Viyahapannatti 41.1: Uddeśaka 1: thī 196

"How many aggregate-dyads, Venerable Sir, are taught?"
"Gautama! Four aggregate-dyads are taught, namely: kṛtayugma up to kalyoja."
"For what reason, Venerable Sir, is it said thus: 'Four aggregate-dyads are taught, namely: kṛtayugma up to kalyoja'?"
"Gautama! A heap which, when divided by four, leaves a remainder of four, that is an aggregate-dyad kṛtayugma. In this way up to: a heap which, when divided by four, leaves a remainder of one, that is an aggregate-dyad kalyoja. For that reason up to: kalyoja."
"Venerable Sir, whence do the aggregate-dyad kṛtayugma inhabitants of hell take rebirth?"
Rebirth is as in the [chapter on] transmigration.
"Venerable Sir, how many of those souls take rebirth in one instant?"
"Gautama! Four, or eight, or twelve, or sixteen, or numerable, or innumerable take rebirth."
"Venerable Sir, do those souls take rebirth with intervals or without intervals?"
"Gautama! They take rebirth with intervals, and they take rebirth without intervals. Taking rebirth with intervals, they take rebirth after having made an interval of a minimum of one instant, and a maximum of innumerable instants. Taking rebirth without intervals, they take rebirth continuously, uninterruptedly, instant after instant, for a minimum of two instants and a maximum of innumerable instants."
"Venerable Sir, at the instant those souls are kṛtayugma, are they at that instant tryoja? At the instant they are tryoja, are they at that instant kṛtayugma?"
"This matter is not tenable."
"At the instant they are kṛtayugma, are they at that instant dvāparayugma? At the instant they are dvāparayugma, are they at that instant kṛtayugma?"
"This matter is not tenable."
"At the instant they are kṛtayugma, are they at that instant kalyoja? At the instant they are kalyoja, are they at that instant kṛtayugma?"
"This matter is not tenable."
"Venerable Sir, wherein do those souls take rebirth?"
"Gautama! Just as a leaper leaping, in this manner as in the Chapter on Rebirth up to: they do not take rebirth through another's exertion."
"Venerable Sir, do those souls take rebirth through their own glory or through their own lack of glory?"
"Gautama! They do not take rebirth through their own glory; they take rebirth through their own lack of glory."
"If they take rebirth through their own lack of glory, do they subsist on their own glory or on their own lack of glory?"
"Gautama! They do not subsist on their own glory; they subsist on their own lack of glory."
"If they subsist on their own lack of glory, are they with lesyā or without lesyā?"
"Gautama! They are with lesyā, not without lesyā."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"This matter is not tenable."
"Venerable Sir, whence do the aggregate-dyad kṛtayugma Asurakumāras take rebirth?"
Just as the inhabitants of hell, fully without exception. In this way up to five-sensed animals, with the difference that: plant-bodied souls take rebirth up to innumerable or infinite; the rest is just the same. Humans also just the same up to: they do not take rebirth through their own glory, they take rebirth through their own lack of glory.
"If they take rebirth through their own lack of glory, do they subsist on their own glory or on their own lack of glory?"
"Gautama! They subsist on their own glory, and they also subsist on their own lack of glory."
"If they subsist on their own glory, are they with lesyā or without lesyā?"
"Gautama! They are both with lesyā and without lesyā."
"If they are without lesyā, are they with activity or without activity?"
"Gautama! They are not with activity; they are without activity."
"If they are without activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"Yes, they attain perfection up to make an end of all suffering."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"Gautama! Some attain perfection up to make an end of all suffering in that very assumption of existence, and some do not attain perfection up to make an end of all suffering in that very assumption of existence."
"If they subsist on their own lack of glory, are they with lesyā or without lesyā?"
"Gautama! They are with lesyā, not without lesyā."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"This matter is not tenable."
Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.
"So it is, Venerable Sir! So it is, Venerable Sir!"

"Venerable Sir, whence do the aggregate-dyad tryoja inhabitants of hell take rebirth?"
The uddeśaka is to be spoken in the very same way, with the difference that: in quantity, three, or seven, or eleven, or fifteen, or numerable, or innumerable take rebirth. The interval is just the same.
"Venerable Sir, at the instant those souls are tryoja, are they at that instant kṛtayugma? At the instant they are kṛtayugma, are they at that instant tryoja?"
"This matter is not tenable."
"At the instant they are tryoja, are they at that instant dvāparayugma? At the instant they are dvāparayugma, are they at that instant tryoja?"
"This matter is not tenable." In this way also with kalyoja. The rest is just the same up to Vaimānikas, with the difference that: rebirth for all is as in the [chapter on] transmigration.
"So it is, Venerable Sir! So it is, Venerable Sir!"

"Venerable Sir, whence do the aggregate-dyad dvāparayugma inhabitants of hell take rebirth?"
The uddeśaka is in the very same way, with the difference that: in quantity, two, or six, or ten, or numerable, or innumerable take rebirth; the permutation [is to be understood].
"Venerable Sir, at the instant those souls are dvāparayugma, are they at that instant kṛtayugma? At the instant they are kṛtayugma, are they at that instant dvāparayugma?"
"This matter is not tenable." In this way also with tryoja; in this way also with kalyoja. The rest is as in the first uddeśaka up to Vaimānikas.
"So it is, Venerable Sir! So it is, Venerable Sir!"

“Venerable Sir, from where are heap-pair kali-odd inhabitants of hell reborn?”
Just so, with the exception that the quantity is: one, or five, or nine, or thirteen, or a numerable or an innumerable [number] are reborn; [and] the combination.
“Venerable Sir, at the moment those souls are kali-odd, are they kṛtayugma at that moment? At the moment they are kṛtayugma, are they kali-odd at that moment?”
“That meaning is not tenable.”
Likewise together with tryoja, likewise together with dvāparayugma; the rest is as in the first uddeśaka up to celestial beings.
“That is so, Venerable Sir! That is so, Venerable Sir!”

“Venerable Sir, from where are black-leśyā heap-pair kṛtayugma inhabitants of hell reborn?”
Rebirth is as in Dhūmaprabhā; the rest is as in the first uddeśaka. For Asurakumāras likewise, thus up to the Vāṇamantaras. For humans also just as for the inhabitants of hell: they subsist on self-inflicted dishonour. “Free from leśyā, free from action, they attain perfection in that very embodiment”—this should not be said; the rest is as in the first uddeśaka.
“That is so, Venerable Sir! That is so, Venerable Sir!”
With black-leśyā tryojas also, the uddeśaka is just so.
“That is so, Venerable Sir! That is so, Venerable Sir!”
With black-leśyā dvāparayugmas, the uddeśaka is just so.
“That is so, Venerable Sir! That is so, Venerable Sir!”
With black-leśyā kalis also, the uddeśaka is just so; the quantity and the combination are as in the general uddeśakas.
“That is so, Venerable Sir! That is so, Venerable Sir!”
Just as with black leśyā, so with blue leśyā four uddeśakas are to be spoken completely, with the exception that the rebirth of inhabitants of hell is as in Vālukāprabhā; the rest is the very same.
“That is so, Venerable Sir! That is so, Venerable Sir!”
With grey leśyā also, four uddeśakas are to be made just so, with the exception that the rebirth of inhabitants of hell is as in Ratnaprabhā; the rest is the very same.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Venerable Sir, from where are fiery-leśyā heap-pair kṛtayugma Asurakumāras reborn?”
Just so, with the exception that it is to be stated for those among whom fiery leśyā exists. Thus these four uddeśakas are also to be made similar to [those of] black leśyā.
“That is so, Venerable Sir! That is so, Venerable Sir!”
Thus with lotus leśyā also, four uddeśakas are to be made. Lotus leśyā belongs to five-sensed animals, humans, and celestial beings; it does not belong to the rest.
“That is so, Venerable Sir! That is so, Venerable Sir!”
Just as with lotus leśyā, so with white leśyā four uddeśakas are to be made, with the exception that the movement of humans is as in the general uddeśakas; the rest is the very same. Thus in these six leśyās there are twenty-four uddeśakas, four general ones, all these together being twenty-eight uddeśakas.
“That is so, Venerable Sir! That is so, Venerable Sir!”

“Venerable Sir, from where are bhavyasiddhi heap-pair kṛtayugma inhabitants of hell reborn?”
Just as the first four general uddeśakas, precisely so completely, these four uddeśakas [are to be spoken].
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Venerable Sir, from where are black-leśyā bhavyasiddhi heap-pair kṛtayugma inhabitants of hell reborn?”
Just as there are four uddeśakas for black leśyā, so these four uddeśakas are to be made for bhavyasiddhi [souls] with black leśyā.
Thus four uddeśakas are to be made for bhavyasiddhis with blue leśyā.
Thus four uddeśakas with grey leśyā.
Four uddeśakas with fiery leśyā, similar to the general [uddeśakas].
Four uddeśakas with lotus leśyā.
Four uddeśakas with white leśyā, similar to the general [uddeśakas]. Thus these also are twenty-eight uddeśakas for bhavyasiddhis.
“That is so, Venerable Sir! That is so, Venerable Sir!”

“Venerable Sir, from where are abhavyasiddhi heap-pair kṛtayugma inhabitants of hell reborn?”
As in the first uddeśaka, with the exception that humans and inhabitants of hell are to be spoken of as identical; the rest is just so.
“That is so, Venerable Sir! That is so, Venerable Sir!”
Thus four uddeśakas in all four pairs.
“Venerable Sir, from where are black-leśyā abhavyasiddhi heap-pair kṛtayugma inhabitants of hell reborn?”
Just so, four uddeśakas.
Thus four uddeśakas for blue-leśyā abhavyasiddhi heap-pair kṛtayugma inhabitants of hell.
Four uddeśakas with grey leśyā.
Four uddeśakas with fiery leśyā.
Four uddeśakas with lotus leśyā.
Four uddeśakas for abhavyasiddhis with white leśyā. Thus in these twenty-eight uddeśakas of abhavyasiddhis, humans are to be understood through the exposition of inhabitants of hell.
“That is so, Venerable Sir! That is so, Venerable Sir!”

“Venerable Sir, from where are right-believing heap-pair kṛtayugma inhabitants of hell reborn?”
Thus as in the first uddeśaka. Thus in all four pairs four uddeśakas are to be made similar to bhavyasiddhi [uddeśakas].
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Venerable Sir, from where are black-leśyā right-believing heap-pair kṛtayugma inhabitants of hell reborn?”
These four uddeśakas also are to be made similar to [those of] black leśyā. Thus for right-believers also, twenty-eight uddeśakas are to be made similar to bhavyasiddhi [uddeśakas].
“That is so, Venerable Sir! That is so, Venerable Sir!”—up to he wandered.

“Venerable Sir, from where are wrong-believing heap-pair kṛtayugma inhabitants of hell reborn?”
Here too, by the phrasing of wrong-believers, twenty-eight uddeśakas are to be made similar to abhavyasiddhi [uddeśakas].
“That is so, Venerable Sir! That is so, Venerable Sir!”

“Venerable Sir, from where are dark-fortnightly heap-pair kṛtayugma inhabitants of hell reborn?”
Here too, twenty-eight uddeśakas are to be made similar to abhavyasiddhi [uddeśakas].
“That is so, Venerable Sir! That is so, Venerable Sir!”

"Venerable Sir, where do the luminous-half group-pair kṛtayugma inhabitants of hell arise from?" In this manner, here too, like the bhavasiddhika, there are twenty-eight uddeśakas. Thus, all these together make one hundred and ninety-six uddeśakas of the group-pair śataka, up to: luminous-leśyā luminous-half group-pair kalyoja celestial beings, up to—"If they are active, do they attain perfection in that very assumption of existence, up to put an end to all suffering?" That meaning is not valid. "Truly so, Venerable Sir! Truly so, Venerable Sir!"

The venerable Gautama circumambulated the śramaṇa, the Lord Mahāvīra, three times from left to right, and having done so, paid homage and made obeisance; having paid homage and made obeisance, he said thus: "So it is, Venerable Sir! Thus it is, Venerable Sir! Unfailingly it is so, Venerable Sir! Indubitably it is so, Venerable Sir! Desired it is, Venerable Sir! Accepted it is, Venerable Sir! Desired and accepted it is, Venerable Sir! True indeed is this meaning which you speak!" Having said so—for the arhats, the Lords, are indeed speakers of unprecedented speech—he paid homage and made obeisance to the śramaṇa, the Lord Mahāvīra; having paid homage and made obeisance, he lived cultivating his soul through self-restraint and austerity.