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Viyahapannatti 16

English (machine translation) 16

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English

Contents

16.1.660

1. The Anvil, 2. Old Age, 3. Karma, 4. As Many, 5. Gaṅgadatta, and 6. The Dream;
7. Application, 8. The World, 9. Bali, 10. Clairvoyance, 11. Island, 12. Ocean, 13. Direction, 14. Thunder.

16.1.661

At that time, in that period, in Rājagṛha, while venerating [him] up to, he spoke thus:
"Venerable Sir! Does wind-body originate upon an anvil?"
"Yes, it does."
"Venerable Sir, does it perish when touched? Does it perish when not touched?"
"Gautama, it perishes when touched, not when untouched."
"Venerable Sir, does it depart embodied? Does it depart unembodied?"
"Gautama, it departs sometimes embodied, sometimes unembodied."
"Venerable Sir, for what reason is it said: 'It departs sometimes embodied, sometimes unembodied'?"
"Gautama, four bodies have been declared for a wind-body, that is: gross, protean, fiery, and karmic. Having discarded the gross and protean, it departs with the fiery and karmic. For that reason, Gautama, it is said: 'It departs sometimes embodied, sometimes unembodied.'"

16.1.662

"Venerable Sir, for how long a time does fire-body remain in a charcoal brazier?"
"Gautama, at minimum for an antarmuhūrta, at maximum for three nights and days. Other wind-bodies also originate there; fire-body does not blaze without wind-body."

16.1.663

"Venerable Sir, when a man is turning or stirring iron in an iron furnace with iron tongs, with how many activities [is he affected]?"
"Gautama, as long as that man turns or stirs iron in an iron furnace with iron tongs, so long is that man touched by five activities, from bodily activity up to deprivation-of-life activity. And also those souls from whose bodies the iron was produced, the iron furnace was produced, the tongs were produced, the charcoal was produced, the charcoal poker was produced, and the bellows was produced—those souls too are touched by five activities, from bodily activity up to deprivation-of-life activity."
"Venerable Sir, when a man, having taken iron from an iron furnace with iron tongs, is lifting it up or putting it down upon an anvil, with how many activities [is he affected]?"
"Gautama, as long as that man, having taken iron from an iron furnace with iron tongs, lifts it up or puts it down upon an anvil, so long is that man touched by five activities, from bodily activity up to deprivation-of-life activity. And also those souls from whose bodies the iron was produced, the tongs were produced, the large hammer was produced, the small hammer was produced, the anvil was produced, the anvil-block was produced, the water-trough was produced, and the smithy was produced—those souls too are touched by five activities, from bodily activity up to deprivation-of-life activity."

16.1.664

"Venerable Sir, is a soul an instrument of strife? Is it strife?"
"Gautama, a soul is both an instrument of strife and strife."
"Venerable Sir, for what reason is it said: 'A soul is both an instrument of strife and strife'?"
"Gautama, with reference to non-abstinence. For that reason, Gautama, it is said: 'A soul is both an instrument of strife and strife.'"
"Venerable Sir, is an inhabitant of hell an instrument of strife? Is it strife?"
"Gautama, it is both an instrument of strife and strife. Just as for soul, so also for an inhabitant of hell; thus continuously up to celestial beings."
"Venerable Sir, is a soul endowed with an instrument of strife? Free from an instrument of strife?"
"Gautama, it is endowed with an instrument of strife, not free from an instrument of strife."
"For what reason—" [the same question].
"Gautama, with reference to non-abstinence. For that reason, up to: not free from an instrument of strife. Thus up to celestial beings."
"Venerable Sir, is a soul an instrument of self-strife? An instrument of other-strife? An instrument of both-strife?"
"Gautama, it is an instrument of self-strife, an instrument of other-strife, and an instrument of both-strife."
"Venerable Sir, for what reason is it said: up to: an instrument of both-strife?"
"Gautama, with reference to non-abstinence. For that reason, up to: an instrument of both-strife. Thus up to celestial beings."
"Venerable Sir, is the strife of souls produced by self-effort? Produced by other-effort? Produced by both-effort?"
"Gautama, it is produced by self-effort, produced by other-effort, and produced by both-effort."
"Venerable Sir, for what reason is it said thus?"
"Gautama, with reference to non-abstinence. For that reason, up to: produced by both-effort. Thus up to celestial beings."

16.1.665

"How many bodies, Venerable Sir, have been proclaimed?"
"Gautama! Five bodies have been proclaimed, namely: the gross body (audārika), the transformational body (vaikriya), the conveyance body (āhāraka), the luminous body (taijasa), and the karmic body (kārmaṇa)."
"How many sense organs, Venerable Sir, have been proclaimed?"
"Gautama! Five sense organs have been proclaimed, namely: the auditory sense organ, the visual sense organ, the olfactory sense organ, the gustatory sense organ, and the tactile sense organ."
"Of how many kinds, Venerable Sir, has yoga (activity) been proclaimed?"
"Gautama! Yoga has been proclaimed to be of three kinds, namely: mental yoga, verbal yoga, and bodily yoga."
"Venerable Sir, when a jīva produces a gross body, is it the anvil (adhikaraṇī) or the implement/anvil-instrument (adhikaraṇa)?"
"Gautama! It is both the anvil and the implement."
"Why, Venerable Sir, is it said: 'It is both the anvil and the implement'?"
"Gautama! It is with reference to non-restraint (avirati). For that reason, Gautama, it is said up to: 'and the implement.'"
"Venerable Sir, when an earth-bodied being produces a gross body, is it the anvil or the implement?"
"In the very same way. Thus up to human beings. Likewise also for the transformational body, with the only difference: for whichever [being] possesses it."
"Venerable Sir, when a jīva produces a conveyance body, is it the anvil—[this is the] question."
"Gautama! It is both the anvil and the implement."
"Why […] up to: 'and the implement'?"
"Gautama! It is with reference to negligence (pramāda). For that reason […] up to: 'and the implement.' Thus also for a human being. The luminous body is like the gross body, with the only difference: it should be stated for all jīvas. Likewise also for the karmic body."
"Venerable Sir, when a jīva produces the auditory sense organ, is it the anvil or the implement?"
"Just as for the gross body, in the very same way it should be stated for the auditory sense organ too, with the only difference: for whichever [being] possesses an auditory sense organ. Likewise also for the visual, olfactory, gustatory, and tactile sense organs, with the only difference: it should be known according to whichever [being] possesses whichever [sense organ]."
"Venerable Sir, when a jīva produces mental yoga, is it the anvil or the implement?"
"Just as for the auditory sense organ, in the very same way without remainder. Verbal yoga is just the same, with the only difference: excluding one-sensed beings. Bodily yoga is likewise, with the only difference: for all jīvas up to celestial beings in vaimānika abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!"

16.2.666

At Rājagṛha […] up to [Gautama] spoke thus: "Venerable Sir, do jīvas have old age (jarā) [and] grief (śoka)?"
"Gautama! Jīvas have both old age and grief."
"Why, Venerable Sir, is it said: 'Jīvas have both old age and grief'?"
"Gautama! Those jīvas who experience bodily pain—those jīvas have old age. Those jīvas who experience mental pain—those jīvas have grief. For that reason, Gautama, it is said: 'Jīvas have both old age and grief.' Thus also for hell-beings. Thus up to the Stanitakumāra gods."
"Venerable Sir, do earth-bodied beings have old age [and] grief?"
"Gautama! Earth-bodied beings have old age, not grief."
"Why, Venerable Sir, is it said: 'Earth-bodied beings have old age, not grief'?"
"Gautama! Earth-bodied beings experience bodily pain; they do not experience mental pain. For that reason, Gautama, it is said: 'Earth-bodied beings have old age, not grief.' Thus up to four-sensed beings. The rest are like jīvas up to celestial beings in vaimānika abodes."
"It is so, Venerable Sir! It is so, Venerable Sir!" […] up to he reverently attended upon him.

16.2.667

At that time, in that period, Śakra, the king of gods, the lord of gods, thunderbolt in hand, destroyer of strongholds […] up to while enjoying divine pleasures, was abiding [there]. And contemplating this entire Jambūdvīpa island with his expansive clairvoyant knowledge, he beheld the Śramaṇa, the Blessed Mahāvīra, right here in Jambūdvīpa island. Thus, just as Īśāna [was described] in the third śataka, so also Śakra, with the only difference: he did not summon the ābhiyogika gods; Hari (Hariṇaigameṣin) was the commander of the infantry; Sughoṣā was the bell; Pālaka was the builder of the celestial vehicle; Pālaka was the celestial vehicle; the northern direction was the exit route; the southeastern direction was the Ratikara mountain; the rest is just the same up to having made known his name, he reverently attended upon him. The sermon on Dharma […] up to the assembly departed.
Then that Śakra, the king of gods, the lord of gods, having heard and grasped the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, delighted and satisfied, venerated and paid obeisance to the Śramaṇa, the Blessed Mahāvīra. Having venerated and paid obeisance, he spoke thus: "Of how many kinds, Venerable Sir, has permission to occupy ground (avagraha) been proclaimed?"
"Śakra! Avagraha has been proclaimed to be of five kinds, namely: divine avagraha (deva-indra-avagraha), royal avagraha (rāja-avagraha), householder's avagraha (gāthāpati-avagraha), co-dweller's avagraha (sāgārika-avagraha), and coreligionist's avagraha (sādharmika-avagraha)."
"Those Śramaṇa Nirgranthas who are currently wandering today—to them I grant this avagraha!" So saying, he venerated and paid obeisance to the Śramaṇa, the Blessed Mahāvīra. Having venerated and paid obeisance, he boarded that very divine aerial car, and having boarded, departed in the very direction from which he had appeared.
"Venerable Sir!" The venerable Gautama venerated and paid obeisance to the Śramaṇa, the Blessed Mahāvīra. Having venerated and paid obeisance, he spoke thus: "Regarding that which Śakra, the king of gods, the lord of gods, said to you, Venerable Sir: is this matter true?"
"Yes, it is true."

16.2.668

"Venerable Sir! Is Śakra, the king of the gods, the lord of the gods, a speaker of truth or a speaker of falsehood?"
"Gautama! He is a speaker of truth, not a speaker of falsehood."
"Venerable Sir! Does Śakra, the king of the gods, the lord of the gods, speak true speech, false speech, true-and-false speech, or neither-true-nor-false speech?"
"Gautama! He speaks true speech […] up to he speaks neither-true-nor-false speech as well."
"Venerable Sir! Does Śakra, the king of the gods, the lord of the gods, speak blameworthy speech or blameless speech?"
"Gautama! He speaks blameworthy speech as well, and blameless speech as well."
"Venerable Sir! For what reason is it said: 'Śakra, the king of the gods, the lord of the gods, speaks blameworthy speech as well, and blameless speech as well'?"
"Gautama! When Śakra, the king of the gods, the lord of the gods, speaks speech without restraining the subtle body, then Śakra, the king of the gods, the lord of the gods, speaks blameworthy speech. When Śakra, the king of the gods, the lord of the gods, speaks speech having restrained the subtle body, then Śakra, the king of the gods, the lord of the gods, speaks blameless speech. For that reason, Gautama, it is said: 'Śakra, the king of the gods, the lord of the gods, speaks blameworthy speech as well, and blameless speech as well.'"
"Venerable Sir! Is Śakra, the king of the gods, the lord of the gods, capable of liberation or incapable of liberation? Possessed of right view or possessed of wrong view? Having a limited saṃsāra or having an infinite saṃsāra? One for whom enlightenment is easily attained or one for whom enlightenment is difficult to attain? An observer [of the vows] or a non-observer? In his final birth or not in his final birth?"
"Gautama! Śakra, the king of the gods, the lord of the gods, is capable of liberation, not incapable of liberation; possessed of right view, not possessed of wrong view; having a limited saṃsāra, not having an infinite saṃsāra; one for whom enlightenment is easily attained, not one for whom enlightenment is difficult to attain; an observer, not a non-observer; in his final birth [as a god], not not in his final birth; just as stated for Sanatkumāra in the chapter on liberation […] up to 'not not in his final birth.'"

16.2.669

"Venerable Sir! Are the karmas made by the conscious or made by the non-conscious for living beings?"
"Gautama! Karmas are made by the conscious for living beings, not made by the non-conscious."
"Venerable Sir! For what reason is it said: 'Karmas are made by the conscious for living beings, not made by the non-conscious'?"
"Gautama! For living beings, pudgalas are accumulated through food, pudgalas are accumulated through the gross body, and pudgalas are accumulated through the physical frame; those pudgalas transform in such and such ways. There are no karmas made by the non-conscious, long-lived Śramaṇa! In improper postures, in bad beds, and in bad resting places, those pudgalas transform in such and such ways. There are no karmas made by the non-conscious, long-lived Śramaṇa! Sickness results in his destruction, volition results in his destruction, and death results in his destruction; those pudgalas transform in such and such ways. There are no karmas made by the non-conscious, long-lived Śramaṇa! For that reason, Gautama, it is said: 'Karmas are made by the conscious for living beings, not made by the non-conscious.' Likewise for the inhabitants of hell as well, and thus up to the celestial beings."
"So it is, Venerable Sir! So it is, Venerable Sir!" […] and continues to dwell.

16.3.670

At Rājagṛha […] he spoke thus:
"Venerable Sir! How many karmic prakṛtis have been expounded?"
"Gautama! Eight karmic prakṛtis have been expounded, namely: knowledge-obscuring […] up to obstructive; and likewise up to celestial beings."
"Venerable Sir! While experiencing the knowledge-obscuring karma, how many karmic prakṛtis does a soul experience?"
"Gautama! Eight karmic prakṛtis. In this manner, just as in the 'Experiencing and Experiencing' section of the Prajñāpanā, that entire [text] should be recited without omission. The section on 'Experiencing and Binding' also in the same manner, 'Binding and Experiencing' also in the same manner, and 'Binding and Binding' should also be recited in the same manner, up to the celestial beings."
"So it is, Venerable Sir! So it is, Venerable Sir!" […] and continues to dwell.

16.3.671

Then the ascetic, the Lord Mahāvīra, at some other time departed from the Guṇaśīla caitya of the city of Rājagṛha, and having departed, was wandering abroad through the countryside.
At that time, in that period, there was a city named Ullukatīra—[to be described as in the standard description]. Outside that city of Ullukatīra, in the north-eastern direction, there was a caitya named Ekajambuka—[standard description]. Then the ascetic, the Lord Mahāvīra, at some other time wandering in orderly succession, traveling from village to village, dwelling in ease, arrived at Ekajambuka […] up to the assembly returned.
Addressing him, "Venerable Sir!" Gautama praised and bowed to the ascetic, the Lord Mahāvīra, and having praised and bowed, spoke thus:
"Venerable Sir! When a homeless ascetic of cultivated soul, undertaking uninterrupted austerity of continuous two-day fasting, holding his arms raised upwards, faces the sun in the place of heat-penance and performs penance, it is not permissible for him in the eastern half of the day to contract or extend his hand, foot, arm, or thigh; but in the western half of the day, it is permissible for him to contract or extend his hand, foot, arm, or thigh. Warts hang from him. A physician saw him; he slightly lays [the ascetic] down, and having laid him down, cuts the warts.
Is it indeed so, Venerable Sir, that for the one who cuts, an action (kriyā) is incurred, but for the one whose [warts] are cut, an action is not incurred, except for a single hindrance to Dharma?"
"Yes, Gautama! For the one who cuts, an action is incurred; for the one whose [warts] are cut, an action is not incurred, except for a single hindrance to Dharma."
"So it is, Venerable Sir! So it is, Venerable Sir!"

16.4.672

In Rājagṛha, up to [Gautama] spoke thus:
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, do the inhabitants of hell in the hells exhaust that much karma in a year, or in years, or in a hundred years?"
"This meaning is not competent [to be accepted]."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the fourth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a hundred years, or in hundreds of years, or in a thousand years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the sixth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a thousand years, or in thousands of years, or in a hundred thousand years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the eighth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a hundred thousand years, or in hundreds of thousands of years, or in a crore of years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the tenth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a crore of years, or in crores of years, or in a koṭākoṭi of years?"
"This meaning is not competent."
"For what reason, Venerable Sir, is it said: 'As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, that much karma the inhabitants of hell in the hells do not exhaust in a year, or in years, or in a hundred years; as much as one who fasts for the fourth meal—thus the aforementioned is to be repeated—up to: they do not exhaust in a koṭākoṭi of years'?"
"Gautama! Just as if some man—old, his body worn out by old age, his limbs enveloped in waves of wrinkles from slackened skin, with a sparse and fallen-out row of teeth, overcome by heat, overcome by thirst, afflicted, emaciated, thirsty, weak, and exhausted—should strike a large log of the kośāmba tree, dry, tangled, full of knots, sticky, crooked, and unsupported, with a blunt axe; then that man makes very great sounds, but does not split off very great chips. Just so, Gautama, the evil karmas of the inhabitants of hell are made tight, made sticky, made tightly adhering, and turned into obstacles. Even while experiencing intense feeling, they are not of great dissipation [of karma], nor of great culmination.
Just as if some man, striking an anvil with a very great sound, with a very great roar, with very great successive blows, is unable to knock off whatever gross particles from that anvil. Just so, Gautama, the evil karmas of the inhabitants of hell are made tight, made sticky, made tightly adhering, and turned into obstacles. Even while experiencing intense feeling, they are not of great dissipation [of karma], nor of great culmination.
Just as if some man—young, strong, up to intelligent, skilled in craft—should strike a large log of the śālmali tree, moist, free of tangles, knotless, non-sticky, straight, and well-supported, with a sharp axe; then that man makes no very great sounds, but splits off very great chips. Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination.
Or just as if a man were to throw a handful of dry grass into fire—is it not so, Gautama, that that handful of dry grass, having been thrown into fire, is quickly reduced to ashes?"
"Yes, it is reduced to ashes."
"Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination.
Just as if some man were to cast a drop of water onto a heated iron vessel—is it not so, Gautama, that that drop of water, having been cast onto the heated iron vessel, quickly meets with destruction?"
"Yes, it meets with destruction."
"Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination. For that reason, Gautama, it is said: 'As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, up to: they do not exhaust in a koṭākoṭi of years.'"
"That is so, Venerable Sir! That is so, Venerable Sir!" up to he wanders.

16.5.673

At that time, in that period, there was a city named Ullukatīra—[it should be] described [in detail]. [There was] the Ekajambuka caitya—[it should be] described. At that time, in that period, the Master arrived [and] the assembly paid homage [to him]. At that time, in that period, Śakra, the Indra of the gods, king of the gods, wielder of the thunderbolt—just as [described] in the second uddeśaka, so [here]—came by his divine celestial vehicle [and] went up to where the Śramaṇa, the Lord Mahāvīra was; having approached, he venerated and made obeisance to the Śramaṇa, the Lord Mahāvīra, and having venerated and made obeisance, spoke thus:
“Can a deity, Venerable Sir, of great power, up to of great majesty, arrive [here] without taking hold of external pudgalas?”
“That sense is not valid.”
“Can a deity, Venerable Sir, of great power, up to of great majesty, arrive [here] having taken hold of external pudgalas?”
“Yes, he can.”
“Can a deity, Venerable Sir, of great power, up to of great majesty—in this same manner, by this phrase—go, speak, explain, open [his eyes], close [his eyes], contract [his limbs], establish a place, a bed, or a seat, transform [forms], or indulge in pleasures?”—up to—“Yes, he can.” Having asked these eight abruptly posed questions and explanations, and having asked them, he paid homage with a hurried veneration; having paid homage, he mounted that very divine celestial vehicle, and having mounted it, departed in that very direction from which he had appeared.

16.5.674

Saying “Venerable Sir!”, the venerable Gautama venerated and made obeisance to the Śramaṇa, the Lord Mahāvīra, and having venerated and made obeisance, spoke thus: “On other days, Venerable Sir, Śakra, the Indra of the gods, king of the gods, venerates, makes obeisance to, honors, up to attends upon the Beloved of the Gods. Why, Venerable Sir, did Śakra, the Indra of the gods, king of the gods, ask the Beloved of the Gods eight abruptly posed questions and explanations today, and having asked them, venerated and made obeisance with a hurried veneration, up to departed?”
Addressing Gautama, the Śramaṇa, the Lord Mahāvīra spoke thus to the venerable Gautama: “Indeed, Gautama, at that time, in that period, in the Mahāśukra kalpa, in the Mahāsāmānya vimāna, two deities of great power, up to of great majesty, were born into godhood in a single vimāna, namely, one born deceitful with wrong view, and one born non-deceitful with right view.
Then that deity born deceitful with wrong view spoke thus to that deity born non-deceitful with right view: ‘Pudgalas that are transforming are not transformed, they are untransformed; because they are transforming, pudgalas are not transformed, they are untransformed.’
Then that deity born non-deceitful with right view spoke thus to that deity born deceitful with wrong view: ‘Pudgalas that are transforming are transformed, not untransformed; because they are transforming, pudgalas are transformed, not untransformed.’ Thus he refuted that [deity] born deceitful with wrong view. Having refuted him, he applied clairvoyance; having applied it, he perceived me with clairvoyance; having perceived [me], this inner, deliberate, cherished, mental reflection arose [in him]:
‘Indeed, the Śramaṇa, the Lord Mahāvīra, staying outside the city of Ullukatīra in the Ekajambuka caitya, in the continent of Jambūdvīpa, in the region of Bhārata, having accepted a suitable lodging, abides cultivating himself through self-restraint and austerity. Therefore, it is indeed better for me to venerate the Śramaṇa, the Lord Mahāvīra, up to attend upon him, and to ask [him] this kind of explanation.’ Having reflected thus, he set out to go to the continent of Jambūdvīpa, to the region of Bhārata, to the city of Ullukatīra, to the Ekajambuka caitya, to my presence, surrounded by four thousand sāmānika gods, three assemblies, seven armies, seven commanders of armies, sixteen thousand guardian gods, and many other Vaimānika gods and goddesses residing in the Mahāsāmānya vimāna, accompanied by the resonant sound of kettledrums.
Then Śakra, the Indra of the gods, king of the gods, unable to endure that deity’s divine godly power, divine godly radiance, divine godly majesty, and divine te悍leśyā, asked me eight abruptly posed questions and explanations, paid homage with a hurried veneration, up to departed.”

16.5.675

And while the Śramaṇa, the Lord Mahāvīra, was narrating this matter to the Venerable Gautama, that god quickly arrived in that place. Then that god circumambulated the Śramaṇa, the Lord Mahāvīra, three times from left to right, praised and bowed to him, and having praised and bowed, spoke thus:

“Indeed, Venerable Sir, in the Mahāśukra kalpa, in the Mahāsāmānika celestial abode, a deceitful wrong-believing god who was reborn there said to me: ‘Pudgalas in the process of transforming are not transformed, they are untransformed; because they are transforming, pudgalas are not transformed, they are untransformed.’ Then I said to that reborn deceitful wrong-believing god: ‘Pudgalas in the process of transforming are transformed, not untransformed; because they are transforming, pudgalas are transformed, not untransformed.’ How is this matter, Venerable Sir?”

“O Gaṅgadatta!” the Śramaṇa, the Lord Mahāvīra said thus to the god Gaṅgadatta: “I too, O Gaṅgadatta, declare, speak, explain, and set forth thus: ‘Pudgalas in the process of transforming are transformed, not untransformed; because they are transforming, pudgalas are transformed, not untransformed.’ This matter of yours is true.”

Then that god Gaṅgadatta, having heard and grasped this matter in the presence of the Śramaṇa, the Lord Mahāvīra, rejoiced and gratified, praised and bowed to the Śramaṇa, the Lord Mahāvīra, and having praised and bowed, sat neither too near [nor too far], up to revering him.

Then the Śramaṇa, the Lord Mahāvīra, expounded Dharma to the god Gaṅgadatta and to that exceedingly large assembly, up to [the point where he] became an achiever [of righteousness].

Then that god Gaṅgadatta, having heard and grasped Dharma in the presence of the Śramaṇa, the Lord Mahāvīra, rejoiced and gratified, arose from his seat, and having arisen, praised and bowed to the Śramaṇa, the Lord Mahāvīra, and having praised and bowed, spoke thus: “Venerable Sir, am I, the god Gaṅgadatta, capable of liberation or incapable of liberation? Possessed of right view or possessed of wrong view? Having a finite saṃsāra or having an infinite saṃsāra? One for whom enlightenment is easily attained or difficult to attain? An achiever or a non-achiever? In his final birth or not in his final birth?”

“O Gaṅgadatta!” the Śramaṇa, the Lord Mahāvīra said thus to the god Gaṅgadatta: “Gaṅgadatta! You are capable of liberation, not incapable of liberation. Possessed of right view, not possessed of wrong view. Having a finite saṃsāra, not having an infinite saṃsāra. One for whom enlightenment is easily attained, not difficult to attain. An achiever, not a non-achiever. In your final birth, not not in your final birth.”

Then that god Gaṅgadatta, having been addressed thus by the Śramaṇa, the Lord Mahāvīra, with a mind rejoiced and pleased, delighted, glad at heart, exceedingly cheerful, his heart expanding with joy, praised and bowed to the Śramaṇa, the Lord Mahāvīra, and having praised and bowed, spoke thus: “Venerable Sir, you know all and see all; you know in all respects and see in all respects; you know through all time and see through all time; you know all states and see all states.

Beloved of the gods knows whether before or after I attained, reached, and acquired such divine divine-power, divine divine-radiance, and divine divine-potency; therefore, with devotion toward the Beloved of the gods, I wish to display to the śramaṇas and Nirgranthas headed by Gautama my divine divine-power, divine divine-radiance, divine divine-potency, and the thirty-two-fold theatrical performance.”

Then the Śramaṇa, the Lord Mahāvīra, being spoken to thus by the god Gaṅgadatta, did not heed or take note of this matter of the god Gaṅgadatta, and remained silent.

Then that god Gaṅgadatta spoke thus a second and a third time to the Śramaṇa, the Lord Mahāvīra: “Venerable Sir, you know all and see all; you know in all respects and see in all respects; you know through all time and see through all time; you know all states and see all states.

Beloved of the gods knows whether before or after I attained, reached, and acquired such divine divine-power, divine divine-radiance, and divine divine-potency; therefore, with devotion toward the Beloved of the gods, I wish to display to the śramaṇas and Nirgranthas headed by Gautama my divine divine-power, divine divine-radiance, divine divine-potency, and the thirty-two-fold theatrical performance”—saying so, up to displaying the thirty-two-fold theatrical performance; and having displayed it, up to returned in that very direction.

16.5.676

"Venerable Sir!" Lord Gautama bowed to and venerated the Śramaṇa, the Lord Mahāvīra, and having bowed to and venerated him, spoke thus:
"Where has that divine celestial splendour, divine celestial brilliance, and divine celestial power of the god Gaṅgadatta gone, Venerable Sir? Where has it entered?"
"Gautama! It has gone into the body; it has entered into the body; [as in] the illustration of the peaked roof hall, up to: it has entered into the body."
"Oh, Venerable Sir! The god Gaṅgadatta has great splendour, great brilliance, great strength, great fame, and great majesty!
By what [cause], Venerable Sir, was that divine celestial splendour, that divine celestial brilliance, and that divine celestial power attained, acquired, and fully accomplished by the god Gaṅgadatta? What was he in his previous life? What was his name, or what was his gotra?
In which village, town, market-city, royal capital, bordered settlement, miserable hamlet, isolated town, port-city, river-mouth town, mine, hermitage, fortress, or encampment [did he live]?
What did he give, or what did he consume, or what did he perform, or what did he practice? Or from which suitable śramaṇa or brāhmaṇa, having heard and grasped even a single noble, righteous, wholesome saying, did the god Gaṅgadatta attain, acquire, and fully accomplish that divine celestial splendour, that divine celestial brilliance, and that divine celestial power?"
"Gautama!" the Śramaṇa, the Lord Mahāvīra, spoke thus to Lord Gautama: "Indeed, Gautama, at that time, in that period, right here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a city named Hastināpura—a description—and a park named Sahasrāmravana—a description.
There, in the city of Hastināpura, lived a householder named Gaṅgadatta—prosperous, up to: not overcome by many people.
At that time, in that period, the Arhat Munisuvrata, the founder, up to: the omniscient, the all-seeing, accompanied by a wheel moving in the sky, an umbrella moving in the sky, chowries in the sky, a crystal-like lion-throne with a footstool in the sky, with the banner of Dharma drawn forward before him, surrounded by a multitude of disciples, wandering in due order, going from village to village, dwelling in great ease, arrived at the city of Hastināpura, at the Sahasrāmravana park, up to: dwelt there. The assembly came forth, up to: attended upon him.
Then the householder Gaṅgadatta, having received news of this event, delighted and joyful, bathed, having performed the daily auspicious rites, up to: with his body adorned with light and precious ornaments, departed from his house. Having departed, he set out on foot, went right through the middle of the city of Hastināpura, and arrived at the Sahasrāmravana park, where the Arhat Munisuvrata was. Having arrived, he circumambulated the Arhat Munisuvrata three times from left to right, up to: attended upon him with the threefold attendance.
Then the Arhat Munisuvrata expounded the Dharma to the householder Gaṅgadatta and to that very large assembly, up to: the assembly returned.
Then the householder Gaṅgadatta, having heard and grasped the Dharma in the presence of the Arhat Munisuvrata, delighted and joyful, arose from his seat. Having arisen, he bowed to and venerated the Arhat Munisuvrata, and having bowed to and venerated him, spoke thus:
'I have faith, Venerable Sir, in the Nirgrantha proclamation, up to: it is just as you say; only, Beloved of the Gods, I shall establish my eldest son in the household, and then, Beloved of the Gods, having shaved my head, I shall go forth from the household into homelessness in your presence.'
'As it pleases you, Beloved of the Gods! Make no hindrance.'
Then the householder Gaṅgadatta, having been addressed thus by the Arhat Munisuvrata, delighted and joyful, bowed to and venerated the Arhat Munisuvrata, and having bowed to and venerated him, departed from the presence of the Arhat Munisuvrata from the Sahasrāmravana park. Having departed, he arrived at the city of Hastināpura, at his own house. Having arrived, he had abundant food, drink, delicacies, and savouries prepared, and having had them prepared, he invited his friends, relatives, kin, family, affines, and dependents. Having invited them, and thereafter having bathed—as in the case of Pūraṇa, up to: he established his eldest son in the household. He asked permission of those friends, relatives, kin, family, affines, dependents, and his eldest son, and having asked permission, he mounted a palanquin borne by a thousand men. Having mounted it, followed along the road by his friends, relatives, kin, family, affines, dependents, and his eldest son, with all his splendour, up to: to the sounds of kettle-drums and musical instruments, he went right through the middle of the city of Hastināpura. Having gone forth, he arrived at the Sahasrāmravana park. Having arrived, he beheld the umbrella and other supernatural attributes of the Tīrthaṅkara.
Thus, as in the case of Udāyana, up to: he removed his ornaments himself, and having removed them, he plucked out his hair himself in five handfuls. Having done so, he approached the Arhat Munisuvrata; just as in the case of Udāyana, he took initiation in the same manner, and in the same manner studied the eleven Aṅgas, up to: emaciated himself through a one-month saṃlekhanā, and having emaciated himself, cut off sixty meals by fasting; having confessed and repented, attained composure, and in the fullness of time having met his death, he was reborn in the Mahāśukra heaven, in the Mahāsāmānika celestial abode, in the manifestation-hall on the divine bed, up to: was reborn as the god Gaṅgadatta.
Then the god Gaṅgadatta, as soon as he was thus reborn, attained the state of completion through the five kinds of completions, [namely: through the completion of nourishment, up to: through the completions of speech and mind.] Thus indeed, Gautama, did the god Gaṅgadatta attain, acquire, and fully accomplish that divine celestial splendour, that divine celestial brilliance, and that divine celestial power."
"How long, Venerable Sir, has the lifespan duration of the god Gaṅgadatta been declared to be?"
"Gautama! A lifespan duration of seventeen sāgaropamas has been declared."
"When the god Gaṅgadatta passes away immediately from that celestial realm at the exhaustion of his life, the exhaustion of his existence, and the exhaustion of his lifespan duration, where will he go, Venerable Sir? Where will he be reborn?"
"Gautama! In the realm of Mahāvideha, he will become liberated, up to: will make an end of all suffering."
"So it is, Venerable Sir! So it is, Venerable Sir!"

16.6.677

"How many kinds of dream-visions, Venerable Sir, have been expounded?"
"Gautama! Five kinds of dream-visions have been expounded, namely: true, persistent, anxious, contrary, and indistinct vision.
Does one see a dream when asleep, Venerable Sir? Does one see a dream when awake? Does one see a dream when half-asleep and half-awake?"
"Gautama! One does not see a dream when asleep, nor does one see a dream when awake; one sees a dream when half-asleep and half-awake."
"Are living beings, Venerable Sir, asleep? Awake? Half-asleep and half-awake?"
"Gautama! Living beings are asleep, and also awake, and also half-asleep and half-awake."
"Are the inhabitants of hell, Venerable Sir, asleep?"—[this is the] question.
"Gautama! The inhabitants of hell are asleep, not awake, nor half-asleep and half-awake. Likewise up to four-sensed beings."
"Are five-sensed animals, Venerable Sir, asleep?"—[this is the] question.
"Gautama! They are asleep, not awake, and also half-asleep and half-awake. Humans are like living beings [in general]. The Vāṇavyantara, Jyotiṣka, and Vaimānika [gods] are like the inhabitants of hell."

16.6.678

"Does a restrained person, Venerable Sir, see a dream? Does an unrestrained person see a dream? Does a partially restrained person see a dream?"
"Gautama! A restrained person sees a dream, an unrestrained person also sees a dream, and a partially restrained person also sees a dream. When a restrained person sees a dream, they see it true to reality. When an unrestrained person sees a dream, it may be so or it may be otherwise. When a partially restrained person sees a dream, it may be so or it may be otherwise."
"Are living beings, Venerable Sir, restrained? Unrestrained? Partially restrained?"
"Gautama! Living beings are restrained, also unrestrained, and also partially restrained. Thus, just as with the classification of sleeping beings, so it should be stated."
"How many dreams, Venerable Sir, have been expounded?"
"Gautama! Forty-two dreams have been expounded."
"How many great dreams, Venerable Sir, have been expounded?"
"Gautama! Thirty great dreams have been expounded."
"How many total dreams, Venerable Sir, have been expounded?"
"Gautama! Seventy-two total dreams have been expounded."
"How many great dreams do mothers of tīrthaṅkaras, Venerable Sir, awake having seen when a tīrthaṅkara descends into the womb?"
"Gautama! When a tīrthaṅkara descends into the womb, mothers of tīrthaṅkaras awake having seen these fourteen great dreams out of these thirty great dreams, namely: elephant, bull, up to and fire."
"How many great dreams do mothers of cakravartins, Venerable Sir, awake having seen when a cakravartin descends into the womb?"
"Gautama! When a cakravartin descends into the womb, mothers of cakravartins awake having seen these fourteen great dreams out of these thirty great dreams, namely: elephant, bull, up to and fire."
"Mothers of Vāsudevas, Venerable Sir..."—[this is the] question.
"Gautama! When a Vāsudeva descends into the womb, mothers of Vāsudevas awake having seen any seven great dreams among these fourteen great dreams."
"Mothers of Baladevas..."—[this is the] question.
"Gautama! Mothers of Baladevas, up to awake having seen any four great dreams among these fourteen great dreams."
"Mothers of maṇḍalika [kings], Venerable Sir..."—[this is the] question.
"Gautama! Mothers of maṇḍalika [kings], up to awake having seen any one great dream among these fourteen great dreams."

16.6.679

The śramaṇa, the Lord Mahāvīra, in the final night of his period as an unliberated ascetic, awoke after seeing these ten great dreams, namely:
1. Having seen in a dream a great, frightful-looking, blazing tāla-piśāca vanquished, he awoke.
2. Having seen in a dream a great male cuckoo with white wings, he awoke.
3. Having seen in a dream a great male cuckoo with variegated wings, he awoke.
4. Having seen in a dream a great pair of garlands made entirely of jewels, he awoke.
5. Having seen in a dream a great herd of white cows, he awoke.
6. Having seen in a dream a great lotus lake flowering all around on every side, he awoke.
7. Having seen in a dream a great ocean churned with thousands of rolling waves crossed with his own arms, he awoke.
8. Having seen in a dream a great sun blazing with radiance, he awoke.
9. Having seen in a dream the Mānuṣottara mountain encircled and wrapped all around on every side with his own entrails shining like green beryl, he awoke.
10. Having seen in a dream himself seated upon an excellent lion throne atop the peak of Mandara on the great Mount Mandara, he awoke.

1. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great, frightful-looking, blazing tāla-piśāca vanquished, by that the śramaṇa, the Lord Mahāvīra, eradicated deluding [karma] from the root.
2. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great male cuckoo with white wings, by that the śramaṇa, the Lord Mahāvīra, dwells engaged in white meditation.
3. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great male cuckoo with variegated wings, by that the śramaṇa, the Lord Mahāvīra, explains, makes known, expounds, demonstrates, illustrates, and elucidates the twelvefold basket of the leaders consisting of variegated doctrines of his own system and other systems, namely: Ācāra, Sūtrakṛta, and so on up to Dṛṣṭivāda.
4. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great pair of garlands made entirely of jewels, by that the śramaṇa, the Lord Mahāvīra, makes known the twofold Dharma, namely: the householder Dharma and the homeless ascetic Dharma.
5. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great herd of white cows, by that there is for the śramaṇa, the Lord Mahāvīra, a fourfold community of ascetics, namely: monks, nuns, laymen, and laywomen.
6. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great lotus lake flowering all around on every side, by that the śramaṇa, the Lord Mahāvīra, makes known the fourfold gods, namely: mansion-dwelling, wandering, stellar, and celestial.
7. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great ocean churned with thousands of rolling waves crossed with his own arms, by that the śramaṇa, the Lord Mahāvīra, crossed the beginningless, endless, long-coursed, four-ended wilderness of saṃsāra.
8. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream a great sun blazing with radiance, by that there arose for the śramaṇa, the Lord Mahāvīra, infinite, supreme, unimpeded, unclouded, entire, and complete excellent omniscient knowledge and vision.
9. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream the Mānuṣottara mountain encircled and wrapped all around on every side with his own entrails shining like green beryl, by that the śramaṇa, the Lord Mahāvīra's lofty fame, renown, acclaim, and eulogy circulate through the world of gods, humans, and asuras: ‘Truly, the śramaṇa, the Lord Mahāvīra! Truly, the śramaṇa, the Lord Mahāvīra!’
10. In that the śramaṇa, the Lord Mahāvīra, awoke after seeing in a dream himself seated upon an excellent lion throne atop the peak of Mandara on Mount Mandara, by that the śramaṇa, the Lord Mahāvīra, seated as an omniscient one in the midst of an assembly of gods, humans, and asuras, explains, makes known, expounds, demonstrates, illustrates, and elucidates the Dharma.

16.6.680

If a woman or a man, at the conclusion of a dream, sees a great line of horses, or a line of elephants, or a line of men, or a line of kinnaras, or a line of kiṃpuruṣas, or a line of mahoragas, or a line of gandharvas, or a line of bulls, and mounting mounts it, considers oneself mounted, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great rope stretching east to west, touching the ocean at both ends, and rolling rolls it up, considers it rolled up, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great rope stretching east to west, touching the ends of the universe at both ends, and cutting cuts it, considers it cut, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great black thread, or blue thread, or red thread, or yellow thread, or white thread, and untangling untangles it, considers it untangled, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great heap of iron, or heap of copper, or heap of tin, or heap of lead, and climbing climbs it, considers oneself climbed, and wakes up that very moment, [such a person] attains perfection in the second birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great heap of silver, or heap of gold, or heap of jewels, or heap of diamonds, and climbing climbs it, considers oneself climbed, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great heap of grass, or heap of wood, or heap of leaves, or heap of bark, or heap of chaff, or heap of husk, or heap of cow dung, or heap of dust, and scattering scatters it, considers it scattered, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great clump of reeds, or clump of vīraṇa grass, or clump of bamboo roots, or clump of creeper roots, and uprooting uproots it, considers it uprooted, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great jar of milk, or jar of curd, or jar of ghee, or jar of honey, and lifting lifts it, considers it lifted, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great unbaked jar of liquor, or unbaked jar of sour gruel, or jar of oil, or jar of fat, and breaking breaks it, considers it broken, and wakes up that very moment, [such a person] attains perfection in the second birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great lotus pond in bloom, and plunging plunges into it, considers oneself plunged, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great ocean filled with thousands of rolling waves, and crossing crosses it, considers oneself crossed, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great mansion made entirely of jewels, and entering enters it, considers oneself entered, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.
If a woman or a man, at the conclusion of a dream, sees a great celestial abode made entirely of jewels, and climbing climbs it, considers oneself climbed, and wakes up that very moment, [such a person] attains perfection in that very birth, up to makes an end to all suffering.

16.6.681

"Now, Venerable Sir, when packets of koṣṭha up to packets of ketakī are being opened downwind, or broken open, or scattered, or dispersed, or transferred from one place to another, does the koṣṭha blow up to does the ketakī blow?"
"Gautama! Neither does the koṣṭha blow, up to nor does the ketakī blow; rather, pudgalas that are perceptible to the sense of smell blow."
"That is so, Venerable Sir! That is so, Venerable Sir!"

16.7.682

"Venerable Sir, of how many kinds has application [of consciousness] been declared?"
"Gautama, application [of consciousness] has been declared to be of two kinds; in this manner, as in the 'Application Chapter' of the Prajñāpanā, so it should be understood in its entirety, and the 'Perception Chapter' should also be understood."
"That is so, Venerable Sir! That is so, Venerable Sir!"

16.8.683

"How large, Venerable Sir, is the world declared to be?"
"Gautama! The world is declared to be exceedingly large; just as [stated] in the twelfth śataka, up to: innumerable crores of crores of yojanas in circumference.
"Venerable Sir, at the eastern extremity of the world, are there jīvas, portions of jīvas, space-points of jīvas, ajīvas, portions of ajīvas, [or] space-points of ajīvas?"
"Gautama! There are no [whole] jīvas, but there are portions of jīvas, and space-points of jīvas, and ajīvas, and portions of ajīvas, and space-points of ajīvas. Those which are portions of jīvas are necessarily portions of one-sensed beings, or portions of one-sensed beings and a portion of a two-sensed being—thus just as [stated] for the south-eastern direction in the tenth śataka, exactly so; with the only difference that among portions, in regard to non-sensed beings (aniṃdiya), the first combination is omitted. Those ajīvas which are formless are of six kinds; there is no time-duration (addhāsamaya). The remainder is entirely the same.
"Venerable Sir, at the southern extremity of the world, are there jīvas?" Exactly the same. Likewise also at the western, and also at the northern.
"Venerable Sir, at the upper extremity of the world, are there jīvas?"—[this is] the question.
"Gautama! There are no [whole] jīvas, [but there are] portions of jīvas up to space-points of ajīvas. Those which are portions of jīvas are necessarily portions of one-sensed beings and portions of non-sensed beings; or portions of one-sensed beings, portions of non-sensed beings, and a portion of a two-sensed being; or portions of one-sensed beings, portions of non-sensed beings, and portions of two-sensed beings; thus omitting the middle combination up to five-sensed beings.
Those which are space-points of jīvas are necessarily space-points of one-sensed beings and space-points of non-sensed beings; or space-points of one-sensed beings, space-points of non-sensed beings, and space-points of a two-sensed being; or space-points of one-sensed beings, space-points of non-sensed beings, and space-points of two-sensed beings; thus omitting the first combination up to five-sensed beings. Ajīvas are entirely as [stated] in the tenth śataka for the dark (Tamā) direction.
"Venerable Sir, at the lower extremity of the world, are there jīvas?"—[this is] the question.
"Gautama! There are no [whole] jīvas, [but there are] portions of jīvas up to space-points of ajīvas. Those which are portions of jīvas are necessarily portions of one-sensed beings; or portions of one-sensed beings and a portion of a two-sensed being; or portions of one-sensed beings and portions of two-sensed beings; thus omitting the middle combination up to non-sensed beings. Space-points, omitting the first [combination], are for all just as at the eastern extremity. Ajīvas are exactly as at the upper extremity.
"Venerable Sir, at the eastern extremity of this Ratnaprabhā earth, are there jīvas?"—[this is] the question.
"Gautama! There are no [whole] jīvas; just as for the world, so all four extremities up to the northern; the upper likewise, completely as [stated] for the Vimalā direction in the tenth śataka. At the lower extremity, just as at the lower [extremity] of the world, with the only difference that in regard to a portion, among five-sensed beings there is a triad of alternatives (tiyabhaṅga); the rest is entirely the same. As the four extremities of Ratnaprabhā have been stated, so also for Śarkarāprabhā. The upper and lower are as at the lower [extremity] of Ratnaprabhā. Thus up to the seventh [earth] below.
So also for Saudharma up to Acyuta. For the Graiveyaka abodes, exactly the same; with the only difference that at the upper and lower extremities, in regard to portions, even among five-sensed beings the middle combination is omitted; the rest is just so. As for the Graiveyaka abodes, so also for the Anuttara abodes, and also for Īṣatprāgbhārā.

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