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Viyahapannatti 13

English (machine translation) 13

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English

Contents

13.1.563

1. Earth, 2. God, 3. Immediately adjacent, 4. Earth, 5. Nourishment indeed, 6. Rebirth,
7. Speech, 8, 9. Karma, Homeless ascetic [with] the pot of body-parts, 10. Extrication.

13.1.564

At Rājagṛha, up to [he] spoke thus: “How many earths, Venerable Sir, have been declared?”
“Gautama! Seven earths have been declared, that is: Ratnaprabhā, up to the Seventh-Below.”
“In this Ratnaprabhā earth, Venerable Sir, how many hundred-thousands of hell-abodes have been declared?”
“Gautama! Thirty hundred-thousand hell-abodes have been declared.”
“Are they, Venerable Sir, of numerable extent or of innumerable extent?”
“Gautama! They are both of numerable extent and of innumerable extent.”
“In this Ratnaprabhā earth, Venerable Sir, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent, in one time-point: 1. how many inhabitants of hell are born? 2. How many with pigeon-grey lesyā are born? 3. How many dark-fractional are born? 4. How many bright-fractional are born? 5. How many with mind are born? 6. How many without mind are born? 7. How many capable of liberation are born? 8. How many incapable of liberation are born? 9. How many with sensory-cognitive knowledge are born? 10. How many with scriptural knowledge are born? 11. How many with clairvoyant knowledge are born? 12. How many with sensory nescience are born? 13. How many with scriptural nescience are born? 14. How many with erroneous knowledge are born? 15. How many with visual intuition are born? 16. How many with non-visual intuition are born? 17. How many with clairvoyant intuition are born? 18. How many applied with food-instinct are born? 19. How many applied with fear-instinct are born? 20. How many applied with sex-instinct are born? 21. How many applied with possession-instinct are born? 22. How many with female gender-inclination are born? 23. How many with male gender-inclination are born? 24. How many with neuter gender-inclination are born? 25–28. How many with anger passion are born, up to how many with greed passion are born? 29–33. How many applied with the auditory sense are born, up to how many applied with the tactile sense are born? 34. How many applied with the non-sense are born? 35. How many with mental activity are born? 36. How many with vocal activity are born? 37. How many with bodily activity are born? 38. How many applied with determinate cognition are born? 39. How many applied with indeterminate cognition are born?”
“Gautama! In this Ratnaprabhā earth, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent: at minimum, one, two, or three; at maximum, numerable inhabitants of hell are born. At minimum, one, two, or three; at maximum, numerable with pigeon-grey lesyā are born. At minimum, one, two, or three; at maximum, numerable dark-fractional are born. Likewise also the bright-fractional, likewise those with mind, likewise those without mind, likewise those capable of liberation, those incapable of liberation, those with sensory-cognitive knowledge, those with scriptural knowledge, those with clairvoyant knowledge, those with sensory nescience, those with scriptural nescience, those with erroneous knowledge. Those with visual intuition are not born. At minimum, one, two, or three; at maximum, numerable with non-visual intuition are born; likewise also those with clairvoyant intuition. Also those applied with food-instinct, up to also those applied with possession-instinct. Those with female gender-inclination are not born; those with male gender-inclination are not born. At minimum, one, two, or three; at maximum, numerable with neuter gender-inclination are born. Likewise those with anger passion, up to those with greed passion. Those applied with the auditory sense are not born; likewise up to those applied with the tactile sense are not born. At minimum, one, two, or three; at maximum, numerable applied with the non-sense are born. Those with mental activity are not born; likewise also those with vocal activity. At minimum, one, two, or three; at maximum, numerable with bodily activity are born. Likewise also those applied with determinate cognition, likewise also those applied with indeterminate cognition.”
“In this Ratnaprabhā earth, Venerable Sir, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent, in one time-point: how many inhabitants of hell transmigrate out? How many with pigeon-grey lesyā transmigrate out, up to how many applied with indeterminate cognition transmigrate out?”
“Gautama! In this Ratnaprabhā earth, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent, in one time-point: at minimum, one, two, or three; at maximum, numerable inhabitants of hell transmigrate out. At minimum, one, two, or three; at maximum, numerable with pigeon-grey lesyā transmigrate out. Likewise up to those with mind. Those without mind do not transmigrate out. At minimum, one, two, or three; at maximum, numerable capable of liberation transmigrate out. Likewise up to those with scriptural nescience. Those with erroneous knowledge do not transmigrate out; those with visual intuition do not transmigrate out. At minimum, one, two, or three; at maximum, numerable with non-visual intuition transmigrate out. Likewise up to those with greed passion. Those applied with the auditory sense do not transmigrate out; likewise up to those applied with the tactile sense do not transmigrate out. At minimum, one, two, or three; at maximum, numerable applied with the non-sense transmigrate out. Those with mental activity do not transmigrate out; likewise also those with vocal activity. At minimum, one, two, or three; at maximum, numerable with bodily activity transmigrate out. Likewise those applied with determinate cognition, those applied with indeterminate cognition.”
“In this Ratnaprabhā earth, Venerable Sir, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent: how many inhabitants of hell have been declared? How many with pigeon-grey lesyā, up to how many applied with indeterminate cognition have been declared? How many immediately born have been declared? How many non-immediately born have been declared? How many immediately entered have been declared? How many non-immediately entered have been declared? How many immediately nourished have been declared? How many non-immediately nourished have been declared? How many immediately fully developed have been declared? How many non-immediately fully developed have been declared? How many final have been declared? How many non-final have been declared?”
“Gautama! In this Ratnaprabhā earth, in the thirty hundred-thousand hell-abodes, in the hells of numerable extent: numerable inhabitants of hell have been declared; numerable with pigeon-grey lesyā have been declared; likewise up to numerable with mind have been declared. Those without mind may exist, may not exist; if they exist, at minimum, one, two, or three; at maximum, numerable have been declared. Numerable capable of liberation have been declared; likewise up to numerable applied with possession-instinct have been declared. Those with female gender-inclination do not exist; those with male gender-inclination do not exist; numerable with neuter gender-inclination have been declared. Likewise also those with anger passion; those with pride passion are as those without mind; likewise up to those with greed passion. Numerable applied with the auditory sense have been declared; likewise up to those applied with the tactile sense. Those applied with the non-sense are as those without mind. Numerable with mental activity have been declared; likewise up to those applied with indeterminate cognition. Immediately born may exist, may not exist; if they exist, as those without mind. Numerable non-immediately born have been declared. Likewise, as the immediately born, so the immediately entered, the immediately nourished, the immediately fully developed. The non-immediately entered up to non-final are as the non-immediately born.”
“In this Ratnaprabhā earth, Venerable Sir, in the thirty hundred-thousand hell-abodes, in the hells of innumerable extent, in one time-point: how many inhabitants of hell are born, up to how many applied with indeterminate cognition are born?”
“Gautama! In this Ratnaprabhā earth, in the thirty hundred-thousand hell-abodes, in the hells of innumerable extent, in one time-point: at minimum, one, two, or three; at maximum, innumerable inhabitants of hell are born. Just as the three cycles for those of numerable extent, so also the three cycles for those of innumerable extent should be stated, with the only difference that ‘innumerable’ should be stated; the rest is just that, up to innumerable non-final have been declared; with the only difference that in those of numerable extent and in those of innumerable extent, those with clairvoyant knowledge and clairvoyant intuition are to be made to transmigrate out as numerable; the rest is just that.”
“In the Śarkarāprabhā earth, Venerable Sir, how many hundred-thousands of hell-abodes have been declared?”
“Gautama! Twenty-five hundred-thousand hell-abodes have been declared.”
“Are they, Venerable Sir, of numerable extent or of innumerable extent?”
“Just as in Ratnaprabhā, so also in Śarkarāprabhā; with the only difference that those without mind are not stated in any of the three cycles; the rest is just that.”
“In Vālukāprabhā—[the same] question.”
“Gautama! Fifteen hundred-thousand hell-abodes have been declared; the rest as in Śarkarāprabhā; difference in the lesyās: the lesyās as in the first śataka.”
“In Paṅkaprabhā—[the same] question.”
“Gautama! Ten hundred-thousand hell-abodes have been declared; as in Śarkarāprabhā; with the only difference that those with clairvoyant knowledge and clairvoyant intuition do not transmigrate out; the rest is just that.”
“In Dhūmaprabhā—[the same] question.”
“Gautama! Three hundred-thousand hell-abodes; as in Paṅkaprabhā.”
“In the Tamā earth, Venerable Sir, how many hundred-thousands of hell-abodes have been declared?”
“Gautama! One hundred-thousand hell-abodes less five has been declared; the rest as in Paṅkaprabhā.”
“In the Seventh-Below earth, Venerable Sir, how many unsurpassable, immensely huge great hells have been declared?”
“Gautama! Five unsurpassable, immensely huge great hells have been declared, that is: Kāla, Mahākāla, Roruka, Mahāroruka, Apratiṣṭhāna.”
“Are they, Venerable Sir, of numerable extent or of innumerable extent?”
“Gautama! [One] of numerable extent and [four] of innumerable extent.”
“In the Seventh-Below earth, Venerable Sir, in the five unsurpassable, immensely huge great hells, in the hell of numerable extent, in one time-point: how many inhabitants of hell are born?”
“As in Paṅkaprabhā; with the only difference that those with the three knowledges are not born, nor do they transmigrate out; among those declared [as residing], they indeed exist. Likewise also in those of innumerable extent; with the only difference that ‘innumerable’ should be stated.”

13.1.565

“Venerable Sir! In this Ratnaprabhā earth, in the numerably-extended hells among the thirty hundred-thousand hellish abodes, do right-view inhabitants of hell take birth? Do wrong-view inhabitants of hell take birth? Do right-and-wrong-view inhabitants of hell take birth?”
“Gautama! Right-view inhabitants of hell take birth, wrong-view inhabitants of hell also take birth, but right-and-wrong-view inhabitants of hell do not take birth.”
“Venerable Sir! In this Ratnaprabhā earth, in the numerably-extended hells among the thirty hundred-thousand hellish abodes, do right-view inhabitants of hell pass away [from there]?” “Just the same.”
“Venerable Sir! In this Ratnaprabhā earth, in the numerably-extended hells among the thirty hundred-thousand hellish abodes, are the hells unbereft of right-view inhabitants of hell? Unbereft of wrong-view inhabitants of hell? Unbereft of right-and-wrong-view inhabitants of hell?”
“Gautama! They are unbereft of right-view inhabitants of hell; they are also unbereft of wrong-view inhabitants of hell; [and] they are unbereft or bereft of right-and-wrong-view inhabitants of hell. Thus in the innumerably-extended ones also, the three turns should be spoken. Thus also for Śarkarāprabhā; thus up to Tamā.”
“Venerable Sir! In the Adhaḥsaptamī earth, in the five Anuttara […] up to in the numerably-extended hell, do right-view inhabitants of hell—[the question is asked].”
“Gautama! Right-view inhabitants of hell do not take birth, wrong-view inhabitants of hell take birth, right-and-wrong-view inhabitants of hell do not take birth. Thus also regarding their passing away. As for ‘unbereft’, it is just as for Ratnaprabhā.”
“Thus in the innumerably-extended ones also, the three turns [should be spoken].”

13.1.566

“Is it indeed so, Venerable Sir, that having been [possessors of] black leśyā, blue leśyā, up to white leśyā, they take birth among inhabitants of hell having black leśyā?”
“Yes, Gautama! Having been [possessors of] black leśyā […] up to they take birth.”
“For what reason, Venerable Sir, is it said thus: ‘Having been [possessors of] black leśyā […] up to they take birth’?”
“Gautama! As the stations of leśyā undergo increasing defilement, one transforms into black leśyā; having transformed, they take birth among inhabitants of hell having black leśyā. For that reason, […] up to they take birth.”
“Is it indeed so, Venerable Sir, that having been [possessors of] black leśyā up to white leśyā, they take birth among inhabitants of hell having blue leśyā?”
“Yes, Gautama! […] up to they take birth.”
“For what reason […] up to they take birth?”
“Gautama! As the stations of leśyā undergo defilement or purification, one transforms into blue leśyā; having transformed, they take birth among inhabitants of hell having blue leśyā. For that reason, Gautama! […] up to they take birth.”
“Is it indeed so, Venerable Sir, that having been [possessors of] black leśyā, blue leśyā, up to white leśyā, they take birth among inhabitants of hell having pigeon-grey leśyā?”
“As for blue leśyā, so it should be stated also for pigeon-grey leśyā up to ‘for that reason, […] up to they take birth’.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

13.2.567

"How many kinds of gods, Venerable Sir, have been expounded?"
"Gautama! Four kinds of gods have been expounded, namely: mansion-dwellers, forest-dwellers, stellar [gods], and celestial [gods]."
"How many kinds of mansion-dweller gods, Venerable Sir, have been expounded?"
"Gautama! Ten kinds have been expounded, namely: Asurakumāras—thus the classification as in the second śataka, in the chapter on gods, up to the Aparājitas and Sarvārthasiddhas."
"How many hundred thousands of residences of Asurakumāras, Venerable Sir, have been expounded?"
"Gautama! Sixty-four hundred thousand residences of Asurakumāras have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended as well as innumerably extended."
"Among the sixty-four hundred thousand residences of Asurakumāras, in the numerably extended residences of Asurakumāras, how many Asurakumāras are reborn in one instant, up to how many of fire-leśyā are reborn? How many of the dark side are reborn? Thus as with [the questions and answers for] Ratnaprabhā, exactly the same inquiry, exactly the same explanation; with the distinction that: they are reborn with two sex-types, [and] those of neuter sex-type are not reborn; the rest is just the same. Those departing also likewise; with the distinction that: those lacking consciousness depart.
Those endowed with clairvoyance and those endowed with clairvoyant perception do not depart; the rest is just the same. Concerning those established [in existence], likewise; with the distinction that: a numerable number possessing female sex-type have been expounded, likewise also possessing male sex-type, [and] there are none possessing neuter sex-type. Those with anger-passion sometimes exist, sometimes do not exist. If they exist, at a minimum there are one, two, or three, [and] at a maximum a numerable number has been expounded.
Likewise those with pride-passion [and] those with deceit-passion. A numerable number with greed-passion has been expounded; the rest is just the same. In all three passages four leśyās are to be stated. Likewise in the innumerably extended as well; with the distinction that: in all three passages an innumerable number is to be stated, up to an innumerable number of non-final ones has been expounded.
"How many hundred thousands of residences of Nāgakumāras, Venerable Sir, have been expounded? Thus up to Stanitakumāras; with the distinction that: wherever there are as many mansions."
"How many hundred thousands of residences of forest-dwellers, Venerable Sir, have been expounded?"
"Gautama! Innumerable hundred thousands of residences of forest-dwellers have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended, not innumerably extended."
"Among the numerable hundred thousands of residences of forest-dwellers, Venerable Sir, how many forest-dwellers are reborn in one instant?"
Thus as with the three passages for the numerably extended [residences] of Asurakumāras, in the same way the three passages for forest-dwellers are also to be stated.
"How many hundred thousands of celestial abodes of stellar [gods], Venerable Sir, have been expounded?"
"Gautama! Innumerable hundred thousands of celestial abodes of stellar [gods] have been expounded."
"Are they, Venerable Sir, numerably extended?"
Thus as for forest-dwellers, so the three passages for stellar [gods] are to be stated; with the distinction that: [there is] a single fire-leśyā. Among those being reborn and those established [in existence], there are none lacking consciousness; the rest is just the same.
"In the Saudharma kalpa, Venerable Sir, how many hundred thousands of celestial abodes have been expounded?"
"Gautama! Thirty-two hundred thousand celestial abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?" "Gautama! They are numerably extended as well as innumerably extended."
"In the Saudharma kalpa, Venerable Sir, among the thirty-two hundred thousand celestial abodes, in the numerably extended abodes, how many Saudharma gods are reborn in one instant? How many of fire-leśyā are reborn?"
Thus as with the three passages for the stellar [gods], in the same way three passages are to be stated; with the distinction that: in all three, a numerable number is to be stated; those endowed with clairvoyance and clairvoyant perception are to be made to fall; the rest is just the same. In the innumerably extended, in the very same way three passages; with the distinction that: in all three passages an innumerable number is to be stated. A numerable number endowed with clairvoyance and clairvoyant perception fall; the rest is just the same. Just as the exposition was stated for Saudharma, so six passages are to be stated for Īśāna as well. In Sanatkumāra in the very same way; with the distinction that: those possessing female sex-type are not to be spoken of among those being reborn and those established [in existence], those lacking consciousness are not to be spoken of in all three passages; the rest is just the same. Thus up to Sahasrāra, the difference being in the celestial abodes and in the leśyās; the rest is just the same.
"In the Ānata and Prāṇata kalpas, Venerable Sir, how many hundreds of celestial abodes have been expounded?"
"Gautama! Four hundred celestial abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended as well as innumerably extended." Thus in the numerably extended, three passages as in Sahasrāra; in the innumerably extended, among those being reborn and those falling, in the very same way a numerable number is to be stated, [and] among those established [in existence], an innumerable number; with the distinction that: of those not applied to sense-organs, those immediately reborn, those immediately absorbed, those immediately nourished, and those immediately fully developed, of these at a minimum one, two, or three, [and] at a maximum a numerable number has been expounded, [while] the rest are to be stated as innumerable. In Āraṇa and Acyuta in the very same way as in Ānata and Prāṇata, the difference being in the celestial abodes. Likewise also the Graiveyakas.
"How many Anuttara abodes, Venerable Sir, have been expounded?"
"Gautama! Five Anuttara abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! One is numerably extended and [the others] innumerably extended."
"Among the five Anuttara abodes, Venerable Sir, in the numerably extended abode, how many Anuttaropapātika gods are reborn in one instant? How many of white-leśyā are reborn?—the question is just the same."
"Gautama! Among the five Anuttara abodes, in the numerably extended Anuttara abode, in one instant at a minimum one, two, or three, [and] at a maximum a numerable number of Anuttaropapātika gods are reborn; thus as in the numerably extended Graiveyaka abodes; with the distinction that: those of the dark side, the abhavyasiddhikas, [and] those with the three forms of non-knowledge—these are not reborn, do not fall, nor are they to be stated among those established [in existence]; non-final ones are also excluded, up to a numerable number of final ones has been expounded; the rest is just the same. In the innumerably extended as well these are not to be spoken of; with the distinction that: non-final ones exist; the rest as in the innumerably extended Graiveyakas, up to an innumerable number of non-final ones has been expounded."
"Among the sixty-four hundred thousand residences of Asurakumāras, Venerable Sir, in the numerably extended residences of Asurakumāras, are Asurakumāras of right view reborn, [or] are Asurakumāras of wrong view reborn?"
Thus as the three passages were stated for Ratnaprabhā, so they are to be stated. Likewise also in the innumerably extended, three passages; thus up to the Graiveyaka abodes; in the Anuttara abodes in the very same way; with the distinction that: in all three passages those of wrong view and those of right-and-wrong view are not to be spoken of; the rest is just the same.
"Do [living beings], Venerable Sir, having had black-leśyā, blue-leśyā, up to white-leśyā, get reborn among gods of black-leśyā?"
"Yes, Gautama! Just as in the first chapter concerning the inhabitants of hell, so it is to be stated. For blue-leśyā also just as for the inhabitants of hell; as for blue-leśyā, thus up to lotus-leśyā; for white-leśyā in the very same way; with the distinction that: as the degrees of leśyā become increasingly purified, they transform into white-leśyā, and having transformed, are reborn among gods of white-leśyā. For that reason, up to they are reborn."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

13.3.568

"Venerable Sir! Do the inhabitants of hell take nourishment immediately [upon birth], and after that develop [their bodies]?" In this way, the section on copulation (pariyāraṇāpada) should be recited in full.
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

13.4.569

"How many earths, Venerable Sir, are declared?"
"Gautama! Seven earths are declared, namely: Ratnaprabhā down to the seventh below."
"Venerable Sir! On the seventh earth below, five unsurpassed, exceedingly large great hells are declared, namely: Kāla, Mahākāla, Roruka, Mahāroruka, and Apratiṣṭhāna. Are those hells larger, more extensive, of greater space, and with more vacant space than the hells of the sixth earth, Tamā, but not with greater entrance, nor more crowded, nor more turbulent, nor with less space? Are the inhabitants of hell in those hells burdened with more karma, more activity, more karmic influx, and more suffering than the inhabitants of hell of the sixth earth, Tamā, and not with less karma, less activity, less karmic influx, and less suffering; and having less supernatural power and less radiance, and not having greater supernatural power and greater radiance?"
"[Gautama! Yes, they are.]"
"On the sixth earth, Tamā, ninety-nine thousand nine hundred and ninety-five hell abodes are declared. Are those hells not larger, more extensive, of greater space, and with more vacant space than the hells of the seventh earth below, [yet] with greater entrance, more crowded, more turbulent, and with less space? Are the inhabitants of hell in those hells burdened with less karma, less activity, less karmic influx, and less suffering than the inhabitants of hell of the seventh earth below; and not with more karma, more activity, more karmic influx, and more suffering; having greater supernatural power and greater radiance; and not having less supernatural power and less radiance?"
"[Gautama! Yes, they are.]"
"Are the hells on the sixth earth, Tamā, larger, more extensive, of greater space, and with more vacant space than the hells of the fifth earth, Dhūmaprabhā; and not with greater entrance, nor more crowded, nor more turbulent, nor with less space? Are the inhabitants of hell in those hells burdened with more karma, more activity, more karmic influx, and more suffering than the inhabitants of hell of the fifth earth, Dhūmaprabhā; and not with less karma, less activity, less karmic influx, and less suffering; having less supernatural power and less radiance; and not having greater supernatural power and greater radiance?"
"[Gautama! Yes, they are.]"
"On the fifth earth, Dhūmaprabhā, three hundred thousand hell abodes are declared." Just as was stated for the sixth, so should all seven earths be stated in relation to one another down to Ratnaprabhā, down to: "not having greater supernatural power and having less radiance."

13.4.570

"Venerable Sir! Experiencing what kind of touch of earth do the inhabitants of hell of the Ratnaprabhā earth live?"
"Gautama! Undesirable up to disagreeable. In this way, down to the inhabitants of hell of the seventh earth below. Likewise for the touch of water, and so on down to the touch of vegetation."

13.4.571

"Venerable Sir! In comparison to the second earth, Śarkarāprabhā, is this Ratnaprabhā earth greatest in thickness and smallest on all sides?"
"Yes, Gautama! In comparison to the second earth, this Ratnaprabhā earth is greatest [in thickness] down to smallest on all sides."
"Venerable Sir! In comparison to the third earth, is the second earth greatest in thickness—[the inquiry as above]?"
"Yes, Gautama! The second earth is [...] down to smallest on all sides. With this phrasing, [it should be continued] down to: the sixth earth in comparison to the seventh earth below is [...] down to smallest on all sides."

13.4.572

"Venerable Sir! Are those living beings, from earth-bodied souls down to plant-bodied souls, in the vicinity of the hells of this Ratnaprabhā earth, burdened with more karma, more activity, more karmic influx, and more suffering?"
"Yes, Gautama! In the vicinity of the hells of this Ratnaprabhā earth, they are indeed burdened with the same down to more suffering. And so on, down to the seventh earth below."

13.4.573

"Where, Venerable Sir, is the center of the length of the universe declared to be?"
"Gautama! Penetrating an innumerable part of the intermediate space of this Ratnaprabhā earth, right there the center of the length of the universe is declared to be."
"Where, Venerable Sir, is the center of the length of the lower world declared to be?"
"Gautama! Penetrating slightly more than half of the intermediate space of the fourth earth, Paṅkaprabhā, right there the center of the length of the lower world is declared to be."
"Where, Venerable Sir, is the center of the length of the upper world declared to be?"
"Gautama! Above the Sanatkumāra and Māhendra heavens and below the Brahmaloka heaven, in the Riṣṭa celestial abode layer, right there the center of the length of the upper world is declared to be."
"Where, Venerable Sir, is the center of the length of the transverse world declared to be?"
"Gautama! In the continent of Jambūdvīpa, at the very center of Mount Mandara, in the upper and lower small tiers of this Ratnaprabhā earth, right there at the center of the transverse world an eight-spatial-unit central space point cluster (ruyaga) is declared to be, from which these ten directions flow forth, namely: 1. East, 2. South-East, 3. South, 4. South-West, 5. West, 6. North-West, 7. North, 8. North-East, 9. Up, 10. Down."
"How many names, Venerable Sir, are declared for these ten directions?"
"Gautama! Ten names are declared, namely:
Indrā, Āgneyī, and Yāmyā; Nairṛtī, Vāruṇī, and Vāyavyā; / Somā and Īśānī; and Vimalā and Tamā are to be known."

13.4.574

“Venerable Sir! What is the beginning of the Indrī direction? What is its source? How many spatial units are at its beginning? By how many spatial units does it increase? Of how many spatial units does it consist? What is its end? What is its shape declared to be?”
“Gautama! The Indrī direction has Rucaka as its beginning; it originates from Rucaka. It has two spatial units at its beginning; it increases by two spatial units [in succession]. With respect to the world, it consists of an incalculable number of spatial units; with respect to the non-world, it consists of an infinite number of spatial units. With respect to the world, it has a beginning and an end; with respect to the non-world, it has a beginning and no end. With respect to the world, it has the shape of a mṛdaṅga drum (muraja); with respect to the non-world, it has the shape of an upright cart-shaft.
“Venerable Sir! What is the beginning of the Āgneyī direction? What is its source? How many spatial units are at its beginning? How wide is it in spatial units? Of how many spatial units does it consist? What is its end? What is its shape declared to be?”
“Gautama! The Āgneyī direction has Rucaka as its beginning; it originates from Rucaka. It has one spatial unit at its beginning; it is one spatial unit wide and does not increase. With respect to the world, it consists of an incalculable number of spatial units; with respect to the non-world, it consists of an infinite number of spatial units. With respect to the world, it has a beginning and an end; with respect to the non-world, it has a beginning and no end. It is declared to have the shape of a broken pearl necklace. The Yāmyā direction is like the Indrī; the Nairṛtī is like the Āgneyī. In this way, the four cardinal directions are like the Indrī, and the four intermediate directions are like the Āgneyī.
“Venerable Sir! What is the beginning of the Vimalā direction? What is its source? How many spatial units are at its beginning? How wide is it in spatial units? Of how many spatial units does it consist? What is its end? What is its shape declared to be?”
“Gautama! The Vimalā direction has Rucaka as its beginning; it originates from Rucaka. It has four spatial units at its beginning; it is two spatial units wide and does not increase. With respect to the world, it consists of an incalculable number of spatial units; with respect to the non-world, it consists of an infinite number of spatial units. With respect to the world, it has a beginning and an end; with respect to the non-world, it has a beginning and no end. It is declared to have the shape of a Rucaka. Likewise also the Tamā direction.”

13.4.575

“Venerable Sir! What is called ‘the world’?”
“Gautama! The five extensive substances (astikāya)—just this much is called ‘the world’, namely: the extensive substance of Dharma, the extensive substance of Adharma, the extensive substance of space, the extensive substance of jīva, and the extensive substance of pudgala.”
“Venerable Sir! What function takes place for jīvas through the extensive substance of Dharma?”
“Gautama! Through the extensive substance of Dharma, jīvas have arrival, departure, speech, opening the eyes, mental activity, vocal activity, and physical activity; whatever other moving states of such kind there are, all those function through the extensive substance of Dharma. Motion is the defining characteristic of the extensive substance of Dharma.”
“Venerable Sir! What function takes place for jīvas through the extensive substance of Adharma?”
“Gautama! Through the extensive substance of Adharma, jīvas have standing, sitting, lying down, and making the mind concentrated; whatever other stationary states of such kind there are, all those function through the extensive substance of Adharma. Rest is the defining characteristic of the extensive substance of Adharma.”
“Venerable Sir! What function takes place for jīvas and ajīvas through the extensive substance of space?”
“Gautama! Through the extensive substance of space, it serves as the receptacle for jīva substances and ajīva substances—”

13.4.576

Filled even by one [atom], or filled by two, it could contain even a hundred;
filled even by a hundred crores, it could contain even a thousand crores.

13.4.577

“Accommodation is the defining characteristic of the extensive substance of space.
“Venerable Sir! What function takes place for jīvas through the extensive substance of jīva?”
“Gautama! Through the extensive substance of jīva, the jīva engages in application of consciousness (upayoga) towards an infinite number of modes of sensory knowledge, an infinite number of modes of scriptural knowledge, an infinite number of modes of clairvoyance knowledge, an infinite number of modes of telepathic knowledge, an infinite number of modes of omniscience, an infinite number of modes of sensory error, an infinite number of modes of scriptural error, an infinite number of modes of erroneous clairvoyance, an infinite number of modes of ocular apprehension, an infinite number of modes of non-ocular apprehension, an infinite number of modes of clairvoyant apprehension, and an infinite number of modes of omniscient apprehension. Application of consciousness is the defining characteristic of the jīva.
“Venerable Sir! What function takes place for jīvas through the extensive substance of pudgala?”
“Gautama! Through the extensive substance of pudgala, there occurs for jīvas the appropriation of gross, protean, conveyance, fiery, and karmic bodies, the auditory organ, the visual organ, the olfactory organ, the gustatory organ, and the tactile organ, mental activity, vocal activity, and physical activity, and respiration. Appropriation is the defining characteristic of the extensive substance of pudgala.”

13.4.578

“Venerable Sir! By how many spatial units of the extensive substance of Dharma is one spatial unit of the extensive substance of Dharma touched?”
“Gautama! At the minimum, by three; at the maximum, by six.”
“By how many spatial units of the extensive substance of Adharma is it touched?”
“At the minimum, by four; at the maximum, by seven.”
“By how many spatial units of the extensive substance of space is it touched?”
“By seven.”
“By how many spatial units of the extensive substance of jīva is it touched?”
“By an infinite number.”
“By how many spatial units of the extensive substance of pudgala is it touched?”
“By an infinite number.”
“By how many moments of time (addhāsamaya) is it touched?”
“Sometimes it is touched, sometimes it is not touched; if it is touched, necessarily by an infinite number.”
“Venerable Sir! By how many spatial units of the extensive substance of Dharma is one spatial unit of the extensive substance of Adharma touched?”
“Gautama! At the minimum, by four; at the maximum, by seven. By how many spatial units of the extensive substance of Adharma is it touched? At the minimum, by three; at the maximum, by six. The rest is as for the extensive substance of Dharma.”
“Venerable Sir! By how many spatial units of the extensive substance of Dharma is one spatial unit of the extensive substance of space touched?”
“Gautama! Sometimes it is touched, sometimes it is not touched; if it is touched, at the minimum by one, or two, or three, and at the maximum by seven. So also with the spatial units of the extensive substance of Adharma. By how many spatial units of the extensive substance of space is it touched? By six. By how many spatial units of the extensive substance of jīva is it touched? Sometimes it is touched, sometimes it is not touched; if it is touched, necessarily by an infinite number. So also with the spatial units of the extensive substance of pudgala, and with moments of time.”

13.4.579

"Venerable Sir! By how many space-points of the entity of dharma is one space-point of the entity of jīva touched?"
"At the minimum, by four; at the maximum, by seven. Likewise also by [space-points of] the entity of adharma. By how many space-points of the entity of space is it touched? By seven. By how many space-points of the entity of jīva is it touched? By infinitely many. The rest is as for the entity of dharma."
"Venerable Sir! By how many space-points of the entity of dharma is one space-point of the entity of pudgala touched?"
"Just as for the entity of jīva."
"Venerable Sir! By how many space-points of the entity of dharma are two space-points of the entity of pudgala touched?"
"Gautama! At the minimum, by six; at the maximum, by twelve. Likewise also by [space-points of] the entity of adharma. By how many space-points of the entity of space are they touched? By twelve. The rest is as for the entity of dharma."
"Venerable Sir! By how many space-points of the entity of dharma are three space-points of the entity of pudgala touched?"
"At the minimum, by eight; at the maximum, by seventeen. Likewise also by [space-points of] the entity of adharma. By how many space-points of the entity of space are they touched? By seventeen. The rest is as for the entity of dharma. In this manner, it should be stated according to this pattern up to ten, with the exception that: at the minimum, two are to be added; at the maximum, five. Four space-points of the entity of pudgala [are touched] at the minimum by ten, at the maximum by twenty-two. Five space-points of the entity of pudgala at the minimum by twelve, at the maximum by twenty-seven. Six space-points of the entity of pudgala at the minimum by fourteen, at the maximum by thirty-two. Seven space-points of the entity of pudgala at the minimum by sixteen, at the maximum by thirty-seven. Eight space-points of the entity of pudgala at the minimum by eighteen, at the maximum by forty-two. Nine space-points of the entity of pudgala at the minimum by twenty, at the maximum by forty-seven. Ten space-points of the entity of pudgala at the minimum by twenty-two, at the maximum by fifty-two. For the entity of space, the maximum [count] is to be stated everywhere."
"Venerable Sir! By how many space-points of the entity of dharma are numerable space-points of the entity of pudgala touched?"
"At the minimum, by twice that numerable [number] increased by two; at the maximum, by five times that numerable [number] increased by two. By how many space-points of the entity of adharma? Just the same. By how many space-points of the entity of space? By five times that numerable [number] increased by two. By how many space-points of the entity of jīva? By infinitely many. By how many space-points of the entity of pudgala? By infinitely many. By how many time-units? It may be touched, or it may not be touched; if touched, invariably by infinitely many."
"Venerable Sir! By how many space-points of the entity of dharma are innumerable space-points of the entity of pudgala touched?"
"At the minimum, by twice that innumerable [number] increased by two; at the maximum, by five times that innumerable [number] increased by two. The rest is as for the numerable up to 'invariably by infinitely many'."
"Venerable Sir! By how many space-points of the entity of dharma are infinitely many space-points of the entity of pudgala touched?"
"Just as for the innumerable, so also completely for the infinitely many."
"Venerable Sir! By how many space-points of the entity of dharma is one time-unit touched?"
"By seven. By how many space-points of the entity of adharma is it touched? Just the same; likewise also by [space-points of] the entity of space. By how many space-points of the entity of jīva is it touched? By infinitely many; likewise up to [space-points of] time-units."
"Venerable Sir! By how many space-points of the entity of dharma is the entity of dharma touched?"
"By none at all. By how many space-points of the entity of adharma? By innumerably many. By how many space-points of the entity of space? By innumerably many. By how many space-points of the entity of jīva? By infinitely many. By how many space-points of the entity of pudgala? By infinitely many. By how many time-units? It may be touched, or it may not be touched; if touched, invariably by infinitely many."
"Venerable Sir! By how many space-points of the entity of dharma is the entity of adharma touched?"
"By innumerably many. By how many space-points of the entity of adharma? By none at all. The rest is as for the entity of dharma. In this manner, according to this pattern, none at all are touched in their own position; in an external position, for the first three [it] should be stated as innumerably many, and for the latter three infinitely many should be stated up to the time-unit, up to: 'By how many time-units is it touched? By none at all.'"

13.4.580

"Where, Venerable Sir, one point of the medium of motion is accommodated, how many points of the medium of motion are accommodated there?"
"Not even one. How many points of the medium of rest are accommodated? One. How many points of space are accommodated? One. How many points of the soul are accommodated? Infinitely many. How many points of matter are accommodated? Infinitely many. How many time-units are accommodated? Perhaps they are accommodated, perhaps they are not accommodated; if they are accommodated, infinitely many.
Where, Venerable Sir, one point of the medium of rest is accommodated, how many points of the medium of motion are accommodated there?"
"One. How many points of the medium of rest? Not even one. The rest is as for the medium of motion.
Where, Venerable Sir, one point of space is accommodated, how many points of the medium of motion are accommodated there?"
"Perhaps they are accommodated, perhaps they are not accommodated; if they are accommodated, one. Likewise also for the points of the medium of rest. How many points of space? Not even one. How many points of the soul? Perhaps they are accommodated, perhaps they are not accommodated; if they are accommodated, infinitely many. In this way up to time-units.
Where, Venerable Sir, one point of the soul is accommodated, how many points of the medium of motion are accommodated there?"
"One. Likewise also for points of the medium of rest; likewise also for points of space. How many points of the soul? Infinitely many. The rest is as for the medium of motion.
Where, Venerable Sir, one point of matter is accommodated, how many points of the medium of motion are accommodated there?"
"Just as for a point of the soul, so it is in its entirety.
Where, Venerable Sir, two points of matter are accommodated, how many points of the medium of motion are accommodated there?"
"Perhaps one, perhaps two. Likewise also for the medium of rest; likewise also for space. The rest is as for the medium of motion.
Where, Venerable Sir, three points of matter are accommodated, how many points of the medium of motion are accommodated there?"
"Perhaps one, perhaps two, perhaps three. Likewise also for the medium of rest; likewise also for space. The rest is just as for two. In this manner, one point should be added for each of the first three substances; with the remaining, it is just as for two, up to ten: perhaps one, perhaps two, perhaps three, up to perhaps ten. For numerable: perhaps one, perhaps two, up to perhaps ten, perhaps numerable. For innumerable: perhaps one, up to perhaps numerable, perhaps innumerable. As for innumerable, so also for infinitely many.
Where, Venerable Sir, one time-unit is accommodated, how many points of the medium of motion are accommodated there? One. How many points of the medium of rest? One. How many points of space? One. How many points of the soul? Infinitely many. In this way up to time-units.
Where, Venerable Sir, the medium of motion is accommodated, how many points of the medium of motion are accommodated there? Not even one. How many points of the medium of rest? Innumerable. How many points of space? Innumerable. How many points of the soul? Infinitely many. In this way up to time-units.
Where, Venerable Sir, the medium of rest is accommodated, how many points of the medium of motion are accommodated there?"
"Innumerable. How many points of the medium of rest? Not even one. The rest is as for the medium of motion. In this way all should be spoken of: in its own substrate, 'not even one' should be stated; in an other substrate, the first three should be stated as innumerable, and the last three should be stated as infinitely many, up to time-unit, up to 'how many time-units are accommodated? Not even one.'
Where, Venerable Sir, one earth-bodied soul is accommodated, how many earth-bodied souls are accommodated there?"
"Innumerable. How many water-bodied souls are accommodated? Innumerable. How many fire-bodied souls are accommodated? Innumerable. How many air-bodied souls are accommodated? Innumerable. How many plant-bodied souls are accommodated? Infinitely many.
Where, Venerable Sir, one water-bodied soul is accommodated, how many earth-bodied souls are accommodated there? Innumerable. How many water-bodied souls are accommodated? Innumerable.
In this manner, just as stated for the earth-bodied souls, so must it be stated entirely for all of them, up to plant-bodied souls, up to: how many plant-bodied souls are accommodated? Infinitely many."

13.4.581

"In this [space], Venerable Sir, of the medium of motion, the medium of rest, and space, is someone able to sit upon it, or recline upon it, or stand, or sit down, or lie down?"
"This meaning is not competent. But infinitely many souls are accommodated there."
"For what reason, Venerable Sir, is it said thus: 'In this [space] of the medium of motion, the medium of rest, and space, someone is not able to sit upon it, or recline upon it, or stand, or sit down, or lie down, but infinitely many souls are accommodated there'?"
"Gautama! It is just as if there were a gabled hall—plastered on both sides, guarded, with guarded doors, windless, deeply windless. Then a man, taking a thousand lamps, enters inside the gabled hall; having entered, he closes the door openings of that gabled hall on all sides, dense, packed, without gap, and hole-less; having closed them, in the exact center of that gabled hall, at the minimum he would light one, or two, or three, [and] at the maximum a thousand lamps. Indeed, Gautama, do the radiances of those lamps remain interjoined, touching one another, interjoined and touching one another, formed into one another?"
"Yes, they remain [so]."
"Is someone able, Gautama, to sit upon those radiances of the lamps, or up to lie down?"
"Lord! This meaning is not competent. But infinitely many souls are accommodated there."
"For that reason, Gautama, it is said thus: up to infinitely many souls are accommodated there."

13.4.582

"Where, Venerable Sir, is the world declared to be very even? Where, Venerable Sir, is the world declared to be completely contracted?"
"Gautama! In this Ratnaprabhā earth, in the upper and lower minor layers, there the world is declared to be very even, and there the world is declared to be completely contracted."
"Where, Venerable Sir, is the world declared to be contracted-and-contracted?"
"Gautama! In the Vigrahakāṇḍaka, there the world is declared to be contracted-and-contracted."

13.4.583

"Of what shape, Venerable Sir, is the world declared to be?"
"Gautama! The world is declared to be of the shape of an auspicious stand: wide at the bottom, contracted in the middle, and broad at the top; like a couch below, contracted like an excellent diamond in the middle, and shaped like an upright mṛdaṅga drum at the top. And in that eternal world, wide at the bottom up to shaped like an upright mṛdaṅga drum at the top, the arhat, jina, kevalin, possessing arisen knowledge and vision, knows and sees the living beings, and knows and sees the non-living things; then afterwards he attains perfection, becomes enlightened, is liberated, attains final nirvāṇa, and brings an end to all suffering."
"Venerable Sir! Among this lower world, horizontal world, and upper world, which is less, more, equal, or especially greater than which?"
"Gautama! The horizontal world is the smallest of all; the upper world is innumerably times greater; the lower world is especially greater."
"So it is, Venerable Sir! So it is, Venerable Sir!"

13.5.584

"Venerable Sir, do inhabitants of hell have living nourishment, non-living nourishment, or mixed nourishment?"
"Gautama! They do not have living nourishment; they have non-living nourishment; they do not have mixed nourishment. Thus [it is for] the asurakumāras; the first uddeśaka on inhabitants of hell is to be recited in full."
"So it is, Venerable Sir! So it is, Venerable Sir!"

13.6.585

At Rājagṛha, up to he said thus: "Venerable Sir, do inhabitants of hell take birth at intervals, or do inhabitants of hell take birth without intervals?"
"Gautama! Inhabitants of hell take birth both at intervals and without intervals. Thus also for the asurakumāras. Thus, just as in the Gāṅgeya [uddeśaka], likewise the two sets up to: celestial beings fall both at intervals and without intervals."

13.6.586

"Where, Venerable Sir, is the dwelling named Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, declared to be?"
"Gautama! In the continent of Jambūdvīpa, south of Mount Mandara, horizontally across innumerable continents and oceans—thus just as the exposition in the uddeśaka on the assembly in the second śataka is to be understood in its entirety without omission. To the southwest of that capital of Camara-cañcā, crossing horizontally across Arunodaka Ocean for six hundred and fifty-five crores, thirty-five hundred thousand, and fifty thousand [yojanas], there the dwelling named Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, is declared to be: eighty-four thousand yojanas in length and breadth, two hundred and sixty-five thousand six hundred and thirty-two yojanas and somewhat more in circumference. It is surrounded on all sides all around by a rampart. That rampart is one and a half hundred yojanas in height; thus the description of the capital Camara-cañcā is to be spoken, omitting the assembly, up to the four rows of palaces."
"Venerable Sir, does Camara, the Indra of the asuras, king of the asurakumāras, make his residence in the dwelling Camara-cañca?"
"This meaning is not competent."
"For what reason then, Venerable Sir, is it said: 'the dwelling Camara-cañca, the dwelling Camara-cañca'?"
"Gautama! Just as, for instance, here in the human world there are resting caves, garden caves, excursion caves, or rain shelters, and there many men and women sit, recline, stand, sit down, lie down, laugh, play, sport, frolic, sing, and enjoy themselves, experiencing the special fruition of good deeds done formerly, well-practised, well-undertaken, and auspicious, but take their residence elsewhere; even so, Gautama, the dwelling Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, is solely for the sake of sport and pleasure, but he takes his residence elsewhere. For that reason, Gautama, it is said: 'the dwelling Camara-cañca, the dwelling Camara-cañca'."
"So it is, Venerable Sir! So it is, Venerable Sir!" [Gautama] up to wandered.

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