Viyahapannatti 11

English (machine translation) 11

Language: English

11.1 — 5 parts
11.2 — 7 parts
11.9 — 4 parts
11.10 — 4 parts
11.11 — 11 parts
11.12 — 4 parts

11.1.494

Utpala, Śālūka, Palāśa, Kumbhī, and Nālikā, Padma, and Karṇikā,
Nalina, Śiva, Loka, Kāla, and Ālabhiyā: ten and two [i.e. twelve] in the eleventh [śataka].

11.1.495

Rebirth, extent, extraction, height, binding, and gender-feeling,
activation, premature activation, lesyā, view, and cognition;

11.1.496

[mnemonic verse:] Yoga, application, color, taste and so forth, breathing, and nourishment,
abstinence, action, binding, instinct, passions, female gender-feeling, and binding;

11.1.497

sentient, sense-faculties, duration-continuity, transmigration-span, nourishment, lifespan duration, soul-expansion,
passing away, and rebirth of all jīvas into roots and the rest.

At that time, in that period, in Rājagṛha, up to while revering [him, Gautama] spoke thus: “A blue lotus, Venerable Sir, having a single petal—is it one jīva [or] many jīvas?”
“Gautama! It is one jīva, not many jīvas. Beyond that, other jīvas that are born into it, they are not one jīva [but] many jīvas.”
“Those jīvas, Venerable Sir, from where are they born? Do they take birth from hell-beings? Do they take birth from animals? Do they take birth from humans? Do they take birth from deities?”
“Gautama! They do not take birth from hell-beings. They take birth from animals, they take birth from humans, they also take birth from deities. In this way, rebirth is to be stated as in [the Chapter on] Rebirth (Vakkantī) for plant-bodied beings up to the Īśāna [heaven].”
“Those jīvas, Venerable Sir, how many are born in a single instant?”
“Gautama! At a minimum, one, two, or three; at a maximum, numerable or innumerable are born.”
“Those jīvas, Venerable Sir, if removed instant by instant, in how much time would they be exhausted?”
“Gautama! Innumerable as they are, being removed instant by instant, they would be exhausted in innumerable avasarpiṇīs and utsarpinīs, but they might not indeed be exhausted at all.”
“Of those jīvas, Venerable Sir, how large a bodily spatial capacity is taught?”
“Gautama! At a minimum, an innumerableth part of an aṅgula; at a maximum, a little over one thousand yojanas.”
“Those jīvas, Venerable Sir, are they binders of knowledge-obscuring karma, or non-binders?”
“Gautama! They are not non-binders; [they are either] a binder or binders.”
“Thus up to obstructive [karma]; with the exception of lifespan karma, the question [is posed]:”
“Gautama! 1. [one] binder, or 2. [one] non-binder, or 3. binders, or 4. non-binders, or 5. a binder and a non-binder, or 6. a binder and non-binders, or 7. binders and a non-binder, or 8. binders and non-binders—these are eight alternatives.”
“Those jīvas, Venerable Sir, are they experiencers of knowledge-obscuring karma, or non-experiencers?”
“Gautama! They are not non-experiencers; [they are either] an experiencer or experiencers. Thus up to obstructive [karma].”
“Those jīvas, Venerable Sir, are they experiencers of pleasant feeling, or experiencers of unpleasant feeling?”
“Gautama! An experiencer of pleasant feeling, or an experiencer of unpleasant feeling—[there are] eight alternatives.”
“Those jīvas, Venerable Sir, do they have the manifestation of knowledge-obscuring karma, or non-manifestation?”
“Gautama! They are not with non-manifestation; [they are either] one with manifestation or those with manifestation. Thus up to obstructive [karma].”
“Those jīvas, Venerable Sir, are they premature activators of knowledge-obscuring karma, or non-activators?”
“Gautama! They are not non-activators; [they are either] an activator or activators. Thus up to obstructive [karma], with the exception that for feeling-producing and lifespan karma there are eight alternatives.”
“Those jīvas, Venerable Sir, do they have black leśyā, blue leśyā, grey leśyā, [or] fiery leśyā?”
“Gautama! [One has] black leśyā, or blue leśyā, or grey leśyā, or fiery leśyā; or [many have] black leśyā, or blue leśyā, or grey leśyā, or fiery leśyā; or [one has] black leśyā and [another has] blue leśyā. Thus by two-fold combinations, three-fold combinations, and four-fold combinations, there are eighty alternatives.”
“Those jīvas, Venerable Sir, do they have right view, wrong view, [or] mixed right-and-wrong view?”
“Gautama! They do not have right view, nor do they have mixed right-and-wrong view; [they are either] one with wrong view or those with wrong view.”
“Those jīvas, Venerable Sir, are they knowledgeable or ignorant?”
“Gautama! They are not knowledgeable; [they are either] an ignorant one or ignorant ones.”
“Those jīvas, Venerable Sir, are they endowed with mental activity, vocal activity, [or] bodily activity?”
“Gautama! They are not endowed with mental activity, nor with vocal activity; [they are either] one endowed with bodily activity or those endowed with bodily activity.”
“Those jīvas, Venerable Sir, do they have determinate application, or indeterminate application?”
“Gautama! [One with] determinate application, or [one with] indeterminate application—[there are] eight alternatives.”
“Of those jīvas, Venerable Sir, how many colors, how many smells, how many tastes, and how many touches are their bodies taught to possess?”
“Gautama! They are taught to possess five colors, five tastes, two smells, and eight touches. But by themselves they are taught to be devoid of color, devoid of smell, devoid of taste, and devoid of touch.”
“Those jīvas, Venerable Sir, are they inhalers, exhalers, or non-inhaler-exhalers?”
“Gautama! 1. [one] inhaler, or 2. [one] exhaler, or 3. [one] non-inhaler-exhaler, or 4. inhalers, or 5. exhalers, or 6. non-inhaler-exhalers; or [1–4] an inhaler and an exhaler; or [1–4] an inhaler and a non-inhaler-exhaler; or [1–4] an exhaler and a non-inhaler-exhaler; or [1–8] an inhaler, an exhaler, and a non-inhaler-exhaler—[these are] eight alternatives. These make twenty-six alternatives.”
“Those jīvas, Venerable Sir, are they nourishers or non-nourishers?”
“Gautama! A nourisher or a non-nourisher—[there are] eight alternatives.”
“Those jīvas, Venerable Sir, are they restrained, non-restrained, or partially restrained?”
“Gautama! They are not restrained, nor partially restrained; [they are either] a non-restrained one or non-restrained ones.”
“Those jīvas, Venerable Sir, are they with activity, or without activity?”
“Gautama! They are not without activity; [they are either] one with activity or those with activity.”
“Those jīvas, Venerable Sir, are they binders of seven kinds [of karma], or binders of eight kinds?”
“Gautama! A binder of seven kinds, or a binder of eight kinds—[there are] eight alternatives.”
“Those jīvas, Venerable Sir, are they occupied with the instinct for food, the instinct for fear, the instinct for sex, or the instinct for possession?”
“Gautama! Occupied with the instinct for food—[there are] eighty alternatives.”
“Those jīvas, Venerable Sir, are they impassioned by anger, impassioned by pride, impassioned by deceit, or impassioned by greed? [There are] eighty alternatives.”
“Those jīvas, Venerable Sir, are they experiencers of female gender, experiencers of male gender, or experiencers of neuter gender?”
“Gautama! They are not experiencers of female gender, nor experiencers of male gender; [they are either] an experiencer of neuter gender or experiencers of neuter gender.”
“Those jīvas, Venerable Sir, are they binders of female gender, binders of male gender, or binders of neuter gender?”
“Gautama! A binder of female gender, a binder of male gender, or a binder of neuter gender—[there are] twenty-six alternatives.”
“Those jīvas, Venerable Sir, are they with mind or without mind?”
“Gautama! They are not with mind; [they are either] one without mind or those without mind.”
“Those jīvas, Venerable Sir, do they have sense faculties, or are they without sense faculties?”
“Gautama! They are not without sense faculties; [they are either] one with sense faculties or those with sense faculties.”
“That lotus jīva, Venerable Sir, in terms of time, how long does it exist [as such]?”
“Gautama! At a minimum, an antarmuhūrta; at a maximum, an innumerable time.”
“That lotus jīva, Venerable Sir, [becoming] an earth jīva, and once again a lotus jīva—for how much time might it persist? For how much time might it perform transmigration back and forth?”
“Gautama! In terms of states of existence, at a minimum, two acquisitions of existence; at a maximum, innumerable acquisitions of existence. In terms of time, at a minimum, two antarmuhūrtas; at a maximum, an innumerable time. For this much time it might persist, for this much time it might perform transmigration back and forth.”
“That lotus jīva, Venerable Sir, [becoming] a water jīva, and once again a lotus jīva—for how much time might it persist? For how much time might it perform transmigration back and forth?”
“Just the same. As was stated for an earth jīva, so it is to be stated up to a wind jīva.”
“That lotus jīva, Venerable Sir, [becoming] another plant jīva, and that once again a lotus jīva—for how much time might it be reckoned? For how much time might it perform transmigration back and forth?”
“Gautama! In terms of states of existence, at a minimum, two acquisitions of existence; at a maximum, infinite acquisitions of existence. In terms of time, at a minimum, two antarmuhūrtas; at a maximum, an infinite time—the plant-time. For this much time it might persist, for this much time it might perform transmigration back and forth.”
“That lotus jīva, Venerable Sir, [becoming] a two-sensed jīva, and once again a lotus jīva—for how much time might it persist? For how much time might it perform transmigration back and forth?”
“Gautama! In terms of states of existence, at a minimum, two acquisitions of existence; at a maximum, numerable acquisitions of existence. In terms of time, at a minimum, two antarmuhūrtas; at a maximum, a numerable time. For this much time it might persist, for this much time it might perform transmigration back and forth. So also for a three-sensed jīva; so also for a four-sensed jīva.”
“That lotus jīva, Venerable Sir, [becoming] a five-sensed animal jīva, and once again a lotus jīva—the question [is the same].”
“Gautama! In terms of states of existence, at a minimum, two acquisitions of existence; at a maximum, eight acquisitions of existence. In terms of time, at a minimum, two antarmuhūrtas; at a maximum, a pūrvakoṭi-plurality. For this much time it might persist, for this much time it might perform transmigration back and forth.”
“So also together with a human, up to: for this much time it might perform transmigration back and forth.”
“Those jīvas, Venerable Sir, what nourishment do they consume?”
“Gautama! In substance, substances with infinite spatial units; in space, occupying innumerable spatial units; in time, lasting for a certain duration of time; in quality, possessing color, possessing smell, possessing taste, possessing touch. In this way, as in the Section on Nourishment [it was told of] the nourishment of plant-bodied beings, just so, up to: they consume nourishment with their entire self; with the exception that: necessarily from six directions; the rest is just the same.”
“Of those jīvas, Venerable Sir, how long a lifespan duration is taught?”
“Gautama! At a minimum, an antarmuhūrta; at a maximum, ten thousand years.”
“For those jīvas, Venerable Sir, how many culminations are taught?”
“Gautama! Three culminations are taught, namely: culmination of pain, culmination of passions, culmination of death.”
“Those jīvas, Venerable Sir, do they die having engaged in the culmination of death, or without having engaged in it?”
“Gautama! They die having engaged in it, and they also die without having engaged in it.”
“Those jīvas, Venerable Sir, having departed immediately thereafter, where do they go? Where are they born? Do they take birth among hell-beings? Do they take birth among animals? Thus as in Rebirth (Vakkantī) on the departure of plant-bodied beings, so it should be stated.”
“Now, Venerable Sir, have all breathing things, all beings, all jīvas, all souls ever been born before as a lotus root, as a lotus bulb, as a lotus stalk, as a lotus leaf, as a lotus filament, as a lotus pericarp, [or] as a lotus cluster?”
“Yes, Gautama! Not once, or rather, an infinite number of times.”
“It is so, Venerable Sir! It is so, Venerable Sir!”

11.2.499

"Venerable Sir, is a single-leaved water lily root (sāluka) one jīva or many jīvas?"
"Gautama, it is one jīva. In this way, the entire exposition of the water lily (uppala) chapter should be spoken up to 'infinitely many times', with this difference: the body's spatial extension is at minimum an innumerable part of an aṅgula, at maximum a few dhanuṣas; the rest is just the same."
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.500

"Venerable Sir, is a single-leaved palāśa [tree] one jīva or many jīvas?"
In this way, the entire exposition of the water lily chapter should be spoken, with this difference: the body's spatial extension is at minimum an innumerable part of an aṅgula, at maximum a few gavyūtis; they are not reborn from among celestial beings.
Regarding lesyās: "Venerable Sir, are those jīvas of black lesyā, blue lesyā, or grey lesyā?"
"Gautama, [they are] of black lesyā, or blue lesyā, or grey lesyā—there are twenty-six combinations; the rest is just the same."
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.501

"Venerable Sir, is a single-leaved kumbhikā [plant] one jīva or many jīvas?"
In this way, as in the palāśa chapter, so it should be spoken, with this difference: the lifespan duration is at minimum an antarmuhūrta, at maximum a few years; the rest is just the same.
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.502

"Venerable Sir, is a single-leaved nālikā [plant] one jīva or many jīvas?"
In this way, the exposition of the kumbhikā chapter should be spoken without remainder.
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.503

"Venerable Sir, is a single-leaved lotus (padma) one jīva or many jīvas?"
In this way, the exposition of the water lily chapter should be spoken without remainder. "That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.504

"Venerable Sir, is a single-leaved karṇikā one jīva or many jīvas?"
In this way, it should be spoken without remainder.
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.2.505

"Venerable Sir, is a single-leaved nalina one jīva or many jīvas?"
In this very way, without remainder, up to 'infinitely many times'.
"That is so, Venerable Sir! That is so, Venerable Sir!"

11.9.506

At that time and in that period, there was a city named Hastināpura—[its description as before]. Outside of that city of Hastināpura, in the north-eastern direction, there was a garden named Sahasrāmravana—abounding in flowers and fruits of all seasons, delightful, resembling the Nandana grove, possessing pleasant and cool shade, charming, yielding sweet fruit, free of thorns, pleasing, handsome, lovely, and beautiful.

In that city of Hastināpura, there lived a king named Śiva—possessing the strength of the Great Himavant, the great Malaya, Mandara, and Mahendra mountains—[his description as before]. That King Śiva had a queen named Dhāriṇī—having tender hands and feet—[her description as before]. That King Śiva and Queen Dhāriṇī had a son named Prince Śivabhadra—having tender hands and feet, just like Sūryakānta, up to: inspecting with his own eyes the realm, the country, the army, the vehicles, the treasury, the storehouses, the city, and the inner apartments, he lived.

Then, once upon a time, during the midnight hour, as King Śiva was reflecting upon the yoke of kingship, this internal, reflective, desired, mentally conceived thought arose in him: "There is indeed for me an exceptional fruition of welfare resulting from deeds well done, well striven, auspicious, and beneficial in past lives, through which I increase in silver, increase in gold, increase in wealth, increase in grain, increase in sons, increase in beasts, increase in realm, and thus increase in country, army, vehicles, treasury, storehouses, city, and inner apartments, and exceedingly increase in abundant money, gold, jewels, gems, pearls, conch-shells, rocks, coral, red jewels, and essential possessions. Why then should I remain merely looking on at the complete exhaustion of the deeds well done, well striven, auspicious, and beneficial in past lives?

Therefore, so long as I still increase in silver, up to exceedingly increase, and so long as even tributary kings remain under my control, it is better for me, tomorrow when the night has brightened into dawn, up to when the sun, the thousand-rayed day-maker, has arisen, blazing with brilliance, to have fashioned numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, to install Prince Śivabhadra upon the throne, and taking those numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, to go to those forest-dwelling hermits who dwell along the bank of the Ganges—[namely: hotriyas, potriyas, kotriyas, as described in the Aupapātika, up to those who live subjecting themselves to penance through the heat of the five fires, as if roasted on coals, roasted in an oven, or roasted on spits].

Among them, going before those hermits who sprinkle the directions, to become shaven-headed and renounce the world as a hermit who sprinkles the directions. Having renounced, I will undertake this special vow: 'It is fitting for me, for the rest of my life, to live performing continuous two-day fasts with the ascetic practice of turning toward the cycle of directions, repeatedly raising up my arms facing the sun, exposing myself to the sun's heat upon the ground of heat-penance.'" Having thus resolved, the next morning when the night had brightened into dawn, up to when the sun, the thousand-rayed day-maker, had arisen, blazing with brilliance, he had fashioned numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, and summoned his family retainers. Having summoned them, he spoke thus: "Quickly, O beloved of the gods! Sweep, sprinkle, and plaster the city of Hastināpura, both within and without, up to making it fragrant with excellent perfumes, like a box of scent, and report back this command accomplished." And they reported that command accomplished.

Then King Śiva summoned the family retainers a second time and spoke thus: "Quickly, O beloved of the gods! Prepare the great, precious, highly worthy, and extensive royal consecration for Prince Śivabhadra." Then those family retainers prepared it accordingly.

Then King Śiva, surrounded by numerous commanders, judges, barons, chieftains, district officers, householders, wealthy men, guild leaders, generals, caravan leaders, envoys, and frontier guards, seated Prince Śivabhadra upon an excellent throne facing the east. Having seated him, he consecrated him with eight hundred golden pitchers, up to eight hundred earthen pitchers, with all imperial splendor, up to the loud beating of kettledrums, with a very great royal consecration. Having consecrated him, he dried his limbs with a soft, delicate, fragrant, saffron cloth. Having dried them, he anointed his limbs with fresh gośīrṣa sandalwood, adorned him just like the adornment of Jamāli, up to adorning and decorating him like a wish-fulfilling tree. Having done so, joining his hands with the ten nails touching his head in reverence, he congratulated Prince Śivabhadra with cries of victory and triumph. Having congratulated him, with those agreeable, delightful, beloved, pleasing, charming, captivating, heart-stirring voices, he repeatedly praised and eulogized him with hundreds of auspicious wishes of victory and success, and spoke thus:

"Conquer, conquer, O joyful one! Conquer, conquer, O auspicious one! May good betide you! Conquer the unconquered, protect the conquered, dwell in the midst of the conquered! Like Indra among the gods, like Camara among the asuras, like Dharaṇa among the nāgas, like the moon among the stars, like Bharata among men, dwell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, unimpaired and whole, joyful and content, fulfilling your maximum lifespan! Surrounded by beloved kin, exercising and maintaining over the city of Hastināpura and over many other villages, mines, towns, small hamlets, poor villages, port towns, isolated settlements, commercial cities, hermitages, trading towns, caravanserais, and encampments, rulership, supreme sovereignty, lordship, mastery, foremost status, authority, dominion, and command of armies, live enjoying extensive pleasures amidst the loud sounds of energetic theatrical performances, songs, instrumental music, strings, handclaps, cymbals, percussion, small bells, drums, and answering musical notes!" Saying this, he uttered cries of victory.

Then Prince Śivabhadra became king—possessing the strength of the Great Himavant, the great Malaya, Mandara, and Mahendra mountains—[his description], up to he lived ruling the realm.

Then, on a favorable lunar day, astrological division, solar day, auspicious moment, and lunar mansion, King Śiva had prepared abundant staple food, beverages, sweets, and savories. Having had them prepared, he invited his friends, kinsmen, relatives, clan members, and dependents, as well as kings and kṣatriyas. Having invited them, he bathed, performed protective offerings, fulfilled auspicious and propitiatory rites, put on excellent, auspicious garments suitable for royal assemblies, adorned his body with modest but priceless ornaments, and at the time of the meal, sat on an excellent comfortable seat in the dining pavilion. Together with those friends, kinsmen, relatives, clan members, dependents, kings, and kṣatriyas, he enjoyed, offered, distributed, and ate abundant staple food, beverages, sweets, and savories.

Having eaten, washed his hands, and become clean and thoroughly pure, he honored and entertained those friends, kinsmen, relatives, clan members, and dependents with abundant staple food, beverages, sweets, and savories, and with garments, perfumes, garlands, and ornaments. Having honored and entertained them, he took leave of those friends, kinsmen, relatives, clan members, dependents, kings, and kṣatriyas, and of King Śivabhadra. Having taken leave, he took the numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, and went to those forest-dwelling hermits who dwell along the bank of the Ganges. As described above, up to: having become shaven-headed in their presence, he renounced the world as a hermit who sprinkles the directions. Having renounced, he undertook this special vow: "It is fitting for me, for the rest of my life, to live performing continuous two-day fasts with the ascetic practice of turning toward the cycle of directions, repeatedly raising up my arms"—having undertaken this vow, he lived having undertaken his first two-day fast.

Then the royal sage Śiva, at the conclusion of his first two-day fast, descended from the ground of heat-penance. Having descended, dressed in bark garments, he went to his hut. Having arrived, he took his basket and carrying-pole. Taking them, he sprinkled the eastern direction, saying: "May Soma, the great king of the eastern direction, protect the royal sage Śiva who has set forth on his journey; may he protect the royal sage Śiva! And whatever bulbous roots, roots, barks, leaves, flowers, fruits, seeds, and greens are there, may he permit them!" Saying this, he went to the eastern direction. Having gone, he gathered whatever bulbous roots, up to greens were there, ...

... and having gathered them, he filled the basket and carrying-pole. Having filled them, he gathered darbha grass, kuśa grass, firewood for the sacrificial fire, and branch-tips of leaves. Having taken them, he went to his hut. Having arrived, he set down the basket and carrying-pole. Having set them down, he cleared the altar-mound. Having cleared it, he smeared and swept it. Having done so, with darbha grass and a pitcher in hand, he went to the great river Ganges. Having arrived, he entered the great river Ganges, ...

... and having entered it, he performed an ablution with water, took a water bath, and performed a water-sprinkling consecration. Having done so, having rinsed his mouth, clean and thoroughly purified, having accomplished his duties to the deities and ancestors, with darbha grass and a pitcher in hand, he emerged from the great river Ganges. Having emerged, he went to his hut. Having arrived, he prepared the altar-mound with darbha, kuśa, and sand. Having prepared it, he churned the fire-drill with an arrow-shaft, and having churned it, produced fire. Having produced it, he rekindled the fire. Having rekindled it, he threw in twigs of sacred firewood. Having thrown them in, he ignited the fire. Having ignited it, on the right side of the fire, he placed the seven items, [namely: —

11.9.507

Bark cloth with the tale [recited], place, bedding-equipment, and water pot,
staff, wood, and likewise one's own self: these [seven] he placed below.
With honey, ghee, and rice grains he made an offering to the fire; having offered, he prepared the boiled oblations; having prepared [them], he performed the Vaiśvadeva offering; having performed [it], he rendered homage to the guests; having done so, he then consumed nourishment himself.

11.9.508

Then the royal sage Śiva took up and lived practicing a second two-day fast.
Then, on the occasion of breaking the second two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the southern direction, saying: ‘In the southern direction, may the great king Yama protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then the royal sage Śiva took up and lived practicing a third two-day fast.
Then, on the occasion of breaking the third two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the western direction, saying: ‘In the western direction, may the great king Varuṇa protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then the royal sage Śiva took up and lived practicing a fourth two-day fast.
Then, on the occasion of breaking the fourth two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the northern direction, saying: ‘In the northern direction, may the great king Vaiśramaṇa protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then, as the royal sage Śiva was carrying out uninterrupted two-day fasts with the ascetic practice of the cycle of directions, raising his arms upward, facing the sun, exposing himself to heat on the place of heat-endurance, because of his natural goodness, natural calmness, natural attenuation of anger, pride, deceit, and greed, endowed with gentleness and humility, self-contained, and disciplined—one day, through the destruction-cum-suppression of the obscuring karmas, as he was engaging in reflection, deliberation, searching, and investigation, the clairvoyant cognition termed vibhaṅga arose in him. Through that arisen vibhaṅga cognition, he saw seven continents and seven oceans in this world; beyond that, he neither knew nor saw.
Then to the royal sage Śiva this internal, reflected, desired, mental thought arose: ‘An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’ Having contemplated thus, he stepped down from the place of heat-endurance. Having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling; having taken them, he went to the city of Hastināpura, to the ascetics' hermitage. Having gone there, he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: ‘O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’
Then, having heard and understood this matter from the royal sage Śiva, the multitude of people at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura declared and expounded to one another: ‘Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” How can this be believed to be so?’
At that time, at that period, the Master arrived; the assembly went out; the Dharma was preached; the assembly departed.
At that time, at that period, the senior disciple of the ascetic Lord Mahāvīra, the homeless ascetic named Indrabhūti—as related in the second śataka, in the Nirgrantha Uddeśaka, up to wandering on his alms-round collecting food from house to house—heard the voice of the multitude of people; the multitude of people were declaring and expounding to one another: ‘Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” How can this be believed to be so?’
Then the venerable Gautama, having heard and grasped this matter from the multitude of people, filled with faith, up to paid homage and reverenced the ascetic Lord Mahāvīra, and having paid homage and reverenced him, spoke thus: ‘Indeed, Venerable Sir, with your permission, as I was wandering for alms among high, low, and middle-class households in the city of Hastināpura, I heard the voice of the multitude of people: “Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: ‘O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’” How is this so, Venerable Sir?’
Addressing him, ‘O Gautama!’, the ascetic Lord Mahāvīra said to the venerable Gautama: ‘Gautama, as to what—namely, to that royal sage Śiva, through uninterrupted two-day fasts with the ascetic practice of the cycle of directions, raising his arms upward, facing the sun, exposing himself to heat on the place of heat-endurance, because of his natural goodness, natural calmness, natural attenuation of anger, pride, deceit, and greed, endowed with gentleness and humility, self-contained, and disciplined—one day, through the destruction-cum-suppression of the obscuring karmas, as he was engaging in reflection, deliberation, searching, and investigation, the clairvoyant cognition termed vibhaṅga arose in him; all that is to be recited as before, up to: he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: “O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.”
Then, having heard and understood this matter from the royal sage Śiva, the multitude of people at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura declared and expounded to one another: “Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: ‘O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’” That is false! But I, O Gautama, declare and expound thus: namely, the continents beginning with Jambūdvīpa and the oceans beginning with Lavaṇa are of one single configuration in shape, but manifold in extent, as expounded in the Jīvājīvābhigama up to ending with the Svayambhūramaṇa ocean; in this horizontal world, countless continents and oceans have been declared, O long-lived ascetics!’
‘Are there, Venerable Sir, substances in the continent of Jambūdvīpa—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
‘Are there, Venerable Sir, substances in the Lavaṇa ocean—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
‘Are there, Venerable Sir, substances in the Dhātakīkhaṇḍa continent—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’ And so on, up to:
‘Are there, Venerable Sir, substances in the Svayambhūramaṇa ocean—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
Then that great and immense assembly, having heard and understood this matter in the presence of the ascetic Lord Mahāvīra, gladdened and delighted, paid homage and reverenced the ascetic Lord Mahāvīra, and having paid homage and reverenced him, returned in the very direction from which they had come.
Then, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, the multitude of people declared and expounded to one another: ‘As to what the royal sage Śiva declares and expounds, beloved of the gods, saying: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease”—that meaning is not correct. The ascetic Lord Mahāvīra declares and expounds thus: “To this royal sage Śiva, through continuous two-day fasts...” all that as before, up to he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” Having heard and grasped this matter from the royal sage Śiva, up to: “beyond that, continents and oceans cease,” that is false! The ascetic Lord Mahāvīra declares thus: “Indeed, the continents beginning with Jambūdvīpa and the oceans beginning with Lavaṇa...” all that as before, up to “countless continents and oceans have been declared, O long-lived ascetics!”’
Then the royal sage Śiva, having heard and understood this matter from the multitude of people, became doubtful, uncertain, skeptical, divided in mind, and troubled. Then, as the royal sage Śiva became doubtful, uncertain, skeptical, divided in mind, and troubled, that vibhaṅga cognition quickly fell away from him.
Then to the royal sage Śiva this internal, reflected, desired, mental thought arose: ‘Indeed, the ascetic Lord Mahāvīra is a tīrthaṅkara, a founder, up to omniscient, all-seeing, who, accompanied by the wheel moving through the air, up to having taken up appropriate residence in the Sahasrāmravana park, lives purifying himself through self-restraint and austerity. Great fruit indeed comes from merely hearing the name and lineage of such arhats and Lords, how much more so from approaching, paying homage, reverencing, inquiring, and attending upon them? Great fruit comes from hearing even a single noble, pious, excellent word, how much more so from comprehending the vast meaning? Therefore, I will go to the ascetic Lord Mahāvīra, pay homage up to attend upon him; this will be for my welfare, happiness, forbearance, ultimate bliss, and future benefit in this world and the next.’ Having reflected thus, he approached the ascetics' hermitage. Having approached, he entered the hermitage. Having entered, he took numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling; having taken them, he departed from the hermitage. Having departed, devoid of vibhaṅga cognition, he passed through the middle of the city of Hastināpura. Having passed through, he approached the Sahasrāmravana park, where the ascetic Lord Mahāvīra was. Having approached, he circumambulated the ascetic Lord Mahāvīra three times, paid homage, and reverenced him; having paid homage and reverenced him, neither too close nor too far, listening attentively, revering, facing him, he attended upon him with modesty and folded hands.
Then the ascetic Lord Mahāvīra expounded the Dharma to the royal sage Śiva and to that great assembly, up to he became an observer of his commands.
Then the royal sage Śiva, having heard and grasped the Dharma from the ascetic Lord Mahāvīra, as in the case of Skandaka, up to withdrew to the north-eastern direction; having withdrawn, he discarded the numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling in a secluded spot; having discarded them, he personally pulled out his hair in five handfuls; having done so, he circumambulated the ascetic Lord Mahāvīra three times from left to right; having done so, he paid homage and reverenced him; having paid homage and reverenced him, he renounced the world just like Ṛṣabhadatta, studied the eleven Aṅgas just like him, and everything as before, up to he was rid of all suffering.

11.9.509

"Venerable Sir!" Lord Gautama paid homage to and bowed before the ascetic Lord Mahāvīra, and having paid homage and bowed, he spoke thus: "Venerable Sir! In which bone-structure do souls achieve liberation when they are attaining liberation?"
"Gautama! They attain liberation in the vajra-ṛṣabha-nārāca bone-structure; just as [stated] in the Aupapātika, exactly so:
Bone-structure, bodily shape, height, lifespan, and wearing of clothes;
thus the entire discourse on liberation is to be recited without omission, up to:
The liberated souls experience undisturbed, eternal bliss.
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

11.10.510

In Rājagṛha, up to he spoke thus: "How many kinds of world, Venerable Sir, have been expounded?"
"Gautama! The world has been expounded as fourfold, namely: the substance-world, the space-world, the time-world, and the state-world."
"How many kinds of space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as threefold, namely: the lower-world space-world, the middle-world space-world, and the upper-world space-world."
"How many kinds of lower-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as sevenfold, namely: the Ratnaprabhā-earth lower-world space-world, up to the seventh-lower-earth lower-world space-world."
"How many kinds of middle-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as innumerably manifold, namely: the Jambūdvīpa-island middle-world space-world, up to the Svayambhūramaṇa-ocean middle-world space-world."
"How many kinds of upper-world space-world, Venerable Sir, have been expounded?"
"Gautama! It has been expounded as fifteenfold, namely: the Saudharma-kalpa upper-world space-world, the Īśāna-, Sanatkumāra-, Māhendra-, Brahmaloka-, Lāntaka-, Mahāśukra-, Sahasrāra-, Ānata-, Prāṇata-, Āraṇa-, and Acyuta-kalpa upper-world space-world, the Graiveyaka-vimāna upper-world space-world, the Anuttara-vimāna upper-world space-world, and the Īṣatprāgbhārā-earth upper-world space-world."
"What shape, Venerable Sir, has the lower-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a trapu [a truncated cone or rampart-shaped basket]."
"What shape, Venerable Sir, has the middle-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a jhallarī [cymbal]."
"What shape, Venerable Sir, has the upper-world space-world been expounded to have?"
"Gautama! It has been expounded to have the shape of an upright mṛdaṅga drum."
"What shape, Venerable Sir, has the world been expounded to have?"
"Gautama! It has been expounded to have the shape of a supratiṣṭhaka [dish on a stand], namely: broad at the bottom, narrow in the middle, wide at the top; having the shape of a cross-legged sitting posture below, like a standing figure with hands on hips in the middle, and having the shape of an upright mṛdaṅga drum at the top.
And in that eternal world, broad below up to having the shape of an upright mṛdaṅga drum at the top, the arhat, the jina, the kevalin, possessing arisen knowledge and vision, knows and sees the jīvas, and knows and sees the non-jīvas; thereafter he is perfected, enlightened, liberated, completely extinguished, and puts an end to all suffering."
"What shape, Venerable Sir, has the non-world been expounded to have?"
"Gautama! It has been expounded to have the shape of a hollow sphere."
"In the lower-world space-world, Venerable Sir, are there 1. jīvas, 2. portions of jīvas, 3. spatial units of jīvas, 4. non-jīvas, 5. portions of non-jīvas, [or] 6. spatial units of non-jīvas?"
"Gautama! There are jīvas, portions of jīvas, spatial units of jīvas, non-jīvas, portions of non-jīvas, and spatial units of non-jīvas.
Those that are jīvas are necessarily one-sensed, two-sensed, three-sensed, four-sensed, five-sensed, [or] non-sensed [liberated].
Those that are portions of jīvas are necessarily portions of one-sensed beings, up to portions of non-sensed beings.
Those that are spatial units of jīvas are necessarily spatial units of one-sensed beings, spatial units of two-sensed beings, up to spatial units of non-sensed beings.
Those that are non-jīvas have been expounded as twofold, namely: corporeal non-jīvas and incorporeal non-jīvas.
Those that are corporeal non-jīvas have been expounded as fourfold, namely: aggregates, portions of aggregates, spatial units of aggregates, and ultimate atoms of pudgala.
Those that are incorporeal non-jīvas have been expounded as sevenfold, namely: 1. not-dharmāstikāya, [being] a portion of dharmāstikāya; 2. spatial units of dharmāstikāya; 3. not-adharmāstikāya, [being] a portion of adharmāstikāya; 4. spatial units of adharmāstikāya; 5. not-ākāśāstikāya, [being] a portion of ākāśāstikāya; 6. spatial units of ākāśāstikāya; 7. time-instants."
"In the middle-world space-world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"Just the same. So also in the upper-world space-world, with this difference: the incorporeal are sixfold, time-instants do not exist."
"In the world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"As in the second śataka, in the Asti-uddeśaka, for lokākāśa, with this difference: the incorporeal non-jīvas have been expounded as sevenfold, namely: dharmāstikāya [itself], not a portion of dharmāstikāya, spatial units of dharmāstikāya; adharmāstikāya [itself], not a portion of adharmāstikāya, spatial units of adharmāstikāya; not-ākāśāstikāya, [being] a portion of ākāśāstikāya, spatial units of ākāśāstikāya; time-instants; the rest is just the same."
"In the non-world, Venerable Sir, are there jīvas, portions of jīvas, spatial units of jīvas?"
"Thus as in the Astikāya-uddeśaka for alokākāśa, exactly so without omission, up to less by an infinite fraction of the whole of space."
"In one spatial unit of space of the lower-world space-world, Venerable Sir, are there 1. jīvas, 2. portions of jīvas, 3. spatial units of jīvas, 4. non-jīvas, 5. portions of non-jīvas, [or] 6. spatial units of non-jīvas?"
"Gautama! There are no [whole] jīvas, [but] there are portions of jīvas, spatial units of jīvas, non-jīvas, portions of non-jīvas, and spatial units of non-jīvas.
Those that are portions of jīvas are necessarily 1. portions of one-sensed beings; 2. or portions of one-sensed beings and a portion of a two-sensed being; 3. or portions of one-sensed beings and portions of two-sensed beings. Thus, omitting the middle alternative, up to: or portions of one-sensed beings and portions of non-sensed beings.
Those that are spatial units of jīvas are necessarily 1. spatial units of one-sensed beings; 2. or spatial units of one-sensed beings and spatial units of a two-sensed being; 3. or spatial units of one-sensed beings and spatial units of two-sensed beings; thus, omitting the first alternative, up to the five-sensed; among the non-sensed, there is a triplet of alternatives.
Those that are non-jīvas have been expounded as twofold, namely: corporeal non-jīvas and incorporeal non-jīvas. The corporeal are just as before. Those that are incorporeal non-jīvas have been expounded as fivefold, namely: not-dharmāstikāya, [being] a portion of dharmāstikāya; a spatial unit of dharmāstikāya; not-adharmāstikāya, [being] a portion of adharmāstikāya; a spatial unit of adharmāstikāya; and time-instants."
"In one spatial unit of space of the middle-world space-world, Venerable Sir, are there jīvas...?"
"Just as for the lower-world space-world, exactly so. So also for the upper-world space-world, with this difference: time-instants do not exist; the incorporeal are fourfold."
"In one spatial unit of space of the world, Venerable Sir, are there jīvas...?"
"As in one spatial unit of space of the lower-world space-world."
"In one spatial unit of space of the non-world, Venerable Sir—question."
"Gautama! There are no jīvas, no portions of jīvas, no spatial units of jīvas; no [whole] non-jīvas, no portions of non-jīvas, no spatial units of non-jīvas; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."
"Substance-wise, in the lower-world space-world there are infinite jīva substances, infinite non-jīva substances, infinite jīva-and-non-jīva substances. So also in the middle-world space-world; so also in the upper-world space-world; so also in the world.
Substance-wise, in the non-world there are no jīva substances at all, no non-jīva substances at all, no jīva-and-non-jīva substances at all; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."
"Time-wise, the lower-world space-world never was not, never is not, and never will not be; it has been, it is, and it will be; it is steady, fixed, eternal, imperishable, undecaying, permanent, and constant. So also the middle-world space-world; so also the upper-world space-world; so also the world; so also the non-world."
"State-wise, in the lower-world space-world there are infinite color-modifications, infinite smell-modifications, infinite taste-modifications, infinite touch-modifications, infinite shape-modifications, infinite heavy-and-light-modifications, and infinite neither-heavy-nor-light-modifications. So also in the middle-world space-world; so also in the upper-world space-world; so also in the world.
State-wise, in the non-world there are no color-modifications at all, no smell-modifications at all, no taste-modifications at all, no touch-modifications at all, no shape-modifications at all, no heavy-and-light-modifications at all; there is one portion of a non-jīva substance, neither-heavy-nor-light, endowed with infinite neither-heavy-nor-light attributes, less by an infinite fraction of the whole of space."

11.10.511

"Venerable Sir, how extensive is the Loka declared to be?"
"Gautama, this Jambūdvīpa island, innermost of all islands and oceans, [measures] up to one hundred thousand yojanas in length and breadth, and three hundred sixteen thousand two hundred twenty-seven yojanas, three krośas, one hundred twenty-eight dhanuṣas, thirteen aṅgulas, and a half-aṅgula, slightly exceeded, in circumference.
At that time and in that moment, six deities of great supernatural power up to great happiness might stand completely surrounding the Mandaracūlikā on Mount Mandara in Jambūdvīpa island. Below, four senior Dikkumārīs, taking four balls of oblation, standing facing outward in the four directions of Jambūdvīpa island, would cast those four balls of oblation outward simultaneously. Gautama, each one of those deities is capable of quickly seizing those four balls of oblation before they reach the surface of the earth. Gautama, those deities, with that supreme, rapid, swift, fierce, winning, adept, speedy, quick, energetic, divine godly movement—one deity set out facing east, one deity set out facing south, one deity set out facing west, one deity set out facing north, one deity set out facing upward, and one deity set out facing downward.
At that time and in that moment, a boy with a lifespan of one thousand years was born. Then that boy's parents die, yet those deities do not reach the end of the Loka. Then that boy's lifespan expires, yet those deities do not reach the end of the Loka. Then that boy's bone marrow perishes, yet those deities do not reach the end of the Loka. Then that boy's family lineage up to the seventh generation perishes, yet those deities do not reach the end of the Loka. Then even that boy's name and lineage perish, yet those deities do not reach the end of the Loka.
Venerable Sir, for those deities, is the traversed [space] greater, or the untraversed [space] greater?"
"Gautama, the traversed is greater, the untraversed is not greater; the untraversed is an innumerablth part of the traversed, and the traversed is innumerable times the untraversed. Gautama, the Loka is declared to be this extensive."

"Venerable Sir, how extensive is the Aloka declared to be?"
"Gautama, this Samayakṣetra [measures] forty-five hundred thousand yojanas in length and breadth, and one crore, forty-two hundred thousand, thirty thousand, two hundred forty-nine yojanas, slightly exceeded, in circumference.
At that time and in that moment, ten deities of great supernatural power up to great happiness might stand completely surrounding the Mandaracūlikā on Mount Mandara in Jambūdvīpa island. Below, eight senior Dikkumārīs, taking eight balls of oblation, standing facing outward in the four directions and four intermediate directions of Mount Mānuṣottara, would cast those eight balls of oblation outward simultaneously. Gautama, each one of those deities is capable of quickly seizing those eight balls of oblation before they reach the surface of the earth. Gautama, those deities, with that supreme, rapid, swift, fierce, winning, adept, speedy, quick, energetic, divine godly movement, standing at the end of the Loka, by a hypothetical assumption—one deity set out facing east, one deity set out facing south-east, one deity set out facing south, one deity set out facing south-west, one deity set out facing west, one deity set out facing north-west, one deity set out facing north, one deity set out facing north-east, one deity set out facing upward, and one deity set out facing downward.
At that time and in that moment, a boy with a lifespan of one hundred thousand years was born. Then that boy's parents die, yet those deities do not reach the end of the Aloka. Then that boy's lifespan expires, yet those deities do not reach the end of the Aloka. Then that boy's bone marrow perishes, yet those deities do not reach the end of the Aloka. Then that boy's family lineage up to the seventh generation perishes, yet those deities do not reach the end of the Aloka. Then even that boy's name and lineage perish, yet those deities do not reach the end of the Aloka.
Venerable Sir, for those deities, is the traversed [space] greater, or the untraversed [space] greater?"
"Gautama, the traversed is not greater, the untraversed is greater; the untraversed is infinite times the traversed, and the traversed is an infiniteth part of the untraversed. Gautama, the Aloka is declared to be this extensive."

First 18 of 42 passages. Read on

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