Viyahapannatti 1

English (machine translation) 1

Language: English

1.0 — 8 parts
1.1 — 17 parts
1.2 — 8 parts
1.3 — 12 parts
1.4 — 6 parts
1.5 — 17 parts
1.6 — 10 parts
1.7 — 6 parts
1.8 — 9 parts
1.9 — 8 parts
1.10 — 3 parts

1.0.1

Homage to the arhats, homage to the liberated souls, homage to the ācāryas, homage to the upādhyāyas, homage to all monks.

1.0.3

In Rājagṛha: 1. Moving, 2. Suffering, 3. Doubt and Enmity, 4. Nature, 5. Earths,
6. As Many, 7. Inhabitant of Hell, 8. Fool, 9. Heavy, and 10. Moving.

At that period, at that time, there was a city named Rājagṛha—[its] description [should be supplied].
Outside that city of Rājagṛha, in the north-eastern direction, there was a caitya named Guṇaśīla.
Śreṇika was the king, Cellanā the queen.

1.0.6

At that period, at that time, the śramaṇa, the Lord Mahāvīra—the founder, the tīrthaṅkara, the self-enlightened, the supreme among men, the lion among men, the finest white lotus among men, the finest scent-elephant among men, the supreme in the world, the protector of the world, the lamp of the world, the illuminator of the world, the giver of fearlessness, the giver of sight, the giver of the path, the giver of refuge, the teacher of Dharma, the charioteer of Dharma, the universal monarch of the excellent fourfold Dharma, possessor of unobstructed and supreme knowledge and vision, free from concealment, a conqueror, one who knows, enlightened, an awakener, liberated, a liberator, omniscient, all-seeing, desiring to reach that state named the realm of liberation, auspicious, immovable, disease-free, endless, indestructible, and unhindered…
…up to: wandering in regular succession, journeying from village to village, dwelling in ease, arrived at the city of Rājagṛha, at the Guṇaśīla caitya; having arrived, he accepted a suitable lodging, and having accepted it, dwelt cultivating himself through self-restraint and austerity.

1.0.7

The assembly went out [to him]. Dharma was taught. The assembly returned.

1.0.8

At that period, at that time, the senior disciple of the śramaṇa, the Lord Mahāvīra, the homeless ascetic named Indrabhūti, of the Gautama gotra, seven cubits in height, endowed with a symmetrical build, with vajra-ṛṣabha-nārāca bone-joint articulation, fair as rubbed gold on a touchstone or lotus pollen, of fierce austerity, fiery austerity, ardent austerity, great austerity, noble, formidable, of formidable virtues, practicing formidable austerities, observing formidable celibacy, heedless of the body, possessing concentrated and extensive te悍leśyā, knower of the fourteen Pūrvas, endowed with four kinds of knowledge, master of the combination of all sounds—staying not far from the śramaṇa, the Lord Mahāvīra, with knees raised and head bent, entered into the granary of meditation, dwelt cultivating himself through self-restraint and austerity.

1.1.9

Then the venerable Gautama, having conceived faith, conceived doubt, conceived curiosity, having faith arisen, doubt arisen, curiosity arisen, having faith fully produced, doubt fully produced, curiosity fully produced, having faith completely awakened, doubt completely awakened, curiosity completely awakened, arose with energy, and having arisen approached where the Śramaṇa, the Lord Mahāvīra was; having approached, he circumambulated the Śramaṇa, the Lord Mahāvīra three times from left to right, and having circumambulated, venerated and paid homage; having venerated and paid homage, neither too close nor too far, eager to listen, paying homage, facing him, folded-handed with humility, attending upon him, spoke thus: / “Is it indeed so, Venerable Sir: that which is moving has moved? That which is being activated has been activated? That which is being experienced has been experienced? That which is being shed has been shed? That which is being cut has been cut? That which is being split has been split? That which is being burned has been burned? That which is dying has died? That which is being dissipated has been dissipated?” / “Yes, Gautama! That which is moving has moved. That which is being activated has been activated. That which is being experienced has been experienced. That which is being shed has been shed. That which is being cut has been cut. That which is being split has been split. That which is being burned has been burned. That which is dying has died. That which is being dissipated has been dissipated.”

1.1.10

“Are these nine terms, Venerable Sir, of the same meaning, with different sounds and different syllables? Or are they of different meanings, with different sounds and different syllables?” / “Gautama, ‘that which is moving has moved’, ‘that which is being activated has been activated’, ‘that which is being experienced has been experienced’, ‘that which is being shed has been shed’— / these four terms are of the same meaning, with different sounds and different syllables, from the perspective of origination. / ‘That which is being cut has been cut’, ‘that which is being split has been split’, ‘that which is being burned has been burned’, ‘that which is dying has died’, ‘that which is being dissipated has been dissipated’— / these five terms are of different meanings, with different sounds and different syllables, from the perspective of cessation.”

1.1.11

“For what length of time, Venerable Sir, is the lifespan duration of the inhabitants of hell stated to be?” / “Gautama, the lifespan duration is stated to be a minimum of ten thousand years and a maximum of thirty-three sāgaropamas.” / “At what interval of time, Venerable Sir, do the inhabitants of hell inhale or exhale, breathe in or breathe out?” / “As [explained] in the section on respiration.” / “Are the inhabitants of hell, Venerable Sir, desirous of nourishment?” / “Yes, Gautama, they are desirous of nourishment; as stated in the first chapter on nourishment of the Prajñāpanā, so it should be recited—”

1.1.12

“Lifespan duration, respiration, nourishment; what do they consume, and is it from all [spatial units]? / What fraction, or do they consume everything? And into what do they transform it again?”

1.1.13

“Venerable Sir, have the pudgalas previously consumed by the inhabitants of hell transformed? / Have the pudgalas consumed and being consumed transformed? / Have the unconsumed pudgalas that will be consumed transformed? / Have the unconsumed pudgalas that will not be consumed transformed?” / “Gautama, the pudgalas previously consumed by the inhabitants of hell have transformed. / The pudgalas consumed have transformed, and those being consumed are transforming. / The unconsumed pudgalas that will be consumed have not transformed, but will transform. / The unconsumed pudgalas that will not be consumed have not transformed, and will not transform.”

1.1.14

“Venerable Sir, have the pudgalas previously consumed by the inhabitants of hell accumulated?” The question [is repeated in full]. / As with transformed, so also with accumulated. / Likewise with: augmented, prematurely activated, experienced, and dissipated.

1.1.15

Transformed, accumulated, augmented, prematurely activated, experienced, and dissipated: / in each term, there are four categories of pudgalas.

1.1.16

"Venerable Sir, how many kinds of pudgalas do inhabitants of hell split?"
"Gautama, with reference to karmic matter groups, they split two kinds of pudgalas, namely: subtle and gross."
"Venerable Sir, how many kinds of pudgalas do inhabitants of hell accumulate?"
"Gautama, with reference to nourishment matter groups, they accumulate two kinds of pudgalas, namely: subtle and gross."
Likewise they augment.
"Venerable Sir, how many kinds of pudgalas do inhabitants of hell prematurely activate?"
"Gautama, with reference to karmic matter groups, they prematurely activate two kinds of pudgalas, namely: subtle and gross."
The remaining [terms] should also be stated in this very way: they experience, they dissipate.
Likewise: they abbreviated, they abbreviate, they will abbreviate;
they transmuted, they transmute, they will transmute;
they rendered invariable, they render invariable, they will render invariable;
they rendered inevitable, they render inevitable, they will render inevitable.

1.1.17

Split, accumulated, augmented, prematurely activated, experienced, and dissipated;
Abbreviation, transmutation, invariability, [and] inevitability are threefold in time.

1.1.18

"Venerable Sir, the pudgalas that inhabitants of hell take up as fiery [and] karmic [matter]—do they take them up in a past time-instant? Do they take them up in a present time-instant? Do they take them up in a future time-instant?"
"Gautama, they do not take them up in a past time-instant; they take them up in a present time-instant; nor do they take them up in a future time-instant."
"Venerable Sir, the pudgalas taken up as fiery [and] karmic [matter] that inhabitants of hell prematurely activate—do they prematurely activate pudgalas taken up in a past time-instant? Do they prematurely activate pudgalas being taken up in a present time-instant? Do they prematurely activate pudgalas lying ahead of the instant of intake?"
"Gautama, they prematurely activate pudgalas taken up in a past time-instant; they do not prematurely activate pudgalas being taken up in a present time-instant; they do not prematurely activate pudgalas lying ahead of the instant of intake."
Likewise: they experience, they dissipate.

1.1.19

"Venerable Sir, do inhabitants of hell bind karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they do not bind displaced karma; they bind non-displaced karma."
"Venerable Sir, do inhabitants of hell prematurely activate karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they do not prematurely activate displaced karma; they prematurely activate non-displaced karma."
Likewise: they experience, they abbreviate, they transmute, they render invariable, they render inevitable.
"Venerable Sir, do inhabitants of hell dissipate karma that is displaced from the jīva, or karma that is non-displaced?"
"Gautama, they dissipate displaced karma; they do not dissipate non-displaced karma."

1.1.20

In binding, premature activation, experiencing, abbreviating, and transmuting, as well as making invariable and making inevitable,
there is non-displaced karma; but it is displaced [karma] from the jīva that one dissipates.

1.1.21

Thus lifespan duration and nourishment are to be stated. Lifespan duration is to be stated just as in the Lifespan-chapter for all jīvas. Nourishment also is to be stated just as in the first Nourishment-section of the Prajñāpanā, beginning from here: "Are the inhabitants of hell, Venerable Sir, desirous of nourishment?" up to "transform again and again into suffering."
"Venerable Sir, after how much time do the Asurakumāras breathe in and out [fourfold]?"
"Gautama, at minimum after seven stōkas, at maximum after a little over a fortnight do they breathe in and out [fourfold]."
"Are the Asurakumāras, Venerable Sir, desirous of nourishment?"
"Yes, they are desirous of nourishment."
["Venerable Sir, after how much time does the desire for nourishment arise in the Asurakumāras?"
"Gautama, nourishment of the Asurakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after a little over a thousand years."
"What nourishment do the Asurakumāras consume, Venerable Sir?"
"Gautama, in terms of substance, substances of infinite space-points; in terms of realm, time, and state, according to the Prajñāpanā. The rest is as for the inhabitants of hell, up to: 'Into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into the state of the sense of hearing, into handsome form, into handsome color, into desirable, wished-for, covetable, upward, not downward, joyful, not miserable states.'
'Have previously consumed pudgalas transformed for the Asurakumāras?'
'Gautama, with the wording for the Asurakumāras, just as for the inhabitants of hell, up to: they dissipate active karma.'
'Venerable Sir, how long a lifespan duration is declared for the Nāgakumāras?'
'Gautama, at minimum ten thousand years, at maximum two palyopamas slightly less.'
'After how much time do the Nāgakumāras breathe in and out [fourfold], Venerable Sir?'
'Gautama, at minimum after seven stōkas, at maximum after several muhūrtas do they breathe in and out [fourfold].'
'Are the Nāgakumāras, Venerable Sir, desirous of nourishment?'
'Yes, Gautama, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for the Nāgakumāras, Venerable Sir?'
'Gautama, nourishment of the Nāgakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly; among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after several days. The rest is as for the Asurakumāras, up to: they dissipate active karma, not inactive karma.'
Thus also for the Suvarṇakumāras up to the Stanitakumāras.
'Venerable Sir, how long a lifespan duration is declared for earth-bodied souls?'
'Gautama, at minimum an antarmuhūrta, at maximum twenty-two thousand years.'
'After how much time do earth-bodied souls breathe in and out [fourfold]?'
'Gautama, they breathe in and out with variable measure [fourfold].'
'Are earth-bodied souls desirous of nourishment?'
'Yes, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for earth-bodied souls?'
'Gautama, the desire for nourishment arises every instant, uninterruptedly.'
'What nourishment do earth-bodied souls consume?'
'Gautama, in terms of substance, as for the inhabitants of hell, up to: unimpeded, from six directions; subject to impediment, sometimes from three directions, sometimes from four directions, sometimes from five directions. In terms of color: black, blue, red, yellow, and white. In terms of smell: fragrant, two [kinds]. In terms of taste: bitter, five [kinds]. In terms of touch: hard, eight [kinds]. The rest is the very same.'
'The difference: what fraction do they consume? What fraction do they touch?'
'Gautama, they consume an innumerableth part, they touch an infinite part, up to: into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of touch.'
'The rest is as for the inhabitants of hell, up to: they dissipate active karma, not inactive karma.'
Thus up to plant-bodied souls. The only distinction is that lifespan duration should be described according to what belongs to each, and respiration is of variable measure.
For two-sensed souls, lifespan duration should be stated. Respiration is of variable measure.
Concerning nourishment of two-sensed souls, the question [is the same]. That produced without conscious attention is the very same. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises in variable measure across an antarmuhūrta consisting of innumerable instants. The rest is the very same, up to: they taste an infinite part.
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, do they consume all of them, or do they not consume all of them?'
'Gautama, they do not consume all of them.
For two-sensed souls, nourishment is declared to be of two kinds. That is to say: pores-nourishment and morsel-nourishment. The pudgalas which they take in as pores-nourishment, they consume all of them without remainder. The pudgalas which they take in as morsel-nourishment, they consume an innumerableth part of those pudgalas, and many thousands of parts perish without being tasted and without being touched.'
'Venerable Sir, among these untasted and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, untasted pudgalas are the least; untouched ones are infinitely many times more.'
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of taste and the sense of touch.'
'Venerable Sir, have previously consumed pudgalas transformed for two-sensed souls?' The very same, up to: they dissipate active karma.
For three-sensed and four-sensed souls, the distinction is in lifespan duration, up to: and many thousands of parts perish without being smelled, without being tasted, and without being touched.
'Venerable Sir, among these unsmelled, untasted, and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, unsmelled pudgalas are the least; untasted ones are infinitely many times more; untouched ones are infinitely many times more.'
For three-sensed souls, they transform again and again into variable forms of the sense of smell, sense of taste, and sense of touch.
For four-sensed souls, they transform again and again into the state of the sense of sight, sense of smell, sense of taste, and sense of touch.
For five-sensed animals, having stated their lifespan duration, respiration is of variable measure. Nourishment produced without conscious attention is every instant, uninterrupted. That produced with conscious attention is at minimum after an antarmuhūrta, at maximum after a sixth meal. The rest is as for four-sensed souls, up to: they dissipate active karma.
Thus also for humans. The only distinction is: that produced with conscious attention is at minimum an antarmuhūrta, at maximum after an eighth meal. They transform again and again into variable forms of the five senses, beginning with the sense of hearing. The rest is the very same, up to: they dissipate.
For Vyantara gods, the distinction is in lifespan duration. The remainder is as for the Nāgakumāras.
Thus also for Jyotiṣka gods. The only distinction is: respiration at minimum is several muhūrtas, at maximum also several muhūrtas.
Nourishment at minimum is several days, at maximum also several days. The rest is the very same.
For Vaimānika gods, lifespan duration should be stated in general terms. Respiration at minimum is several muhūrtas, at maximum thirty-three fortnights. Nourishment produced with conscious attention at minimum is several days, at maximum thirty-three thousand years.
The rest is the very same, up to: they dissipate.]

1.1.22

“Venerable Sir, are jīvas commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.”
“For what reason, Venerable Sir, is it said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury’?”
“Gautama, jīvas are declared to be of two kinds, namely: those who are in saṃsāra and those who are not in saṃsāra.
Among them, those who are not in saṃsāra are the siddhas. The siddhas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are in saṃsāra are declared to be of two kinds, namely: the restrained and the unrestrained.
Among them, those who are restrained are declared to be of two kinds, namely: the negligently restrained and the non-negligently restrained.
Among them, those who are non-negligently restrained are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.
Among them, those who are negligently restrained, in reference to good activity, are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury. In reference to bad activity, they are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.
Among them, those who are unrestrained, in reference to non-abstinence, are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. For that reason, Gautama, it is said: ‘Some jīvas are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury. Some jīvas are not commencing injury to themselves, not commencing injury to others, and not commencing injury to both; they are commencing no injury.’
“Venerable Sir, are inhabitants of hell commencing injury to themselves? Commencing injury to others? Commencing injury to both? Commencing no injury?”
“Gautama, inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.”
“For what reason?”
“Gautama, in reference to non-abstinence. For that reason, Gautama, it is said: ‘Inhabitants of hell are commencing injury to themselves, commencing injury to others, and commencing injury to both; they are not commencing no injury.’
Thus up to five-sensed animals. Humans are as jīvas [in general], with the difference that they are to be stated as devoid of siddhas. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as inhabitants of hell.
Those with leśyā are as the general [jīvas]. Those with black leśyā, blue leśyā, and grey leśyā are as the general jīvas, with the difference that the negligently and non-negligently restrained are not to be mentioned. Those with fiery leśyā, pink leśyā, and white leśyā are as the general jīvas, with the difference that the siddhas are not to be mentioned.”

1.1.23

“Venerable Sir, does knowledge pertain to this life? Does knowledge pertain to the next life? Does knowledge pertain to both lives?”
“Gautama, knowledge pertains to this life, knowledge also pertains to the next life, and knowledge also pertains to both lives.”
“Venerable Sir, does faith pertain to this life? Does faith pertain to the next life? Does faith pertain to both lives?”
“Gautama, faith pertains to this life, faith also pertains to the next life, and faith also pertains to both lives.”
“Venerable Sir, does conduct pertain to this life? Does conduct pertain to the next life? Does conduct pertain to both lives?”
“Gautama, conduct pertains to this life; conduct does not pertain to the next life, nor does conduct pertain to both lives.”
“Venerable Sir, does austerity pertain to this life? Does austerity pertain to the next life? Does austerity pertain to both lives?”
“Gautama, austerity pertains to this life; austerity does not pertain to the next life, nor does austerity pertain to both lives.”
“Venerable Sir, does self-restraint pertain to this life? Does self-restraint pertain to the next life? Does self-restraint pertain to both lives?”
“Gautama, self-restraint pertains to this life; self-restraint does not pertain to the next life, nor does self-restraint pertain to both lives.”

1.1.24

“Venerable Sir, does an unrestrained homeless ascetic become perfected, awakened, liberated, fully extinguished, and make an end of all suffering?”
“Gautama, this meaning is not competent.”
“For what reason, Venerable Sir, is it said: ‘An unrestrained homeless ascetic does not become perfected, does not become awakened, does not become liberated, does not become fully extinguished, and does not make an end of all suffering’?”
“Gautama, an unrestrained homeless ascetic makes the seven karma-species, excluding lifespan karma, which are bound with loose bonds, bound with tight bonds; makes those of short-term lifespan duration into those of long-term lifespan duration; makes those of mild fruition into those of intense fruition; makes those of few space-points into those of many space-points; and he sometimes binds lifespan karma, sometimes does not bind it; and he augments unpleasant-feeling karma again and again; and he wanders through the beginningless, endless, long, four-ended wilderness of saṃsāra.
For that reason, Gautama, an unrestrained homeless ascetic does not become perfected, does not become awakened, does not become liberated, does not become fully extinguished, and does not make an end of all suffering.”
“Venerable Sir, does a restrained homeless ascetic become perfected, awakened, liberated, fully extinguished, and make an end of all suffering?”
“Yes, he becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering.”
“For what reason, Venerable Sir, is it said: ‘A restrained homeless ascetic becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering’?”
“Gautama, a restrained homeless ascetic makes the seven karma-species, excluding lifespan karma, which are bound with tight bonds, bound with loose bonds; makes those of long-term lifespan duration into those of short-term lifespan duration; makes those of intense fruition into those of mild fruition; makes those of many space-points into those of few space-points; and he does not bind lifespan karma; and he does not augment unpleasant-feeling karma again and again; and he crosses over the beginningless, endless, long, four-ended wilderness of saṃsāra.
For that reason, Gautama, it is said: ‘A restrained homeless ascetic becomes perfected, awakened, liberated, fully extinguished, and makes an end of all suffering.’”

1.1.25

"Venerable Sir, does a jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, become a deva upon death?"
"Gautama, some become a deva, some do not become a deva."
"For what reason, Venerable Sir, is it said thus: 'A jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, some become a deva upon death, some do not become a deva'?"
"Gautama, those jīvas who, in villages, mines, cities, commercial towns, royal capitals, isolated towns, small towns, isolated settlements, ports of land and water, ports of sea or river, hermitages, and settlements, mortify themselves for a shorter or longer time through involuntary thirst, involuntary hunger, involuntary living in celibacy, involuntary cold, heat, gnats, mosquitoes, unwashedness, sweat, dirt, filth, mud, and burning heat; having mortified themselves, passing away at the time of death, they are born as devas in one or another of the Vāṇavyantara devalokas."
"Of what kind, Venerable Sir, are the devalokas of those Vāṇavyantara devas declared to be?"
"Gautama, just as here an aśoka grove, or a saptaparṇa grove, or a campaka grove, or a mango grove, or a tilaka grove, or an alābū grove, or a banyan grove, or a chattogha grove, or an asana grove, or a hemp grove, or a flax grove, or a safflower grove, or a mustard grove, or a bandhujīvaka grove, always blooming, flowering, budding, clustering, branching, bunching, paired, twinned, bent down, deeply bowed, bearing crowns of well-proportioned compact blossoms, stands exceedingly and intensely adorned with splendor;
just so, the devalokas of those Vāṇavyantara devas, having a minimum lifespan duration of ten thousand years and a maximum lifespan duration of a palyopama, stand exceedingly and intensely adorned with splendor, crowded, permeated, covered, spread over, filled, and densely occupied by many Vāṇavyantara devas and devīs.
Such, Gautama, are the devalokas of those Vāṇavyantara devas declared to be. For that reason, Gautama, it is said thus: 'A jīva who is unrestrained, unrenounced, and who has neither repelled nor renounced sinful actions, having departed from here, some become a deva upon death.'"
"So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the venerable Gautama pays homage to and reveres the Śramaṇa, the Lord Mahāvīra, and having paid homage and revered him, abides cultivating himself through self-restraint and austerity.

1.2.26

Arrival at the assembly in the city of Rājagṛha. The congregation came forth [and so on], down to [Gautama] spoke thus:
"Venerable Sir, does a jīva experience self-caused suffering?"
"Gautama, he experiences some, he does not experience some."
"For what reason, Venerable Sir, is it said thus: 'He experiences some, he does not experience some'?"
"Gautama, he experiences that which has arisen; he does not experience that which has not arisen. For that reason, Gautama, it is said thus: 'He experiences some, he does not experience some.'"
In this manner, [apply] down to the Vaimānikas.
"Venerable Sir, do jīvas experience self-caused suffering?"
"Gautama, they experience some, they do not experience some."
"For what reason, Venerable Sir, is it said thus: 'They experience some, they do not experience some'?"
"Gautama, they experience that which has arisen; they do not experience that which has not arisen. For that reason, Gautama, it is said thus: 'They experience some, they do not experience some.'"
In this manner, [apply] down to the Vaimānikas.
"Venerable Sir, does a jīva experience self-caused lifespan [karma]?"
"Gautama, he experiences some, he does not experience some." Just as there are two sets with suffering, so too there are two sets with lifespan—singular and plural.

1.2.27

"Venerable Sir! Are all hell-beings of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly.
Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently.
For that reason, Gautama, it is said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation."
"Venerable Sir! Are all hell-beings of equal karma?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal karma?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that hell-beings are not all of equal karma."
"Venerable Sir! Are all hell-beings of equal complexion?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal complexion?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that hell-beings are not all of equal complexion."
"Venerable Sir! Are all hell-beings of equal leśyā?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal leśyā?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that hell-beings are not all of equal leśyā."
"Venerable Sir! Are all hell-beings of equal sensation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal sensation?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that hell-beings are not all of equal sensation."
"Venerable Sir! Are all hell-beings of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal activity?"
"Gautama! Hell-beings are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, for those that are right-viewed, four activities are declared, namely: initial, possessive, deceit-caused, and non-renunciation activity.
Among them, for those that are wrong-viewed, five activities take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused [activity]. Likewise also for the mixed-viewed. For that reason, Gautama, it is said that hell-beings are not all of equal activity."
"Venerable Sir! Are all hell-beings of equal lifespan? Are all of equal birth [time]?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal lifespan, not all of equal birth?"
"Gautama! Hell-beings are declared to be of four kinds, namely:
(1) some are of equal lifespan and born at the same time;
(2) some are of equal lifespan and born at different times;
(3) some are of unequal lifespan and born at the same time;
(4) some are of unequal lifespan and born at different times.
For that reason, Gautama, it is said that hell-beings are not all of equal lifespan, not all of equal birth."
"Venerable Sir! Are all Asurakumāras of equal nourishment? Are all of equal body?"
As for the hell-beings, so it should be stated, with the exception that: karma, complexion, and leśyā are to be reversed [those born earlier have more karma, less pure complexion, and less pure leśyā; those born later are auspicious; the rest is just the same].
Thus up to the Stanitakumāras.
For earth-bodied beings, nourishment, karma, complexion, and leśyā are as for hell-beings.
"Venerable Sir! Are all earth-bodied beings of equal sensation?"
"Yes, Gautama, all earth-bodied beings are of equal sensation."
"For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal sensation?"
"Gautama! All earth-bodied beings, being mindless, experience mindless sensation indistinctly. For that reason, Gautama, it is said that all earth-bodied beings are of equal sensation."
"Venerable Sir! Are all earth-bodied beings of equal activity?"
"Yes, Gautama, all earth-bodied beings are of equal activity."
"For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal activity?"
"Gautama! All earth-bodied beings are deceitful and wrong-viewed. For them, five activities necessarily take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused [activity]. For that reason, Gautama, it is said that all earth-bodied beings are of equal activity."
As for hell-beings, so should [the four alternatives of] equal lifespan and equal birth be stated.
As for earth-bodied beings, so up to four-sensed beings.
Five-sensed animals are as hell-beings, with a difference in activities.
"Venerable Sir! Are all five-sensed animals of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that five-sensed animals are not all of equal activity?"
"Gautama! Five-sensed animals are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, those that are right-viewed are declared to be of two kinds, namely: unrestrained and partially restrained.
Among them, for those that are partially restrained, three activities take place, namely: initial, possessive, and deceit-caused.
For the unrestrained, four; for the wrong-viewed, five; for the mixed-viewed, five."
"Venerable Sir! Are all humans of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?"
"Gautama! Humans are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently.
Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly.
For that reason, Gautama, it is said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation."
"Venerable Sir! Are all humans of equal karma?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal karma?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that humans are not all of equal karma."
"Venerable Sir! Are all humans of equal complexion?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal complexion?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that humans are not all of equal complexion."
"Venerable Sir! Are all humans of equal leśyā?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal leśyā?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that humans are not all of equal leśyā."
"Venerable Sir! Are all humans of equal sensation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal sensation?"
"Gautama! Humans are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that humans are not all of equal sensation."
"Venerable Sir! Are all humans of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal activity?"
"Gautama! Humans are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, those that are right-viewed are declared to be of three kinds, namely: restrained, unrestrained, and partially restrained.
Among them, those that are restrained are declared to be of two kinds, namely: passion-imbued restrained and passionless restrained.
Among them, those that are passionless restrained are without activity.
Among them, those that are passion-imbued restrained are declared to be of two kinds, namely: negligent restrained and non-negligent restrained.
Among them, for those that are non-negligent restrained, one deceit-caused activity takes place.
Among them, for those that are negligent restrained, two activities take place, namely: initial and deceit-caused.
Among them, for those that are partially restrained, the first three activities take place, namely: initial, possessive, and deceit-caused.
For the unrestrained, four activities take place: initial, possessive, deceit-caused, and non-renunciation activity.
For the wrong-viewed, five: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused.
For the mixed-viewed, five."
"Venerable Sir! Are all humans of equal lifespan? Are all of equal birth?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal lifespan, not all of equal birth?"
"Gautama! Humans are declared to be of four kinds, namely:
(1) some are of equal lifespan and born at the same time;
(2) some are of equal lifespan and born at different times;
(3) some are of unequal lifespan and born at the same time;
(4) some are of unequal lifespan and born at different times.
For that reason, Gautama, it is said that humans are not all of equal lifespan, not all of equal birth."
Vyantara, Jyotiṣka, and Vaimānika [gods] are as Asurakumāras, with the exception that: there is a distinction in sensation—for Jyotiṣka and Vaimānika [gods] it should be stated that those born as deceitful and wrong-viewed have less sensation, and those born as non-deceitful and right-viewed have greater sensation.
"Venerable Sir! Are all hell-beings endowed with leśyā of equal nourishment?"
For general beings, those endowed with leśyā, and those with white leśyā—for these three there is one uniform exposition.
For those with black leśyā and blue leśyā there is also one exposition, with the exception that regarding sensation, those born as deceitful and wrong-viewed and those born as non-deceitful and right-viewed should be stated; and for humans regarding activities, passion-imbued, passionless, negligent, and non-negligent should not be stated.
For those with grey leśyā there is also this same exposition, with the exception that hell-beings should be stated as in the general series.
Where fiery leśyā and pink leśyā exist, it should be stated as in the general series, with the exception that for humans, passion-imbued and passionless should not be stated.

1.2.28

Suffering and lifespan are experienced when activated; nourishment, karma, color, and leśyā,
equal sensation and equal activity, and equal lifespan indeed are to be understood.

1.2.29

“How many, Venerable Sir, are the leśyās declared to be?”
“Gautama! Six leśyās are declared, namely: black leśyā, blue leśyā, grey leśyā, fiery leśyā, lotus leśyā, and white leśyā.
The second uddeśaka of leśyās is to be recited, up to ‘prosperity’.”

1.2.30

“Venerable Sir, when viewed from the perspective of past time, how many kinds of duration of abiding in saṃsāra are declared for a jīva?”
“Gautama! Four kinds of duration of abiding in saṃsāra are declared, namely: the duration of abiding in saṃsāra as an inhabitant of hell, the duration of abiding in saṃsāra as an animal, the duration of abiding in saṃsāra as a human, and the duration of abiding in saṃsāra as a deity.”
“Venerable Sir, how many kinds of duration of abiding in saṃsāra as an inhabitant of hell are declared?”
“Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.”
“Venerable Sir, how many kinds of duration of abiding in saṃsāra as an animal are declared?”
“Gautama! Two kinds are declared, namely: non-void time and mixed time.”
“Venerable Sir, how many kinds of duration of abiding in saṃsāra as a human are declared?”
“Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.”
“Venerable Sir, how many kinds of duration of abiding in saṃsāra as a deity are declared?”
“Gautama! Three kinds are declared, namely: void time, non-void time, and mixed time.”
“Among these, Venerable Sir—of the duration of abiding in saṃsāra as an inhabitant of hell: void time, non-void time, and mixed time—which is less, or more, or equal, or specifically greater than which?”
“Gautama! The non-void time is least of all; the mixed time is infinitely greater; the void time is infinitely greater [than that].”
“For animals: the non-void time is least of all; the mixed time is infinitely greater.”
“And for humans and deities: the non-void time is least of all; the mixed time is infinitely greater; the void time is infinitely greater [than that].”
“Among these, Venerable Sir—of the duration of abiding in saṃsāra as an inhabitant of hell, the duration of abiding in saṃsāra as an animal, the duration of abiding in saṃsāra as a human, and the duration of abiding in saṃsāra as a deity—which is less, or more, or equal, or specifically greater than which?”
“Gautama! The duration of abiding in saṃsāra as a human is least of all; the duration of abiding in saṃsāra as an inhabitant of hell is innumerably greater; the duration of abiding in saṃsāra as a deity is innumerably greater; the duration of abiding in saṃsāra as an animal is infinitely greater.”

1.2.31

“Venerable Sir, does a jīva make an end [to worldly existence]?”
“Gautama! Some make [an end], some do not make [an end]. The chapter on Making an End is to be known.”

1.2.32

“Now, Venerable Sir, among unrestrained future-material-deities, those who have not violated self-restraint, those who have violated self-restraint, those who have not violated partial self-restraint, those who have violated partial self-restraint, non-sentient beings, ascetic hermits, hedonists, wandering mendicants, ill-behaved ascetics, animals, Ājīvikas, servile ascetics, and outwardly professed ascetics corrupt in right view—when they are reborn in the celestial realms, where is rebirth declared for each of them?”
“Gautama! For unrestrained future-material-deities, at the minimum in the Bhavanavāsin [abodes], at the maximum in the Upper Graiveyaka [abodes]. For those who have not violated self-restraint, at the minimum in the Saudharma realm, at the maximum in the Sarvārthasiddha celestial abode. For those who have violated self-restraint, at the minimum in the Bhavanavāsin [abodes], at the maximum in the Saudharma realm.
For those who have not violated partial self-restraint, at the minimum in the Saudharma realm, at the maximum in the Acyuta realm. For those who have violated partial self-restraint, at the minimum in the Bhavanavāsin [abodes], at the maximum among the Jyotiṣkas. For non-sentient beings, at the minimum in the Bhavanavāsin [abodes], at the maximum among the Vāṇamantaras.
For all the remainder, at the minimum in the Bhavanavāsin [abodes], and at the maximum I shall state:
for ascetic hermits, among the Jyotiṣkas; for hedonists, in the Saudharma realm; for wandering mendicants, in the Brahmaloka realm; for ill-behaved ascetics, in the Lāntaka realm; for animals, in the Sahasrāra realm; for Ājīvikas, in the Acyuta realm; for servile ascetics, in the Acyuta realm; for outwardly professed ascetics corrupt in right view, in the Upper Graiveyaka [abodes].”

1.2.33

“How many kinds, Venerable Sir, of lifespan of a non-sentient being are declared?”
“Gautama! Four kinds of lifespan of a non-sentient being are declared, namely: hell-inhabitant non-sentient lifespan, animal non-sentient lifespan, human non-sentient lifespan, and deity non-sentient lifespan.”
“Venerable Sir, does a non-sentient jīva bind hell lifespan? Does it bind animal lifespan? Does it bind human lifespan? Does it bind deity lifespan?”
“Yes, Gautama! It binds hell lifespan too, it binds animal lifespan too, it binds human lifespan too, and it binds deity lifespan too.”
“Binding hell lifespan, it binds at the minimum ten thousand years, at the maximum an innumerableth part of a palyopama.
Binding animal lifespan, it binds at the minimum an antarmuhūrta, at the maximum an innumerableth part of a palyopama.
Binding human lifespan, it binds at the minimum an antarmuhūrta, at the maximum an innumerableth part of a palyopama.
Binding deity lifespan, it binds at the minimum ten thousand years, at the maximum an innumerableth part of a palyopama.”
“Among these, Venerable Sir—of hell-inhabitant non-sentient lifespan, animal non-sentient lifespan, human non-sentient lifespan, and deity non-sentient lifespan—which is less, or more, or equal, or specifically greater than which?”
“Gautama! Deity non-sentient lifespan is least of all; human non-sentient lifespan is innumerably greater; animal non-sentient lifespan is innumerably greater; hell-inhabitant non-sentient lifespan is innumerably greater.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

1.3.34

"Venerable Sir, is doubt-producing deluding karma made by jīvas?"
"Yes, [Gautama,] it is made."
"Venerable Sir, is it: 1. made in part by a part [of the soul]? 2. made as a whole by a part? 3. made in part by the whole? [or] 4. made as a whole by the whole?"
"Gautama! 1. It is not made in part by a part; 2. it is not made as a whole by a part; 3. it is not made in part by the whole; 4. it is made as a whole by the whole."
"Venerable Sir, is doubt-producing deluding karma made by inhabitants of hell?"
"Yes, it is made."
"Venerable Sir, is it: 1. made in part by a part? 2. made as a whole by a part? 3. made in part by the whole? [or] 4. made as a whole by the whole?"
"Gautama! 1. It is not made in part by a part; 2. it is not made as a whole by a part; 3. it is not made in part by the whole; 4. it is made as a whole by the whole.
In this way the serial exposition is to be spoken up to the Vaimānikas."

1.3.35

"Venerable Sir, did jīvas make doubt-producing deluding karma?"
"Yes, they did make [it]."
"Venerable Sir, did they make it: 1. in part by a part? 2. as a whole by a part? 3. in part by the whole? [or] 4. as a whole by the whole?"
"Gautama! 1. They did not make it in part by a part; 2. they did not make it as a whole by a part; 3. they did not make it in part by the whole; 4. they made it as a whole by the whole.
By this phrasing the serial exposition is to be spoken up to the Vaimānikas.
Likewise: 'they make [it]'—here too the serial exposition up to the Vaimānikas.
Likewise: 'they will make [it]'—here too the serial exposition up to the Vaimānikas.
Likewise: 'accumulated, they accumulated, they accumulate, they will accumulate'; 'augmented, they augmented, they augment, they will augment'; 'they prematurely activated, they prematurely activate, they will prematurely activate'; 'they experienced, they experience, they will experience'; 'they dissipated, they dissipate, they will dissipate.'"

First 35 of 116 passages. Read on

Translations (2)

Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020) — Gujarati
Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019) — Hindi

Commentaries (3)

Viyāhapannatti: ṭīkānusārī vivecana — Muni Dīparatnasāgara 2000, Gujarati
Bhagavatīvṛtti — Abhayadeva Sūri, Sanskrit
Bhagavaīcuṇṇi — Māhārāṣṭrī Prakrit

Linked texts (1)

Viyāhapannatti — Sudharman, Ardhamāgadhī Prakrit