir, for what reason is it said: up to: an instrument of both-strife?"
"Gautama, with reference to non-abstinence. For that reason, up to: an instrument of both-strife. Thus up to celestial beings."
"Venerable Sir, is the strife of souls produced by self-effort? Produced by other-effort? Produced by both-effort?"
"Gautama, it is produced by self-effort, produced by other-effort, and produced by both-effort."
"Venerable Sir, for what reason is it said thus?"
"Gautama, with reference to non-abstinence. For that reason, up to: produced by both-effort. Thus up to celestial beings."

"How many bodies, Venerable Sir, have been proclaimed?"
"Gautama! Five bodies have been proclaimed, namely: the gross body (audārika), the transformational body (vaikriya), the conveyance body (āhāraka), the luminous body (taijasa), and the karmic body (kārmaṇa)."
"How many sense organs, Venerable Sir, have been proclaimed?"
"Gautama! Five sense organs have been proclaimed, namely: the auditory sense organ, the visual sense organ, the olfactory sense organ, the gustatory sense organ, and the tactile sense organ."
"Of how many kinds, Venerable Sir, has yoga (activity) been proclaimed?"
"Gautama! Yoga has been proclaimed to be of three kinds, namely: mental yoga, verbal yoga, and bodily yoga."
"Venerable Sir, when a jīva produces a gross body, is it the anvil (adhikaraṇī) or the implement/anvil-instrument (adhikaraṇa)?"
"Gautama! It is both the anvil and the implement."
"Why, Venerable Sir, is it said: 'It is both the anvil and the implement'?"
"Gautama! It is with reference to non-restraint (avirati). For that reason, Gautama, it is said up to: 'and the implement.'"
"Venerable Sir, when an earth-bodied being produces a gross body, is it the anvil or the implement?"
"In the very same way. Thus up to human beings. Likewise also for the transformational body, with the only difference: for whichever [being] possesses it."
"Venerable Sir, when a jīva produces a conveyance body, is it the anvil—[this is the] question."
"Gautama! It is both the anvil and the implement."
"Why […] up to: 'and the implement'?"
"Gautama! It is with reference to negligence (pramāda). For that reason […] up to: 'and the implement.' Thus also for a human being. The luminous body is like the gross body, with the only difference: it should be stated for all jīvas. Likewise also for the karmic body."
"Venerable Sir, when a jīva produces the auditory sense organ, is it the anvil or the implement?"
"Just as for the gross body, in the very same way it should be stated for the auditory sense organ too, with the only difference: for whichever [being] possesses an auditory sense organ. Likewise also for the visual, olfactory, gustatory, and tactile sense organs, with the only difference: it should be known according to whichever [being] possesses whichever [sense organ]."
"Venerable Sir, when a jīva produces mental yoga, is it the anvil or the implement?"
"Just as for the auditory sense organ, in the very same way without remainder. Verbal yoga is just the same, with the only difference: excluding one-sensed beings. Bodily yoga is likewise, with the only difference: for all jīvas up to celestial beings in vaimānika abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!"