Viyahapannatti 7.2: Uddeśaka 2: virati

"Indeed, Venerable Sir, does one who says, 'I renounce [harm towards] all breathing beings, all entities, all souls, all creatures,' have a proper renunciation or an improper renunciation?"
"Gautama, for one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it may be a proper renunciation, or it may be an improper renunciation."
"For what reason, Venerable Sir, is it said: 'For one who says, "I renounce [harm towards] all breathing beings up to all creatures," it may be a proper renunciation, or it may be an improper renunciation'?"
"Gautama, when one says, 'I renounce [harm towards] all breathing beings up to all creatures,' without having fully understood thus: 'These are souls, these are non-souls; these are mobile, these are immobile,' then for that one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it is not a proper renunciation, it is an improper renunciation.
Thus indeed, that improper renouncer, in saying, 'I renounce [harm towards] all breathing beings up to all creatures,' does not speak true speech; he speaks false speech. Thus indeed, that liar, in relation to all breathing beings up to all creatures, is unrestrained, un-abstaining, has not averted or renounced evil karma in the three modes through the three means; he is engaged in [sinful] activity, unguarded, entirely punitive, and also an absolute fool.
When one says, 'I renounce [harm towards] all breathing beings up to all creatures,' having fully understood thus: 'These are souls, these are non-souls; these are mobile, these are immobile,' then for that one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it is a proper renunciation, it is not an improper renunciation.
Thus indeed, that proper renouncer, in saying, 'I renounce [harm towards] all breathing beings up to all creatures,' speaks true speech; he does not speak false speech. Thus indeed, that truthful person, in relation to all breathing beings up to all creatures, is restrained, abstaining, has averted and renounced evil karma in the three modes through the three means; he is free from [sinful] activity, guarded, and also an absolute wise man. For that reason, Gautama, it is said: 'For one who says, "I renounce [harm towards] all breathing beings up to all creatures," it may be a proper renunciation, or it may be an improper renunciation.'"

"Venerable Sir, how many kinds of renunciation are proclaimed?"
"Gautama, two kinds of renunciation are proclaimed, namely: renunciation of the primary virtues and renunciation of the secondary virtues."
"Venerable Sir, how many kinds of renunciation of the primary virtues are proclaimed?"
"Gautama, two kinds are proclaimed, namely: renunciation of all primary virtues and renunciation of partial primary virtues."
"Venerable Sir, how many kinds of renunciation of all primary virtues are proclaimed?"
"Gautama, five kinds are proclaimed, namely: abstention from all killing of living beings, abstention from all false speech, abstention from all taking of what is not given, abstention from all unchastity, abstention from all possession."
"Venerable Sir, how many kinds of renunciation of partial primary virtues are proclaimed?"
"Gautama, five kinds are proclaimed, namely: abstention from gross killing of living beings, abstention from gross false speech, abstention from gross taking of what is not given, abstention from gross unchastity, abstention from gross possession."
"Venerable Sir, how many kinds of renunciation of the secondary virtues are proclaimed?"
"Gautama, two kinds are proclaimed, namely: renunciation of all secondary virtues and renunciation of partial secondary virtues."
"Venerable Sir, how many kinds of renunciation of all secondary virtues are proclaimed?"
"Gautama, ten kinds are proclaimed, namely:"

1. Prospective, 2. retrospective, 3. with a limit, and 4. restricted,
5. with conditions, 6. without conditions, 7. limited, 8. total,
9. conventional, and 10. for a period of time—there are ten types of renunciation.

"Venerable Sir, how many kinds of renunciation of partial secondary virtues are proclaimed?"
"Gautama, seven kinds are proclaimed, namely: 1. the vow of directional limits, 2. the restriction on consumables and non-consumables, 3. abstention from purposeless harm, 4. sāmāyika, 5. desāvakāsika, 6. the fast of poṣadha, 7. sharing with guests; [and] the observance and fulfillment of salleḵhanā concluding at the final moment of life."

"Venerable Sir, are jīvas renouncers of primary virtues, renouncers of secondary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of primary virtues, also renouncers of secondary virtues, and also non-renouncers."
"Venerable Sir, are inhabitants of hell renouncers of primary virtues?" (the question is asked).
"Gautama, inhabitants of hell are not renouncers of primary virtues, nor renouncers of secondary virtues; they are non-renouncers.
In this way, up to four-sensed beings.
Five-sensed animals and humans are like [general] jīvas; the Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like inhabitants of hell."
"Among these jīvas who are renouncers of primary virtues, renouncers of secondary virtues, and non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers of primary virtues; renouncers of secondary virtues are innumerably times more; non-renouncers are infinitely times more."
"Venerable Sir, concerning these five-sensed animals:" (the question is asked).
"Gautama, least of all are five-sensed animals who are renouncers of primary virtues; renouncers of secondary virtues are innumerably times more; non-renouncers are innumerably times more."
"Venerable Sir, concerning these humans who are renouncers of primary virtues:" (the question is asked).
"Gautama, least of all are humans who are renouncers of primary virtues; renouncers of secondary virtues are numerably times more; non-renouncers are innumerably times more."
"Venerable Sir, are jīvas renouncers of all primary virtues, renouncers of partial primary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of all primary virtues, also renouncers of partial primary virtues, and also non-renouncers."
(The question is asked regarding inhabitants of hell).
"Gautama, inhabitants of hell are not renouncers of all primary virtues, nor renouncers of partial primary virtues; they are non-renouncers.
In this way, up to four-sensed beings."
(The question is asked regarding five-sensed animals).
"Gautama, five-sensed animals are not renouncers of all primary virtues; they are renouncers of partial primary virtues, and also non-renouncers."
"Venerable Sir, are humans renouncers of all primary virtues, renouncers of partial primary virtues, or non-renouncers?"
"Gautama, humans are renouncers of all primary virtues, also renouncers of partial primary virtues, and also non-renouncers.
Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like inhabitants of hell."
"Among these jīvas who are renouncers of all primary virtues, renouncers of partial primary virtues, and non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers of all primary virtues; renouncers of partial primary virtues are innumerably times more; non-renouncers are infinitely times more."
"Venerable Sir, concerning these five-sensed animals:" (the question is asked).
"Gautama, least of all are five-sensed animals who are renouncers of partial primary virtues; non-renouncers are innumerably times more."
"Venerable Sir, concerning these humans who are renouncers of all primary virtues:" (the question is asked).
"Gautama, least of all are humans who are renouncers of all primary virtues; renouncers of partial primary virtues are numerably times more; non-renouncers are innumerably times more."
"Venerable Sir, are jīvas renouncers of all secondary virtues, renouncers of partial secondary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of all secondary virtues, also renouncers of partial secondary virtues, and also non-renouncers.
Five-sensed animals and humans are just like this. The rest up to Vaimānikas are non-renouncers."
"Venerable Sir, regarding the relative numbers of these jīvas who are renouncers of all secondary virtues, all three are just as in the first section, up to humans."
"Venerable Sir, are jīvas restrained, unrestrained, or partially restrained?"
"Gautama, jīvas are restrained, also unrestrained, and also partially restrained. In this way, it should be stated just as in the Prajñāpanā up to Vaimānikas. The relative numbers of all three should likewise be stated."
"Venerable Sir, are jīvas renouncers, non-renouncers, or renouncing non-renouncers?"
"Gautama, jīvas are renouncers, also non-renouncers, and also renouncing non-renouncers.
In this way also for humans. Five-sensed animals are devoid of the first alternative. All the rest up to Vaimānikas are non-renouncers."
"Among these jīvas who are renouncers, non-renouncers, and renouncing non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers; renouncing non-renouncers are innumerably times more; non-renouncers are infinitely times more.
Among five-sensed animals, least of all are renouncing non-renouncers; non-renouncers are innumerably times more. Among humans, least of all are renouncers; renouncing non-renouncers are numerably times more; non-renouncers are innumerably times more."

"Venerable Sir, are jīvas eternal or non-eternal?"
"Gautama, jīvas are in a sense eternal, and in a sense non-eternal."
"In what sense, Venerable Sir, is it said: 'jīvas are in a sense eternal, and in a sense non-eternal'?"
"Gautama, from the standpoint of substance they are eternal, and from the standpoint of state they are non-eternal. In that sense, Gautama, it is said: 'jīvas are in a sense eternal, and in a sense non-eternal.'"
"Venerable Sir, are inhabitants of hell eternal or non-eternal?"
"Just as [general] jīvas, so also inhabitants of hell. In this way up to Vaimānikas, they are in a sense eternal, and in a sense non-eternal."
"That is so, Venerable Sir! That is so, Venerable Sir!"