Viyahapannatti 18.7: Uddeśaka 7: kevalī

In Rājagṛha, up to: he spoke thus: "Venerable Sir, the followers of other doctrines declare thus, up to: propound thus: 'Indeed, a kevalin is possessed by the possession of a yakṣa; and indeed, being possessed by the possession of a yakṣa, a kevalin at times speaks two kinds of speech, namely: falsehood or mixed truth-and-falsehood.' How is that so, Venerable Sir?"
"Gautama! That which those followers of other doctrines, up to: those who say thus, say falsely. But I, Gautama, declare thus, speak, explain, and propound: A kevalin is never possessed by the possession of a yakṣa; a kevalin, being possessed by the possession of a yakṣa, never at times speaks two kinds of speech, namely: falsehood or mixed truth-and-falsehood. A kevalin at times speaks two kinds of speech that are blameless and non-injurious to others, namely: truth, or neither-truth-nor-falsehood."

"How many kinds, Venerable Sir, of attachment are declared?"
"Gautama, three kinds of attachment are declared, namely: karmic attachment, bodily attachment, and external paraphernalia-and-equipment attachment."
"As for hell-beings, Venerable Sir—" [the same] question.
"Gautama, two kinds of attachment are declared, namely: karmic attachment and bodily attachment. For the rest up to Vaimānikas, excluding one-sensed beings, there are three kinds of attachment. For one-sensed beings, two kinds of attachment are declared, namely: karmic attachment and bodily attachment."
"How many kinds, Venerable Sir, of attachment are declared?"
"Gautama, three kinds of attachment are declared, namely: animate, inanimate, and mixed. It is the same for hell-beings as well. In this manner, without remainder up to Vaimānikas."
"How many kinds, Venerable Sir, of possession are declared?"
"Gautama, three kinds of possession are declared, namely: karmic possession, bodily possession, and external paraphernalia-and-equipment possession."
"For hell-beings, Venerable Sir, how many kinds of possession are declared?" Just as two series were stated for attachment, so also two series should be stated for possession.
"How many kinds, Venerable Sir, of application are declared?"
"Gautama, three kinds of application are declared, namely: mental application, vocal application, and bodily application."
"For hell-beings, Venerable Sir, how many kinds of application are declared?" In the very same way; thus up to the Stanitakumāras.
Concerning earth-bodied beings—[the same] question.
"Gautama, one application is declared, namely bodily application. Thus up to plant-bodied beings."
Concerning two-sensed beings—[the same] question.
"Gautama, two kinds of application are declared, namely: vocal application and bodily application. Thus up to four-sensed beings. For the rest, up to Vaimānikas, all three kinds [are declared]."
"How many kinds, Venerable Sir, of misapplication are declared?"
"Gautama, three kinds of misapplication are declared, namely: mental misapplication [etc.]. Just as the series was stated for application, so also it should be stated for misapplication."
"How many kinds, Venerable Sir, of proper application are declared?"
"Gautama, three kinds of proper application are declared, namely: proper mental application, proper vocal application, and proper bodily application."
"For humans, Venerable Sir, how many kinds of proper application are declared?" In the very same way.
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [Gautama said,] up to: he dwelt [in contentment].
Then the ascetic, the Lord Mahāvīra, at another time set forth from the Guṇaśīla caitya in the city of Rājagṛha, and having set forth, wandered on his tour in the surrounding country.

At that time and in that period, there was a city named Rājagṛha. The Guṇaśīla caitya—the description [should be supplied] up to the slab of black rock. Not far from that Guṇaśīla caitya, many followers of other doctrines dwelt, namely: Kālodāyin, Śailodāyin, Śaivālodāyin, Udaka, Nāmudaka, Nammudaka, Annavālaka, Śailavālaka, Śaṅkhavālaka, [and] the householder Suhastin.

Then, on one occasion, when those followers of other doctrines had gathered together, assembled, seated, and settled in one place, this mutual conversation and discussion arose among them: “Indeed, the śramaṇa Jñātṛputra expounds five existent entities (astikāyas), namely: the entity of Dharma up to the entity of pudgala.

Therein, the śramaṇa Jñātṛputra expounds four existent entities as non-living bodies (ajīvakāyas), namely: the entity of Dharma, the entity of Adharma, the entity of space (ākāśa), [and] the entity of pudgala. And the śramaṇa Jñātṛputra expounds one existent entity—the entity of jīva—as a formless body (arūvikāya), a living body (jīvakāya).

Therein, the śramaṇa Jñātṛputra expounds four existent entities as formless bodies, namely: the entity of Dharma, the entity of Adharma, the entity of space, [and] the entity of jīva. And the śramaṇa Jñātṛputra expounds one existent entity—the entity of pudgala—as a corporeal body (rūvikāya), a non-living body. Now, how can this, indeed, be so?”

There in the city of Rājagṛha, a lay follower of the śramaṇas named Madduka dwelt—affluent, up to not disparaged by many people, one who comprehended the living and the non-living, up to lived.

Then, at some time, the śramaṇa, the Lord Mahāvīra, wandering in regular succession, journeying from village to village, dwelling in ease, arrived where the city of Rājagṛha was, where the Guṇaśīla caitya was, and stayed there. The assembly went forth up to pays homage.

Then, when the lay follower Madduka received news of this matter, being glad, pleased, delighted in heart, joyful, happy-minded, exceedingly cheerful, his heart expanding with joy, he bathed, up to adorned his body with few but costly ornaments, and departed from his own house. Having departed, walking on foot, he went through the midst of the city of Rājagṛha; having gone forth, he passed near those followers of other doctrines.

Then those followers of other doctrines saw the lay follower Madduka passing nearby. Having seen him, they called to one another and spoke thus: “Indeed, beloved of the gods, this discussion of ours remains unresolved, and here the lay follower Madduka is passing near us. Therefore, it would surely be better, beloved of the gods, for us to ask this matter of the lay follower Madduka.” Having thus agreed to this proposition among themselves, they approached where the lay follower Madduka was. Having approached, they said this to the lay follower Madduka: “Indeed, Madduka, your master of Dharma, teacher of Dharma, the śramaṇa Jñātṛputra expounds five existent entities, namely: the entity of Dharma up to the entity of pudgala; and so on up to expounds [the entity of pudgala] as a corporeal body, a non-living body. Now, how can this be so, Madduka?”

Then the lay follower Madduka spoke thus to those followers of other doctrines: “If an effect is produced, we know and perceive [the cause]; but if no effect is produced, we do not know and do not perceive [it].”

Then those followers of other doctrines spoke thus to the lay follower Madduka: “What sort of lay follower of the śramaṇas are you, Madduka, who does not know and does not perceive this matter?”

Then the lay follower Madduka spoke thus to those followers of other doctrines:
“Long-lived ones, does the wind-body blow?” “Yes, it does.”
“Long-lived ones, do you see the form of the wind-body as it blows?”
“That meaning is not tenable.”
“Long-lived ones, are there material particles connected with the sense of smell?”
“Yes, there are.”
“Long-lived ones, do you see the form of the material particles connected with the sense of smell?”
“That meaning is not tenable.”
“Long-lived ones, is there a fire-body contained within fire-sticks (araṇi)?”
“Yes, there is.”
“Long-lived ones, do you see the form of the fire-body contained within fire-sticks?”
“That meaning is not tenable.”
“Long-lived ones, are there forms situated beyond the ocean?”
“Yes, there are.”
“Long-lived ones, do you see the forms situated beyond the ocean?”
“That meaning is not tenable.”
“Long-lived ones, are there forms situated in the world of the gods?”
“Yes, there are.”
“Long-lived ones, do you see the forms situated in the world of the gods?” “That meaning is not tenable.”
“In the very same manner, long-lived ones, if whatever I, or you, or any other un-omniscient person (chadmastha) does not know or see does not exist, then very many things in the world would cease to exist for you!” Having thus replied to those followers of other doctrines, he went to where the Guṇaśīla caitya was, where the śramaṇa, the Lord Mahāvīra was. Having approached, he worshipped the śramaṇa, the Lord Mahāvīra with the fivefold form of reverence up to attended upon him.

Addressing Madduka, the śramaṇa, the Lord Mahāvīra said to the lay follower Madduka: “Well said, Madduka, to those followers of other doctrines! Excellent, Madduka, was what you said to those followers of other doctrines! For whoever, Madduka, speaks, expounds, explains, shows, demonstrates, or points out among a multitude of people a meaning, a reason, a question, or an answer that is unknown, unseen, unheard, unexperienced, or not understood—that person engages in disrespect toward the arhats, disrespect toward the Dharma expounded by the arhats, disrespect toward the omniscient ones (kevalins), and disrespect toward the Dharma expounded by the omniscient ones. Therefore, Madduka, well said was what you said to those followers of other doctrines! Excellent, Madduka, was what you said to those followers of other doctrines!”

Then the lay follower Madduka, addressed thus by the śramaṇa, the Lord Mahāvīra, became glad and pleased. He praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, neither too close nor too far, desiring to hear, bowing down, facing [him], he attended with devotion, with hands folded in reverent salutation.

Then the śramaṇa, the Lord Mahāvīra expounded the Dharma to the lay follower Madduka and to that vast assembly, until the assembly dispersed.

Then the lay follower Madduka, having heard and grasped the Dharma before the śramaṇa, the Lord Mahāvīra, glad and pleased, asked questions. Having asked, he grasped the meanings. Having grasped them, he arose from his seat; having arisen, he praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, he departed in the same direction from which he had come.

“Venerable Sir!” The venerable Gautama praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, he spoke thus: “Is the lay follower Madduka capable, Venerable Sir, of becoming tonsured and renouncing the householder's life for the homeless state in the presence of the beloved of the gods?”
“That meaning is not tenable. In this manner, just as in the case of Śaṅkha, so also with regard to Aruṇābha, up to he will make an end [of suffering].”

"Is a deva, Venerable Sir, of great supernatural power [and] up to of great authority, capable of creating a thousand forms and waging battle with one another?"
"Yes, he is capable."
"Are those bodies, Venerable Sir, pervaded by a single soul or pervaded by many souls?"
"Gautama! They are pervaded by a single soul, not pervaded by many souls."
"Are the spaces between those bodies, Venerable Sir, pervaded by a single soul or pervaded by many souls?"
"Gautama! They are pervaded by a single soul, not pervaded by many souls."
"Venerable Sir, if a man in the space between should touch or grasp with hand, foot, finger, needle, wood, or splinter, or scratch or scrape, or cut or pierce with another sharp weapon, or scorch with fire, would he cause any ache or intense pain to those space-points of the soul? Or make an incision in the skin?"
"This meaning is not competent. Indeed, no weapon has effect there."

"Is there, Venerable Sir, battle between devas and asuras, battle between devas and asuras?"
"Yes, there is."
"When battles are taking place between devas and asuras, Venerable Sir, what transforms into the jewel-weapon of those devas?"
"Gautama! Whatever grass, wood, leaf, or gravel those devas touch, that transforms into the jewel-weapon of those devas."
"As [it is] for the devas, is it likewise for the Asurakumāras?"
"This meaning is not competent. For the Asurakumāras, the jewel-weapons are declared to be constantly created by transmutation."

"Is a deva, Venerable Sir, of great supernatural power [and] up to of great authority, capable of quickly returning after circumambulating the Lavaṇa Ocean?"
"Yes, he is capable."
"Is a deva, Venerable Sir, of great supernatural power [and] up to of great authority, capable of quickly returning after circumambulating Dhātakīkhaṇḍa Island?"
"Yes, he is capable. Likewise, up to: capable of quickly returning after circumambulating Rucakavara Island?"
"Yes, he is capable. Beyond that he may pass, but he would not circumambulate it."

"Are there, Venerable Sir, devas who exhaust infinite karmic parts in a minimum of one, two, or three, [or] a maximum of five hundred years?"
"Yes, there are."
"Are there, Venerable Sir, devas who exhaust infinite karmic parts in a minimum of one, two, or three, [or] a maximum of five thousand years?"
"Yes, there are."
"Are there, Venerable Sir, devas who exhaust infinite karmic parts in a minimum of one, two, or three, [or] a maximum of five hundred thousand years?"
"Yes, there are."
"Which devas are they, Venerable Sir, who exhaust infinite karmic parts in a minimum of one [hundred] up to five hundred years? Which devas are they, Venerable Sir, who exhaust [infinite karmic parts] up to in five thousand years? Which devas are they, Venerable Sir, who exhaust [infinite karmic parts] up to in five hundred thousand years?"
"Gautama! The Vāṇamantara devas exhaust infinite karmic parts in one hundred years. The Bhavanavāsin devas, except for the Asurendras, exhaust infinite karmic parts in two hundred years. The Asurakumāra devas exhaust infinite karmic parts in three hundred years. The Jyotiṣka devas in the form of planets, lunar mansions, and stars exhaust infinite karmic parts in four hundred years. The moon and the sun, the Jyotiṣkendras, kings of the Jyotiṣkas, exhaust infinite karmic parts in five hundred years.
The devas residing in Saudharma and Īśāna exhaust infinite karmic parts in one thousand years. The devas residing in Sanatkumāra and Māhendra exhaust infinite karmic parts in two thousand years. Likewise, by this formulation: the devas residing in Brahmaloka and Lāntaka exhaust infinite karmic parts in three thousand years. The devas residing in Mahāśukra and Sahasrāra exhaust infinite karmic parts in four thousand years. The devas residing in Ānata, Prāṇata, Āraṇa, and Acyuta exhaust infinite karmic parts in five thousand years.
The devas residing in the lower Graiveyaka exhaust infinite karmic parts in one hundred thousand years. The devas residing in the middle Graiveyaka exhaust infinite karmic parts in two hundred thousand years. The devas residing in the upper Graiveyaka exhaust infinite karmic parts in three hundred thousand years. The devas residing in Vijaya, Vaijayanta, Jayanta, and Aparājita exhaust infinite karmic parts in four hundred thousand years. The devas residing in Sarvārthasiddha exhaust infinite karmic parts in five hundred thousand years.
These, Gautama, are those devas who exhaust infinite karmic parts in a minimum of one, two, or three, [and] a maximum of five hundred years. These, Gautama, are those devas who exhaust [infinite karmic parts] up to in five thousand years. These, Gautama, are those devas who exhaust [infinite karmic parts] up to in five hundred thousand years."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"