Viyahapannatti 18.3: Uddeśaka 3: mākaṃdī putra

At that time, in that period, there was the city named Rājagṛha—[to be described as before]; the Guṇaśīla caitya—[to be described as before], up to the assembly departed. At that time, in that period, a disciple of the ascetic, the Lord Mahāvīra, a homeless ascetic named Māgaṃdiyaputta, gentle by nature—just as Maṇḍiyaputta [was described], up to as he was paying homage, spoke thus:
"Is it true, Venerable Sir, that an earth-bodied being having grey leśyā, departing immediately from among earth-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, and having awakened, thereafter attains liberation, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, an earth-bodied being having grey leśyā, up to puts an end to all suffering."
"Is it true, Venerable Sir, that a water-bodied being having grey leśyā, departing immediately from among water-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, up to puts an end to all suffering."
"Is it true, Venerable Sir, that a plant-bodied being having grey leśyā, departing immediately from among plant-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, and having awakened, thereafter attains liberation, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, up to puts an end to all suffering."
Saying, 'So it is, Venerable Sir! So it is, Venerable Sir!', the homeless ascetic Māgaṃdiyaputta paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, he approached the ascetic Nirgranthas. Having approached, he spoke thus to the ascetic Nirgranthas: "Indeed, noble ones! An earth-bodied being having grey leśyā likewise, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā likewise, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā likewise, up to puts an end to all suffering."
Then those ascetic Nirgranthas did not believe, did not trust, and did not accept this matter as the homeless ascetic Māgaṃdiyaputta was thus explaining, up to thus propounding. Not believing, not trusting, and not accepting this matter, they approached the ascetic, the Lord Mahāvīra. Having approached, they paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, they spoke thus: "Indeed, Venerable Sir! The homeless ascetic Māgaṃdiyaputta thus explains to us, up to propounds: 'Indeed, noble ones! An earth-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā also, up to puts an end to all suffering.' How is this so, Venerable Sir?"
Addressing those ascetic Nirgranthas, the ascetic, the Lord Mahāvīra, spoke thus: "Noble ones! That which the homeless ascetic Māgaṃdiyaputta explains to you, up to propounds: 'Indeed, noble ones! An earth-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā also, up to puts an end to all suffering'—this matter is indeed true. I too, noble ones, thus explain, thus say, thus declare, thus propound: Indeed, noble ones! An earth-bodied being having black leśyā, [departing] from among earth-bodied beings having black leśyā, up to puts an end to all suffering. Indeed, noble ones! An earth-bodied being having blue leśyā, up to puts an end to all suffering. So also [one] having grey leśyā. Just as the earth-bodied being, so also the water-bodied being, so also the plant-bodied being. This matter is indeed true."
Saying, 'So it is, Venerable Sir! So it is, Venerable Sir!', the ascetic Nirgranthas paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, they approached the homeless ascetic Māgaṃdiyaputta. Having approached, they paid homage and bowed down to the homeless ascetic Māgaṃdiyaputta, and having paid homage and bowed down, with proper deference repeatedly asked his forgiveness for this matter.

Then that homeless ascetic Māgaṃdiyaputta arose, and having arisen, went to where the śramaṇa, the Lord Mahāvīra was. Having approached, he paid homage and bowed down to the śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, he spoke thus:
“Venerable Sir, when a homeless ascetic of cultivated self is experiencing all karma, dissipating all karma, dying every death, abandoning every body; experiencing the final karma, dissipating the final karma, dying the final death, abandoning the final body; experiencing the karma of the time of death, dissipating the karma of the time of death, dying the death of the time of death, abandoning the body of the time of death—are those final dissipated pudgalas declared to be subtle pudgalas, O long-lived śramaṇa, and do they pervade the entire universe and remain?”
“Yes, Māgaṃdiyaputta. When a homeless ascetic of cultivated self is experiencing all karma […] those final dissipated pudgalas are declared to be subtle pudgalas, O long-lived śramaṇa, and they pervade the entire universe and remain.”
“Venerable Sir, does an unliberated human know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas?”
“Māgaṃdiyaputta, that matter is not meaningful.”
“For what reason, Venerable Sir, is it said: ‘An unliberated human does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas’?”
“Māgaṃdiyaputta, there is even a certain deity who does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas. For that reason, Māgaṃdiyaputta, it is said: ‘An unliberated human does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas; those pudgalas are declared to be subtle, O long-lived śramaṇa, and they pervade the entire universe and remain.’ ”
“Venerable Sir, do inhabitants of hell know and see those dissipated pudgalas? Do they consume them as nourishment? Or do they neither know nor see them, nor consume them as nourishment?”
“Māgaṃdiyaputta, inhabitants of hell do not know or see those dissipated pudgalas, but they consume them as nourishment. Likewise up to five-sensed animals.”
“Venerable Sir, do humans know and see those dissipated pudgalas? Do they consume them as nourishment? Or do they neither know nor see them, nor consume them as nourishment?”
“Māgaṃdiyaputta, some know and see, and consume them as nourishment; some do not know and do not see, but consume them as nourishment.”
“For what reason, Venerable Sir, is it said: ‘Some know and see, and consume them as nourishment; some do not know and do not see, but consume them as nourishment’?”
“Māgaṃdiyaputta, humans are declared to be of two kinds: sentient and non-sentient. There, those who are non-sentient do not know and do not see, but consume them as nourishment. There, those who are sentient are declared to be of two kinds: attentive and non-attentive. There, those who are non-attentive do not know and do not see, but consume them as nourishment. There, those who are attentive know and see, and consume them as nourishment. For that reason, Māgaṃdiyaputta, it is said: ‘Some do not know and do not see, but consume them as nourishment; some know and see, and consume them as nourishment.’ Vāṇamantara and Jyotiṣka deities are like inhabitants of hell.”
“Venerable Sir, do Vaimānika deities know and see those dissipated pudgalas? Do they consume them as nourishment?
[Māgaṃdiyaputta, they are of two kinds: deceitful ones born with wrong view] and deceitless ones born with right view. There, those who are deceitful and born with wrong view do not know and do not see, but consume them as nourishment. There, those who are deceitless and born with right view are declared to be of two kinds: those immediately born and those born earlier. There, those who are immediately born do not know and do not see, but consume them as nourishment. There, those who are born earlier are declared to be of two kinds: developed and undeveloped. There, those who are undeveloped do not know and do not see, but consume them as nourishment. There, those who are developed are declared to be of two kinds: attentive and non-attentive. There, those who are non-attentive do not know and do not see, but consume them as nourishment. There, those who are attentive know and see, and consume them as nourishment. For that reason, Māgaṃdiyaputta, it is said: ‘Some do not know and do not see, but consume them as nourishment; some know and see, and consume them as nourishment.’ ”

"Venerable Sir, how many kinds of bonding are taught?"
"Mākandikaputra, two kinds of bonding are taught, namely: material bonding and psychic bonding."
"Venerable Sir, how many kinds of material bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: active bonding and spontaneous bonding."
"Venerable Sir, how many kinds of spontaneous bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: spontaneous bonding with a beginning and spontaneous bonding without a beginning."
"Venerable Sir, how many kinds of active bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: loose-tied bonding and tight-tied bonding."
"Venerable Sir, how many kinds of psychic bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: bonding of primary types and bonding of secondary types."
"Venerable Sir, how many kinds of psychic bonding are taught for inhabitants of hell?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types; and so on up to celestial beings in celestial abodes."
"Venerable Sir, how many kinds of psychic bonding of knowledge-obscuring karma are taught?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types."
"Venerable Sir, how many kinds of psychic bonding of knowledge-obscuring karma are taught for inhabitants of hell?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types; and so on up to celestial beings in celestial abodes. Just as the serial inquiry was spoken for knowledge-obscuring [karma], so also should it be spoken up to obstructive [karma]."

"Venerable Sir, is there any difference in the evil karma of living beings that has been done, that is being done, and that will be done?"
"Yes, there is."
"Venerable Sir, why is it said: 'Is there any difference in the evil karma of living beings that has been done, that is being done, and that will be done?'"
"Mākandikaputra, just as if a man grasps a bow, having grasped [it] grasps an arrow, having grasped [it] takes up a stance, having taken up a stance draws the arrow back to his ear, having drawn [it] shoots it up into the sky; is it not so, Mākandikaputra, that as that arrow is shot up into the sky, it moves differently, shakes differently, wavers differently, throbs differently, rubs differently, is agitated differently, accelerates differently, and transforms into various states differently?"
"Yes, Lord, it moves differently, up to transforms into various states differently."
"For that reason, Mākandikaputra, it is said: 'It moves differently, up to transforms into various states differently.'"
"Venerable Sir, [is there any difference] in the evil karma of inhabitants of hell that has been done?" It is just the same. And so on up to celestial beings in celestial abodes.

"Venerable Sir, as for the pudgalas that inhabitants of hell take in as nourishment, what portion of those pudgalas, Venerable Sir, do they assimilate in subsequent time? What portion do they dissipate?"
"Mākandikaputra, they assimilate an innumerableth portion, [and] they dissipate an infinite portion."
"Venerable Sir, is anyone able to sit down upon or up to lie down upon those dissipated pudgalas?"
"That meaning is not tenable. O long-lived śramaṇa, these have been said to be without support! And so on up to celestial beings in celestial abodes."
"It is just so, Venerable Sir! It is just so, Venerable Sir!"