Viyahapannatti 5.7: Uddeśaka 7: pudagala kaṃpana

"Venerable Sir! Does an indivisible atom of matter (paramāṇu-pudgala) shake, tremble, move, quiver, strike, agitate, get prematurely activated, and transform into respective states?"
"Gautama! It may shake, tremble, up to transform into respective states; it may not shake, up to not transform into respective states."
"Venerable Sir! Does a two-space-point aggregate (dvi-pradeśika skandha) shake, up to transform into respective states?"
"Gautama! It may shake, up to transform into respective states; it may not shake, up to not transform into respective states. It may shake in part, and not shake in part."
"Venerable Sir! Does a three-space-point aggregate shake?"
"Gautama! It may shake, it may not shake. It may shake in one part, and not shake in one part. It may shake in one part, and not shake in many parts. It may shake in many parts, and not shake in one part."
"Venerable Sir! Does a four-space-point aggregate shake?"
"Gautama! It may shake, it may not shake. It may shake in one part, and not shake in one part. It may shake in one part, and not shake in many parts. It may shake in many parts, and not shake in one part. It may shake in many parts, and not shake in many parts."
As for the four-space-point aggregate, so for the five-space-point aggregate, and so up to the infinite-space-point aggregate.

"Venerable Sir! Could an indivisible atom of matter enter onto the edge of a sword or the edge of a razor?"
"Yes, it could enter."
"Venerable Sir! Would it be cut or split there?"
"Gautama! That meaning is not tenable; indeed, no weapon operates upon it there."
In this way up to an innumerable-space-point aggregate.
"Venerable Sir! Could an infinite-space-point aggregate enter onto the edge of a sword or the edge of a razor?"
"Yes, it could enter."
"Gautama! Some [part/type] might be cut or split, and some might not be cut or split."
"Venerable Sir! Could an indivisible atom of matter pass right through the middle of a body of fire?"
"Yes, it could pass through."
"Venerable Sir! Would it be burned there?"
"Gautama! That meaning is not tenable; indeed, no weapon operates upon it there."
"Venerable Sir! Could it pass right through the middle of the great cloud Puṣkarasaṃvartaka?"
"Yes, it could pass through."
"Venerable Sir! Would it be wet there?"
"Gautama! That meaning is not tenable; indeed, no weapon operates upon it there."
"Venerable Sir! Could it swiftly come against the current of the great river Gaṅgā?"
"Yes, it could swiftly come."
"Venerable Sir! Would it suffer destruction there?"
"Gautama! That meaning is not tenable; indeed, no weapon operates upon it there."
"Venerable Sir! Could it plunge into a whirlpool of water or a drop of water?"
"Yes, it could plunge."
"Venerable Sir! Would it undergo dissolution there?"
"Gautama! That meaning is not tenable; indeed, no weapon operates upon it there."
In this way up to an innumerable-space-point aggregate.
"Venerable Sir! Could an infinite-space-point aggregate pass right through the middle of a body of fire?"
"Yes, it could pass through."
"Venerable Sir! Would it be burned there?"
"Gautama! Some might be burned, and some might not be burned."
"Venerable Sir! Could it pass right through the middle of the great cloud Puṣkarasaṃvartaka?"
"Yes, it could pass through."
"Venerable Sir! Would it be wet there?"
"Gautama! Some might be wet, and some might not be wet."
"Venerable Sir! Could it swiftly come against the current of the great river Gaṅgā?"
"Yes, it could swiftly come."
"Venerable Sir! Would it suffer destruction there?"
"Gautama! Some might suffer destruction, and some might not suffer destruction."
"Venerable Sir! Could it plunge into a whirlpool of water or a drop of water?"
"Yes, it could plunge."
"Venerable Sir! Would it undergo dissolution there?"
"Gautama! Some might undergo dissolution, and some might not undergo dissolution."

"Venerable Sir! Is an indivisible atom of matter with-halves, with-a-middle, [and] with-space-points? Or is it without-halves, without-a-middle, [and] without-space-points?"
"Gautama! It is without-halves, without-a-middle, [and] without-space-points; it is not with-halves, not with-a-middle, [and] not with-space-points."
"Venerable Sir! Is a two-space-point aggregate with-halves, with-a-middle, [and] with-space-points? Or is it without-halves, without-a-middle, [and] without-space-points?"
"Gautama! It is with-halves, without-a-middle, [and] with-space-points; it is not without-halves, not with-a-middle, [and] not without-space-points."
"Venerable Sir! A three-space-point aggregate—" [the same] question.
"Gautama! It is without-halves, with-a-middle, [and] with-space-points; it is not with-halves, not without-a-middle, [and] not without-space-points."
As for the two-space-point aggregate, so those that are even are to be spoken of; those that are odd are to be spoken of as for the three-space-point aggregate.
"Venerable Sir! A numerable-space-point aggregate, is it with-halves?" Question.
"Gautama! It may be with-halves, without-a-middle, [and] with-space-points; it may be without-halves, with-a-middle, [and] with-space-points."
As for the numerable-space-point aggregate, so also for the innumerable-space-point aggregate, and also for the infinite-space-point aggregate.

“Venerable Sir! When an ultimate atom pudgala touches an ultimate atom pudgala, does it:
1. touch a part with a part,
2. touch parts with a part,
3. touch the whole with a part,
4. touch a part with parts,
5. touch parts with parts,
6. touch the whole with parts,
7. touch a part with the whole,
8. touch parts with the whole, [or]
9. touch the whole with the whole?”
“Gautama! It does not touch a part with a part; it does not touch parts with a part; it does not touch the whole with a part; it does not touch a part with parts; it does not touch parts with parts; it does not touch the whole with parts; it does not touch a part with the whole; it does not touch parts with the whole; it touches the whole with the whole.
An ultimate atom pudgala touching a two-space-point [aggregate] touches by the seventh and ninth [alternatives].
An ultimate atom pudgala touching a three-space-point [aggregate] touches by the last three [alternatives].
As the ultimate atom pudgala was made to touch the three-space-point [aggregate], so it should be made to touch up to the infinite-space-point [aggregate].
Venerable Sir! When a two-space-point aggregate touches an ultimate atom pudgala, does it touch a part with a part? [The question is to be repeated.]
It touches by the third and ninth [alternatives].
A two-space-point [aggregate] touching a two-space-point [aggregate] touches by the first, third, seventh, and ninth [alternatives].
A two-space-point [aggregate] touching a three-space-point [aggregate] touches by the first three and the last three [alternatives]; the middle three are to be negated.
As the two-space-point [aggregate] was made to touch the three-space-point [aggregate], so it should be made to touch up to the infinite-space-point [aggregate].
Venerable Sir! When a three-space-point aggregate touches an ultimate atom pudgala—[the question is to be repeated]. It touches by the third, sixth, and ninth [alternatives].
A three-space-point [aggregate] touching a two-space-point [aggregate] touches by the first, third, fourth, sixth, seventh, and ninth [alternatives].
A three-space-point [aggregate] touching a three-space-point [aggregate] touches in all cases.
As the three-space-point [aggregate] was made to touch the three-space-point [aggregate], so the three-space-point [aggregate] is to be combined up to the infinite-space-point [aggregate].
As the three-space-point [aggregate], so it is to be stated up to the infinite-space-point [aggregate].”

“Venerable Sir! How long does an ultimate atom pudgala persist in terms of time?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time. And so forth up to the infinite-space-point [aggregate].
Venerable Sir! How long in terms of time does a pudgala occupying one space-point persist with motion, either in that location or in another location?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable fraction of an āvalikā. And so forth up to [a pudgala] occupying incalculable space-points.
Venerable Sir! How long in terms of time does a pudgala occupying one space-point persist without motion?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time. And so forth up to [a pudgala] occupying incalculable space-points.
Venerable Sir! How long in terms of time does a pudgala of one degree of blackness persist?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time. And so forth up to [a pudgala of] infinite degrees of blackness. In the same way for colour, odour, taste, and touch up to [a pudgala of] infinite degrees of dryness. In the same way for a subtly transformed pudgala; in the same way for a grossly transformed pudgala.
Venerable Sir! How long in terms of time does a sound-transformed pudgala persist?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable fraction of an āvalikā.
Venerable Sir! How long in terms of time does a non-sound-transformed pudgala persist?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time.
Venerable Sir! How long in terms of time is the interval of an ultimate atom pudgala?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time.
Venerable Sir! How long in terms of time is the interval of a two-space-point aggregate?”
“Gautama! At minimum, for one samaya; at maximum, for an infinite time. And so forth up to the infinite-space-point [aggregate].
Venerable Sir! How long in terms of time is the interval of a moving pudgala occupying one space-point?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time. And so forth up to [a pudgala] occupying incalculable space-points.
Venerable Sir! How long in terms of time is the interval of a motionless pudgala occupying one space-point?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable fraction of an āvalikā. And so forth up to [a pudgala] occupying incalculable space-points.
For colour, odour, taste, touch, subtly transformed, and grossly transformed: their interval too is to be stated just as their duration of persistence.
Venerable Sir! How long in terms of time is the interval of a sound-transformed pudgala?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable time.
Venerable Sir! How long in terms of time is the interval of a non-sound-transformed pudgala?”
“Gautama! At minimum, for one samaya; at maximum, for an incalculable fraction of an āvalikā.”

“Venerable Sir! Among this substance-state lifespan, realm-state lifespan, occupancy-state lifespan, and disposition-state lifespan, which ones are fewer, more, equal, or greater than which?”
“Gautama! Realm-state lifespan is the least of all; occupancy-state lifespan is incalculably manifold [times greater]; substance-state lifespan is incalculably manifold [times greater]; disposition-state lifespan is incalculably manifold [times greater].”

Regarding realm, occupancy, substance, / and disposition-state lifespan, the comparative measure is: / the realm[-state lifespan] is the least of all; / the remaining states are each incalculably manifold [greater].

"Venerable Sir! Are the inhabitants of hell engaged in violent undertakings and possessed of possessions? Or are they unengaged in violent undertakings and devoid of possessions?"
"Gautama! Inhabitants of hell are engaged in violent undertakings and possessed of possessions; they are not unengaged in violent undertakings and devoid of possessions."
"For what reason, Venerable Sir, is it said that the inhabitants of hell are engaged in violent undertakings and possessed of possessions, and not unengaged in violent undertakings and devoid of possessions?"
"Gautama! Inhabitants of hell injure earth-bodies, they injure water-bodies, they injure fire-bodies, they injure wind-bodies, they injure plant-bodies, and they injure mobile bodies. Bodies are possessed by them, karmas are possessed by them, and animate, inanimate, and mixed substances are possessed by them. For that reason, Gautama, it is said that inhabitants of hell are engaged in violent undertakings and possessed of possessions, and not unengaged in violent undertakings and devoid of possessions."
"Venerable Sir! Are the Asurakumāras engaged in violent undertakings?" (The question is as before.)
"Gautama! Asurakumāras are engaged in violent undertakings and possessed of possessions; they are not unengaged in violent undertakings and devoid of possessions."
"For what reason?"
"Gautama! Asurakumāras injure earth-bodies up to mobile bodies. Bodies are possessed by them, karmas are possessed by them, mansions are possessed by them, gods, goddesses, men, women, animal-beings, and female animal-beings are possessed by them, seats, beds, vessels, small items, and utensils are possessed by them, and animate, inanimate, and mixed substances are possessed by them. For that reason, Gautama, it is said that Asurakumāras are engaged in violent undertakings and possessed of possessions, and not unengaged in violent undertakings and devoid of possessions.
Thus up to the Stanitakumāras. One-sensed beings are just like the inhabitants of hell.
"Venerable Sir! Are two-sensed beings engaged in violent undertakings and possessed of possessions, or unengaged in violent undertakings and devoid of possessions?"
The same: "Two-sensed beings injure earth-bodies up to mobile bodies. Bodies are possessed by them, karmas are possessed by them, external vessels, small items, and utensils are possessed by them, and animate, inanimate, and mixed substances are possessed by them."
Thus up to four-sensed beings.
"Venerable Sir! Are five-sensed animal-beings engaged in violent undertakings and possessed of possessions, or unengaged in violent undertakings and devoid of possessions?"
The same, up to: "karmas are possessed by them; precipices, mountain-peaks, rocks, crests, and mountain-slopes are possessed by them; waters, lands, cavities, caves, and shelters are possessed by them; springs, waterfalls, puddles, pools, and dykes are possessed by them; wells, ponds, deep lakes, rivers, stepwells, lotus-pools, long tanks, small lakes, lakes, strings of lakes, rows of lakes, and rows of burrows are possessed by them; groves, pleasure gardens, wild forests, woods, forest tracts, and rows of forests are possessed by them; shrines, assembly halls, sheds for drinking water, stūpas, trenches, and moats are possessed by them; ramparts, rampart towers, bastions, gates, and city gates are possessed by them; palaces, houses, huts, retreats, and shops are possessed by them; triangular places, junctions of three roads, crossroads, squares, four-faced openings, highways, and paths are possessed by them; carts, chariots, carriages, litters, small wagons, covered litters, palanquins, and travelling litters are possessed by them; iron frying-pans, iron cauldrons, and ladles are possessed by them; mansions are possessed by them; gods, goddesses, men, women, animal-beings, and female animal-beings are possessed by them; and seats, beds, pillars, vessels, and animate, inanimate, and mixed substances are possessed by them. For that reason..."
As are animal-beings, so also human beings are to be spoken of. The Vāṇamantaras, Jyotiṣkas, and Vaimānikas are to be understood in the same manner as the Bhavanavāsins.

Five causes are declared, namely: one knows the cause, one sees the cause, one understands the cause, one fully grasps the cause, and one dies the death of a non-omniscient being with the cause.
Five causes are declared, namely: by means of the cause one knows, up to: by means of the cause one dies the death of a non-omniscient being.
Five causes are declared, namely: one does not know the cause, up to: one dies the death of ignorance with the cause.
Five causes are declared, namely: by means of the cause one does not know, up to: by means of the cause one dies the death of ignorance.
Five non-causes are declared, namely: one knows the non-cause, up to: one dies the death of a kevalin with the non-cause.
Five non-causes are declared, namely: by means of the non-cause one knows, up to: by means of the non-cause one dies the death of a kevalin.
Five non-causes are declared, namely: one does not know the non-cause, up to: one dies the death of a non-omniscient being with the non-cause.
Five non-causes are declared, namely: by means of the non-cause one does not know, up to: by means of the non-cause one dies the death of a non-omniscient being.
"Truly so, Venerable Sir! Truly so, Venerable Sir!"