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Viyahapannatti 12.6

English (machine translation) 12.6

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English

12.6.550

At that time and in that period, up to, he spoke thus: "Venerable Sir! How large is the universe stated to be?"
"Gautama! The universe is stated to be exceedingly large—in the east, it is incalculable koṭākoṭis of yojanas; in the south, it is incalculable koṭākoṭis of yojanas; likewise in the west; likewise in the north; likewise above; below, it is incalculable koṭākoṭis of yojanas in length and breadth."
"Venerable Sir! In this universe that is so large, is there any space-point, even the size of a single indivisible atom of matter, where this soul has not been born or has not died?"
"Gautama! That meaning is not tenable."
"Venerable Sir, why is it said: 'In this universe that is so large, there is no space-point, even the size of a single indivisible atom of matter, where this soul has not been born or has not died'?"
"Gautama! Suppose a man were to make a large sheep-pen for a hundred sheep, and he were to place there, at minimum, one or two or three, or at maximum, a thousand sheep; and there, having abundant pasture and abundant water, they were to stay for, at minimum, one day, two days, or three days, or at maximum, six months. Gautama, would there be any space-point in that sheep-pen, even the size of a single indivisible atom of matter, that has not been previously touched by their dung, urine, saliva, nasal mucus, vomit, bile, pus, semen, blood, skin, horns, hooves, or nails?"
"No, that meaning is not tenable."
"Gautama, there might perhaps be some space-point in that sheep-pen, even the size of a single indivisible atom of matter, that has not been previously touched by their dung, up to, nails. But in this universe that is so large, in view of the eternal nature of the universe, the beginningless nature of saṃsāra, the permanent nature of the soul, the abundance of karma, and the multitude of births and deaths, there is no space-point, even the size of a single indivisible atom of matter, where this soul has not been born or has not died. For that reason, Gautama, it is said: 'In this universe that is so large, there is no space-point, even the size of a single indivisible atom of matter, where this soul has not been born or has not died.'"

12.6.551

"How many earths, Venerable Sir, have been proclaimed?"
"Gautama! Seven earths have been proclaimed, just as [explained] in the first śataka, fifth uddeśaka; in that very way the abodes should be posited, up to the Anuttara celestial abodes, up to Aparājita and Sarvārthasiddha.
'Has this jīva, Venerable Sir, previously been born in each single hell abode among the three million hell abodes of this Ratnaprabhā earth as an earth-bodied [being], up to as a plant-bodied [being], as hell [itself], [or] as an inhabitant of hell?'
'Yes, Gautama! Many times, or infinitely many times.'
'Have all jīvas too, Venerable Sir, previously been born in each single hell abode among the three million hell abodes of this Ratnaprabhā earth as an earth-bodied [being], up to as a plant-bodied [being], as hell [itself], [or] as an inhabitant of hell?'
'Yes, Gautama! Many times, or infinitely many times.'
'Has this jīva, Venerable Sir, [previously been born] in each single hell abode among the two million five hundred thousand hell abodes of Śarkarāprabhā earth?' In this way, just as for Ratnaprabhā, the two statements should be spoken. In this way up to Dhūmaprabhā.
'Has this jīva, Venerable Sir, [previously been born] in each single hell abode among the ninety-five thousand hell abodes of Tamā earth?' The rest is the very same.
'Has this jīva, Venerable Sir, [previously been born] in each single hell abode among the five supreme, very great, great hells of the seventh lower earth?' The rest is just as for Ratnaprabhā.
'Has this jīva, Venerable Sir, previously been born in each single Asurakumāra abode among the sixty-four hundred thousand Asurakumāra abodes as an earth-bodied [being], up to as a plant-bodied [being], as a god, as a goddess, [or] as seats, beds, vessels, and utensils?'
'Yes, Gautama! Many times, or infinitely many times.' 'Have all jīvas too, Venerable Sir, [been born] in the very same way?' In this way up to the Stanitakumāras. The difference lies in the abodes; the abodes were stated earlier.
'Has this jīva, Venerable Sir, previously been born in each single earth-bodied abode among the innumerable hundreds of thousands of earth-bodied abodes as an earth-bodied [being], up to as a plant-bodied [being]?'
'Yes, Gautama! Many times, or infinitely many times.' In this way all jīvas too. In this way up to plant-bodied [beings].
'Has this jīva, Venerable Sir, previously been born in each single two-sensed abode among the innumerable hundreds of thousands of two-sensed abodes as an earth-bodied [being], up to as a plant-bodied [being], [or] as a two-sensed [being]?'
'Yes, Gautama! Many times, or infinitely many times.' All jīvas too, Venerable Sir, in the very same way. In this way up to humans, with the only difference being: in three-sensed [abodes], up to as plant-bodied [beings] and as three-sensed [beings]; in four-sensed [abodes], as four-sensed [beings]; in five-sensed animals, as five-sensed animals; in humans, as humans; the rest is just as for two-sensed [beings]; and in the Vāṇamantara, Jyotiṣka, Saudharma, and Īśāna, it is just as for the Asurakumāras.
'Has this jīva, Venerable Sir, previously been born in each single celestial abode among the twelve hundred thousand celestial abodes in the Sanatkumāra realm as an earth-bodied [being], up to as a plant-bodied [being], [or] as a god, [or as] seats, beds, vessels, and utensils?'
'Yes, Gautama! Many times, or infinitely many times.' In this way all jīvas too. In this way up to Ānata and Prāṇata; in this way also in Āraṇa and Acyuta.
'Has this jīva, Venerable Sir, [previously been born] in all three [sets of] one hundred and eighteen Graiveyaka celestial abodes in the very same way?'
'Has this jīva, Venerable Sir, [previously been born] in each single Anuttara celestial abode among the five Anuttara celestial abodes as an earth-bodied [being]?'
In that very way up to: 'Many times, or infinitely many times, but not as a god or as a goddess.' In this way all jīvas too.
'Has this jīva, Venerable Sir, previously been born to all jīvas as a mother, as a father, as a brother, as a sister, as a wife, as a son, as a daughter, [or] as a daughter-in-law?'
'Yes, Gautama! Many times, or infinitely many times.'
'Have all jīvas too, Venerable Sir, previously been born to this jīva as a mother, as a father, as a brother, as a sister, as a wife, as a son, as a daughter, [or] as a daughter-in-law?'
'Yes, Gautama! Many times, or infinitely many times.'
'Has this jīva, Venerable Sir, previously been born to all jīvas as an enemy, as a foe, as a killer, as a slayer, as an adversary, [or] as a rival?'
'Yes, Gautama! Many times, or infinitely many times.'
'Have all jīvas too, Venerable Sir, previously been born to this jīva as an enemy, as a foe, as a killer, as a slayer, as an adversary, [or] as a rival?'
'Yes, Gautama! Many times, or infinitely many times.'
'Has this jīva, Venerable Sir, previously been born to all jīvas as a king, as a prince regent, as a talavara, as a māḍambika, as a householder, as an ibbhya, as a seṭṭhi, as a commander-in-chief, [or] as a caravan leader?'
'Yes, Gautama! Many times, or infinitely many times.'
'Have all jīvas too, Venerable Sir, previously been born to this jīva as a king, as a prince regent, as a talavara, as a māḍambika, as a householder, as an ibbhya, as a seṭṭhi, as a commander-in-chief, [or] as a caravan leader?'
'Yes, Gautama! Many times, or infinitely many times.'
'Has this jīva, Venerable Sir, previously been born to all jīvas as a slave, as a servant, as a hireling, as a sharecropper, as a pleasure-servant, as a pupil, [or] as a hateful person?'
'Yes, Gautama! Many times, or infinitely many times.'
'Have all jīvas too, Venerable Sir, previously been born to this jīva as a slave, as a servant, as a hireling, as a sharecropper, as a pleasure-servant, as a pupil, [or] as a hateful person?'
'Yes, Gautama! Many times, or infinitely many times.'
"Truly it is so, Venerable Sir! Truly it is so, Venerable Sir!" [saying this, Gautama] continues to dwell.

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