Viyahapannatti 3.4: Uddeśaka 4: yāna

"Venerable Sir, does an ascetic who has cultivated his self know and see a god who has engaged in vaikriya-samudghāta traveling in the form of a vehicle?"
"Gautama, 1. Someone sees the god, but does not see the vehicle. 2. Someone sees the vehicle, but does not see the god. 3. Someone sees both the god and the vehicle. 4. Someone sees neither the god nor the vehicle.
"Venerable Sir, does an ascetic who has cultivated his self know and see a goddess who has engaged in vaikriya-samudghāta traveling in the form of a vehicle?"
"Gautama, 1. Someone sees the goddess, but does not see the vehicle. 2. Someone sees the vehicle, but does not see the goddess. 3. Someone sees both the goddess and the vehicle. 4. Someone sees neither the goddess nor the vehicle.
"Venerable Sir, does an ascetic who has cultivated his self know and see a god together with a goddess who has engaged in vaikriya-samudghāta traveling in the form of a vehicle?"
"Gautama, 1. Someone sees the god together with the goddess, but does not see the vehicle. 2. Someone sees the vehicle, but does not see the god together with the goddess. 3. Someone sees both the god together with the goddess and the vehicle. 4. Someone sees neither the god together with the goddess nor the vehicle.
"Venerable Sir, does an ascetic who has cultivated his self see the inside or see the outside of a tree?"
"Gautama, 1. Someone sees the inside of the tree, but does not see the outside. 2. Someone sees the outside of the tree, but does not see the inside. 3. Someone sees both the inside and the outside of the tree. 4. Someone sees neither the inside nor the outside of the tree.
"Venerable Sir, does an ascetic who has cultivated his self see the root or see the bulbous root of a tree?"
"Gautama, 1. Someone sees the root of the tree, but does not see the bulbous root. 2. Someone sees the bulbous root of the tree, but does not see the root. 3. Someone sees both the root and the bulbous root of the tree. 4. Someone sees neither the root nor the bulbous root of the tree.
Does he see the root? Does he see the trunk? [There is] a fourfold combination.
In this way, root [up to] seed should be combined.
In this way, [it should] also be combined with the bulbous root up to seed.
In this way, up to flower, [each] should be combined with seed.
"Venerable Sir, does an ascetic who has cultivated his self see the fruit or see the seed of a tree?" [There is] a fourfold combination.

"Venerable Sir, is an air-body capable of transforming into a large form of a woman, or form of a man, [or form of a horse,] or form of an elephant, or form of a vehicle, or form of a chariot, or form of a palanquin, or form of a litter, or form of a litter, or form of a sedan-chair?"
"Gautama, that matter is not capable. The air-body, when transforming, transforms into a large banner-shaped form."
"Venerable Sir, having transformed into a large banner-shaped form, is the air-body capable of going many yojanas?"
"Yes, it is capable."
"Venerable Sir, does it go by its own supernormal power or by another's supernormal power?"
"Gautama, it goes by its own supernormal power, not by another's supernormal power."
"Venerable Sir, does it go by its own karma or by another's karma?"
"Gautama, it goes by its own karma, not by another's karma."
"Venerable Sir, does it go by its own application or by another's application?"
"Gautama, it goes by its own application, not by another's application."
"Venerable Sir, does it go with the top raised or go with the top lowered?"
"Gautama, it goes both with the top raised and with the top lowered."
"Venerable Sir, does it go as a banner to one side or go as a banner to both sides?"
"Gautama, it goes as a banner to one side, not as a banner to both sides."
"Venerable Sir, is it an air-body or a banner?"
"Gautama, it is an air-body; it is certainly not a banner."

"Is a cloud (balāhaka), Venerable Sir, capable of transforming [itself] into a large form of a woman, or up to the form of a chariot (syandamānikā)?"
"Yes, it is capable."
"Is a cloud, Venerable Sir, capable of transforming [itself] into a large form of a woman and traveling many yojanas?"
"Yes, it is capable."
"Venerable Sir, does it go by its own supernatural power (ṛddhi), or by another's supernatural power?"
"Gautama, it does not go by its own supernatural power; it goes by another's supernatural power."
"Venerable Sir, does it go by its own karma, or by another's karma?"
"Gautama, it does not go by its own karma; it goes by another's karma."
"Venerable Sir, does it go by its own exertion (prayoga), or by another's exertion?"
"Gautama, it does not go by its own exertion; it goes by another's exertion."
"Venerable Sir, does it go like an uplifted banner, or like a fallen banner?"
"Gautama, it goes like an uplifted banner, and also like a fallen banner."
"Venerable Sir, is it a cloud or a woman?"
"Gautama, it is indeed a cloud; it is certainly not a woman."
"Likewise for a man, a horse, [and] an elephant."
"Is a cloud, Venerable Sir, capable of transforming [itself] into a large form of a vehicle (yāna) and traveling many yojanas?"
"It should be spoken just as for the form of a woman."
"Venerable Sir, does it go with wheels on one side, or with wheels on both sides?"
"Gautama, it goes with wheels on one side, and also with wheels on both sides."
"Likewise for a carriage (yugya), a palanquin (gilli), a litter (thilli), a sedan-chair (śibikā), and a chariot (syandamānikā)."

"Venerable Sir, a jīva who is destined to be born among the inhabitants of hell, in what lesyā does it take birth, Venerable Sir?"
"Gautama, having appropriated matter of whatever lesyā it dies, in that lesyā it is born, that is: in black lesyā, or in blue lesyā, or in grey lesyā. In this way, whatever is the lesyā of each [destiny], that should be stated for it, up to:
'Venerable Sir, a jīva who is destined to be born among the stellar gods (jyotiṣka), in what lesyā does it take birth, Venerable Sir?'
'Gautama, having appropriated matter of whatever lesyā it dies, in that lesyā it is born, that is: in fiery lesyā.'
'Venerable Sir, a jīva who is destined to be born among the celestial gods (vaimānika), in what lesyā does it take birth, Venerable Sir?'
'Gautama, having appropriated matter of whatever lesyā it dies, in that lesyā it is born, that is: in fiery lesyā, or in pink lesyā, or in white lesyā.'"

"Is a homeless ascetic, Venerable Sir, whose soul is cultivated, capable of leaping over or jumping across Mount Vaibhāra without appropriating external pudgalas?"
"Gautama, this meaning is not admissible."
"Is a homeless ascetic, Venerable Sir, whose soul is cultivated, capable of leaping over or jumping across Mount Vaibhāra after appropriating external pudgalas?"
"Yes, he is capable."
"Is a homeless ascetic, Venerable Sir, whose soul is cultivated, without appropriating external pudgalas, capable of creating as many forms as there are in the city of Rājagṛha, entering within Mount Vaibhāra, and making what is level uneven, or making what is uneven level?"
"Gautama, this meaning is not admissible."
"Is a homeless ascetic, Venerable Sir, whose soul is cultivated, after appropriating external pudgalas, capable of creating as many forms as there are in the city of Rājagṛha, entering within Mount Vaibhāra, and making what is level uneven, or making what is uneven level?"
"Yes, he is capable."
"Venerable Sir, does a deceitful one (māyin) transform, or does a deceitless one (amāyin) transform?"
"Gautama, a deceitful one transforms; a deceitless one does not transform."
"For what reason, Venerable Sir, is it said: 'A deceitful one transforms; a deceitless one does not transform'?"
"Gautama, a deceitful one repeatedly eats rich food and drink and vomits [it]. By that rich food and drink, his bones and bone marrow become solid, [and] his flesh and blood become sparse. And those which are grosser pudgalas of his, they too transform, that is: into the sense of hearing, the sense of sight, the sense of smell, the sense of taste, the sense of touch, into bones, bone marrow, hair, beard, bodily hair, nails, semen, and blood.
A deceitless one repeatedly eats coarse food and drink and does not vomit. By that coarse food and drink, his bones and bone marrow become sparse, [and] his flesh and blood become abundant. And those which are grosser pudgalas of his, they too transform, that is: into feces, urine, phlegm, nasal mucus, vomit, bile, pus, and blood. For that reason, Venerable Sir, it is said: 'A deceitful one transforms; a deceitless one does not transform.'
A deceitful one who dies without confessing and expiating that condition has no spiritual attainment (ārādhanā). A deceitless one who dies having confessed and expiated that condition has spiritual attainment."
"So it is, Venerable Sir! So it is, Venerable Sir!"