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Viyahapannatti 14

English (machine translation) 14

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14.1.596

1. Last, 2. madness, 3. bodies, 4. pudgala, 5. fire, likewise 6. what nourishment, / 7–8. interconnected and interval indeed, 9. the homeless ascetic, and 10. the omniscient.

14.1.597

In Rājagṛha […] he spoke thus: “Venerable Sir, if a self-cultivated homeless ascetic has surpassed the last celestial abode and not yet reached the supreme celestial abode, and dies in between there, Venerable Sir, where is his destiny declared to be? Where his rebirth?”
“Gautama, celestial abodes of that lesyā which are around there in the vicinity, there is his destiny declared to be, there his rebirth. If he, having gone there, should impair [it], he falls back to karma-lesyā; but if he, having gone there, should not impair [it], he dwells having entered into that very lesyā.”

14.1.598

"Venerable Sir! If a homeless ascetic whose self is cultivated has passed beyond the last Asurakumāra abode, but has not reached the highest Asurakumāra abode, and were to die in the interval, Venerable Sir, where is his destination? Where is his rebirth taught to be?"
"Gautama! Wherever the Asurakumāra abodes in the vicinity have that same lesyā, there is his destination, there his rebirth is taught to be. And if, having gone there, he deteriorates, he falls back by karmic lesyā alone; but if, having gone there, he does not deteriorate, he abides having adopted that very lesyā. In this way [it should be stated] up to the Stanitakumāra abode, the Jyotiṣka abode, and in this way up to the Vaimānika abode, up to 'he abides.'"
"Venerable Sir! How swift is the motion of the inhabitants of hell? How is the scope of their swift motion taught to be?"
"Gautama! It is just like some man who is young, strong, robust, youthful, free of sickness, with steady hands, well-developed firm hands, feet, flanks, back, and thighs, with arms resembling iron bars or a pair of twin palm trees, his body covered and solidified by striking with leathern mallets, milk-pails, and fists, endowed with strength of chest, capable of leaping, jumping, striding, and gymnastic exercise, clever, dexterous, accomplished, skillful, intelligent, astute, and trained in fine crafts, were to extend his bent arm, or bend his extended arm, or close his open fist, or open his closed fist, or close his opened eye, or open his closed eye—would [their swiftness] be of such a form? That meaning is not tenable. The inhabitants of hell are reborn through a bend-turn in motion lasting one samaya, two samayas, or three samayas. Gautama! So swift is the motion of the inhabitants of hell, such is the scope of their swift motion taught to be. In this way up to the Vaimānikas; with the exception that for one-sensed beings, a bend-turn of four samayas is to be spoken of. The rest is the very same."

14.1.599

"Venerable Sir! Are the inhabitants of hell immediately reborn? Trailingly reborn? Or neither-immediately-nor-trailingly reborn?"
"Gautama! The inhabitants of hell are indeed immediately reborn, trailingly reborn, and also neither-immediately-nor-trailingly reborn."
"Venerable Sir, on what account is it said that the inhabitants of hell are immediately reborn, trailingly reborn, and neither-immediately-nor-trailingly reborn?"
"Gautama! Those inhabitants of hell who are reborn in the first samaya are immediately reborn; those inhabitants of hell who are reborn in a non-first samaya are trailingly reborn; and those inhabitants of hell who are undergoing a bend-turn in motion are neither-immediately-nor-trailingly reborn. For that reason, [it is said] up to 'neither-immediately-nor-trailingly reborn.' In this way uninterruptedly up to the Vaimānikas."
"Venerable Sir! Do the immediately reborn inhabitants of hell bind hell-lifespan? Do they bind animal-, human-, or god-lifespan?"
"Gautama! They do not bind hell-lifespan, up to: they do not bind god-lifespan."
"Venerable Sir! Do the trailingly reborn inhabitants of hell bind hell-lifespan, up to: god-lifespan?"
"Gautama! They do not bind hell-lifespan; they bind animal-womb lifespan; they also bind human-lifespan; they do not bind god-lifespan."
"Venerable Sir! Do the neither-immediately-nor-trailingly reborn inhabitants of hell bind hell-lifespan? [The question is as before.]"
"Gautama! They do not bind hell-lifespan, up to: they do not bind god-lifespan. In this way up to the Vaimānikas; with the exception that five-sensed animals and humans, when trailingly reborn, bind all four lifespans. The rest is the very same."
"Venerable Sir! Have the inhabitants of hell immediately departed? Trailingly departed? Or neither-immediately-nor-trailingly departed?"
"Gautama! The inhabitants of hell are immediately departed, trailingly departed, and also neither-immediately-nor-trailingly departed."
"On what account, [is it said] up to 'neither-immediately-nor-trailingly departed'?"
"Gautama! Those inhabitants of hell who have departed in the first samaya are immediately departed; those inhabitants of hell who have departed in a non-first samaya are trailingly departed; and those inhabitants of hell who are undergoing a bend-turn in motion are neither-immediately-nor-trailingly departed. For that reason, Gautama, up to 'neither-immediately-nor-trailingly departed.' In this way up to the Vaimānikas."
"Venerable Sir! Do the immediately departed inhabitants of hell bind hell-lifespan, up to: god-lifespan?"
"Gautama! They do not bind hell-lifespan, up to: they do not bind god-lifespan."
"Venerable Sir! Do the trailingly departed inhabitants of hell bind hell-lifespan? [The question is as before.]"
"Gautama! They bind hell-lifespan too, up to: they bind god-lifespan too."
"Venerable Sir! Concerning the neither-immediately-nor-trailingly departed inhabitants of hell—[the question is as before]."
"Gautama! They do not bind hell-lifespan, up to: they do not bind god-lifespan. Without exception up to the Vaimānikas."
"Venerable Sir! Are the inhabitants of hell immediately reborn from fatigue? Trailingly reborn from fatigue? Or neither-immediately-nor-trailingly reborn from fatigue?"
"Gautama! The inhabitants of hell are immediately reborn from fatigue, trailingly reborn from fatigue, and also neither-immediately-nor-trailingly reborn from fatigue. By this very formulation, those same four suites of statements are to be spoken."
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [saying this, he] abided up to...

14.2.600

"How many kinds of madness, Venerable Sir, have been expounded?"
"Gautama! Two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma. Therein, that which is through yakṣa-possession is experienced with relative ease and released with relative ease. Therein, that which is through the rise of deluding karma is experienced with relative difficulty and released with relative difficulty."
"For hell-inhabitants, Venerable Sir, how many kinds of madness have been expounded?"
"Gautama! Two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma."
"For what reason, Venerable Sir, is it said: 'For hell-inhabitants two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma'?"
"Gautama! A deity may cast inauspicious pudgalas upon him; and through that casting of inauspicious pudgalas he would incur the madness of yakṣa-possession, or through the rise of deluding karma he would incur deluding madness. For that reason, Gautama, it is said: 'For hell-inhabitants two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma.'"
"For the Asurakumāras, Venerable Sir, how many kinds of madness have been expounded?"
"Gautama! Two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma."
"For what reason, Venerable Sir, is it said: 'For the Asurakumāras two kinds of madness have been expounded, namely: through yakṣa-possession, and through the rise of deluding karma'?"
"Gautama! A deity of greater supernatural power may cast inauspicious pudgalas upon him; and through that casting of inauspicious pudgalas he would incur the madness of yakṣa-possession, or through the rise of deluding karma he would incur deluding madness. For that reason, [it is said as above] up to 'through the rise [of deluding karma]'. In this manner, up to the Stanitakumāras. For earth-bodied beings up to humans: for these, as for the hell-inhabitants; for the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, as for the Asurakumāras."

14.2.601

"Is it the case, Venerable Sir, that seasonal clouds produce rain?"
"Yes, it is so."
"When, Venerable Sir, Śakra, the Indra of the gods, the king of the gods, desires to produce rain, how does he then produce it?"
"Gautama! At that very time, Śakra, the Indra of the gods, the king of the gods, summons the gods of the inner council. Then those gods of the inner council, being summoned, summon the gods of the middle council. Then those gods of the middle council, being summoned, summon the gods of the outer council. Then those gods of the outer council, being summoned, summon the gods outside of the outer [council].
Then those gods outside of the outer [council], being summoned, summon the Ābhiyogika gods. Then those Ābhiyogika gods, being summoned, summon the rain-bodied gods. Then those rain-bodied gods, being summoned, produce rain. Thus indeed, Gautama, Śakra, the Indra of the gods, the king of the gods, produces rain."
"Is it the case, Venerable Sir, that the Asurakumāra gods also produce rain?"
"Yes, it is so."
"For what reason, Venerable Sir, do the Asurakumāra gods produce rain?"
"Gautama! For these Arhats, the Blessed Ones—at their birth festivals, or renunciation festivals, or omniscience-attainment festivals, or complete nirvāṇa festivals—thus indeed, Gautama, the Asurakumāra gods produce rain. So also the Nāgakumāras, and so forth up to the Stanitakumāras. The Vāṇamantaras, Jyotiṣkas, and Vaimānikas likewise."

14.2.602

"When, Venerable Sir, Īśāna, the Indra of the gods, the king of the gods, desires to produce darkness, how does he then produce it?"
"Gautama! At that very time, Īśāna, the Indra of the gods, the king of the gods, summons the gods of the inner council. Then those gods of the inner council, being summoned, summon the gods of the middle council. Then those gods of the middle council, being summoned, summon the gods of the outer council.
Then those gods of the outer council, being summoned, summon the gods outside of the outer [council]. Then those gods outside of the outer [council], being summoned, summon the Ābhiyogika gods. Then those Ābhiyogika gods, being summoned, summon the darkness-bodied gods. Then those darkness-bodied gods, being summoned, produce darkness. Thus indeed, Gautama, Īśāna, the Indra of the gods, the king of the gods, produces darkness."
"Is it the case, Venerable Sir, that the Asurakumāra gods also produce darkness?"
"Yes, it is so."
"For what reason, Venerable Sir, do the Asurakumāra gods produce darkness?"
"Gautama! For the sake of sport and pleasure, or for the purpose of deluding adversaries, or for the reason of guarding hidden treasures, or for the purpose of concealing one's own body—thus indeed, Gautama, the Asurakumāra gods also produce darkness. In this manner, up to the Vaimānikas."
"That is so, Venerable Sir! That is so, Venerable Sir!" Saying this, [Gautama] continues [in ascetic life].

14.3.603

"Venerable Sir, would a deva of large body and large form pass straight through the middle of an ascetic who has cultivated his soul?"
"Gautama, in some cases he would pass through, in some cases he would not pass through."
"For what reason, Venerable Sir, is it said: 'in some cases he would pass through, in some cases he would not pass through'?"
"Gautama, devas are declared to be of two kinds, namely: those reborn deceitful with false view, and those reborn non-deceitful with right view. There, the deva who is reborn deceitful with false view sees the ascetic who has cultivated his soul; having seen him, he does not venerate him, does not pay homage to him, does not honor him, does not respect him, and does not attend upon him as beneficial, auspicious, divine, and sacred.
He would pass straight through the middle of the ascetic who has cultivated his soul. But there, the deva who is reborn non-deceitful with right view sees the ascetic who has cultivated his soul; having seen him, he venerates him, pays homage to him, honors him, respects him, and attends upon him as beneficial, auspicious, divine, and sacred. He would not pass straight through the middle of the ascetic who has cultivated his soul. For that reason, Gautama, it is said: 'in some cases he would pass through, in some cases he would not pass through.'"
"Venerable Sir, would an Asurakumāra of large body and large form pass straight through the middle of an ascetic who has cultivated his soul?" Just the same. In this manner the exposition of devas is to be recited up to the Vaimānika.

14.3.604

"Is there, Venerable Sir, among inhabitants of hell honoring, or respecting, or reverential salutation, or rising up, or raising folded hands, or offering a seat, or giving a seat, or going forth to meet someone coming, or attending upon someone standing, or accompanying someone departing?"
"That meaning is not competent."
"Is there, Venerable Sir, among Asurakumāras honoring, or respecting, up to accompanying someone departing?"
"Yes, there is." In this manner up to Stanitakumāras. For earth-bodied beings up to four-sensed beings: for these it is just as for the inhabitants of hell.
"Is there, Venerable Sir, among five-sensed animals honoring, up to accompanying someone departing?"
"Yes, there is; but indeed not offering a seat, or giving a seat."
"Is there, Venerable Sir, among human beings honoring, or respecting, or reverential salutation, or rising up, or raising folded hands, or offering a seat, or giving a seat, or going forth to meet someone coming, or attending upon someone standing, or accompanying someone departing?"
"Yes, there is." For Vāṇavyantaras, Jyotiṣkas, and Vaimānikas, it is just as for the Asurakumāras.

14.3.605

"Venerable Sir, could a deva of minor power pass straight through the middle of a deva of great power?"
"That meaning is not competent."
"Venerable Sir, could a deva of equal power pass straight through the middle of a deva of equal power?"
"That meaning is not competent; however, he could pass through one who is heedless."
"Venerable Sir, is he able [to do so] by striking with a weapon, or is he able without striking?"
"Gautama, he is able by striking, not able without striking."
"Venerable Sir, would he first strike with a weapon and then pass through, or would he first pass through and then strike with a weapon?"
"Gautama, he would first strike with a weapon and then pass through, not first pass through and then strike with a weapon." In this manner, according to this phrasing, just as in the tenth śataka in the uddeśaka on one's own power, in the very same way the four sets of categories are to be recited without omission, up to: a Vaimānika goddess of great power [passing through] a Vaimānika goddess of minor power.

14.3.606

"Venerable Sir, experiencing what kind of transformation of pudgala do the inhabitants of hell of the Ratnaprabhā earth live?"
"Gautama, undesirable, unpleasing, disagreeable, inauspicious, unpleasant, and unlovely. In this manner up to the inhabitants of hell of the Seventh Lower earth."
"Venerable Sir, experiencing what kind of transformation of feeling do the inhabitants of hell of the Ratnaprabhā earth live?"
"Gautama, undesirable, up to unlovely. In this manner as in the Jīvābhigama in the second uddeśaka on the inhabitants of hell, up to:"
"Venerable Sir, experiencing what kind of transformation of the instinct of acquisitiveness do the inhabitants of hell of the Seventh Lower earth live?"
"Gautama, undesirable, up to unlovely."
"So it is, Venerable Sir! So it is, Venerable Sir!"

14.4.607

"Venerable Sir, was this pudgala throughout the past infinite, eternal time dry for a moment, non-dry for a moment, or both dry and non-dry for a moment? And previously, through activity, does it transform into a transformation of manifold color and manifold form? Below, that transformation is dissipated; after that, could it become of single color and single form?"
"Yes, Gautama, this pudgala throughout the past infinite, eternal time [was] just that, up to: could become of single form."
"Venerable Sir, is this pudgala throughout the present eternal time dry for a moment?" Just the same.
"Venerable Sir, will this pudgala throughout future eternal time be dry for a moment?" Just the same.
"Venerable Sir, was an aggregate throughout past infinite, eternal time dry for a moment?" Just the same; an aggregate also just like pudgala.

14.4.608

"Venerable Sir, was this jīva throughout past infinite, eternal time unhappy for a moment, non-unhappy for a moment, or both unhappy and non-unhappy for a moment? And previously, through activity, does it transform into a transformation of manifold state and manifold nature? Below, that feeling-producing [karma] is dissipated; after that, could it become of single state and single nature?"
"Yes, Gautama, this jīva throughout past infinite, eternal time, up to: could become of single nature. Likewise throughout present eternal time; likewise throughout future infinite, eternal time."

14.4.609

"Venerable Sir, is an ultimate atom pudgala eternal or non-eternal?"
"Gautama, in some respect it is eternal, in some respect it is non-eternal."
"For what reason, Venerable Sir, is it said: 'in some respect it is eternal, in some respect it is non-eternal'?"
"Gautama, in terms of substance it is eternal; in terms of color-modes, odor-modes, taste-modes, and touch-modes it is non-eternal. For that reason, Gautama, it is said: 'in some respect it is eternal, in some respect it is non-eternal.'"

14.4.610

"Venerable Sir, is an ultimate atom [of] pudgala ultimate or non-ultimate?"
"Gautama, in terms of substance, it is not ultimate, it is non-ultimate. In terms of realm, it may be ultimate, it may be non-ultimate. In terms of time, it may be ultimate, it may be non-ultimate. In terms of state, it may be ultimate, it may be non-ultimate."

14.4.611

"Venerable Sir, how many kinds of transformation are expounded?"
"Gautama, two kinds of transformation are expounded, namely: transformation of jīva and transformation of non-jīva. In this way, the entire 'Chapter on Transformation' should be recited without omission."
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [Gautama said], and so on, and goes on living.

14.5.612

"Venerable Sir, could an inhabitant of hell pass right through the midst of a body of fire?"
"Gautama, a certain one could pass through, a certain one could not pass through."
"Venerable Sir, for what reason is it said: 'A certain one could pass through, a certain one could not pass through'?"
"Gautama, inhabitants of hell are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Therein, that inhabitant of hell who is undergoing motion with turns could pass right through the midst of a body of fire."
"Would he burn there?"
"That meaning is not valid, for indeed no weapon operates there. Therein, that inhabitant of hell who is not undergoing motion with turns could not pass right through the midst of a body of fire. For that reason, up to: could not pass through."
"Venerable Sir, could an Asurakumāra pass right through the midst of a body of fire?"
"Gautama, a certain one could pass through, a certain one could not pass through."
"For what reason, up to: could not pass through?"
"Gautama, Asurakumāras are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Therein, that Asurakumāra who is undergoing motion with turns—thus just like the inhabitant of hell, up to: operates. Therein, that Asurakumāra who is not undergoing motion with turns: a certain one could pass right through the midst of a body of fire, a certain one could not pass through."
"Would he who passes through burn there?"
"That meaning is not valid, for indeed no weapon operates there. For that reason."
Thus up to the Stanitakumāras.
One-sensed beings are like the inhabitants of hell.
"Venerable Sir, could a two-sensed being pass right through the midst of a body of fire?"
As with the Asurakumāra, so also with the two-sensed being, with this difference: "Would he who passes through burn there?" "Yes, he would burn." The rest is just the same. Thus up to the four-sensed beings.
"Venerable Sir, could a five-sensed animal-born being pass right through the midst of a body of fire?"
"Gautama, a certain one could pass through, a certain one could not pass through."
"For what reason?"
"Gautama, five-sensed animal-born beings are expounded to be of two kinds, namely: those undergoing motion with turns and those not undergoing motion with turns. Those undergoing motion with turns are just like the inhabitant of hell, up to: indeed no weapon operates there.
Five-sensed animal-born beings not undergoing motion with turns are expounded to be of two kinds, namely: those possessed of supernatural power and those not possessed of supernatural power.
Therein, that five-sensed animal-born being who is possessed of supernatural power: a certain one could pass right through the midst of a body of fire, a certain one could not pass through.
Would he who passes through burn there?
That meaning is not valid, for indeed no weapon operates there. Therein, that five-sensed animal-born being who is not possessed of supernatural power: a certain one could pass right through the midst of a body of fire, a certain one could not pass through.
Would he who passes through burn there?
Yes, he would burn. For that reason, up to: could not pass through."
Thus humans as well. Vyantaras, Jyotiṣkas, and Vaimānikas are like the Asurakumāras.

14.5.613

"Inhabitants of hell live experiencing ten circumstances, namely: undesirable sounds, undesirable forms, undesirable smells, undesirable tastes, undesirable touches, an undesirable state of existence, an undesirable lifespan duration, undesirable charm, undesirable fame and renown, and undesirable exertion, work, strength, energy, masculine effort, and prowess.
Asurakumāras live experiencing ten circumstances, namely: desirable sounds, desirable forms, up to: desirable exertion, work, strength, energy, masculine effort, and prowess. Thus up to the Stanitakumāras.
Earth-bodied beings live experiencing six circumstances, namely: desirable and undesirable touches, a desirable and undesirable state of existence, thus up to: masculine effort and prowess. Thus up to plant-bodied beings.
Two-sensed beings live experiencing seven circumstances, namely: desirable and undesirable tastes; the rest as with the one-sensed beings.
Three-sensed beings live experiencing eight circumstances, namely: desirable and undesirable smells; the rest as with the two-sensed beings.
Four-sensed beings live experiencing nine circumstances, namely: desirable and undesirable forms; the rest as with the three-sensed beings.
Five-sensed animal-born beings live experiencing ten circumstances, namely: desirable and undesirable sounds, up to: masculine effort and prowess. Thus humans as well. Vyantaras, Jyotiṣkas, and Vaimānikas are like the Asurakumāras."

14.5.614

"Venerable Sir, is a deva of great supernatural power, up to: of great majesty, capable of vaulting over or leaping across a transverse mountain or a transverse wall without taking in external pudgalas?"
"That meaning is not valid."
"Venerable Sir, is a deva of great supernatural power, up to: of great majesty, capable of vaulting over or leaping across a transverse mountain or a transverse wall after taking in external pudgalas?"
"Yes, he is capable."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

14.6.615

At Rājagṛha, [and so forth], he spoke thus: "Venerable Sir! What nourishment, what transformation, what origin, and what lifespan duration are the inhabitants of hell stated to have?"
"Gautama! The inhabitants of hell have pudgala as nourishment, pudgala as transformation, pudgala as origin, and pudgala as lifespan duration; they are subject to karma, conditioned by karma, endure according to karma, and undergo changes solely through karma. In this manner, up to the celestial beings (vaimānikas)."

14.6.616

"Venerable Sir! Do the inhabitants of hell nourish themselves on discontinuous matters (vīcī-dravya) or on continuous matters (avīcī-dravya)?"
"Gautama! The inhabitants of hell nourish themselves on discontinuous matters as well, and on continuous matters as well."
"For what reason, Venerable Sir, is it said: 'The inhabitants of hell nourish themselves on discontinuous matters as well, and on continuous matters as well'?"
"Gautama! Those inhabitants of hell who nourish themselves on matters deficient even by a single space-point (pradeśa), those inhabitants of hell nourish themselves on discontinuous matters; those inhabitants of hell who nourish themselves on complete matters, those inhabitants of hell nourish themselves on continuous matters.
For that reason, Gautama, it is said: 'The inhabitants of hell nourish themselves on discontinuous matters as well, and on continuous matters as well.' In this manner, up to the celestial beings."

14.6.617

"When, Venerable Sir, Śakra, the chief of the gods, the king of the gods, desires to enjoy divine pleasures, how does he proceed?"
"Gautama! At that very moment, Śakra, the chief of the gods, the king of the gods, creates through transformation a large wheel-rim-like structure—one hundred thousand yojanas in length and breadth, and three hundred thousand yojanas [and so forth] plus a fraction over half an aṅgula in circumference. On top of that wheel-rim-like structure, a surface of ground is stated to be exceedingly even and delightful, [and so forth], pleasant to touch like jewels.
In the very center of that wheel-rim-like structure, he transforms a large crest-shaped palace—five hundred yojanas in height, two hundred and fifty yojanas in width, towering, loftily erected, as if laughing, [and so forth, with full description] up to suitable. The ceiling of that crest-shaped palace is painted with patterns of lotus creepers, [and so forth] up to suitable.
Inside that crest-shaped palace, there is an exceedingly even and delightful surface of ground, [and so forth], pleasant to touch like jewels, with a jeweled dais of eight yojanas, as with the celestial beings.
Upon that jeweled dais, he creates through transformation a large divine couch, with the description of the couch, [and so forth] up to suitable.
There, Śakra, the chief of the gods, the king of the gods, together with eight principal queens and their retinues, and with two divisions of troops—the dramatic troop and the Gandharva troop—lives enjoying divine pleasures amidst the loud, struck sounds of dance, song, instruments, lute, rhythmic clapping, cymbals, beaten drums, and resonant percussion.
When Īśāna, the chief of the gods, the king of the gods, desires to enjoy divine pleasures, how does he proceed?"
"Just as for Śakra, so also for Īśāna, completely without omission. Likewise for Sanatkumāra; with the difference that the crest-shaped palace is six hundred yojanas in height, three hundred yojanas in width, and the jeweled dais is likewise of eight yojanas. Upon that jeweled dais, he creates through transformation a large throne; it should be stated together with its retinue.
There, Sanatkumāra, the chief of the gods, the king of the gods, surrounded by seventy-two thousand equals (sāmānikas), [and so forth], up to four times seventy-two thousand guardian gods, and by many celestial gods and goddesses dwelling in the Sanatkumāra realm, lives amidst the loud, struck dance, [and so forth].
In this manner, just as for Sanatkumāra, so up to Prāṇata and Acyuta; with the difference that whatever is one's retinue, that should be stated for him. As for the height of the palace—it is the height of the celestial abodes in their respective realms, and half that in width, up to Acyuta's being nine hundred yojanas in height and four hundred and fifty yojanas in width. There, Acyuta, the chief of the gods, the king of the gods, lives with ten thousand equals, [and so forth]; the rest is the same."
"So it is, Venerable Sir! So it is, Venerable Sir!"

14.7.618

At Rājagṛha, [and so forth], the assembly departed. Addressing Gautama and others, the Śramaṇa, the Blessed Mahāvīra, spoke to the venerable Gautama thus: "Long have you been attached to me, Gautama! Long have you praised me, Gautama! Long have you been familiar with me, Gautama! Long have you served me, Gautama! Long have you followed me, Gautama! Long have you complied with me, Gautama! Immediately in the heavenly realm, immediately in a human birth; what more—after death, upon the dissolution of the body, departing from here, both of us will become equal, of one purpose, without distinction and without difference!"

14.7.619

"Just as we know and perceive this matter, Venerable Sir, do the Anuttaraupapātika gods also know and perceive this matter?"
"Yes, Gautama! Just as we know and perceive this matter, so the Anuttaraupapātika gods also know and perceive this matter."
"For what reason, Venerable Sir, is it said: 'We know and perceive this matter, and so the Anuttaraupapātika gods also know and perceive this matter'?"
"Gautama! By the Anuttaraupapātika gods, infinite mind-matter groups (mano-dravya-vargaṇās) are attained, acquired, and fully comprehended. For that reason, Gautama, it is said: 'Just as we know and perceive this matter, so the Anuttaraupapātika gods also know and perceive this matter.'"

14.7.620

"Venerable Sir, how many kinds of equal [entities] are declared?"
"Gautama, six kinds of equal [entities] are declared, namely: equal in substance, equal in realm, equal in time, equal in existence, equal in state, equal in shape."
"For what reason, Venerable Sir, is it said: 'equal in substance, equal in substance'?"
"Gautama, an atom of pudgala is equal in substance to an atom of pudgala; an atom of pudgala is not equal in substance to what is other than an atom of pudgala. An aggregate of two spatial units is equal in substance to an aggregate of two spatial units; an aggregate of two spatial units is not equal in substance to an aggregate of other than two spatial units. In this way, up to an aggregate of ten spatial units. An aggregate of an equal numerable [number of] spatial units is equal in substance to an aggregate of an equal numerable [number of] spatial units; an aggregate of an equal numerable [number of] spatial units is not equal in substance to an aggregate of other than an equal numerable [number of] spatial units. Likewise also with an equal innumerable [number of] spatial units; likewise also with an equal infinite [number of] spatial units. For that reason, Gautama, it is said: 'equal in substance, equal in substance.'"
"For what reason, Venerable Sir, is it said: 'equal in realm, equal in realm'?"
"Gautama, a pudgala occupying one spatial unit is equal in realm to a pudgala occupying one spatial unit; a pudgala occupying one spatial unit is not equal in realm to a pudgala occupying other than one spatial unit. In this way, up to occupying ten spatial units. A pudgala occupying an equal numerable [number of] spatial units is equal in realm to a pudgala occupying an equal numerable [number of] spatial units; a pudgala occupying an equal numerable [number of] spatial units is not equal in realm to a pudgala occupying other than an equal numerable [number of] spatial units. Likewise also occupying an equal innumerable [number of] spatial units. For that reason, Gautama, it is said: 'equal in realm, equal in realm.'"
"For what reason, Venerable Sir, is it said: 'equal in time, equal in time'?"
"Gautama, a pudgala with a duration of one samaya is equal in time to a pudgala with a duration of one samaya; a pudgala with a duration of one samaya is not equal in time to a pudgala with a duration of other than one samaya. In this way, up to a duration of ten samayas. With a duration of an equal numerable [number of] samayas it is just the same; likewise also with a duration of an equal innumerable [number of] samayas. For that reason, Gautama, it is said: 'equal in time, equal in time.'"
"For what reason, Venerable Sir, is it said: 'equal in existence, equal in existence'?"
"Gautama, an inhabitant of hell is equal in the sense of existence to an inhabitant of hell; it is not equal in the sense of existence to what is other than an inhabitant of hell. An animal is just the same; likewise a human, likewise a celestial being too. For that reason, Gautama, it is said: 'equal in existence, equal in existence.'"
"For what reason, Venerable Sir, is it said: 'equal in state, equal in state'?"
"Gautama, a pudgala of one degree of blackness is equal in state to a pudgala of one degree of blackness; a pudgala of one degree of blackness is not equal in state to a pudgala of other than one degree of blackness. In this way, up to ten degrees of blackness; likewise a pudgala of an equal numerable degrees of blackness; likewise also of an equal innumerable degrees of blackness; likewise also of an equal infinite degrees of blackness. As with black, so with blue, red, yellow, [and] white. Likewise fragrant smell, likewise foul smell. Likewise bitter, up to sweet. Likewise rough, up to dry. A state of fruition is equal in state to a state of fruition; a state of fruition is not equal in state to a state other than a state of fruition. Likewise a state of subsidence, a state of destruction, a state of destruction-and-subsidence, [and] an inherent state. A combined state is equal in state to a combined state; a combined state is not equal in state to a state other than a combined state. For that reason, Gautama, it is said: 'equal in state, equal in state.'"
"For what reason, Venerable Sir, is it said: 'equal in shape, equal in shape'?"
"Gautama, a circular shape is equal in shape to a circular shape; a circular shape is not equal in shape to a shape other than a circular shape. Likewise round, triangular, quadrangular, [and] oblong. A symmetrical shape is equal in shape to a symmetrical shape; a symmetrical shape is not equal in shape to a shape other than a symmetrical shape. Likewise circular too, likewise upper-heavy, hunchbacked, dwarfish, [and] asymmetrical. For that reason, Gautama, it is said: 'equal in shape, equal in shape.'"

14.7.621

"Venerable Sir, does a homeless ascetic who has renounced food take nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully pass away, and after that take nourishment uninfatuated, ungreedy, uncraving, [and] unattached?"
"Yes, Gautama, a homeless ascetic who has renounced food takes nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully passes away, and after that takes nourishment uninfatuated, ungreedy, uncraving, [and] unattached."
"For what reason, Venerable Sir, is it said: 'A homeless ascetic who has renounced food takes nourishment infatuated, greedy, craving, [and] attached, then afterwards peacefully passes away, and after that takes nourishment uninfatuated, ungreedy, uncraving, [and] unattached'?"
"Gautama, a homeless ascetic who has renounced food becomes infatuated, greedy, craving, [and] attached regarding food, then afterwards peacefully passes away, and after that becomes uninfatuated, ungreedy, uncraving, [and] unattached regarding food. For that reason, Gautama, it is said, up to: 'he takes nourishment.'"

14.7.622

"Venerable Sir, are there gods called Lavasaptama—are there gods called Lavasaptama?"
"Yes, they do exist."
"For what reason, Venerable Sir, is it said: 'Gods called Lavasaptama, gods called Lavasaptama'?"
"Gautama, just as if some man, young [...] endowed with fine craft skills, were to cut seven portions of stalks—collecting them again and again, gathering them together again and again, thinking 'Just at this very moment!'—from ripe, mature, yellow stalks with yellow nodes of śāli rice, or vīhi rice, or wheat, or barley, or coarse barley, using a sharp, newly sharpened sickle; if, Gautama, those gods had only that much lifespan left, then indeed those gods, attaining liberation, awakening, release, and entering final nirvāṇa in that very embodiment, would make an end of all suffering. For that reason, Gautama, it is said: 'Gods called Lavasaptama, gods called Lavasaptama.'"

14.7.623

"Venerable Sir, are there gods born in the Anuttara celestial abodes—are there gods born in the Anuttara celestial abodes?"
"Yes, they do exist."
"For what reason, Venerable Sir, is it said: 'Gods born in the Anuttara celestial abodes, gods born in the Anuttara celestial abodes'?"
"Gautama, for the gods born in the Anuttara celestial abodes, the sounds are unsurpassable, the forms are unsurpassable, the scents are unsurpassable, the tastes are unsurpassable, and the touches are unsurpassable. For that reason, Gautama, it is said: 'Gods born in the Anuttara celestial abodes, gods born in the Anuttara celestial abodes.'"
"With how much residual karma, Venerable Sir, are the gods born into the status of gods of the Anuttara celestial abodes?"
"Gautama, with as much residual karma as a nirgrantha śramaṇa dissipates by undertaking a sixth-meal fast, with that much residual karma are they born into the status of gods of the Anuttara celestial abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!"

14.8.624

"Venerable Sir, what is declared to be the unobstructed interval between this Ratnaprabhā earth and the Śarkarāprabhā earth?"
"Gautama, an unobstructed interval of incalculable thousands of yojanas is declared."
"Venerable Sir, what is declared to be the unobstructed interval between the Śarkarāprabhā earth and the Vālukāprabhā earth?" Just the same. Thus up to the Tamā earth and the Adhaḥsaptamī earth.
"Venerable Sir, what is declared to be the unobstructed interval between the Adhaḥsaptamī earth and the non-world?"
"Gautama, an unobstructed interval of incalculable thousands of yojanas is declared."
"Venerable Sir, what is declared to be the unobstructed interval between this Ratnaprabhā earth and the stellar realm?"
"Gautama, an unobstructed interval of seven hundred and ninety yojanas is declared."
"Venerable Sir, what is declared to be the unobstructed interval between the stellar realm and the Saudharma and Īśāna heavens?"
"Gautama, an unobstructed interval of incalculable thousands of yojanas is declared."
"Venerable Sir, what is declared to be the unobstructed interval between the Saudharma and Īśāna heavens and the Sanatkumāra and Māhendra heavens?" Just the same.
"Venerable Sir, what is declared to be the unobstructed interval between the Sanatkumāra and Māhendra heavens and the Brahmaloka heaven?" Just the same.
"Venerable Sir, what is declared to be the unobstructed interval between the Brahmaloka heaven and the Lāntaka heaven?" Just the same.
"Venerable Sir, what is declared to be the unobstructed interval between the Lāntaka heaven and the Mahāśukra heaven?" Just the same. So too between the Mahāśukra heaven and Sahasrāra; so too between Sahasrāra and the Ānata and Prāṇata heavens; so too between the Ānata and Prāṇata heavens and the Āraṇa and Acyuta heavens; so too between the Āraṇa and Acyuta heavens and the Graiveyaka abodes; so too between the Graiveyaka abodes and the Anuttara abodes.
"Venerable Sir, what is declared to be the unobstructed interval between the Anuttara abodes and the Īṣatprāgbhārā earth?"
"Gautama, an unobstructed interval of twelve yojanas is declared."
"Venerable Sir, what is declared to be the unobstructed interval between the Īṣatprāgbhārā earth and the non-world?"
"Gautama, an unobstructed interval of slightly less than one yojana is declared."

14.8.625

"Venerable Sir, when this śāla tree—afflicted by heat, afflicted by thirst, afflicted by the flames of a forest fire—dies at the end of its life, where will it go? Where will it be reborn?"
"Gautama, right here in the city of Rājagṛha it will be reborn as a śāla tree. There it will be honored, venerated, worshipped, paid respect to, and revered; it will be divine, true, bringing true outcomes, endowed with manifest miracles, smeared with plaster and anointed, and worthy of adoration."
"Venerable Sir, departing immediately from there, where will it go? Where will it be reborn?"
"Gautama, it will attain liberation in the region of Mahāvideha [...] and make an end of all suffering."
"Venerable Sir, when this sapling of a śāla tree—afflicted by heat, afflicted by thirst, afflicted by the flames of a forest fire—dies at the end of its life, where will it go? Where will it be reborn?"
"Gautama, right here in the continent of Jambūdvīpa, in the realm of Bharata, at the foot of the Vindhya mountains, in the city of Māheśvarī, it will be reborn as a śālmali tree. There it will be honored, venerated, worshipped, paid respect to, and revered; it will be divine, true, bringing true outcomes, endowed with manifest miracles, smeared with plaster and anointed, and worthy of adoration."
"Venerable Sir, departing immediately from there, where will it go? Where will it be reborn?"
"Gautama, it will attain liberation in the region of Mahāvideha [...] and make an end of all suffering."

14.8.626

"Venerable Sir, after this young udumbara branch, stricken by heat, stricken by thirst, stricken by the flames of the forest fire, dies in due time, where will it go? Where will it be reborn?"
"Gautama, it will be reborn right here in Jambūdvīpa island, in the realm of Bhārata, in the city of Pāṭaliputra, as a pāṭalī tree. There, it will be worshipped, revered, honoured, respected, highly esteemed, divine, true, endowed with truthful means, accompanied by miracles, and adorned with paintings and whitewash."
"Venerable Sir, after passing away from that existence without interruption, where will it go? Where will it be reborn?"
"Gautama, in the realm of Mahāvideha it will attain perfection, up to making an end to all suffering."
At that time and in that age, seven hundred disciples of the wandering mendicant Ambaḍa set out during the summer season, in the month of Jyeṣṭhāmūla, along both banks of the great river Gaṅgā, travelling from the city of Kāmpilyapura to the city of Purimatāla.
Then, as those wandering mendicants reached a certain tract of that waterless, desolate, long-distance wilderness, the water previously collected by them was gradually consumed and exhausted.
Then, with their water exhausted, overcome with thirst and not seeing anyone to give them water, those wandering mendicants called out to one another. Having called out, they spoke thus: "Truly, beloved of the gods! As we reached a certain tract of this waterless, desolate, long-distance wilderness, the water previously collected has been gradually consumed and exhausted. Therefore, truly, beloved of the gods, it is better for us to search and seek on every side in this waterless, desolate, long-distance wilderness for someone to give water." Having agreed among themselves to this matter, they searched and sought on every side in that waterless, desolate, long-distance wilderness for someone to give water. Having done so and finding no giver of water, they called out to one another a second time. Having called out, they spoke thus:
"Here, beloved of the gods, there is no giver of water. Truly, it is not permissible for us to take what is not given, or to approve of what is not given. Therefore, even in a time of calamity, let us not take what is not given, nor approve of what is not given, lest our austerities be impaired. Therefore, truly, beloved of the gods, it is better for us to cast aside in a solitary place our triple staffs, water-pots, bowls, skull-vessels, mattresses, hides, hooks, brushes, sacred rings, rosaries, umbrellas, shoes, and red-ochre robes, enter into the great river Gaṅgā, spread a bed of sand, and, emaciated by religious mortification, having renounced food and water, undergoing voluntary death like a felled tree, to dwell not anticipating death." Having agreed among themselves to this matter, they cast aside in a solitary place their triple staffs, water-pots, bowls, skull-vessels, mattresses, hides, hooks, brushes, sacred rings, rosaries, umbrellas, shoes, and red-ochre robes. Having cast them aside, they entered into the great river Gaṅgā, spread a bed of sand, mounted the bed of sand, sat facing east in cross-legged posture, and joining their hands together, placed their cupped palms reverently to their foreheads, and spoke thus:
"Homage to the arhats, up to those who have reached the abode named the state of perfection!
Homage to the ascetic Lord Mahāvīra, up to who desires to attain [the same]!
Homage to the wandering mendicant Ambaḍa, our teacher of Dharma, our instructor of Dharma!
Previously, in the presence of the wandering mendicant Ambaḍa, gross injury to living beings was renounced by us for life, false speech and taking what is not given were renounced for life, all unchastity was renounced for life, and gross possessions were renounced for life. Now, in the presence of the ascetic Lord Mahāvīra, we renounce all injury to living beings for life, we renounce all false speech for life, we renounce all taking what is not given for life, we renounce all unchastity for life, we renounce all possessions for life, we renounce all anger, pride, deceit, greed, attachment, hatred, strife, slander, backbiting, fault-finding with others, dissatisfaction and satisfaction, deceitful untruth, the thorn of wrong view, and all wrongful activity for life. We renounce all eatable, drinkable, chewable, and tasteable food—all four kinds of food—for life.
And as for this body—cherished, beloved, dear, pleasing, delightful, attached, trusted, accepted, highly regarded, approved, like a vessel of jewels—lest cold, lest heat, lest hunger, lest thirst, lest wild beasts, lest thieves, lest biting flies, lest mosquitoes, lest diverse diseases and afflictions born of wind, bile, phlegm, and their combination, and afflictions and hardships touch it, saying: 'This too with my final inhalations and exhalations I renounce,' emaciated by religious mortification, having renounced food and water, undergoing voluntary death like a felled tree, they dwelt not anticipating death."
Then those wandering mendicants skipped many meals through fasting, and having confessed, repented, and attained tranquility, they died in due time and were reborn as gods in the Brahmaloka heaven. There was their destination, there their lifespan, there their rebirth set forth.
"Venerable Sir, how long is the lifespan duration of those gods declared to be?"
"Gautama, a lifespan duration of ten sāgaropamas is declared."
"Venerable Sir, do those gods possess supernatural power, splendour, fame, strength, energy, and manly valour?"
"Yes, they do."
"Venerable Sir, are those gods accomplishers of the other world?"
"Yes, they are."

14.8.627

"Venerable Sir! Many people say this, speak this, declare this, and explain this to one another: 'Indeed, Ambaḍa the parivrājaka takes food in a hundred houses, and stays in a hundred houses in the city of Kāmpilyapura.' How is this so, Venerable Sir?"
"Indeed, Gautama, that which those many people say, speak, declare, and explain to one another: 'Indeed, Ambaḍa the parivrājaka takes food in a hundred houses, and stays in a hundred houses in the city of Kāmpilyapura,' this matter is true. I too, Gautama, say this, speak this, declare this, and explain this: 'Indeed, Ambaḍa the parivrājaka takes food in a hundred houses, and stays in a hundred houses in the city of Kāmpilyapura.'"
"For what reason, Venerable Sir, is it said: 'Ambaḍa the parivrājaka takes food in a hundred houses, and stays in a hundred houses in the city of Kāmpilyapura'?"
"Gautama! Because of Ambaḍa the parivrājaka's innate goodness, innate tranquility, innate attenuation of anger, pride, deceit, and greed, possession of gentleness and humility, devotion, and tractability, through continuous austerities of fasting for two days at a time, repeatedly raising his arms upwards towards the sun while exposing himself to heat on the sun-facing ground, through auspicious transformation, through praiseworthy intentions, and through purifications of his leśyā, on a certain occasion, with the subsidence-and-destruction of the obscuring karmas, as he carried out investigation, deliberation, search, and inquiry, the power of energy, the power of transformation, and the power of clairvoyance arose in him.
Then, when that power of energy, power of transformation, and power of clairvoyance had arisen in Ambaḍa the parivrājaka, in order to astonish the people, he took food in a hundred houses and stayed in a hundred houses in the city of Kāmpilyapura. For that reason, Gautama, it is said: 'Ambaḍa the parivrājaka takes food in a hundred houses, and stays in a hundred houses in the city of Kāmpilyapura.'"
"Venerable Sir, is Ambaḍa the parivrājaka capable of shaving his head and renouncing the household life for homelessness before the Beloved of the Gods?"
"This matter is not so. Gautama! Ambaḍa the parivrājaka is a śramaṇopāsaka who comprehends jīva and ajīva, understands merit and demerit, is skilled in āsrava, saṃvara, nirjarā, action, foundation, bondage, and liberation; he cannot be led away from the Nirgrantha doctrine even by gods, asuras, nāgas, suvarṇas, yakṣas, rākṣasas, kinnaras, kiṃpuruṣas, garuḍas, gandharvas, mahoragas, and the like; in this Nirgrantha doctrine he is free from doubt, free from longing, free from uncertainty, has attained the goal, grasped the goal, inquired about the goal, comprehended the goal, decided the goal, and is dyed with affection and love to his very marrow: ...
...'O long-lived ones, this Nirgrantha doctrine is the truth, this is the supreme truth, the rest is untruth'; observing the complete poṣadha on the fourteenth, eighth, new-moon, and full-moon days; serving the Nirgrantha śramaṇas with pure and acceptable food, drink, delicacies, and savories, with robes, bowls, blankets, and broom-dusters, with medicine and treatment, with loan of stools, wooden planks, bedding, and grass-mats; cultivating his soul through morality, vows, virtues, abstinences, renunciations, poṣadha fastings, and austerities appropriate to his capacity, he lives [as such] and, firm in his vow, will make an end [of all suffering]."

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