Pramāṇa · Search · About · API

Viyahapannatti 12

English (machine translation) 12

Language
English

Contents

12.1.529

1. Saṅkha, 2. Jayantī, 3. Earth, 4. Pudgala, 5. Transgression, 6. Rāhu, 7. and World; / 8. and Nāga, 9. Deva, 10. Ātman: [these are the] ten uddeśakas in the twelfth śataka.

12.1.530

At that time, in that period, there was a city named Sāvatthī—[to be described as before]. There was a caitya named Koṭṭhaya—[to be described as before]. There in the city of Sāvatthī lived many lay followers headed by Saṅkha—wealthy up to not overwhelmed by many people, understanding the animate and the inanimate up to purifying themselves through adopted austerities. That lay follower Saṅkha had a wife named Uppalā—with delicate hands and feet up to beautiful, a lay woman follower who understood the animate and the inanimate up to who lived purifying herself through adopted austerities. There in the city of Sāvatthī lived a lay follower named Pokkhalī—wealthy, understanding the animate and the inanimate up to purifying himself through adopted austerities.
At that time, in that period, the Lord arrived. The assembly [came out] up to paid homage. Then those lay followers, having received this news, just as in Ālabhiyā, up to paid homage. Then the Śramaṇa, the Lord Mahāvīra, expounded the Dharma to those lay followers and to that great assembly, up to the assembly departed.
Then those lay followers, having heard and grasped the Dharma before the Śramaṇa, the Lord Mahāvīra, glad and delighted, paid obeisance and reverence to the Śramaṇa, the Lord Mahāvīra. Having paid obeisance and reverence, they asked questions; having asked, they received the explanations; having received [them], they arose from their seats; having arisen, they departed from the presence of the Śramaṇa, the Lord Mahāvīra, from the Koṭṭhaya caitya; having departed, they set out to go toward the city of Sāvatthī.

12.1.531

Then the lay follower Saṅkha said to those lay followers: “Beloved of the gods! Have abundant food, drink, delicacies, and savouries prepared; and then, tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries, let us abide keeping watch over the fortnightly poṣadha.”

Then those lay followers politely consented to this matter spoken by the lay follower Saṅkha.

Then an inward, reflective, desired, mental thought arose in that lay follower Saṅkha: “It is certainly not fit for me to abide keeping watch over the fortnightly poṣadha while tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries. Indeed, it is better for me to abide keeping watch over the fortnightly poṣadha in the poṣadha hall, having undertaken the poṣadha, observing celibacy, casting off jewels and gold, free from garlands, pigments, and unguents, having laid down weapons and pestles, solitary and companionless, seated on a couch of darbha grass.” Having reflected thus, he went towards the city of Śrāvastī, towards his own house, towards the lay follower Uppalā. Having arrived, he took leave of the lay follower Uppalā, and went towards the poṣadha hall. Having arrived, he entered the poṣadha hall; having entered, he swept the poṣadha hall; having swept it, he inspected the ground for evacuating excrement and urine; having inspected it, he spread out a litter of darbha grass; having spread it out, he mounted the litter of darbha grass; and having mounted it, he remained in the poṣadha hall observing the poṣadha, celibate, casting off jewels and gold, free from garlands, pigments, and unguents, having laid down weapons and pestles, solitary, companionless, seated on the litter of darbha grass, keeping watch over the fortnightly poṣadha.

Then those lay followers went towards the city of Śrāvastī, towards their respective houses. Having arrived, they had abundant food, drink, delicacies, and savouries prepared. Having had them prepared, they called to one another and said: “Thus, beloved of the gods! That abundant food, drink, delicacies, and savouries has been prepared by us, but the lay follower Saṅkha has not come quickly. Therefore, beloved of the gods, it is better for us to send for the lay follower Saṅkha.”

Then the lay follower Pokkhalī said to those lay followers: “Remain here, beloved of the gods, fully tranquil and at ease; I shall call the lay follower Saṅkha.” Having said so, he departed from those lay followers, walked right through the middle of the city of Śrāvastī to the house of the lay follower Saṅkha, arrived, and entered the house of the lay follower Saṅkha.

Then the lay follower Uppalā saw the lay follower Pokkhalī arriving. Seeing him, joyful and pleased, she rose from her seat, walked seven or eight paces toward him, venerated and paid homage to the lay follower Pokkhalī, and having venerated and paid homage to him, offered him a seat and said: “Command, beloved of the gods! What is the purpose of your arrival?”

Then the lay follower Pokkhalī said to the lay follower Uppalā: “Where, beloved of the gods, is the lay follower Saṅkha?”

Then the lay follower Uppalā said to the lay follower Pokkhalī: “Thus indeed, beloved of the gods! The lay follower Saṅkha is staying in the poṣadha hall, observing the poṣadha, celibate, having cast off jewels and gold, free from garlands, pigments, and unguents, having laid down weapons and pestles, solitary, companionless, seated on a litter of darbha grass, keeping watch over the fortnightly poṣadha.”

Then the lay follower Pokkhalī went towards the poṣadha hall, towards the lay follower Saṅkha. Having arrived, he performed pratikramaṇa for his comings and goings, venerated and paid homage to the lay follower Saṅkha, and having venerated and paid homage, said thus: “Thus indeed, beloved of the gods! That abundant food, drink, delicacies, and savouries has been prepared by us. Therefore let us go, beloved of the gods; tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries, let us abide keeping watch over the fortnightly poṣadha.”

Then the lay follower Saṅkha said to the lay follower Pokkhalī: “It is indeed not fitting, beloved of the gods, to abide keeping watch over the fortnightly poṣadha while tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries. It is fitting for me to abide keeping watch over the fortnightly poṣadha in the poṣadha hall, having undertaken the poṣadha, celibate, casting off jewels and gold, free from garlands, pigments, and unguents, having laid down weapons and pestles, solitary, companionless, seated on a litter of darbha grass. Therefore, at your pleasure, beloved of the gods, you may abide keeping watch over the fortnightly poṣadha while tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries.”

Then the lay follower Pokkhalī departed from the presence of the lay follower Saṅkha, from the poṣadha hall, went right through the middle of the city of Śrāvastī to where those lay followers were, arrived, and said to those lay followers: “Thus indeed, beloved of the gods! The lay follower Saṅkha is abiding in the poṣadha hall observing the poṣadha [and so forth]. Therefore, at your pleasure, beloved of the gods, you may abide keeping watch over the fortnightly poṣadha while tasting, sampling, distributing, and consuming the abundant food, drink, delicacies, and savouries; the lay follower Saṅkha will not come right now.” Then those lay followers lived tasting [and consuming] that abundant food, drink, delicacies, and savouries.

Then, as that lay follower Saṅkha was keeping the religious vigil in the late part of the night, such an inward, reflective, desired, mental thought arose: “Indeed, it is better for me, tomorrow when the night has turned into dawn […] when the thousand-rayed sun, the maker of day, has risen, blazing with brilliance, to venerate and pay homage to the Śramaṇa, the Lord Mahāvīra, attend upon him […], and having returned from there, break the fortnightly poṣadha.” Having reflected thus, tomorrow at the dawn of night […], when the thousand-rayed sun, the maker of day, had risen, blazing with brilliance, he stepped out of the poṣadha hall. Having stepped out, he dressed in clean, auspicious garments suitable for entering [an assembly], left his home, walked right through the middle of the city of Śrāvastī on foot, went towards the Koṭṭhaka caitya, towards the Śramaṇa, the Lord Mahāvīra, and having arrived, made three pradakṣiṇās from left to right, venerated and paid homage, and having venerated and paid homage, attended upon him with the threefold attendance.

Then those lay followers, tomorrow when the night had turned into dawn […] when the thousand-rayed sun, the maker of day, had risen, blazing with brilliance, having bathed, performed the customary offerings, […] and adorned their bodies with few but precious ornaments, stepped out from their respective houses. Having stepped out, they assembled together, went on foot right through the middle of the city of Śrāvastī, went towards the Koṭṭhaka caitya, towards the Śramaṇa, the Lord Mahāvīra, and having arrived, attended upon the Śramaṇa, the Lord Mahāvīra, with the threefold attendance […].

Then the Śramaṇa, the Lord Mahāvīra, expounded the Dharma to those lay followers and to that very large assembly [… so that they became] observers of the instruction.

Then those lay followers, having heard and grasped the Dharma from the Śramaṇa, the Lord Mahāvīra, joyful and pleased, arose from their seats, venerated and paid homage to the Śramaṇa, the Lord Mahāvīra, and having venerated and paid homage, went towards the lay follower Saṅkha. Having arrived, they said to the lay follower Saṅkha: “Beloved of the gods! Yesterday you yourself told us: ‘Beloved of the gods! Prepare abundant food, drink, delicacies, and savouries, and then tasting, sampling, distributing, and consuming that abundant food, drink, delicacies, and savouries, we shall abide keeping watch over the fortnightly poṣadha.’ Yet you yourself remained in the poṣadha hall, observing the poṣadha, celibate, casting off jewels and gold, free from garlands, pigments, and unguents, having laid down weapons and pestles, solitary, companionless, seated on a litter of darbha grass, keeping watch over the fortnightly poṣadha! Indeed, beloved of the gods, you have thoroughly mocked us!”

“O Noble Ones!” said the Śramaṇa, the Lord Mahāvīra, to those lay followers: “Noble Ones! Do not disparage, censure, mock, blame, or despise the lay follower Saṅkha. The lay follower Saṅkha indeed holds the Dharma dear, is firm in the Dharma, and has kept the vigil of the truly discerning!”

12.1.532

"O Venerable Sir!" Saying thus, the venerable Gautama paid homage to and bowed down before the Śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, he spoke thus: "How many kinds of vigilance, Venerable Sir, have been taught?"
"Gautama! Three kinds of vigilance have been taught, namely: vigilance of the enlightened, vigilance of the un-enlightened, and vigilance of the discerning."
"For what reason, Venerable Sir, is it said that three kinds of vigilance have been taught, namely: vigilance of the enlightened, vigilance of the un-enlightened, and vigilance of the discerning?"
"Gautama! These arhats, lords, who possess arisen knowledge and vision, worthy, conquerors, omniscient, knowers of the past, present, and future, omniscient, all-seeing—these, being enlightened, keep the vigilance of the enlightened.
These homeless ascetics, the venerable ones, who are vigilant in walking, vigilant in speech, vigilant in begging, vigilant in taking up and putting down bowls and utensils, vigilant in disposing of feces, urine, spittle, snot, and bodily dirt, vigilant in mind, vigilant in speech, vigilant in body, restrained in mind, restrained in speech, restrained in body, guarded, with senses guarded, living in guarded celibacy—these, being un-enlightened, keep the vigilance of the un-enlightened.
These lay followers who comprehend the sentient and non-sentient souls, up to practicing austerities and cultivating their souls with assumed vows—these keep the vigilance of the discerning. For this reason, Gautama, it is said that three kinds of vigilance have been taught, namely: vigilance of the enlightened, vigilance of the un-enlightened, and vigilance of the discerning."

12.1.533

Then that lay follower Śaṅkha paid homage to and bowed down before the Śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, spoke thus:
"Venerable Sir! What does a soul overcome by anger bind? What does it produce? What does it accumulate? What does it augment?"
"Śaṅkha! A soul overcome by anger transforms the seven karma-species, excluding lifespan karma, that were bound with loose bonds into those bound with firm bonds; it transforms those of short duration into those of long duration; it transforms those of mild fruition into those of intense fruition; it transforms those with few space-points into those with many space-points; and it may bind or may not bind lifespan karma; and it repeatedly augments unpleasant-feeling-producing karma; and it wanders through the beginningless, endless, long, four-realm wilderness of saṃsāra."
"Venerable Sir! What does a soul overcome by pride bind? What does it produce? What does it accumulate? What does it augment?" Just so, up to "wanders through."
"Venerable Sir! What does a soul overcome by deceit bind? What does it produce? What does it accumulate? What does it augment?" Just so, up to "wanders through."
"Venerable Sir! What does a soul overcome by greed bind? What does it produce? What does it accumulate? What does it augment?" Just so, up to "wanders through."
Then those lay followers, having heard and grasped this matter in the presence of the Śramaṇa, the Lord Mahāvīra, became afraid, frightened, terrified, alarmed by the fear of saṃsāra; they paid homage to and bowed down before the Śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, went to where the lay follower Śaṅkha was; having approached, they paid homage to and bowed down before the lay follower Śaṅkha, and having paid homage and bowed down, properly and with humility repeatedly sought his forgiveness for that matter. Then those lay followers asked questions, and having asked, comprehended their meanings; and having comprehended, paid homage to and bowed down before the Śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, departed in the direction from which they had come.
"O Venerable Sir!" Saying thus, the venerable Gautama paid homage to and bowed down before the Śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, spoke thus: "Is the lay follower Śaṅkha capable, Venerable Sir, of becoming tonsured in the presence of the Beloved of the Gods and renouncing the household life for the homeless life?"
"This meaning is not admissible. Gautama! The lay follower Śaṅkha, cultivating his soul with many moral practices, vows, virtues, abstinences, renunciations, and poṣadha fasts, [and] with accepted austerities, will spend many years in the course of a lay follower; having spent [them], he will emaciate his soul through a one-month saṃlekhanā; having emaciated [it], he will forgo sixty meals through fasting; having forgone [them], having confessed and repented, having attained tranquil concentration, at the time of death, having met death, he will be reborn as a deity in the Aruṇābha vimāna in the Saudharma heaven. There, for some deities, a lifespan duration of four palyopamas is taught. There, the lifespan duration of Śaṅkha as a deity will also be four palyopamas."
"Venerable Sir! From that divine world, with the exhaustion of lifespan, with the exhaustion of existence, with the exhaustion of lifespan duration, immediately upon descending, where will that Śaṅkha deity go? Where will he be reborn?"
"Gautama! In the Mahāvideha realm, he will attain perfection, attain enlightenment, attain liberation, attain complete nirvāṇa, and put an end to all suffering."
"So it is, Venerable Sir! So it is, Venerable Sir!"—up to [Gautama] continues to dwell.

12.2.534

At that time, in that period, there was a city named Kosambī—[to be described as in] the standard description. [There was] the Candotaraṇa caitya—[to be described as in] the standard description. There, in that city of Kosambī, there was a king named Udayana, grandson of King Sahassāṇīya, son of King Sayāṇīya, daughter's son of King Ceḍaga, son of Queen Migāvatī, nephew of the laywoman Jayantī—[to be described as in] the standard description. There, in that city of Kosambī, there was a queen named Migāvatī, daughter-in-law of King Sahassāṇīya, wife of King Sayāṇīya, daughter of King Ceḍaga, mother of King Udayana, sister-in-law of the laywoman Jayantī—having tender hands and feet up to beautiful, a laywoman who had understood jīva and non-jīva, up to dwelling while cultivating herself through self-undertaken ascetic practices. There, in that city of Kosambī, there was a laywoman named Jayantī, daughter of King Sahassāṇīya, sister of King Sayāṇīya, paternal aunt of King Udayana, sister-in-law of Queen Migāvatī, former lodging-provider of the Arhats [who were] lay disciples of the Vaiśālika, having tender hands and feet up to beautiful, who had understood jīva and non-jīva, up to dwelling while cultivating herself through self-undertaken ascetic practices.

12.2.535

At that time, in that period, the Master arrived, up to the assembly attends upon him.
Then King Udayana, having grasped the meaning of this news, gladdened and delighted, summoned his household attendants, and having summoned them, spoke thus: “Quickly indeed, O beloved of the gods! After cleaning, sweeping, and smearing the city of Kosambī inside and out, and causing it to be done, report this command [as accomplished].” All [is to be described] just as [for King] Kūṇika, up to he attends upon him.
Then that laywoman Jayantī, having grasped the meaning of this news, gladdened and delighted, approached Queen Migāvatī; having approached, she spoke thus to Queen Migāvatī: “Indeed, O beloved of the gods, the Śramaṇa, the Lord Mahāvīra, the founder up to omniscient and all-seeing, having moved through the sky with a wheel, up to dwelling in ease and comfort, having taken up suitable lodging in the Candotaraṇa caitya, dwells cultivating himself through self-restraint and austerity.
Therefore, O beloved of the gods, great is the fruit even of hearing the name and lineage of such arhats, lords, up to this will lead to our welfare, happiness, forbearance, ultimate release, and spiritual benefit in this world and the next!”
Then Queen Migāvatī, having been spoken to thus by the laywoman Jayantī, gladdened, delighted, rejoicing in her heart, joyful, cheerful-minded, of supreme happiness, her heart swelling under the influence of joy, joined her ten fingernails together in her palms, formed a hollowed-hand salutation on her head in reverence, and respectfully accepted this matter from the laywoman Jayantī.
Then Queen Migāvatī summoned her household attendants, and having summoned them, spoke thus: “Quickly indeed, O beloved of the gods! Yoke and prepare the excellent religious vehicle harnessed to swift horses, and having prepared it, report this command back to me.”
Then those household attendants, having been spoken to thus by Queen Migāvatī, prepared the excellent religious vehicle harnessed [and ready], and having prepared it, reported that command back.
Then Queen Migāvatī, along with the laywoman Jayantī, having bathed, performed the propitiatory rites, up to her body adorned with inexpensive but precious ornaments, surrounded by many hunchbacked maidservants up to a retinue of maidservants, eunuchs, elderly chamberlains, and matriarchs, departed from the inner apartments; having departed, she went to the outer assembly hall, to where the excellent religious vehicle was, and having gone there, mounted the excellent religious vehicle.
Then Queen Migāvatī, mounted upon the excellent religious vehicle together with the laywoman Jayantī, surrounded by her retinue, just as [told of] Usabhadatta, up to descended from the excellent religious vehicle.
Then Queen Migāvatī, together with the laywoman Jayantī, with many [attendants], just as Devānaṃdā, up to paid homage and bowed; having paid homage and bowed, placing King Udayana in front, she stood with her retinue, eager to hear, bowing, facing [him], and attended upon [him] with hands folded in reverence.
Then the Śramaṇa, the Lord Mahāvīra, expounded the Dharma to King Udayana, Queen Migāvatī, the laywoman Jayantī, and that very large assembly, up to the people departed, Udayana departed, and Migāvatī also departed.

12.2.536

Then that Jayantī, the lay follower of the śramaṇas, having heard and grasped the Dharma from the Śramaṇa, the Lord Mahāvīra, delighted and joyful, pays homage to and reveres the Śramaṇa, the Lord Mahāvīra. Having paid homage to and revered him, she spoke thus:

“How, Venerable Sir, do jīvas quickly attain heaviness?”

“Jayantī! Through killing living beings, through false speech, through taking what is not given, through sexual intercourse, through possessiveness, through anger, pride, deceit, greed, attachment, aversion, quarreling, false accusation, slander, backbiting, dissatisfaction and satisfaction, deceitful falsehood, [and] the dart of wrong view—thus indeed, Jayantī, jīvas quickly attain heaviness.”

“How, Venerable Sir, do jīvas quickly attain lightness?”

“Jayantī! Through abstention from killing living beings, through abstention from false speech, through abstention from taking what is not given, through abstention from sexual intercourse, through abstention from possessiveness, through abstention from anger, pride, deceit, greed, attachment, aversion, quarreling, false accusation, slander, backbiting, dissatisfaction and satisfaction, deceitful falsehood, [and] the dart of wrong view—thus indeed, Jayantī, jīvas quickly attain lightness.”

“How, Venerable Sir, do jīvas perturb saṃsāra?”

“Jayantī! Through killing living beings up to through the dart of wrong view—thus indeed, Jayantī, jīvas perturb saṃsāra.”

“How, Venerable Sir, do jīvas curtail saṃsāra?”

“Jayantī! Through abstention from killing living beings up to through abstention from the dart of wrong view—thus indeed, Jayantī, jīvas curtail saṃsāra.”

“How, Venerable Sir, do jīvas lengthen saṃsāra?”

“Jayantī! Through killing living beings up to through the dart of wrong view—thus indeed, Jayantī, jīvas lengthen saṃsāra.”

“How, Venerable Sir, do jīvas shorten saṃsāra?”

“Jayantī! Through abstention from killing living beings up to through abstention from the dart of wrong view—thus indeed, Jayantī, jīvas shorten saṃsāra.”

“How, Venerable Sir, do jīvas wander through saṃsāra?”

“Jayantī! Through killing living beings up to through the dart of wrong view—thus indeed, Jayantī, jīvas wander through saṃsāra.”

“How, Venerable Sir, do jīvas transcend saṃsāra?”

“Jayantī! Through abstention from killing living beings up to through abstention from the dart of wrong view—thus indeed, Jayantī, jīvas transcend saṃsāra.”

“Is the nature of being capable of liberation, Venerable Sir, innate to jīvas or due to transformation?”

“Jayantī! It is innate, not due to transformation.”

“Will all jīvas capable of liberation, Venerable Sir, attain liberation?”

“Yes, Jayantī! All jīvas capable of liberation will attain liberation.”

“If, Venerable Sir, all jīvas capable of liberation will attain liberation, will the world then become devoid of [jīvas] capable of liberation?”

“This meaning is not valid.”

“For what reason, Venerable Sir, is it said: ‘All jīvas capable of liberation will attain liberation, yet the world will not become devoid of [jīvas] capable of liberation’?”

“Jayantī! Just as there might be a series of all-space—beginningless, endless, limited [in breadth], bounded—and if it were depleted, depleted at every moment by portions measuring a single indivisible particle of pudgala over infinite utsarpinīs and avasarpiṇīs, it would be depleted, yet it would not be exhausted. For that reason, Jayantī, it is said: ‘All jīvas capable of liberation will attain liberation, yet the world will not become devoid of [jīvas] capable of liberation.’

“Is sleeping, Venerable Sir, good? Is waking good?”

“Jayantī! For some jīvas sleeping is good; for some jīvas waking is good.”

“For what reason, Venerable Sir, is it said: ‘For some jīvas sleeping is good; for some jīvas waking is good’?”

“Jayantī! Those jīvas who are unrighteous, pursuing unrighteousness, established in unrighteousness, speaking unrighteousness, looking to unrighteousness, indulging in unrighteousness, practicing unrighteousness, living by making a livelihood through unrighteousness alone—for these jīvas, sleeping is good. These jīvas, while sleeping, do not operate to cause pain, sorrow, pining, weeping, beating, or tormenting to many breathing, living, existing, and sentient beings. These jīvas, while sleeping, do not engage themselves, others, or both in many unrighteous associations. For these jīvas, sleeping is good.

Jayantī! Those jīvas who are righteous, pursuing Dharma, established in Dharma, speaking Dharma, looking to Dharma, indulging in Dharma, practicing Dharma, living by making a livelihood through Dharma alone—for these jīvas, waking is good. These jīvas, while awake, operate without causing pain, sorrow, pining, weeping, beating, or tormenting to many breathing, living, existing, and sentient beings. These jīvas, while awake, engage themselves, others, or both in many righteous associations. These jīvas, while awake, awaken themselves with the vigil of Dharma. For these jīvas, waking is good. For that reason, Jayantī, it is said: ‘For some jīvas sleeping is good; for some jīvas waking is good.’

“Is strength, Venerable Sir, good? Is weakness good?”

“Jayantī! For some jīvas strength is good; for some jīvas weakness is good.”

“For what reason, Venerable Sir, is it said: ‘For some jīvas strength is good; for some jīvas weakness is good’?”

“Jayantī! Those jīvas who are unrighteous up to living by making a livelihood through unrighteousness alone—for these jīvas, weakness is good. These jīvas, being weak, do not operate to cause pain up to tormenting to many breathing, living, existing, and sentient beings. These jīvas, being weak, do not engage themselves, others, or both in many unrighteous associations. For these jīvas, weakness is good.

Jayantī! Those jīvas who are righteous up to living by making a livelihood through Dharma alone—for these jīvas, strength is good. These jīvas, being strong, operate without causing pain up to tormenting to many breathing, living, existing, and sentient beings. These jīvas, being strong, engage themselves, others, or both in many righteous associations. For these jīvas, strength is good. For that reason, Jayantī, it is said: ‘For some jīvas strength is good; for some jīvas weakness is good.’

“Is diligence, Venerable Sir, good? Is indolence good?”

“Jayantī! For some jīvas diligence is good; for some jīvas indolence is good.”

“For what reason, Venerable Sir, is it said: ‘For some jīvas diligence is good; for some jīvas indolence is good’?”

“Jayantī! Those jīvas who are unrighteous up to living by making a livelihood through unrighteousness alone—for these jīvas, indolence is good. These jīvas, being indolent, do not operate to cause pain up to tormenting to many breathing, living, existing, and sentient beings. These jīvas, being indolent, do not engage themselves, others, or both in many unrighteous associations. For these jīvas, indolence is good.

Jayantī! Those jīvas who are righteous up to living by making a livelihood through Dharma alone—for these jīvas, diligence is good. These jīvas, being diligent, operate without causing pain up to tormenting to many breathing, living, existing, and sentient beings. These jīvas, being diligent, engage themselves, others, or both in many righteous associations.

These jīvas, being diligent, engage themselves in much service to ācāryas, service to upādhyāyas, service to elders, service to ascetics, service to the sick, service to novices, service to the family [of monks], service to the troop, service to the saṅgha, [and] service to co-religionists. For these jīvas, diligence is good. For that reason, Jayantī, it is said: ‘For some jīvas diligence is good; for some jīvas indolence is good.’

“A jīva subject to the ear sense-organ, Venerable Sir—what does it bind? What does it produce? What does it accumulate? What does it augment?”

“Jayantī! A jīva subject to the ear sense-organ turns seven karma prakṛtis, excluding lifespan karma, bound with slack bonds into those bound with tight bonds; turns those of short duration into those of long duration; turns those of mild fruition into those of intense fruition; turns those of few space-points into those of many space-points; lifespan karma it sometimes binds, sometimes does not bind; unpleasant-feeling karma it augments repeatedly; and it wanders through the beginningless, endless, long, four-ended wilderness of saṃsāra.”

“A jīva subject to the eye sense-organ, Venerable Sir—what does it bind? What does it produce? What does it accumulate? What does it augment? In this very same way up to wanders [through saṃsāra].”

“A jīva subject to the nose sense-organ, Venerable Sir—what does it bind? What does it produce? What does it accumulate? What does it augment? In this very same way up to wanders [through saṃsāra].”

“A jīva subject to the tongue sense-organ, Venerable Sir—what does it bind? What does it produce? What does it accumulate? What does it augment? In this very same way up to wanders [through saṃsāra].”

“A jīva subject to the touch sense-organ, Venerable Sir—what does it bind? What does it produce? What does it accumulate? What does it augment? In this very same way up to wanders [through saṃsāra].”

Then that Jayantī, the lay follower of the śramaṇas, having heard and grasped this matter from the Śramaṇa, the Lord Mahāvīra, delighted and joyful, the rest as with Devānandā, was ordained in the very same way up to freed from all suffering.

“So it is, Venerable Sir! So it is, Venerable Sir!”

12.3.537

In Rājagṛha, up to [Gautama] spoke thus:
"How many earths, Venerable Sir, have been declared?"
"Gautama! Seven earths have been declared, namely: the first, the second, up to the seventh."
"As having what lineage, Venerable Sir, has the first earth been declared?"
"Gautama! Dharmā by name, [and] Ratnaprabhā by lineage. In this way, just as in the first uddeśaka on inhabitants of hell in the Jīvājīvābhigama, that exact [text] should be recited in its entirety, up to the relative numerical comparison."
"That is so, Venerable Sir! That is so, Venerable Sir!"

12.4.538

In Rājagṛha […] he spoke thus: "Venerable Sir, when two paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a two-space-point aggregate. When it is split, it is divided in two ways: on one side there is a paramāṇu-pudgala, and on the other side there is a paramāṇu-pudgala.

Venerable Sir, when three paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a three-space-point aggregate. When it is split, it is divided in two ways or in three ways. When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a two-space-point aggregate. When divided in three ways, there are three paramāṇu-pudgalas.

Venerable Sir, when four paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a four-space-point aggregate. When it is split, it is divided in two ways, three ways, or four ways. When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a three-space-point aggregate; or there are two two-space-point aggregates. When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a two-space-point aggregate. When divided in four ways, there are four paramāṇu-pudgalas.

Venerable Sir, when five paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a five-space-point aggregate. When it is split, it is divided in two ways, three ways, four ways, or five ways. When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a four-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a three-space-point aggregate. When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two two-space-point aggregates. When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a two-space-point aggregate. When divided in five ways, there are five paramāṇu-pudgalas.

Venerable Sir, when six paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a six-space-point aggregate. When it is split, it is divided in two ways, three ways, up to six ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a five-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a four-space-point aggregate; or there are two three-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a four-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a three-space-point aggregate; or there are three two-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side there are two paramāṇu-pudgalas, and on the other side two two-space-point aggregates.
When divided in five ways, on one side there are four paramāṇu-pudgalas, and on the other side a two-space-point aggregate.
When divided in six ways, there are six paramāṇu-pudgalas.

Venerable Sir, when seven paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a seven-space-point aggregate. When it is split, it is divided in two ways up to seven ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a six-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a five-space-point aggregate; or on one side a three-space-point aggregate, and on the other side a four-space-point aggregate.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a five-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a four-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two three-space-point aggregates; or on one side two two-space-point aggregates, and on the other side a three-space-point aggregate.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a four-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a three-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side three two-space-point aggregates.
When divided in five ways, on one side there are four paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side three paramāṇu-pudgalas, and on the other side two two-space-point aggregates.
When divided in six ways, on one side there are five paramāṇu-pudgalas, and on the other side a two-space-point aggregate.
When divided in seven ways, there are seven paramāṇu-pudgalas.

Venerable Sir, when eight paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become an eight-space-point aggregate. When it is split, it is divided in two ways up to eight ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a seven-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a six-space-point aggregate; or on one side a three-space-point aggregate, and on the other side a five-space-point aggregate; or there are two four-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a six-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a five-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a three-space-point aggregate, and on the other side a four-space-point aggregate; or on one side two two-space-point aggregates, and on the other side a four-space-point aggregate; or on one side a two-space-point aggregate, and on the other side two three-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a five-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a four-space-point aggregate; or on one side two paramāṇu-pudgalas, and on the other side two three-space-point aggregates; or on one side a paramāṇu-pudgala, on one side two two-space-point aggregates, and on the other side a three-space-point aggregate; or there are four two-space-point aggregates.
When divided in five ways, on one side there are four paramāṇu-pudgalas, and on the other side a four-space-point aggregate; or on one side three paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a three-space-point aggregate; or on one side two paramāṇu-pudgalas, and on the other side three two-space-point aggregates.
When divided in six ways, on one side there are five paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side four paramāṇu-pudgalas, and on the other side two two-space-point aggregates.
When divided in seven ways, on one side there are six paramāṇu-pudgalas, and on the other side a two-space-point aggregate.
When divided in eight ways, there are eight paramāṇu-pudgalas.

Venerable Sir, when nine paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a nine-space-point aggregate. When it is split, it is divided in two ways up to nine ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side an eight-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a seven-space-point aggregate; or on one side a three-space-point aggregate, and on the other side a six-space-point aggregate; or on one side a four-space-point aggregate, and on the other side a five-space-point aggregate.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a seven-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a six-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a three-space-point aggregate, and on the other side a five-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two four-space-point aggregates; or on one side a two-space-point aggregate, on one side a three-space-point aggregate, and on the other side a four-space-point aggregate; or there are three three-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a six-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a five-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a three-space-point aggregate, and on the other side a four-space-point aggregate; or on one side a paramāṇu-pudgala, on one side two two-space-point aggregates, and on the other side a four-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side two three-space-point aggregates; or on one side three two-space-point aggregates, and on the other side a three-space-point aggregate.
When divided in five ways, on one side there are four paramāṇu-pudgalas, and on the other side a five-space-point aggregate; or on one side three paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a four-space-point aggregate; or on one side three paramāṇu-pudgalas, and on the other side two three-space-point aggregates; or on one side two paramāṇu-pudgalas, on one side two two-space-point aggregates, and on the other side a three-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side four two-space-point aggregates.
When divided in six ways, on one side there are five paramāṇu-pudgalas, and on the other side a four-space-point aggregate; or on one side four paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a three-space-point aggregate; or on one side three paramāṇu-pudgalas, and on the other side three two-space-point aggregates.
When divided in seven ways, on one side there are six paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side five paramāṇu-pudgalas, and on the other side two two-space-point aggregates.
When divided in eight ways, on one side there are seven paramāṇu-pudgalas, and on the other side a two-space-point aggregate.
When divided in nine ways, there are nine paramāṇu-pudgalas.

Venerable Sir, when ten paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a ten-space-point aggregate. When it is split, it is divided in two ways up to ten ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a nine-space-point aggregate; or on one side a two-space-point aggregate, and on the other side an eight-space-point aggregate; or on one side a three-space-point aggregate, and on the other side a seven-space-point aggregate; or on one side a four-space-point aggregate, and on the other side a six-space-point aggregate; or there are two five-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side an eight-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a seven-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a three-space-point aggregate, and on the other side a six-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a four-space-point aggregate, and on the other side a five-space-point aggregate; or on one side a two-space-point aggregate, and on the other side two four-space-point aggregates; or on one side two three-space-point aggregates, and on the other side a four-space-point aggregate.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a seven-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a six-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a three-space-point aggregate, and on the other side a five-space-point aggregate; or on one side two paramāṇu-pudgalas, and on the other side two four-space-point aggregates; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, on one side a three-space-point aggregate, and on the other side a four-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side three three-space-point aggregates; or on one side three two-space-point aggregates, and on the other side a four-space-point aggregate; or on one side two two-space-point aggregates, and on the other side two three-space-point aggregates.
When divided in five ways, on one side there are four paramāṇu-pudgalas, and on the other side a six-space-point aggregate; or on one side three paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a five-space-point aggregate; or on one side three paramāṇu-pudgalas, on one side a three-space-point aggregate, and on the other side a four-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side two two-space-point aggregates, and on the other side a four-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side two three-space-point aggregates; or on one side a paramāṇu-pudgala, on one side three two-space-point aggregates, and on the other side a three-space-point aggregate; or there are five two-space-point aggregates.
When divided in six ways, on one side there are five paramāṇu-pudgalas, and on the other side a five-space-point aggregate; or on one side four paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a four-space-point aggregate; or on one side four paramāṇu-pudgalas, and on the other side two three-space-point aggregates; or on one side three paramāṇu-pudgalas, on one side two two-space-point aggregates, and on the other side a three-space-point aggregate; or on one side two paramāṇu-pudgalas, and on the other side four two-space-point aggregates.
When divided in seven ways, on one side there are six paramāṇu-pudgalas, and on the other side a four-space-point aggregate; or on one side five paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a three-space-point aggregate; or on one side four paramāṇu-pudgalas, and on the other side three two-space-point aggregates.
When divided in eight ways, on one side there are seven paramāṇu-pudgalas, and on the other side a three-space-point aggregate; or on one side six paramāṇu-pudgalas, and on the other side two two-space-point aggregates.
When divided in nine ways, on one side there are eight paramāṇu-pudgalas, and on the other side a two-space-point aggregate.
When divided in ten ways, there are ten paramāṇu-pudgalas.

Venerable Sir, when numerable paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become a numerable-space-point aggregate. When it is split, it is divided in two ways, up to ten ways, or numerable ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side a numerable-space-point aggregate; or on one side a two-space-point aggregate, and on the other side a numerable-space-point aggregate; on one side a three-space-point aggregate, and on the other side a numerable-space-point aggregate; in this way up to: or on one side a ten-space-point aggregate, and on the other side a numerable-space-point aggregate; or there are two numerable-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side a numerable-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side a numerable-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a three-space-point aggregate, and on the other side a numerable-space-point aggregate; in this way up to: or on one side a paramāṇu-pudgala, on one side a ten-space-point aggregate, and on the other side a numerable-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two numerable-space-point aggregates; or on one side a two-space-point aggregate, and on the other side two numerable-space-point aggregates; in this way up to: or on one side a ten-space-point aggregate, and on the other side two numerable-space-point aggregates; or there are three numerable-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side a numerable-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a numerable-space-point aggregate; or on one side two paramāṇu-pudgalas, on one side a three-space-point aggregate, and on the other side a numerable-space-point aggregate; in this way up to: or on one side two paramāṇu-pudgalas, on one side a ten-space-point aggregate, and on the other side a numerable-space-point aggregate; or on one side two paramāṇu-pudgalas, and on the other side two numerable-space-point aggregates; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side two numerable-space-point aggregates, up to: or on one side a paramāṇu-pudgala, on one side a ten-space-point aggregate, and on the other side two numerable-space-point aggregates; or on one side a paramāṇu-pudgala, and on the other side three numerable-space-point aggregates; or on one side a two-space-point aggregate, and on the other side three numerable-space-point aggregates, up to: or on one side a ten-space-point aggregate, and on the other side three numerable-space-point aggregates; or there are four numerable-space-point aggregates.
In this way, according to this order, the five-fold combination up to the nine-fold combination is also to be stated.
When divided in ten ways, on one side there are nine paramāṇu-pudgalas, and on the other side a numerable-space-point aggregate; or on one side eight paramāṇu-pudgalas, on one side a two-space-point aggregate, and on the other side a numerable-space-point aggregate; according to this order, each should be filled in one by one up to: or on one side a ten-space-point aggregate, and on the other side nine numerable-space-point aggregates; or there are ten numerable-space-point aggregates. When divided in numerable ways, there are numerable paramāṇu-pudgalas.

Venerable Sir, when innumerable paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become an innumerable-space-point aggregate. When it is split, it is divided in two ways, up to ten ways, numerable ways, or innumerable ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side an innumerable-space-point aggregate, up to: or on one side a ten-space-point aggregate, and on the other side an innumerable-space-point aggregate; or on one side a numerable-space-point aggregate, and on the other side an innumerable-space-point aggregate; or there are two innumerable-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side an innumerable-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side an innumerable-space-point aggregate, up to: or on one side a paramāṇu-pudgala, on one side a ten-space-point aggregate, and on the other side an innumerable-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a numerable-space-point aggregate, and on the other side an innumerable-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two innumerable-space-point aggregates; or on one side a two-space-point aggregate, and on the other side two innumerable-space-point aggregates; in this way up to: or on one side a numerable-space-point aggregate, and on the other side two innumerable-space-point aggregates; or there are three innumerable-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side an innumerable-space-point aggregate;
in this way the four-fold combination up to the ten-fold combination [is to be stated]. These are just as for the numerable-space-point [aggregate], with the only difference that one innumerable is to be stated additionally, up to: or there are ten innumerable-space-point aggregates.
When divided in numerable ways, on one side there are numerable paramāṇu-pudgalas, and on the other side an innumerable-space-point aggregate; or on one side numerable two-space-point aggregates, and on the other side an innumerable-space-point aggregate; in this way up to: or on one side numerable ten-space-point aggregates, and on the other side an innumerable-space-point aggregate; or on one side numerable numerable-space-point aggregates, and on the other side an innumerable-space-point aggregate; or there are numerable innumerable-space-point aggregates. When divided in innumerable ways, there are innumerable paramāṇu-pudgalas.

Venerable Sir, when infinite paramāṇu-pudgalas combine together, having combined, what do they become?"
"Gautama, they become an infinite-space-point aggregate. When it is split, it is divided in two ways, three ways, up to ten ways, numerable ways, innumerable ways, or infinite ways.
When divided in two ways, on one side there is a paramāṇu-pudgala, and on the other side an infinite-space-point aggregate, up to: or there are two infinite-space-point aggregates.
When divided in three ways, on one side there are two paramāṇu-pudgalas, and on the other side an infinite-space-point aggregate; or on one side a paramāṇu-pudgala, on one side a two-space-point aggregate, and on the other side an infinite-space-point aggregate, up to: or on one side a paramāṇu-pudgala, on one side an innumerable-space-point aggregate, and on the other side an infinite-space-point aggregate; or on one side a paramāṇu-pudgala, and on the other side two infinite-space-point aggregates; or on one side a two-space-point aggregate, and on the other side two infinite-space-point aggregates; in this way up to: or on one side a ten-space-point aggregate, and on the other side two infinite-space-point aggregates; or on one side a numerable-space-point aggregate, and on the other side two infinite-space-point aggregates; or on one side an innumerable-space-point aggregate, and on the other side two infinite-space-point aggregates; or there are three infinite-space-point aggregates.
When divided in four ways, on one side there are three paramāṇu-pudgalas, and on the other side an infinite-space-point aggregate;
in this way the four-fold combination up to the innumerable-fold combination [is to be stated].
All these are to be stated just as for the innumerable ones, so also for the infinite ones, with the only difference that one infinite is to be stated additionally, up to: or on one side numerable numerable-space-point aggregates, and on the other side an infinite-space-point aggregate; or on one side numerable innumerable-space-point aggregates, and on the other side an infinite-space-point aggregate; or there are numerable infinite-space-point aggregates.
When divided in innumerable ways, on one side there are innumerable paramāṇu-pudgalas, and on the other side an infinite-space-point aggregate; or on one side innumerable two-space-point aggregates, and on the other side an infinite-space-point aggregate, up to: or on one side innumerable numerable-space-point aggregates, and on the other side an infinite-space-point aggregate; or on one side innumerable innumerable-space-point aggregates, and on the other side an infinite-space-point aggregate; or there are innumerable infinite-space-point aggregates. When divided in infinite ways, there are infinite paramāṇu-pudgalas."

First 10 of 44 passages. Read on

Translations (2)

Commentaries (3)

Linked texts (1)