Viyahapannatti 10

English (machine translation) 10

Language: English

10.1 — 3 parts
10.2 — 5 parts
10.3 — 5 parts
10.4 — 1 part
10.5 — 2 parts
10.6 — 3 parts
10.7 — 1 part

10.1.474

1. Directions, 2. The restrained ascetic, 3. Own-splendor, 4. Śyāma-hasti, 5. Goddess, 6. Assembly,
7–34. Northern intermediate islands: thirty-four in the tenth śataka.

In Rājagṛha, up to [Gautama] spoke thus: "Venerable Sir! What is this that is called eastern?"
"Gautama! [It is] both jīvas and ajīvas."
"Venerable Sir! What is this that is called western?"
"Gautama! Just so. Likewise southern, likewise northern, likewise upward, likewise downward as well."
"Venerable Sir! How many directions are taught?"
"Gautama! Ten directions are taught, namely: 1. eastern, 2. south-eastern, 3. southern, 4. south-western, 5. western, 6. north-western, 7. northern, 8. north-eastern, 9. upward, 10. downward."
"Venerable Sir! How many names are taught for these ten directions?"
"Gautama! Ten names are taught, namely:
Aindrī, Āgneyī, Yāmyā, and Nairṛtī, Vāruṇī and Vāyavyā;
Somā, Īśānī, and Vimalā and Tamā are to be known.
"Venerable Sir! Is the Aindrī direction: 1. jīvas, 2. parts of jīvas, 3. points of jīvas, 4. ajīvas, 5. parts of ajīvas, 6. points of ajīvas?"
"Gautama! [It is] jīvas also, parts of jīvas also, points of jīvas also, ajīvas also, parts of ajīvas also, points of ajīvas also.
Those that are jīvas are necessarily one-sensed, two-sensed, three-sensed, four-sensed, five-sensed, [and] non-sensed.
Those that are parts of jīvas are necessarily parts of one-sensed [beings], up to parts of non-sensed [beings].
Those that are points of jīvas are necessarily points of one-sensed [beings], points of two-sensed [beings], up to points of non-sensed [beings].
Those that are ajīvas are taught to be of two kinds, namely: corporeal ajīvas and incorporeal ajīvas.
Those that are corporeal ajīvas are taught to be of four kinds, namely: aggregates, parts of aggregates, points of aggregates, [and] ultimate atoms of pudgala.
Those that are incorporeal ajīvas are taught to be of seven kinds, namely: 1. not-dharmāstikāya [being] a part of dharmāstikāya, 2. points of dharmāstikāya, 3. not-adharmāstikāya [being] a part of adharmāstikāya, 4. points of adharmāstikāya, 5. not-ākāśāstikāya [being] a part of ākāśāstikāya, 6. points of ākāśāstikāya, 7. continuous time."
"Venerable Sir! Is the Āgneyī direction jīvas, parts of jīvas, points of jīvas—[the question is asked]?"
"Gautama! [It is] not-jīvas, parts of jīvas also, points of jīvas also, ajīvas also, parts of ajīvas also, points of ajīvas also.
Those that are parts of jīvas are necessarily parts of one-sensed [beings]; or parts of one-sensed [beings] and a part of a two-sensed [being]; or parts of one-sensed [beings] and parts of a two-sensed [being]; or parts of one-sensed [beings] and parts of two-sensed [beings]; or parts of one-sensed [beings] and a part of a three-sensed [being]—just so the triplet of options should be stated; likewise the triplet of options up to non-sensed [beings].
Those that are points of jīvas are necessarily points of one-sensed [beings]; or points of one-sensed [beings] and points of a two-sensed [being]; or points of one-sensed [beings] and points of two-sensed [beings]—likewise, omitting the first option, up to non-sensed [beings].
Those that are ajīvas are taught to be of two kinds, namely: corporeal ajīvas and incorporeal ajīvas.
Those that are corporeal ajīvas are taught to be of four kinds, namely: aggregates, up to ultimate atoms of pudgala.
Those that are incorporeal ajīvas are taught to be of seven kinds, namely: not-dharmāstikāya [being] a part of dharmāstikāya, points of dharmāstikāya, likewise of adharmāstikāya also up to points of ākāśāstikāya, continuous time."
"Venerable Sir! Is the Yāmyā direction jīvas?"
"Just as Aindrī, exactly so without omission. And Nairṛtī is just as Āgneyī; Vāruṇī is just as Aindrī; Vāyavyā is just as Āgneyī; Somā is just as Aindrī; Īśānī is just as Āgneyī. In Vimalā, jīvas are as in Āgneyī, ajīvas are as in Aindrī. In Tamā likewise, with this distinction: incorporeal [ajīva] is of six kinds, continuous time is not mentioned."

10.1.476

"Venerable Sir! How many bodies are taught?"
"Gautama! Five bodies are taught, namely: gross, protean, conveyance, fiery, [and] karmic."
"Venerable Sir! Of how many kinds is the gross body taught to be?"
"In this manner, the 'Capacity and Shape' [chapter] should be stated completely without omission up to 'Comparative Quantity'."
"That is so, Venerable Sir! That is so, Venerable Sir!"

10.2.477

[The Venerable Goyama] in Rājagṛha, up to, spoke thus: “Venerable Sir! When a restrained homeless ascetic, standing in the path of passion-waves, stares at forms in front, looks back at forms behind, looks aside at forms at his flanks, looks up at forms above, and looks down at forms below, does he incur transient action, or does he incur worldly-binding action?”
“Goyama! When a restrained homeless ascetic, standing in the path of passion-waves, stares at forms in front, looks back at forms behind, looks aside at forms at his flanks, looks up at forms above, and looks down at forms below, he does not incur transient action; he incurs worldly-binding action.”
“For what reason, Venerable Sir, is it said: ‘A restrained [ascetic], up to, incurs worldly-binding action’?”
“Goyama! For one in whom anger, pride, deceit, and greed are severed, transient action is incurred; for one in whom anger, pride, deceit, and greed are unsevered, worldly-binding action is incurred. For one conducting himself according to the scriptures, transient action is incurred; for one conducting himself contrary to the scriptures, worldly-binding action is incurred. He indeed conducts himself contrary to the scriptures. For that reason, up to, worldly-binding action is incurred.”
“Venerable Sir! When a restrained homeless ascetic, standing in the path free from passion-waves, stares at forms in front, up to, does he, Venerable Sir, incur transient action? —Question.”
“Goyama! When a restrained homeless ascetic, standing in the path free from passion-waves, up to, transient action is incurred by him, not worldly-binding action.”
“For what reason, Venerable Sir, is it said: ‘A restrained [ascetic], up to, incurs transient action, not worldly-binding action’?”
“Goyama! For one in whom anger, pride, deceit, and greed are unsevered, worldly-binding action is incurred. For one conducting himself according to the scriptures, transient action is incurred; for one conducting himself contrary to the scriptures, worldly-binding action is incurred. He indeed conducts himself according to the scriptures. For that reason, up to, worldly-binding action is not incurred.”

10.2.478

“Venerable Sir, how many kinds of origins of birth are proclaimed?”
“Goyama, three kinds of origins of birth are proclaimed, namely: cold, hot, and cold-and-hot. In this way, the section on origins of birth should be recited without omission.”

10.2.479

“Venerable Sir, how many kinds of feeling are proclaimed?”
“Goyama, three kinds of feeling are proclaimed, namely: cold, hot, and cold-and-hot.
In this way, the section on feeling should be recited, up to:
‘Venerable Sir, do inhabitants of hell experience painful feeling? Do they experience pleasant feeling? Do they experience neither-painful-nor-pleasant feeling?’
‘Goyama, they experience painful feeling, they also experience pleasant feeling, and they also experience neither-painful-nor-pleasant feeling.’”

10.2.480

“When a homeless ascetic has undertaken the one-month ascetic standard, constantly relinquishing the body and having abandoned attachment to the body, whatever afflictions and hardships arise, namely celestial, human, or animal—upon their arising, he properly endures, forgives, tolerates, and bears them. Thus the one-month ascetic standard should be recited without omission, as in the Daśā[śrutaskandha], up to: it is accomplished.”

10.2.481

“And if a monk, having indulged in any improper practice, dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.
And if a monk, having indulged in any improper practice, thinks thus: ‘Later, at the final time-instant of my life, I will confess, expiate, blame, censure, turn away from, purify, resolve not to repeat, and undertake suitable penance and ascetic practice for this practice’—if he dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.
And if a monk, having indulged in any improper practice, thinks thus: ‘If even lay followers, upon dying at the time of death, are reborn as deities among certain celestial realms, then why indeed should I not even obtain the state of a minor deity?’—having thought so, if he dies without having confessed and expiated that practice, there is no spiritual attainment for him; if he dies having confessed and expiated that practice, there is spiritual attainment for him.”
“So it is, Venerable Sir! So it is, Venerable Sir!”

10.3.482

At Rājagṛha, and so on, [Gautama] spoke thus:
"Venerable Sir, does a god, by his own supernatural power, cross up to four or five intervening divine abodes, and beyond that by another's power?"
"Yes, Gautama, a god, by his own supernatural power, crosses up to four or five intervening divine abodes, and beyond that by another's power. Likewise also for an Asurakumāra, with the only difference being: intervening abodes of the Asurakumāras; the rest is just the same. In this order, up to the Stanitakumāras; likewise for the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, up to: beyond that by another's power."
"Venerable Sir, could a god of little power pass through the very midst of a god of great power?"
"That meaning is not tenable."
"Venerable Sir, could a god of equal power pass through the very midst of a god of equal power?"
"That meaning is not tenable; however, [if the other is] negligent, he could pass through."
"Venerable Sir, is he able [to do so] having bewitched [him], or is he able without bewitching [him]?"
"Gautama, he is able having bewitched [him], not without bewitching [him]."
"Venerable Sir, would he pass through after having bewitched [him] first, or would he bewitch [him] after having passed through first?"
"Gautama, he would pass through after having bewitched [him] first, not bewitch [him] after having passed through first."
"Venerable Sir, could a god of great power pass through the very midst of a god of little power?"
"Yes, he could pass through."
"Venerable Sir, is he able [to do so] having bewitched [him], or is he able without bewitching [him]?"
"Gautama, he is able having bewitched [him], and also able without bewitching [him]."
"Venerable Sir, would he pass through after having bewitched [him] first, or would he bewitch [him] after having passed through first?"
"Gautama, either he would pass through after having bewitched [him] first, or he would bewitch [him] after having passed through first."
"Venerable Sir, could an Asurakumāra of little power pass through the very midst of an Asurakumāra of great power?"
"That meaning is not tenable." In this way, three statements are also to be recited for an Asurakumāra just as they were stated for a general god. In this way up to the Stanitakumāras. For the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, it is just the same.
"Venerable Sir, could a god of little power pass through the very midst of a goddess of great power?"
"That meaning is not tenable."
"Venerable Sir, could a god of equal power pass through the very midst of a goddess of equal power?"
In this way, the series regarding a god and a goddess is likewise to be recited, up to a Vaimānika goddess.
"Venerable Sir, could a goddess of little power pass through the very midst of a god of great power?"
In this way, this third series is also to be recited, up to:
"Could a Vaimānika goddess of great power pass through the very midst of a Vaimānika god of little power?"
"Yes, she could pass through."
"Venerable Sir, could a goddess of little power pass through the very midst of a goddess of great power?"
"That meaning is not tenable." Likewise a goddess of equal power with a goddess of equal power; likewise also a goddess of great power with a goddess of little power. In this way, three statements are to be recited for each one, up to:
"Venerable Sir, could a Vaimānika goddess of great power pass through the very midst of a Vaimānika goddess of little power?"
"Yes, she could pass through."
"Venerable Sir, is she able [to do so] having bewitched [her], or is she able without bewitching [her]?"
"Gautama, she is able having bewitched [her], and also able without bewitching [her], likewise up to: or she would bewitch [her] after having passed through first. These are the four series.

10.3.483

"Venerable Sir, why does a running horse make the sound 'khu-khu'?"
"Gautama, between the heart and the liver of a running horse, there an air called karkaṭaka forms, because of which a running horse makes the sound 'khu-khu'."

10.3.484

"Now, Venerable Sir, [saying] 'we will sit, we will lie down, we will stand, we will sit down, we will recline'—is this expository speech? Is this speech not false?"
"Yes, Gautama, [saying] 'we will sit, we will lie down, we will stand, we will sit down, we will recline'—this speech is expository; this speech is not false."
"So it is, Venerable Sir! So it is, Venerable Sir!"

10.3.485

Inviting, commanding, begging, and likewise questioning, and expository,
renouncing speech, and speech conforming to desire,

10.3.486

uncommitted speech, and speech to be understood as committed,
speech producing doubt, explicit, and also non-explicit.

10.4.487

At that time, in that period, there was the city named Vāṇiyaggāma—[to be described as in] the description—and the Dūtipalāsa caitya. The Lord arrived […], up to the assembly departed.
At that time, in that period, the śramaṇa, the Lord Mahāvīra’s senior disciple, the homeless ascetic named Indrabhūti […], sat with knees raised and head lowered, entered into the chamber of meditation, and dwelt disciplining his soul with self-restraint and austerity.
At that time, in that period, the śramaṇa, the Lord Mahāvīra’s disciple, the homeless ascetic named Śyāmahastin, noble by nature, calm by nature, having anger, pride, deceit, and greed slender by nature, endowed with gentle modesty, restrained, and well-disciplined, sat not far from the śramaṇa, the Lord Mahāvīra, with knees raised and head lowered, entered into the chamber of meditation, and dwelt disciplining his soul with self-restraint and austerity.
Then that homeless ascetic Śyāmahastin, having conceived faith […], arose from his seat, and having arisen, approached the venerable Gautama. Having approached, he circumambulated the venerable Gautama three times […], and venerating him, spoke thus:
"Is it so, Venerable Sir, that Camara, the Indra of the Asuras, king of the Asurakumāras, has the thirty-three gods, the Tāyattīsa gods?"
"Yes, he does."
"For what reason, Venerable Sir, is it said: 'Camara, the Indra of the Asuras, king of the Asurakumāras, has thirty-three gods, the Tāyattīsa gods'?"
"Indeed, Śyāmahastin, at that time, in that period, right here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a city named Kāyandī—[to be described as in] the description. There, in that city of Kāyandī, lived thirty-three companion householders, lay worshippers of the śramaṇas—wealthy […], unvanquished by the common people, who understood the living and non-living, had comprehended merit and sin […], and dwelt disciplining their souls with the austerities they had undertaken.
Then those thirty-three companion householders, lay worshippers of the śramaṇas, having formerly been fierce and living fiercely, impassioned and living impassionately, later became lax and living laxly, negligent and living negligently, of bad conduct and living with bad conduct, self-willed and living self-willed lives. Having spent many years in the state of lay worshippers of the śramaṇas, having emaciated themselves by a half-month's mortification, having given up thirty meals through fasting, they died in their final hour without having confessed or repented of that lapse, and were reborn among the thirty-three gods of Camara, the Indra of the Asuras, king of the Asurakumāras.
Ever since, Venerable Sir, those thirty-three companion householders, lay worshippers of the śramaṇas from Kāyandī, were reborn as the thirty-three gods of Camara, the Indra of the Asuras, king of the Asurakumāras, is it from that time onwards, Venerable Sir, that it is said: 'Camara, the Indra of the Asuras, king of the Asurakumāras, has thirty-three gods, the Tāyattīsa gods'?"
Then the venerable Gautama, addressed thus by the homeless ascetic Śyāmahastin, became doubtful, questioning, and perplexed. He arose from his seat, and having arisen, went together with the homeless ascetic Śyāmahastin to where the śramaṇa, the Lord Mahāvīra, was. Having approached, he bowed down to and reverenced the śramaṇa, the Lord Mahāvīra, and having bowed down and reverenced him, spoke thus:
"Is it so, Venerable Sir, that Camara, the Indra of the Asuras, king of the Asurakumāras, has the thirty-three gods, the Tāyattīsa gods?"
"Yes, he does."
"For what reason, Venerable Sir, is it said..."—everything is to be spoken in the very same way up to—"Ever since, Venerable Sir, those thirty-three companion householders, lay worshippers of the śramaṇas from Kāyandī, were reborn as the thirty-three gods of Camara, the Indra of the Asuras, king of the Asurakumāras, is it from that time onwards, Venerable Sir, that it is said: 'Camara, the Indra of the Asuras, king of the Asurakumāras, has thirty-three gods, the Tāyattīsa gods'?"
"This meaning is not correct. Gautama, the designation of the thirty-three gods of Camara, the Indra of the Asuras, king of the Asurakumāras, is declared to be eternal—which never was not, never is not, and never will not be; they have been, they are, and they will be: constant, fixed, eternal, imperishable, unchanging, stable, and permanent; from the standpoint of uninterrupted continuity, some fall away and others are reborn."
"Is it so, Venerable Sir, that Bali, the Indra of the Vairocanas, king of the Vairocanas, has the thirty-three gods, the Tāyattīsa gods?"
"Yes, he does."
"For what reason, Venerable Sir, is it said: 'Bali, the Indra of the Vairocanas, king of the Vairocanas, has thirty-three gods, the Tāyattīsa gods'?"
"Indeed, Gautama, at that time, in that period, right here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a settlement named Bebhela—[to be described as in] the description.
There, in that settlement of Bebhela, lived thirty-three companion householders, lay worshippers of the śramaṇas—just as for Camara, up to—were reborn as the thirty-three gods.
Ever since, Venerable Sir, those thirty-three companion householders, lay worshippers of the śramaṇas from Bebhela, were reborn as the thirty-three gods of Bali, the Indra of the Vairocanas, king of the Vairocanas... the rest is the very same, up to—permanent; from the standpoint of uninterrupted continuity, some fall away and others are reborn."
"Is it so, Venerable Sir, that Dharaṇa, the Indra of the Nāgakumāras, king of the Nāgakumāras, has the thirty-three gods, the Tāyattīsa gods?"
"Yes, he does."
"For what reason, [Venerable Sir, is it said] […] up to: 'thirty-three gods, the Tāyattīsa gods'?"
"Gautama, the designation of the thirty-three gods of Dharaṇa, the Indra of the Nāgakumāras, king of the Nāgakumāras, is declared to be eternal—which never was not […] up to: some fall away and others are reborn. Likewise also for Bhūtānanda, and so on up to Mahāghoṣa."
"Is it so, Venerable Sir, that Śakra, the Indra of the gods, king of the gods, has the thirty-three gods, the Tāyattīsa gods?" "Yes, he does."
"For what reason, [Venerable Sir, is it said] […] up to: 'thirty-three gods, the Tāyattīsa gods'?"
"Indeed, Gautama, at that time, in that period, right here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a settlement named Pālaya—[to be described as in] the description. There, in that settlement of Pālaya, thirty-three companion householders, lay worshippers of the śramaṇas, lived as described for Camara, up to—dwelt.
Then those thirty-three companion householders, lay worshippers of the śramaṇas, having been formerly and also later fierce and living fiercely, impassioned and living impassionately, having spent many years in the state of lay worshippers of the śramaṇas, having emaciated themselves by a month's mortification, having given up sixty meals through fasting, having confessed and repented, having attained spiritual tranquility, died in their final hour and were reborn as the thirty-three gods of Śakra, the Indra of the gods, king of the gods.
Ever since, Venerable Sir, those thirty-three companion householders, lay worshippers of the śramaṇas from Pālaya... the rest is just as for Camara, up to: others are reborn."
"Is it so, Venerable Sir, that Īśāna, the Indra of the gods, king of the gods, has the thirty-three gods, the Tāyattīsa gods?"
"In the same manner as Śakra, with the only difference being: in the city of Campā […] up to: were reborn. 'Ever since, Venerable Sir, those thirty-three companion [householders] from Campā...'—the rest is the very same, up to: others are reborn."
"Is it so, Venerable Sir, that Sanatkumāra, the Indra of the gods, king of the gods, has the thirty-three gods, the Tāyattīsa gods?"
"Yes, he does."
"For what reason?"
"Just as in the case of Dharaṇa, exactly so; and in this way up to Prāṇata, and so for Acyuta, up to: others are reborn."
"That is so, Venerable Sir! That is so, Venerable Sir!"

10.5.488

At that time, in that period, there was a city named Rājagṛha, [and] the Guṇaśīla caitya, up to the assembly returned. At that time, in that period, the śramaṇa Lord Mahāvīra had many senior monks, venerable ones, endowed with noble birth, as in the seventh uddeśaka of the eighth śataka, up to dwelling while cultivating themselves through self-restraint and austerity. Then, those venerable senior monks, having conceived faith and conceived doubt, just as Gautama Svāmī [did], up to revering [the Lord], spoke thus:

"Venerable Sir, how many chief queens are declared for Camara, Indra of the Asuras, king of the Asurakumāras?"

"Noble ones, five chief queens are declared, namely: Kālī, Rājī, Rajanī, Vidyut, and Meghā. There, each goddess is declared to have a retinue of eight thousand goddesses."

"Venerable Sir, is each of those goddesses able to transform into an additional eight thousand attendant goddesses?"

"Just so, together with the earlier and later ones, [there are] forty thousand goddesses. That is the troupe (truṭita).

"Venerable Sir, is Camara, Indra of the Asuras, king of the Asurakumāras, able to dwell enjoying divine pleasures in the capital Camara-cañcā, in the hall Sudharmā, on the throne Camara, together with that troupe?"

"This meaning is not competent."

"For what reason, Venerable Sir, is it said thus: Camara, Indra of the Asuras, king of the Asurakumāras, is not able, in the capital Camara-cañcā, up to to dwell?"

"Noble ones, in the capital Camara-cañcā, in the hall Sudharmā, upon the Māṇavaka caitya-pillar of Camara, Indra of the Asuras, king of the Asurakumāras, many Jina relics remain deposited in diamond-made round, circular caskets; which are to be revered, venerated, bowed to, worshipped, honored, and respected, and are auspicious, meritorious, divine, caitya-like, and to be served by Camara, Indra of the Asuras, king of the Asurakumāras, and by many other Asurakumāra gods and goddesses. For that reason, noble ones, it is said thus: Camara, Indra of the Asuras, king of the Asurakumāras, is not able to dwell enjoying divine pleasures in the capital Camara-cañcā, in the hall Sudharmā, on the throne Camara, together with that troupe."

"Noble ones, is Camara, Indra of the Asuras, king of the Asurakumāras, able to dwell in the capital Camara-cañcā, in the hall Sudharmā, on the throne Camara, surrounded by sixty-four thousand sāmānika gods, thirty-three trāyastriṃśaka gods, four lokapālas, five chief queens together with their retinues, sixty-four thousand guardian gods, and many other Asurakumāra gods and goddesses, enjoying divine pleasures accompanied by the sounds of loud, beating dance, song, instrumental music, string instruments, clapping, rhythm, instruments, and deep mṛdaṅgas continually played?"

"Only with respect to the splendor of retinue, but certainly not with respect to sexual copulation."

10.5.489

"Venerable Sir! How many principal consorts are stated for Soma, the great king of Camara, the Indra of the Asuras, king of the Asurakumāras?"
"Noble ones! Four principal consorts are stated, namely: Kanagā, Kanagalatā, Cittaguttā, and Vasuṃdharā. There, each goddess is stated to have a retinue of one thousand goddesses.
Is each of those goddesses capable of transforming an additional retinue of one thousand goddesses each?
Thus, taking earlier and later together, there are four thousand goddesses; this is called a troupe (truṭita).
Is Soma, the great king of Camara, the Indra of the Asuras, king of the Asurakumāras, Venerable Sir, capable of dwelling while experiencing divine pleasures with this troupe in the capital Somā, in the Sudharmā assembly hall, upon the Soma lion-throne?"
The rest is as for Camara, except that the retinue is as for Sūriyābha. The remainder is just the same up to: but not consisting of sexual intercourse.
"Venerable Sir! How many principal consorts are there for Yama, the great king of Camara, the Indra of the Asuras, king of the Asurakumāras?"
Just the same, except: in the capital Yamā; the rest is as for Soma. Likewise also for Varuṇa, except: in the capital Varuṇā. Likewise also for Vesamaṇa, except: in the capital Vesamaṇā. The remainder is just the same up to: but not consisting of sexual intercourse.
"Venerable Sir! For Bali, the Indra of the Vairocanas—" [such is] the question.
"Noble ones! Five principal consorts are stated, namely: Suṃbhā, Nisuṃbhā, Raṃbhā, Niraṃbhā, and Madaṇā. There, each goddess has a retinue of eight thousand goddesses; the rest is as for Camara, except: in the capital Balicañcā, and the retinue is as in the Moka chapter. The remainder is just the same up to: but not consisting of sexual intercourse.
"Venerable Sir! How many principal consorts are stated for Soma, the great king of Bali, the Indra of the Vairocanas, king of the Vairocanas?"
"Noble ones! Four principal consorts are stated, namely: Mīṇagā, Subhaddā, Vijjuyā, and Asaṇī. There, each goddess has a retinue of one thousand goddesses; the rest is as for Camara's Soma, and so on up to Varuṇa.
"Venerable Sir! How many principal consorts are stated for Dharaṇa, the Indra of the Nāgakumāras, king of the Nāgakumāras?"
"Noble ones! Six principal consorts are stated, namely: Alā, Sakkā, Saterā, Sodāmiṇī, Iṃdā, and Ghanavijjuyā. There, each goddess is stated to have a retinue of six thousand goddesses.
Is each of those goddesses capable of transforming an additional retinue of six thousand goddesses each?
Thus, taking earlier and later together, there are thirty-six thousand goddesses; this is called a troupe.
Is Dharaṇa, Venerable Sir, capable—?" The rest is just the same, except: in the capital Dharaṇā, upon the Dharaṇa lion-throne, and his own retinue. The rest is just the same.
"Venerable Sir! How many principal consorts are stated for Kālavāla, the great king of Dharaṇa, the Indra of the Nāgakumāras, king of the Nāgakumāras?"
"Noble ones! Four principal consorts are stated, namely: Asogā, Vimalā, Suppabhā, and Sudaṃsaṇā. There, each goddess has a retinue of one thousand goddesses; the remainder is as for Camara's world protectors (lokapālas). So also for the remaining three.
"Venerable Sir! For Bhūyānaṃda—" [such is] the question.
"Noble ones! Six principal consorts are stated, namely: Rūyā, Rūyaṃsā, Surūyā, Rūpagāvatī, Rūyakaṃtā, and Rūyappabhā. There, each goddess has a retinue of one thousand goddesses; the remainder is as for Dharaṇa.
"Venerable Sir! For Nāgacitta of Bhūyānaṃda, the Indra of the Nāgakumāras, king of the Nāgakumāras—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Sunaṃdā, Subhaddā, Sujāyā, and Sumaṇā. There, each goddess has a retinue of one thousand goddesses; the remainder is as for Camara's world protectors. So also for the remaining three world protectors.
For those who are southern Indras, [it is] as for Dharanīndra, and for their world protectors also, as for Dharaṇa's world protectors. For the northern Indras, [it is] as for Bhūyānaṃda, and for their world protectors also, as for Bhūyānaṃda's world protectors; with the difference that for all the Indras, the capitals and the lion-thrones have names corresponding [to them], and the retinue is as in the Moka chapter. For all the world protectors, the capitals and the lion-thrones have names corresponding [to them], and the retinue is as for Camara's world protectors.
"Venerable Sir! How many principal consorts are stated for Kāla, the Indra of the Piśācas, king of the Piśācas?"
"Noble ones! Four principal consorts are stated, namely: Kamalā, Kamalappabhā, Uppalā, and Sudaṃsaṇā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Camara's world protectors. The retinue is likewise, except: in the capital Kālā, upon the Kāla lion-throne; the rest is just the same. Likewise also for Mahākāla.
"Venerable Sir! For Surūva, the Indra of the Bhūtas, king of the Bhūtas—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Rūvavaī, Bahurūvā, Surūvā, and Subhagā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Kāla. Likewise also for Paḍirūva.
"Venerable Sir! For Puṇṇabhadda, the Indra of the Yakṣas—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Puṇṇā, Bahuputtiyā, Uttamā, and Tārayā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Kāla. Likewise also for Māṇibhadda.
"Venerable Sir! For Bhīma, the Indra of the Rākṣasas—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Paumā, Vasumatī, Kaṇagā, and Rayaṇappabhā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Kāla. Likewise also for Mahābhīma.
"For Kinnara—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Vaḍeṃsā, Ketumatī, Ratiseṇā, and Raippiyā. There, each goddess has a retinue of one thousand goddesses; the rest is just the same. Likewise also for Kiṃpurisa.
"For Sappurisa—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Rohiṇī, Navamiyā, Hirī, and Pupphavatī. There, each goddess has a retinue of one thousand goddesses; the rest is just the same. Likewise also for Mahāpurisa.
"For Atikāya—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Bhuyagā, Bhuyagavatī, Mahākacchā, and Phuḍā. There, each goddess has a retinue of one thousand goddesses; the rest is just the same. Likewise also for Mahākāya.
"For Gīyarai—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Sughosā, Vimalā, Sussarā, and Sarassaī. There, each goddess has a retinue of one thousand goddesses; the rest is just the same. Likewise also for Gīyajasa. For all of these, it is as for Kāla, except: the capitals and lion-thrones have corresponding names; the rest is just the same.
"Venerable Sir! For Caṃda, the Indra of the Jyotiṣkas, king of the Jyotiṣkas—" [such is] the question.
"Noble ones! Four principal consorts are stated, namely: Caṃdappabhā, Dosiṇābhā, Accimālī, and Pabhaṃkarā. In this way, as in the Jyotiṣka chapter of the Jīvājīvābhigama, so also for Sūra: Sūrappabhā, Āyavā, Accimālī, and Pabhaṃkarā. The rest is just the same up to: but not consisting of sexual intercourse.
"Venerable Sir! How many principal consorts are there for the great planet Iṃgāla?"—[such is] the question.
"Noble ones! Four principal consorts are stated, namely: Vijayā, Vejayaṃtī, Jayaṃtī, and Aparājiyā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Caṃda, except: in the celestial abode Iṃgālavaḍeṃsaa, upon the Iṃgālaga lion-throne; the rest is just the same. Likewise also for Viyālaga. In this way, it should be stated for all eighty-eight great planets up to Bhāvakeu, except: the celestial abodes and lion-thrones have corresponding names; the rest is just the same.
"Venerable Sir! For Sakka, the Indra of the gods, king of the gods—" [such is] the question.
"Noble ones! Eight principal consorts are stated, namely: Paumā, Sivā, Sacī, Aṃjū, Amalā, Accharā, Navamiyā, and Rohiṇī. There, each goddess is stated to have a retinue of sixteen thousand goddesses.
Is each of those goddesses capable of transforming an additional retinue of sixteen thousand goddesses each?
Thus, taking earlier and later together, there are one hundred and twenty-eight thousand goddesses; this is called a troupe.
Is Sakka, the Indra of the gods, king of the gods, Venerable Sir, capable of dwelling while experiencing divine pleasures with this troupe in the Saudharma kalpa, in the celestial abode Sohammavaḍeṃsaa, in the Sudharmā assembly hall, upon the Sakka lion-throne?"
The rest is as for Camara, except that the retinue is as in the Moka chapter.
"How many principal consorts are there for Soma, the great king of Sakka, the Indra of the gods, king of the gods?"—[such is] the question.
"Noble ones! Four principal consorts are stated, namely: Rohiṇī, Madaṇā, Cittā, and Somā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Camara's world protectors, except: in the celestial abode Sayaṃpabha, in the Sudharmā assembly hall, upon the Soma lion-throne; the rest is just the same. In this way up to Vesamaṇa, except: the celestial abodes are as in the third śataka.
"Venerable Sir! For Īsāna—" [such is] the question.
"Noble ones! Eight principal consorts are stated, namely: Kaṇhā, Kaṇharāī, Rāmā, Rāmarakkhiyā, Vasū, Vasuguttā, Vasumittā, and Vasuṃdharā. There, each goddess has a retinue of one thousand goddesses; the rest is as for Sakka.
"How many principal consorts are there for Soma, the great king of Īsāna, the Indra of the gods, king of the gods?"—[such is] the question.
"Noble ones! Four principal consorts are stated, namely: Puhavī, Rāī, Rayaṇī, and Vijjū. There, each goddess has a retinue of one thousand goddesses; the rest is as for Sakka's world protectors. In this way up to Varuṇa, except: the celestial abodes are as in the fourth śataka; the rest is just the same up to: but not consisting of sexual intercourse."
"That is so, Venerable Sir! That is so, Venerable Sir!"

10.6.490

“Where, Venerable Sir, is the Sudharmā assembly-hall of Śakra, the king of gods, sovereign of the deities, declared to be?”
“Gautama! In the continent of Jambūdvīpa, south of Mount Mandara, above the level and delightful surface of this very Ratnaprabhā earth—just as described in the Rāyapaseṇaijja up to—five crested crest-jewel abodes are declared, namely: the Aśokāvataṃsaka, the Saptaparṇāvataṃsaka, the Campakāvataṃsaka, the Cūtāvataṃsaka, and in the middle, the Saudharmāvataṃsaka. That great celestial abode, the Saudharmāvataṃsaka, is twelve and a half hundred thousand yojanas in length and breadth;

10.6.491

just as in the case of Sūryābha, so also its measurement, and so also the descent [and rebirth],
and the coronation of Śakra, just as that of Sūryābha,

10.6.492

the ornaments and articles of worship, and likewise up to the personal bodyguards. His lifespan duration is two sāgaropamas.
“Venerable Sir! How great is the supernatural power up to how great is the great bliss of Śakra, the king of gods, sovereign of the deities?”
“Gautama! He has great supernatural power up to great bliss. There he dwells enjoying divine pleasures of sense in the company of thirty-two hundred thousand celestial abode residences. Such is the great supernatural power up to such is the great bliss of Śakra, the king of gods, sovereign of the deities.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

10.7.493

“Where, Venerable Sir, is the continent named Ekōruka Island of the northern Ekōruka human beings declared to be?”
[It should be stated] just as in the Jīvābhigama, completely without remainder, up to the island of Śuddhadanta. These twenty-eight uddeśakas are to be recited.
“That is so, Venerable Sir! That is so, Venerable Sir!”—[saying thus,] up to he dwells disciplining his soul.

Translations (2)

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

Commentaries (2)

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

Linked texts (1)

Viyāhapannatti — Sudharman, Ardhamāgadhī Prakrit