Viyahapannatti 25.6: Uddeśaka 6: nirgrantha

1. Exposition, 2. gender, 3. passion, 4. conduct-rule, 5. conduct, 6. transgressive indulgence, 7. knowledge,
8. tīrtha, 9. insignia, 10. body, 11. space, 12. time, 13. realm of rebirth, 14. self-restraint, 15. depth,

16-17. activity and application, 18. passion, 19. leśyā, 20. transformation, 21. bondage, 22. and experience of gender,
23. karma-activation, 24. minor spiritual attainment, 25. instinct, and 26. nourishment,

27. existence, 28. retraction, 29-30. time and interval, 31. projection, 32. field, 33. and touched space,
34. state, 35. measure indeed, 36. [and] relative numerical comparison of the Nirgranthas.

In Rājagṛha, and so on, he spoke thus: "Venerable Sir, how many Nirgranthas are proclaimed?"
"Gautama, five Nirgranthas are proclaimed, namely: the pulāka, the bakuśa, the kusīla, the nirgrantha, and the snātaka."
"Venerable Sir, how many kinds of pulāka are proclaimed?"
"Gautama, five kinds are proclaimed, namely: the knowledge-pulāka, the faith-pulāka, the conduct-pulāka, the insignia-pulāka, and the minimally-subtle pulāka as the fifth."
"Venerable Sir, how many kinds of bakuśa are proclaimed?"
"Gautama, five kinds are proclaimed, namely: the conscious bakuśa, the unconscious bakuśa, the restrained bakuśa, the unrestrained bakuśa, and the minimally-subtle bakuśa as the fifth."
"Venerable Sir, how many kinds of kusīla are proclaimed?"
"Gautama, two kinds are proclaimed, namely: the indulgence-kusīla and the passion-kusīla."
"Venerable Sir, how many kinds of indulgence-kusīla are proclaimed?"
"Gautama, five kinds are proclaimed, namely: the knowledge-indulgence kusīla, the faith-indulgence kusīla, the conduct-indulgence kusīla, the insignia-indulgence kusīla, and the minimally-subtle indulgence kusīla as the fifth."
"Venerable Sir, how many kinds of passion-kusīla are proclaimed?"
"Gautama, five kinds are proclaimed, namely: the knowledge-passion kusīla, the faith-passion kusīla, the conduct-passion kusīla, the insignia-passion kusīla, and the minimally-subtle passion kusīla as the fifth."
"Venerable Sir, how many kinds of nirgrantha are proclaimed?"
"Gautama, five kinds are proclaimed, namely: the first-instant nirgrantha, the non-first-instant nirgrantha, the final-instant nirgrantha, the non-final-instant nirgrantha, and the minimally-subtle nirgrantha as the fifth."
"Venerable Sir, how many kinds of snātaka are proclaimed?"
"Gautama, five kinds are proclaimed, namely: one of unblemished complexion, the unspotted, the one devoid of karmic particles, the arhat jina kevalin possessing perfectly purified knowledge and faith, and the one free from karmic inflow."
"Venerable Sir, would a pulāka possess gender or be devoid of gender?"
"Gautama, he would possess gender, not be devoid of gender."
"If he possesses gender, would he possess female gender, male gender, or male-neuter gender?"
"Gautama, he would not possess female gender; he would possess male gender, or he would possess male-neuter gender."
"Venerable Sir, would a bakuśa possess gender or be devoid of gender?"
"Gautama, he would possess gender, not be devoid of gender."
"If he possesses gender, would he possess female gender, male gender, or male-neuter gender?"
"Gautama, he would possess female gender, or male gender, or male-neuter gender. So too for the indulgence-kusīla."
"Venerable Sir, would a passion-kusīla possess gender?"—the question.
"Gautama, he might possess gender, or he might be devoid of gender."
"If he is devoid of gender, would he be one whose gender is pacified or one whose gender is destroyed?"
"Gautama, he might be one whose gender is pacified, or one whose gender is destroyed."
"If he possesses gender, would he possess female gender?"—the question.
"Gautama, among all three, just as the bakuśa."
"Venerable Sir, would a nirgrantha possess gender?"—the question.
"Gautama, he would not possess gender; he would be devoid of gender."
"If he is devoid of gender, would he be one whose gender is pacified?"—the question.
"Gautama, he might be one whose gender is pacified, or one whose gender is destroyed."
"Venerable Sir, would a snātaka possess gender?" Just as for the nirgrantha, so too for the snātaka; with the exception that he would not be one whose gender is pacified; he would be one whose gender is destroyed.

"Venerable Sir! Would a pulāka be with passion or free from passion?"
"Gautama! He would be with passion, not free from passion. Likewise up to the kasāyakusīla."
"Venerable Sir! Would a nirgrantha be with passion...?"—the question.
"Gautama! He would not be with passion; he would be free from passion."
"If he is free from passion, would he be one whose passions are pacified, free from passion, or one whose passions are destroyed, free from passion?"
"Gautama! He may be one whose passions are pacified, free from passion, or he may be one whose passions are destroyed, free from passion. So also the snātaka, with the difference: he would not be one whose passions are pacified, free from passion; he would be one whose passions are destroyed, free from passion."

"Venerable Sir! Would a pulāka be of fixed conduct, or not of fixed conduct?"
"Gautama! He may be of fixed conduct, or he may not be of fixed conduct. Likewise up to the snātaka."
"Venerable Sir! Would a pulāka be in the practice of the Jinas, or in the practice of the elders, or beyond conduct?"
"Gautama! He would not be in the practice of the Jinas; he would be in the practice of the elders; he would not be beyond conduct."
"Regarding the bakuśa..."—the question.
"Gautama! He may be in the practice of the Jinas, or he may be in the practice of the elders; he would not be beyond conduct. Likewise also the paḍisevaṇākusīla."
"Regarding the kasāyakusīla..."—the question.
"Gautama! He may be in the practice of the Jinas, or he may be in the practice of the elders, or he may be beyond conduct."
"Regarding the nirgrantha..."—the question.
"Gautama! He would not be in the practice of the Jinas, nor would he be in the practice of the elders; he would be beyond conduct. Likewise also the snātaka."

"Venerable Sir! Would a pulāka be in sāmāyika self-restraint, in chedopasthāpanīya self-restraint, in parihāraviśuddhi self-restraint, in sūkṣmasaṃparāya self-restraint, [or] in yathākhyāta self-restraint?"
"Gautama! He may be in sāmāyika self-restraint, or he may be in chedopasthāpanīya self-restraint; he would not be in parihāraviśuddhi self-restraint, nor in sūkṣmasaṃparāya self-restraint, nor in yathākhyāta self-restraint. Likewise also the bakuśa. Likewise also the paḍisevaṇākusīla."
"Regarding the kasāyakusīla..."—the question.
"Gautama! He may be in sāmāyika self-restraint up to he may be in sūkṣmasaṃparāya self-restraint; he would not be in yathākhyāta self-restraint."
"Regarding the nirgrantha..."—the question.
"Gautama! He would not be in sāmāyika self-restraint up to nor in sūkṣmasaṃparāya self-restraint; he would be in yathākhyāta self-restraint. Likewise also the snātaka."

"Venerable Sir! Would a pulāka be a transgressor or a non-transgressor?"
"Gautama! He would be a transgressor, not a non-transgressor."
"If he is a transgressor, would he be a transgressor of primary virtues, or a transgressor of secondary virtues?"
"Gautama! He may be a transgressor of primary virtues, or he may be a transgressor of secondary virtues. When transgressing primary virtues, he would transgress any one of the five inflows; when transgressing secondary virtues, he would transgress any one of the ten kinds of renunciation."
"Regarding the bakuśa..."—the question.
"Gautama! He would be a transgressor, not a non-transgressor."
"If he is a transgressor, would he be a transgressor of primary virtues, or a transgressor of secondary virtues?"
"Gautama! He would not be a transgressor of primary virtues; he would be a transgressor of secondary virtues. When transgressing secondary virtues, he would transgress any one of the ten kinds of renunciation. The paḍisevaṇākusīla is as the pulāka."
"Regarding the kasāyakusīla..."—the question.
"Gautama! He would not be a transgressor; he would be a non-transgressor. Likewise also the nirgrantha. Likewise also the snātaka."

"Venerable Sir! In how many kinds of knowledge would a pulāka be?"
"Gautama! He may be in two or in three. When being in two, he would be in the two: sensory knowledge and scriptural knowledge. When being in three, he would be in the three: sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Likewise also the bakuśa. Likewise also the paḍisevaṇākusīla."
"Regarding the kasāyakusīla..."—the question.
"Gautama! He may be in two, or in three, or in four. When being in two, he would be in the two: sensory knowledge and scriptural knowledge. When being in three, he would be in the three: sensory knowledge, scriptural knowledge, and clairvoyant knowledge; or, when being in three, he would be in sensory knowledge, scriptural knowledge, and mind-reading knowledge. When being in four, he would be in the four: sensory knowledge, scriptural knowledge, clairvoyant knowledge, and mind-reading knowledge. Likewise also the nirgrantha."
"Regarding the snātaka..."—the question.
"Gautama! He would be in the single omniscience."

"Venerable Sir! How much scripture would a pulāka study?"
"Gautama! At minimum, the third conduct-section of the ninth pūrva; at maximum, he would study nine pūrvas."
"Regarding the bakuśa..."—the question.
"Gautama! At minimum, the eight mothers of the doctrine; at maximum, he would study ten pūrvas. Likewise also the paḍisevaṇākusīla."
"Regarding the kasāyakusīla..."—the question.
"Gautama! At minimum, the eight mothers of the doctrine; at maximum, he would study fourteen pūrvas. Likewise also the nirgrantha."
"Regarding the snātaka..."—the question.
"Gautama! He would be devoid of scriptural study."

"Venerable Sir! Would a pulāka be in a tīrtha, or not in a tīrtha?"
"Gautama! He would be in a tīrtha, not outside a tīrtha. Likewise also the bakuśa. Likewise also the paḍisevaṇākusīla."
"Regarding the kasāyakusīla..."—the question.
"Gautama! He may be in a tīrtha, or he may be outside a tīrtha."
"If he is outside a tīrtha, would he be a tīrthaṅkara, or would he be a pratyekabuddha?"
"Gautama! He may be a tīrthaṅkara, or he may be a pratyekabuddha. Likewise also the nirgrantha. Likewise also the snātaka."

"Venerable Sir! Would a pulāka be in his own emblem, in another's emblem, or in a householder's emblem?"
"Gautama! In terms of external emblem, he may be in his own emblem, or in another's emblem, or in a householder's emblem. In terms of internal emblem, he would invariably be in his own emblem. Likewise up to the snātaka."

"In how many bodies, Venerable Sir, may a pulāka be?"
"Gautama! He may be in three: gross, fiery, and karmic."
"A bakuśa, Venerable Sir—" [the same] question.
"Gautama! He may be in three or in four. Being in three, he may be in the three: gross, fiery, and karmic; being in four, he may be in the four: gross, transformational, fiery, and karmic. Likewise also the paḍisevaṇā-kusīla."
"A kasāya-kusīla—" [the same] question.
"Gautama! He may be in three, or in four, or in five. Being in three, he may be in the three: gross, fiery, and karmic; being in four, he may be in the four: gross, transformational, fiery, and karmic; being in five, he may be in the five: gross, transformational, conveyance, fiery, and karmic. The nirgrantha and the snātaka are as the pulāka."

"Venerable Sir, may a pulāka be in a karmabhūmi? May he be in an akarmabhūmi?"
"Gautama! With reference to birth and actual existence, he may be in a karmabhūmi; he may not be in an akarmabhūmi."
"A bakuśa—" [the same] question.
"Gautama! With reference to birth and actual existence, he may be in a karmabhūmi; he may not be in an akarmabhūmi. With reference to transference, he may be either in a karmabhūmi or in an akarmabhūmi. In this way up to snātaka."

"Venerable Sir, may a pulāka be in a descending cycle period? May he be in an ascending cycle period? Or may he be in a neither-descending-nor-ascending cycle period?"
"Gautama! He may be in a descending cycle period, or he may be in an ascending cycle period, or he may be in a neither-descending-nor-ascending cycle period."
"If he may be in a descending cycle period, may he be in the period of extremely good? May he be in the period of good? May he be in the period of good-bad? May he be in the period of bad-good? May he be in the period of bad? May he be in the period of extremely bad?"
"Gautama! With reference to birth, he may not be in the period of extremely good; he may not be in the period of good; he may be in the period of good-bad, or he may be in the period of bad-good; he may not be in the period of bad; he may not be in the period of extremely bad. With reference to actual existence, he may not be in the period of extremely good; he may not be in the period of good; he may be in the period of good-bad, or he may be in the period of bad-good, or he may be in the period of bad; he may not be in the period of extremely bad."
"If he may be in an ascending cycle period, may he be in the period of extremely bad? May he be in the period of bad? May he be in the period of bad-good? May he be in the period of good-bad? May he be in the period of good? May he be in the period of extremely good?"
"Gautama! With reference to birth, he may not be in the period of extremely bad; he may be in the period of bad, or he may be in the period of bad-good, or he may be in the period of good-bad; he may not be in the period of good; he may not be in the period of extremely good. With reference to actual existence, he may not be in the period of extremely bad; he may not be in the period of bad; he may be in the period of bad-good, or he may be in the period of good-bad; he may not be in the period of good; he may not be in the period of extremely good."
"If he may be in a neither-descending-nor-ascending cycle period, may he be in a fraction corresponding to extremely good? May he be in a fraction corresponding to good? May he be in a fraction corresponding to good-bad? May he be in a fraction corresponding to bad-good?"
"Gautama! With reference to birth and actual existence, he may not be in a fraction corresponding to extremely good; he may not be in a fraction corresponding to good; he may not be in a fraction corresponding to good-bad; he may be in a fraction corresponding to bad-good."
"A bakuśa—" [the same] question.
"Gautama! He may be in a descending cycle period, or he may be in an ascending cycle period, or he may be in a neither-descending-nor-ascending cycle period."
"If he may be in a descending cycle period, may he be in the period of extremely good?"—[the same] question.
"Gautama! With reference to birth and actual existence, he may not be in the period of extremely good; he may not be in the period of good; he may be in the period of good-bad, or he may be in the period of bad-good, or he may be in the period of bad; he may not be in the period of extremely bad. With reference to transference, he may be in any period whatsoever."
"If he may be in an ascending cycle period, may he be in the period of extremely bad?"—[the same] question.
"Gautama! With reference to birth, he may not be in the period of extremely bad, just as with the pulāka. With reference to actual existence, he may not be in the period of extremely bad; he may not be in the period of bad; thus with actual existence also as with the pulāka up to: he may not be in the period of extremely good. With reference to transference, he may be in any period whatsoever."
"If he may be in a neither-descending-nor-ascending cycle period—" [the same] question.
"Gautama! With reference to birth and actual existence, he may not be in a fraction corresponding to extremely good, just as with the pulāka up to: he may be in a fraction corresponding to bad-good. With reference to transference, he may be in any fraction whatsoever. As with the bakuśa,"
"so also the paḍisevaṇā-kusīla; so also the kasāya-kusīla."
"The nirgrantha and the snātaka are as the pulāka, with the only difference that transference is to be stated additionally for them; the rest is just the same."

“Venerable Sir! When a pulāka dies, to which destiny does he go?”
“Gautama! He goes to the realm of the gods.”
“Going to the realm of the gods, is he reborn among the Bhavanavāsins? Is he reborn among the Vāṇamantaras? Is he reborn among the Jyotiṣkas? Is he reborn among the Vaimānikas?”
“Gautama! He is not reborn among the Bhavanavāsins, nor among the Vāṇamantaras, nor among the Jyotiṣkas; he is reborn among the Vaimānikas. Being reborn among the Vaimānikas, at minimum he is reborn in the Saudharma kalpa, and at maximum in the Sahasrāra kalpa.”
“The bakuśa is just the same, with the exception that at maximum [he is reborn] in the Acyuta kalpa. The pratisevanākuśīla is as the bakuśa. The kaṣāyakuśīla is as the pulāka, with the exception that at maximum he is reborn in the Anuttara celestial abodes. The nirgrantha is just the same up to: being reborn among the Vaimānikas, he is reborn in the Anuttara celestial abodes with [a lifespan that is] neither minimum nor maximum.”
“Venerable Sir! When a snātaka dies, to which destiny does he go?”
“Gautama! He goes to the destiny of liberation.”
“Venerable Sir! When a pulāka is reborn among the gods, is he reborn as an Indra? Is he reborn as a sāmānika? Is he reborn as a trāyastriṃśa? Is he reborn as a lokapāla? Is he reborn as an ahamindra?”
“Gautama! With reference to non-violation, he is reborn as an Indra, reborn as a sāmānika, reborn as a trāyastriṃśa, reborn as a lokapāla, but not reborn as an ahamindra. With reference to violation, he is reborn among other [subordinate gods]. So also for the bakuśa. So also for the pratisevanākuśīla.”
“[Regarding] the kaṣāyakuśīla—[the same] question.”
“Gautama! With reference to non-violation, he is reborn as an Indra up to or reborn as an ahamindra. With reference to violation, he is reborn among other [subordinate gods].”
“[Regarding] the nirgrantha—[the same] question.”
“Gautama! With reference to non-violation, he is not reborn as an Indra up to nor reborn as a lokapāla; he is reborn as an ahamindra. With reference to violation, he is reborn among other [subordinate gods].”
“Venerable Sir! What is stated to be the lifespan duration of a pulāka being reborn in the celestial realms?”
“Gautama! At minimum a few palyopamas, at maximum eighteen sāgaropamas.”
“[Regarding] the bakuśa—[the same] question.”
“Gautama! At minimum a few palyopamas, at maximum twenty-two sāgaropamas. So also for the pratisevanākuśīla.”
“[Regarding] the kaṣāyakuśīla—[the same] question.”
“Gautama! At minimum a few palyopamas, at maximum thirty-three sāgaropamas.”
“[Regarding] the nirgrantha—[the same] question.”
“Gautama! Thirty-three sāgaropamas, neither minimum nor maximum.”

“Venerable Sir! How many degrees of self-restraint are stated for a pulāka?”
“Gautama! Innumerable degrees of self-restraint are stated. Thus up to the kaṣāyakuśīla.”
“Venerable Sir! How many degrees of self-restraint are stated for a nirgrantha?”
“Gautama! One single degree of self-restraint that is neither minimum nor maximum. Thus also for the snātaka.”
“Venerable Sir! Among these degrees of self-restraint of the pulāka, bakuśa, pratisevanākuśīla, kaṣāyakuśīla, nirgrantha, and snātaka, which are fewer, more, equal, or specifically greater than which?”
“Gautama! Fewest of all are the single degrees of self-restraint, neither minimum nor maximum, of the nirgrantha and the snātaka. The degrees of self-restraint of the pulāka are innumerably many times greater. The degrees of self-restraint of the bakuśa are innumerably many times greater. The degrees of self-restraint of the pratisevanākuśīla are innumerably many times greater. The degrees of self-restraint of the kaṣāyakuśīla are innumerably many times greater.”

"Venerable Sir! How many modes of conduct are declared for a pulāka?"
"Gautama! Infinite modes of conduct are declared. Likewise up to a snātaka."
"Venerable Sir! In comparison with his own category, is a pulāka deficient, equal, or superior in modes of conduct to a pulāka?"
"Gautama! He may be deficient, he may be equal, or he may be superior.
If he is deficient, he is deficient by an infinite fraction, or deficient by an innumerable fraction, or deficient by a numerable fraction, or deficient by a numerable multiple, or deficient by an innumerable multiple, or deficient by an infinite multiple. If he is superior, he is superior by an infinite fraction, or superior by an innumerable fraction, or superior by a numerable fraction, or superior by a numerable multiple, or superior by an innumerable multiple, or superior by an infinite multiple."
"Venerable Sir! In comparison with an external category, is a pulāka deficient, equal, or superior in modes of conduct to a bakuśa?"
"Gautama! He is deficient, not equal, not superior; he is deficient by an infinite multiple. Likewise also regarding a pratisevanākuśīla.
With a kaṣāyakuśīla, it falls into the six positions just as in one's own category. Regarding a nirgrantha, it is just as with a bakuśa. Likewise also regarding a snātaka."
"Venerable Sir! In comparison with an external category, is a bakuśa deficient, equal, or superior in modes of conduct to a pulāka?"
"Gautama! He is not deficient, not equal, but superior—superior by an infinite multiple."
"Venerable Sir! In comparison with his own category, is a bakuśa… in modes of conduct to a bakuśa?"—[this is] the question.
"Gautama! He may be deficient, he may be equal, or he may be superior. If he is deficient, it falls into the six positions."
"Venerable Sir! In comparison with an external category, is a bakuśa deficient in modes of conduct to a pratisevanākuśīla?"
"It falls into the six positions. Likewise also with a kaṣāyakuśīla."
"Venerable Sir! In comparison with an external category, is a bakuśa… in modes of conduct to a nirgrantha?"—[this is] the question.
"Gautama! He is deficient, not equal, not superior; he is deficient by an infinite multiple. Likewise also regarding a snātaka. The account of the bakuśa is to be stated in the very same way for a pratisevanākuśīla. This very account of the bakuśa applies to a kaṣāyakuśīla, with the difference that even with a pulāka it falls into the six positions."
"Venerable Sir! In comparison with an external category, is a nirgrantha… in modes of conduct to a pulāka?"—[this is] the question.
"Gautama! He is not deficient, not equal, but superior—superior by an infinite multiple. Likewise up to a kaṣāyakuśīla."
"Venerable Sir! In comparison with his own category, is a nirgrantha… to a nirgrantha?"—[this is] the question.
"Gautama! He is not deficient, he is equal, and not superior."
"Venerable Sir! In comparison with an external category, is a nirgrantha… to a snātaka?"—[this is] the question.
"Gautama! He is not deficient, he is equal, and not superior."
"Venerable Sir! In comparison with an external category, is a snātaka… in modes of conduct to a pulāka?"—[this is] the question.
"Gautama! He is not deficient, not equal, but superior—superior by an infinite multiple. Likewise up to a kaṣāyakuśīla."
"Venerable Sir! In comparison with an external category, is a snātaka… to a nirgrantha?"—[this is] the question.
"Gautama! He is not deficient, he is equal, and not superior."
"Venerable Sir! In comparison with his own category, is a snātaka… to a snātaka?"—[this is] the question.
"Gautama! He is not deficient, he is equal, and not superior."
"Venerable Sir! Among the minimum and maximum modes of conduct of these pulākas, bakuśas, pratisevanākuśīlas, kaṣāyakuśīlas, nirgranthas, and snātakas, which are fewer, greater, equal, or specifically more compared to which?"
"Gautama! 1. The minimum modes of conduct of these two, the pulāka and the kaṣāyakuśīla, are both equal and fewest of all. 2. The maximum modes of conduct of the pulāka are an infinite multiple. 3. The minimum modes of conduct of these two, the bakuśa and the pratisevanākuśīla, are both equal and an infinite multiple. 4. The maximum modes of conduct of the bakuśa are an infinite multiple. 5. The maximum modes of conduct of the pratisevanākuśīla are an infinite multiple. 6. The maximum modes of conduct of the kaṣāyakuśīla are an infinite multiple. 7. The non-minimum and non-maximum modes of conduct of these two, the nirgrantha and the snātaka, are both equal and an infinite multiple."

"Venerable Sir! Would a pulāka be endowed with activity (sayogī) or devoid of activity (ayogī)?"
"Gautama! He would be endowed with activity, not devoid of activity."
"If he would be endowed with activity, would he be endowed with mental activity, endowed with vocal activity, or endowed with bodily activity?"
"Gautama! He may be endowed with mental activity, or endowed with vocal activity, or endowed with bodily activity. Likewise up to a nirgrantha."
"Regarding a snātaka…"—[this is] the question.
"Gautama! He may be endowed with activity, or he may be devoid of activity. If he would be endowed with activity, would he be endowed with mental activity… the rest is as with a pulāka."

"Venerable Sir! Would a pulāka be engaged in determinate awareness (sākāra-upayoga) or engaged in indeterminate awareness (anākāra-upayoga)?"
"Gautama! He may be engaged in determinate awareness, or he may be engaged in indeterminate awareness. Likewise up to a snātaka."

"Venerable Sir! Would a pulāka be with passions (sakaṣāyī) or without passions (akaṣāyī)?"
"Gautama! He would be with passions, not without passions."
"If he would be with passions, Venerable Sir, in how many passions would he be?"
"Gautama! He would be in the four: anger, pride, deceit, and greed. Likewise also a bakuśa. Likewise also a pratisevanākuśīla."
"Regarding a kaṣāyakuśīla…"—[this is] the question.
"Gautama! He would be with passions, not without passions."
"If he would be with passions, Venerable Sir, in how many passions would he be?"
"Gautama! He may be in four, or in three, or in two, or in one.
Being in four, he would be in four: gleaming anger, pride, deceit, and greed;
being in three, he would be in three: gleaming pride, deceit, and greed;
being in two, he would be in gleaming deceit and greed; being in one, he would be in gleaming greed."
"Regarding a nirgrantha…"—[this is] the question.
"Gautama! He would not be with passions, he would be without passions."
"If he would be without passions, would he be one whose passions are calmed (upaśāntakaṣāyī) or one whose passions are destroyed (kṣīṇakaṣāyī)?"
"Gautama! He may be one whose passions are calmed, or he may be one whose passions are destroyed. A snātaka is in the very same way, with the difference that he would not be one whose passions are calmed, but one whose passions are destroyed."

"Venerable Sir! Would a pulāka have lesyā, or be devoid of lesyā?"
"Gautama! He would have lesyā, not be devoid of lesyā."
"If he has lesyā, Venerable Sir, in how many lesyās would he be?"
"Gautama! He would be in the three pure lesyās, that is: in tejo-lesyā, padma-lesyā, and śukla-lesyā. Likewise also for a bakuśa. Likewise also for a pratisevanā-kuśīla."
Question regarding a kaṣāya-kuśīla.
"Gautama! He would have lesyā, not be devoid of lesyā."
"If he has lesyā, Venerable Sir, in how many lesyās would he be?"
"Gautama! He would be in six lesyās, that is: in kṛṣṇa-lesyā up to śukla-lesyā."
Question, Venerable Sir, regarding a nirgrantha.
"Gautama! He would have lesyā, not be devoid of lesyā."
"If he has lesyā, Venerable Sir, in how many lesyās would he be?"
"Gautama! He would be in the one śukla-lesyā."
Question regarding a snātaka.
"Gautama! He would either have lesyā, or be devoid of lesyā."
"If he has lesyā, Venerable Sir, in how many lesyās would he be?"
"Gautama! He would be in the one supreme śukla-lesyā."

"Venerable Sir! Would a pulāka have increasing transformation, decreasing transformation, or stable transformation?"
"Gautama! He may have increasing transformation, or decreasing transformation, or stable transformation. Likewise up to a kaṣāya-kuśīla."
Question regarding a nirgrantha.
"Gautama! He would have increasing transformation, not decreasing transformation, or he may have stable transformation. Likewise also for a snātaka."
"Venerable Sir! For how long would a pulāka have increasing transformation?"
"Gautama! At minimum for one samaya, at maximum for an antarmuhūrta."
"For how long would he have decreasing transformation?"
"Gautama! At minimum for one samaya, at maximum for an antarmuhūrta."
"For how long would he have stable transformation?"
"Gautama! At minimum for one samaya, at maximum for seven samayas. Likewise up to a kaṣāya-kuśīla."
"Venerable Sir! For how long would a nirgrantha have increasing transformation?"
"Gautama! At minimum for an antarmuhūrta, and at maximum for an antarmuhūrta."
"For how long would he have stable transformation?"
"Gautama! At minimum for one samaya, at maximum for an antarmuhūrta."
"Venerable Sir! For how long would a snātaka have increasing transformation?"
"Gautama! At minimum also for an antarmuhūrta, and at maximum also for an antarmuhūrta."
"For how long would he have stable transformation?"
"Gautama! At minimum for an antarmuhūrta, at maximum for a pūrvakoṭi less [an antarmuhūrta]."

"Venerable Sir! How many karma-prakṛtis does a pulāka bind?"
"Gautama! Excluding lifespan karma, he binds seven karma-prakṛtis."
Question regarding a bakuśa.
"Gautama! He binds either seven types or eight types. Binding seven, he binds seven karma-prakṛtis excluding lifespan karma; binding eight, he binds all eight karma-prakṛtis. Likewise also for a pratisevanā-kuśīla."
Question regarding a kaṣāya-kuśīla.
"Gautama! He binds either seven types, eight types, or six types. Binding seven, he binds seven karma-prakṛtis excluding lifespan karma; binding eight, he binds all eight karma-prakṛtis; binding six, he binds six karma-prakṛtis excluding lifespan karma and deluding karma."
Question regarding a nirgrantha. "Gautama! He binds one, the vedanīya karma."
Question regarding a snātaka.
"Gautama! He binds either one type, or he is a non-binder. Binding one, he binds one, the vedanīya karma."

"Venerable Sir! How many karma-prakṛtis does a pulāka experience?"
"Gautama! Invariably he experiences eight karma-prakṛtis. Likewise up to a kaṣāya-kuśīla."
Question regarding a nirgrantha.
"Gautama! Excluding deluding karma, he experiences seven karma-prakṛtis."
Question regarding a snātaka.
"Gautama! He experiences four karma-prakṛtis: vedanīya, lifespan, nāma, and gotra."