Viyahapannatti 8.10: Uddeśaka 2: ārādhanā

In the city of Rājagṛha, and so on, [Gautama] spoke thus:
"Venerable Sir! The followers of other doctrines declare up to set forth thus:
'Indeed, is it thus:
1. Conduct is best?
2. Scriptural knowledge is best?
3. Both scriptural knowledge and conduct are best?'
How, Venerable Sir, is that [to be understood]?"

"Gautama! In that those followers of other doctrines declare up to say so, what they have said is false. But I, Gautama, declare up to set forth thus:
'Indeed, four types of persons have been propounded by me, namely:
1. One is endowed with conduct, but not endowed with scriptural knowledge;
2. One is endowed with scriptural knowledge, but not endowed with conduct;
3. One is endowed with both conduct and scriptural knowledge;
4. One is neither endowed with conduct nor endowed with scriptural knowledge.

Herein, as for that first type of person: that person is endowed with conduct, but without scriptural knowledge—he has abstained, but has not understood the Dharma. This person, Gautama, is propounded by me as a partial propitiator.

Herein, as for that second type of person: that person is without conduct, but endowed with scriptural knowledge—he has not abstained, but has understood the Dharma. This person, Gautama, is propounded by me as a partial violator.

Herein, as for that third type of person: that person is endowed with conduct and endowed with scriptural knowledge—he has abstained and has understood the Dharma. This person, Gautama, is propounded by me as a complete propitiator.

Herein, as for that fourth type of person: that person is without conduct and without scriptural knowledge—he has not abstained and has not understood the Dharma. This person, Gautama, is propounded by me as a complete violator.'"

"Venerable Sir! How many kinds of propitiation are declared?"
"Gautama! Three kinds of propitiation are declared, namely: propitiation of knowledge, propitiation of faith, and propitiation of conduct."
"Venerable Sir! How many kinds of propitiation of knowledge are declared?"
"Gautama! Three kinds are declared, namely: highest, intermediate, and lowest."
"Venerable Sir! How many kinds of propitiation of faith are declared?"
"Gautama! Three kinds are declared, namely: highest, intermediate, and lowest."
"Venerable Sir! How many kinds of propitiation of conduct are declared?"
"Gautama! Three kinds are declared, namely: highest, intermediate, and lowest."
"Venerable Sir! Does he who has the highest propitiation of knowledge have the highest propitiation of faith? Does he who has the highest propitiation of faith have the highest propitiation of knowledge?"
"Gautama! He who has the highest propitiation of knowledge has either the highest or the non-lowest-non-highest [intermediate] propitiation of faith. But he who has the highest propitiation of faith has either the highest, the lowest, or the non-lowest-non-highest [intermediate] propitiation of knowledge."
"Venerable Sir! Does he who has the highest propitiation of knowledge have the highest propitiation of conduct? Does he who has the highest propitiation of conduct have the highest propitiation of knowledge?"
"Gautama! He who has the highest propitiation of knowledge has either the highest or the non-lowest-non-highest [intermediate] propitiation of conduct. But he who has the highest propitiation of conduct has either the highest, the lowest, or the non-lowest-non-highest [intermediate] propitiation of knowledge."
"Venerable Sir! Does he who has the highest propitiation of faith have the highest propitiation of conduct? Does he who has the highest propitiation of conduct have the highest propitiation of faith?"
"Gautama! He who has the highest propitiation of faith has either the highest, the lowest, or the non-lowest-non-highest [intermediate] propitiation of conduct. But he who has the highest propitiation of conduct invariably has the highest propitiation of faith."
"Venerable Sir! Having propitiated the highest propitiation of knowledge, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in that very rebirth; a certain one is reborn among the Kalpopapannas or among the Kalpātītas."
"Venerable Sir! Having propitiated the highest propitiation of faith, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in that very rebirth; a certain one is reborn among the Kalpopapannas or among the Kalpātītas."
"Venerable Sir! Having propitiated the highest propitiation of conduct, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in that very rebirth; a certain one is reborn among the Kalpātītas."
"Venerable Sir! Having propitiated the intermediate propitiation of knowledge, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the second rebirth, and does not exceed a third rebirth."
"Venerable Sir! Having propitiated the intermediate propitiation of faith, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the second rebirth, and does not exceed a third rebirth."
"Venerable Sir! Having propitiated the intermediate propitiation of conduct, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the second rebirth, and does not exceed a third rebirth."
"Venerable Sir! Having propitiated the lowest propitiation of knowledge, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the third rebirth, and does not exceed seven or eight rebirths."
"Venerable Sir! Having propitiated the lowest propitiation of faith, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the third rebirth, and does not exceed seven or eight rebirths."
"Venerable Sir! Having propitiated the lowest propitiation of conduct, in how many rebirths does one attain perfection up to make an end of all suffering?"
"Gautama! A certain one attains perfection up to makes an end of all suffering in the third rebirth, and does not exceed seven or eight rebirths."

"Venerable Sir! How many kinds of transformation of pudgala are declared?"
"Gautama! Five kinds of transformation of pudgala are declared, namely: color transformation, smell transformation, taste transformation, touch transformation, and shape transformation."
"Venerable Sir! How many kinds of color transformation are declared?"
"Gautama! Five kinds are declared, namely: black color transformation up to white color transformation. In the same phrasing: smell transformation is of two kinds, taste transformation is of five kinds, and touch transformation is of eight kinds."
"Venerable Sir! How many kinds of shape transformation are declared?"
"Gautama! Five kinds are declared, namely: circular shape transformation up to oblong shape transformation."

“Venerable Sir! Is one space-point of the physical-substance-aggregate (pudgalāstikāya):
1. a substance?
2. a part of a substance?
3. substances?
4. parts of substances?
5. or both a substance and a part of a substance?
6. or both a substance and parts of substances?
7. or both substances and a part of a substance?
8. or both substances and parts of substances?”
“Gautama!
1. In some sense it is a substance;
2. in some sense it is a part of a substance;
3. it is not substances;
4. it is not parts of substances;
5. it is not both a substance and a part of a substance;
6. it is not both a substance and parts of substances;
7. it is not both substances and a part of a substance;
8. it is not both substances and parts of substances.

Venerable Sir! Are two space-points of the physical-substance-aggregate a substance? a part of a substance? — [the same] inquiry.”
“Gautama! In some sense [they are] a substance; in some sense [they are] a part of a substance; in some sense [they are] substances; in some sense [they are] parts of substances; in some sense [they are] both a substance and a part of a substance. The remaining [three combinations] are to be negated.

Venerable Sir! Are three space-points of the physical-substance-aggregate a substance? a part of a substance? — [the same] inquiry.”
“Gautama! In some sense [they are] a substance; in some sense [they are] a part of a substance; thus seven alternatives are to be stated down to: in some sense [they are] substances and a part of a substance; [and] not both substances and parts of substances.

Venerable Sir! Are four space-points of the physical-substance-aggregate a substance? — [the same] inquiry.”
“Gautama! In some sense [they are] a substance; in some sense [they are] a part of a substance; all eight alternatives are to be stated down to: in some sense [they are] substances and parts of substances. Just as four are stated, so also five, six, seven, up to countably many [and] countably many.

Venerable Sir! Are infinite space-points of the physical-substance-aggregate a substance?”
“In the very same way, down to: in some sense [they are] substances and parts of substances.”

“Venerable Sir! How many space-points of the cosmic space (lokākāśa) have been declared?”
“Gautama! Innumerable space-points of cosmic space have been declared.”
“Venerable Sir! How many soul-points (jīvapradeśa) are declared for each individual jīva?”
“Gautama! As many as there are space-points of cosmic space, that many soul-points are declared for each individual jīva.”

“Venerable Sir! How many karma-types (karmaprakṛti) have been declared?”
“Gautama! Eight karma-types have been declared, namely: knowledge-obscuring (jñānāvaraṇīya) up to obstructive (antarāya).

Venerable Sir! How many karma-types have been declared for inhabitants of hell?”
“Gautama! Eight. In this way, eight karma-types are to be established for all jīvas up to celestial beings in vaimānika abodes.

Venerable Sir! How many indivisible units (avibhāgapariccheda) of knowledge-obscuring karma have been declared?”
“Gautama! Infinite indivisible units have been declared.

Venerable Sir! How many indivisible units of knowledge-obscuring karma have been declared for inhabitants of hell?”
“Gautama! Infinite indivisible units have been declared. In this way, for all jīvas up to celestial beings in vaimānika abodes — [the same] inquiry.”
“Gautama! Infinite indivisible units have been declared. Just as the indivisible units of knowledge-obscuring karma have been stated, so they must be stated for all eight karma-types up to the obstructive karma of celestial beings in vaimānika abodes.

Venerable Sir! By how many indivisible units of knowledge-obscuring karma is each individual soul-point of each individual jīva enveloped and encircled?”
“Gautama! In some sense it is enveloped and encircled; in some sense it is not enveloped and encircled. If it is enveloped and encircled, it is necessarily by infinitely many.

Venerable Sir! By how many indivisible units of knowledge-obscuring karma is each individual soul-point of each individual inhabitant of hell enveloped and encircled?”
“Gautama! Necessarily by infinitely many. As for an inhabitant of hell, so up to a celestial being in a vaimānika abode; with this difference: for a human, it is just as for a jīva [in general].

Venerable Sir! By how many indivisible units of perception-obscuring karma is each individual soul-point of each individual jīva enveloped and encircled?”
“Gautama! Necessarily by infinitely many. As for a jīva, so up to a celestial being in a vaimānika abode; with this difference: for a human, it is just as for a jīva. In the very same way as for knowledge-obscuring karma, the standardized sequence (daṇḍaka) must be stated up to a celestial being in a vaimānika abode. Thus it must be stated up to obstructive karma, with this difference: regarding feeling-producing (vedanīya), life-determining (āyuṣ), name-determining (nāma), and status-determining (gotra) — for these four karmas, a human is to be stated just like an inhabitant of hell. The rest is the very same.”

"Venerable Sir! If one has knowledge-obscuring [karma], does one have perception-obscuring [karma]? If one has perception-obscuring [karma], does one have knowledge-obscuring [karma]?"
"Gautama! If one has knowledge-obscuring [karma], one necessarily has perception-obscuring [karma]; if one has perception-obscuring [karma], one also necessarily has knowledge-obscuring [karma]."
"Venerable Sir! If one has knowledge-obscuring [karma], does one have feeling-producing [karma]? If one has feeling-producing [karma], does one have knowledge-obscuring [karma]?"
"Gautama! If one has knowledge-obscuring [karma], one necessarily has feeling-producing [karma]; but if one has feeling-producing [karma], one may or may not have knowledge-obscuring [karma]."
"Venerable Sir! If one has knowledge-obscuring [karma], does one have deluding [karma]? If one has deluding [karma], does one have knowledge-obscuring [karma]?"
"Gautama! If one has knowledge-obscuring [karma], one may or may not have deluding [karma]; but if one has deluding [karma], one necessarily has knowledge-obscuring [karma]."
"Venerable Sir! If one has knowledge-obscuring [karma], does one have lifespan [karma]? If one has lifespan [karma], does one have knowledge-obscuring [karma]?"
"Gautama! If one has knowledge-obscuring [karma], one necessarily has lifespan [karma]; but if one has lifespan [karma], one may or may not have knowledge-obscuring [karma]."
Thus also with name [karma], thus also with gotra [karma]; with obstructive [karma], just as with perception-obscuring [karma], mutual necessity is likewise to be stated.
"Venerable Sir! If one has perception-obscuring [karma], does one have feeling-producing [karma]? If one has feeling-producing [karma], does one have perception-obscuring [karma]?"
Just as knowledge-obscuring [karma] was stated with the seven remaining karmas above, so perception-obscuring [karma] also is to be stated with the six remaining karmas above up to obstructive [karma].
"Venerable Sir! If one has feeling-producing [karma], does one have deluding [karma]? If one has deluding [karma], does one have feeling-producing [karma]?"
"Gautama! If one has feeling-producing [karma], one may or may not have deluding [karma]; but if one has deluding [karma], one necessarily has feeling-producing [karma]."
"Venerable Sir! If one has feeling-producing [karma], does one have lifespan [karma]? If one has lifespan [karma], does one have feeling-producing [karma]?"
"Thus, these are mutually necessary. Just as with lifespan [karma], so it is to be stated also with name [karma] and with gotra [karma]."
"Venerable Sir! If one has feeling-producing [karma], does one have obstructive [karma]? If one has obstructive [karma], does one have feeling-producing [karma]?"
"Gautama! If one has feeling-producing [karma], one may or may not have obstructive [karma]; but if one has obstructive [karma], one necessarily has feeling-producing [karma]."
"Venerable Sir! If one has deluding [karma], does one have lifespan [karma]? If one has lifespan [karma], does one have deluding [karma]?"
"Gautama! If one has deluding [karma], one necessarily has lifespan [karma]; but if one has lifespan [karma], one may or may not have deluding [karma]. Thus name [karma], gotra [karma], and obstructive [karma] are also to be stated."
"Venerable Sir! If one has lifespan [karma], does one have name [karma]? If one has name [karma], does one have lifespan [karma]?"
"Gautama! Both are mutually necessary. Thus it is to be stated also with gotra [karma]."
"Venerable Sir! If one has lifespan [karma], does one have obstructive [karma]? If one has obstructive [karma], does one have lifespan [karma]?"
"Gautama! If one has lifespan [karma], one may or may not have obstructive [karma]; but if one has obstructive [karma], one necessarily has lifespan [karma]."
"Venerable Sir! If one has name [karma], does one have gotra [karma]? If one has gotra [karma], does one have name [karma]?"
"Gautama! Both of these are mutually necessary."
"Venerable Sir! If one has name [karma], does one have obstructive [karma]? If one has obstructive [karma], does one have name [karma]?"
"Gautama! If one has name [karma], one may or may not have obstructive [karma]; but if one has obstructive [karma], one necessarily has name [karma]."
"Venerable Sir! If one has gotra [karma], does one have obstructive [karma]? If one has obstructive [karma], does one have gotra [karma]?"
"Gautama! If one has gotra [karma], one may or may not have obstructive [karma]; but if one has obstructive [karma], one necessarily has gotra [karma]."

"Venerable Sir! Is the jīva possessed of pudgala? Is it pudgala?"
"Gautama! The jīva is both possessed of pudgala and is pudgala."
"Venerable Sir, on what grounds is it said, 'The jīva is both possessed of pudgala and is pudgala'?"
"Gautama! Just as one with an umbrella is an umbrella-bearer, with a staff is a staff-bearer, with a pot is a pot-bearer, with a cloth is a cloth-bearer, with a hand is a hand-bearer—even so, Gautama, in relation to the sense-organ of hearing, sense-organ of sight, sense-organ of smell, sense-organ of taste, and sense-organ of touch, the jīva is possessed of pudgala; while in relation to the [composite] soul, it is pudgala. On that ground, Gautama, it is said: 'The jīva is both possessed of pudgala and is pudgala.'"
"Venerable Sir! Is an inhabitant of hell possessed of pudgala? Is it pudgala?"
"Just the same. In this manner up to a vemānika, with the only difference that as many sense organs as each has, that many are to be stated."
"Venerable Sir! Is a liberated soul possessed of pudgala? Is it pudgala?"
"Gautama! It is not possessed of pudgala; it is pudgala."
"Venerable Sir, on what grounds is it said, 'A liberated soul is not possessed of pudgala; it is pudgala'?"
"Gautama! In relation to the soul [itself]. On that ground, Gautama, it is said: 'A liberated soul is not possessed of pudgala; it is pudgala.'"
"So it is, Venerable Sir! So it is, Venerable Sir!"