Pramāṇa · Search · About · API

Viyahapannatti 18

English (machine translation) 18

Language
English

Contents

18.1.721

1. The First, 2. Viśākha, 3. and Mākandika, 4. Injury to living beings, 5. and Asura,
6. Molasses, 7. Kevalin, 8. Homeless ascetic, 9. Capable [of liberation], and 10. Somila in the eighteenth.

18.1.722

At that time, in that period, in Rājagṛha, and so on, [Gautama] spoke thus: “Venerable Sir! In terms of soul-nature, is a soul first or not-first?”
“Gautama! It is not first; it is not-first. Thus from an inhabitant of hell up to a celestial being [dwelling in a celestial abode].
Venerable Sir! In terms of liberated-nature, is a liberated soul first or not-first?”
“Gautama! It is first, not not-first.”
“Venerable Sir! In terms of soul-nature, are souls first or not-first?”
“Gautama! They are not first; they are not-first. Thus up to celestial beings [dwelling in celestial abodes].
Venerable Sir! Liberated souls—” [the same] question.
“Gautama! They are first, not not-first.”
“Venerable Sir! In terms of nourishment-nature, is a nourishing soul first or not-first?”
“Gautama! It is not first; it is not-first. Thus up to a celestial being [dwelling in a celestial abode]. In the plural, just the same.”
“Venerable Sir! In terms of non-nourishment-nature, a non-nourishing soul—” [the same] question.
“Gautama! It is sometimes first, sometimes not-first.”
“Venerable Sir! In terms of non-nourishment-nature, an inhabitant of hell—” [the same] question.
“Thus from an inhabitant of hell up to a celestial being [dwelling in a celestial abode] it is not first, but not-first. A liberated soul is first, not not-first.”
“Venerable Sir! In terms of non-nourishment-nature, non-nourishing souls—” [the same] question.
“Gautama! They are both first and not-first. From inhabitants of hell up to celestial beings [dwelling in celestial abodes], they are not first; they are not-first. Liberated souls are first, not not-first—the question is to be stated for each individually.”
For a soul capable of liberation, in singularity and plurality, [it is] just as for a nourishing [soul]; likewise also for one incapable of liberation. “Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, is a soul that is neither capable of liberation nor incapable of liberation—” [the same] question.
“Gautama! It is first, not not-first. Venerable Sir! In terms of the nature of being neither-capable-of-liberation-nor-incapable-of-liberation, a liberated soul that is neither capable of liberation nor incapable of liberation—” [the same] question. Thus also in plurality for both.
“Venerable Sir! In terms of the nature of having a mind, is a minded soul first—” [the same] question.
“Gautama! It is not first; it is not-first. Thus, excluding beings with deficient senses, up to a celestial being [dwelling in a celestial abode]. Thus also in plurality. Unminded [souls are] just the same in singularity and plurality, with the exception that [this applies only] up to Vāṇamantara [deities]. A soul that is neither minded nor unminded, [namely] a human [ascetic in the final state] or a liberated soul, is first, not not-first. Thus also in plurality.
“Venerable Sir! One possessing a leśyā—” [the same] question.
“Gautama! Just as for a nourishing [soul], thus also in plurality. From black leśyā up to white leśyā it is just the same, with the exception [that one applies] whichever leśyā belongs to whom. For a soul without leśyā, [namely] a soul, a human, [or] a liberated soul, [it is] just as for [one who is] neither minded nor unminded.
“Venerable Sir! In terms of the nature of right view, is a soul with right view first—” [the same] question.
“Gautama! It is sometimes first, sometimes not-first. Thus, excluding one-sensed souls, up to a celestial being [dwelling in a celestial abode]. A liberated soul is first, not not-first. In plurality, souls are both first and not-first. Thus up to celestial beings [dwelling in celestial abodes]. Liberated souls are first, not not-first. A soul with wrong view, in singularity and plurality, is just as nourishing [souls]. A soul with mixed right-and-wrong view, in singularity and plurality, is just as [a soul] with right view, with the exception [that it applies to] whoever has mixed right-and-wrong view.
A restrained soul and a [restrained] human, in singularity and plurality, are just as [a soul] with right view. An unrestrained [soul is] just as a nourishing [soul]. A partially restrained soul, five-sensed animals, and humans, in singularity and plurality, are just as [a soul] with right view. A soul that is neither restrained, nor unrestrained, nor partially restrained, and a liberated soul, in singularity and plurality, is first, not not-first.
One with passions, one with anger-passion up to one with greed-passion—these, in singularity and plurality, are just as a nourishing [soul]. A passionless soul is sometimes first, sometimes not-first. Thus also a human. A liberated soul is first, not not-first. In plurality, passionless souls and humans are both first and not-first. Liberated souls are first, not not-first.
A knowledgeable soul, in singularity and plurality, is just as [a soul] with right view. Souls possessing sensory knowledge up to mental-representation knowledge, in singularity and plurality, are just the same, with the exception [that one applies] whichever belongs to whom. Omniscient souls, [namely] a soul, a human, and a liberated soul, in singularity and plurality, are first, not not-first. Souls with non-knowledge, with sensory non-knowledge, scriptural non-knowledge, and vibhaṅga knowledge, in singularity and plurality, are just as a nourishing [soul].
Souls possessing activity, mind-activity, speech-activity, [or] body-activity, in singularity and plurality, are just as a nourishing [soul], with the exception [that one applies] whichever activity belongs to whom. Inactive souls, [namely] a soul, a human, [or] a liberated soul, in singularity and plurality, are first, not not-first.
Souls endowed with determinate application [or] indeterminate application, in singularity and plurality, are just as a non-nourishing [soul].
Souls possessing gender up to neuter gender, in singularity and plurality, are just as a nourishing [soul], with the exception [that one applies] whichever gender belongs to whom. A genderless soul, in singularity and plurality, in all three cases, is just as a passionless [soul].
A soul possessing a body is just as a nourishing [soul], and thus up to one possessing a karmic body, [according to] whichever body belongs to whom, with the exception that one possessing a transmutable body, in singularity and plurality, is just as [a soul] with right view. A bodiless soul and a liberated soul, in singularity and plurality, is first, not not-first.
With respect to the five completions and the five non-completions, in singularity and plurality, [they are] just as a nourishing [soul], with the exception [that one applies] whichever belongs to whom, up to celestial beings [dwelling in celestial abodes] they are not first, but not-first. Here is the verse of definition:

18.1.723

Whatever state was previously attained by someone, through that [state] one is not-first; / in the remaining states that were not previously attained, one is first.

18.1.724

"Venerable Sir! Is a jīva, by state of being a jīva, final or non-final?"
"Gautama! Not final; it is non-final."
"Venerable Sir! Is an inhabitant of hell, by state of being an inhabitant of hell—" [the query is repeated.]
"Gautama! It may be final, it may be non-final. In this manner up to [celestial beings of] celestial abodes. Liberated souls are just like jīvas."
"Jīvas—" [the query is repeated.]
"Gautama! Not final; they are non-final. Inhabitants of hell are both final and non-final. In this manner up to [celestial beings of] celestial abodes. Liberated souls are just like jīvas.
An intake-taking [soul] everywhere in the singular may be final, may be non-final; in the plural, they are both final and non-final. A non-intake-taking jīva and a liberated soul, both in the singular and in the plural, are not final; they are non-final. In the remaining states, in the singular and in the plural, they are just like the intake-taking [soul].
A soul capable of liberation, under the category of jīva, in the singular and in the plural, is final, not non-final. In the remaining states, it is just like the intake-taking [soul]. A soul incapable of liberation everywhere, in the singular and in the plural, is not final; it is non-final. Jīvas neither-capable-of-liberation-nor-incapable-of-liberation and liberated souls, in the singular and in the plural, are just like the soul incapable of liberation.
A sentient [soul] is just like the intake-taking [soul]; likewise also a non-sentient [soul]. Neither-sentient-nor-non-sentient under the category of jīva and under the category of liberated souls is non-final; under the category of human beings, it is final, in the singular and in the plural.
With lesyā up to with white lesyā is just like the intake-taking [soul], with the distinction: whichever belongs to whichever. Devoid of lesyā is just like neither-sentient-nor-non-sentient.
Possessing right view is just like the non-intake-taking [soul]. Possessing wrong view is just like the intake-taking [soul]. Possessing mixed right-and-wrong view, excluding one-sensed and incomplete-sensed [beings], may be final, may be non-final; in the plural, they are both final and non-final.
A self-restrained jīva and human being are just like the intake-taking [soul]. The non-self-restrained is also just like that. The partially self-restrained is also just like that, with the distinction: whichever belongs to whichever. Neither-self-restrained-nor-non-self-restrained-nor-partially-self-restrained is just like neither-capable-of-liberation-nor-incapable-of-liberation.
With passions up to with greed passion in all states is just like the intake-taking [soul]. Passionless under the category of jīva and liberated soul is not final; it is non-final. Under the category of human beings, it may be final, it may be non-final.
With knowledge everywhere is just like possessing right view. With sensory knowledge up to with mind-reading knowledge is just like the intake-taking [soul], with the distinction: whichever belongs to whichever. With omniscient knowledge is just like neither-sentient-nor-non-sentient. With non-knowledge up to with erroneous clairvoyance is just like the intake-taking [soul].
With activity up to with body activity is just like the intake-taking [soul], whichever activity belongs to whichever. Devoid of activity is just like neither-sentient-nor-non-sentient.
Applied with determinate consciousness and applied with indeterminate consciousness are just like the non-intake-taking [soul].
With gender up to with neuter gender is just like the intake-taking [soul]. Devoid of gender is just like the passionless.
With body up to with karmic body is just like the intake-taking [soul], with the distinction: whichever belongs to whichever. Devoid of body is just like neither-capable-of-liberation-nor-incapable-of-liberation.
With the five developable completions and with the five non-developable completions, it is just like the intake-taking [soul]; the series should be stated everywhere in the singular and plural. This is the defining verse:

18.1.725

Whichever state a soul will attain again, by that [state] it is non-final;
that state from which one has absolute cessation, by that [state] one is final.

18.1.726

"So it is, Venerable Sir! So it is, Venerable Sir!", and so saying, he continues to dwell.

18.2.727

At that time and in that period, there was a city named Visāhā—[its description is to be supplied]. There was the Bahuputtiya caitya—[its description is to be supplied]. The Lord arrived and stayed, up to the assembly paid homage.
At that time and in that period, Śakra, king of the gods, ruler of the gods, wielder of the thunderbolt, Purandara—just as related in the sixteenth śataka, the second uddeśaka, in the same way he arrived in a celestial vehicle-abode; with this exception: here there were also the Ābhiyogika gods; up to having displayed thirty-two types of dramatic dances, up to he departed.
Addressing him as "Venerable Sir!", the venerable Gautama bowed to and venerated the śramaṇa, Lord Mahāvīra. Having bowed and venerated, he spoke thus: "Just as with Īśāna in the third śataka, so here too is the illustration of the peaked roof; in the same way the query concerning the previous birth, up to how did he attain [such splendor]?"
Addressing Gautama, the śramaṇa, Lord Mahāvīra, spoke thus to the venerable Gautama: "Indeed, Gautama, at that time and in that period, right here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a city named Hastināpura—[its description is to be supplied]. There was a pleasure garden named Sahasrāmravana—[its description is to be supplied].
There, in the city of Hastināpura, lived a prominent merchant named Kārtika, wealthy, up to not despised by the populace. He held the primary seat among the guild members, was to be consulted and re-consulted by the eight thousand guild members on numerous matters, purposes, domestic concerns, counsels, secrets, hidden matters, decisions, and business dealings; he was a central pillar, an authority, a support, a mainstay, and eyes for them; serving as a central pillar, an authority, a support, a mainstay, and eyes; exercising and maintaining lordship, civic primacy, mastery, headship, command, and control like a military commander over the eight thousand guild members and over his own family; a śramaṇa-layman who understood the jīva and the ajīva, up to cultivating his soul through voluntary austerities.
At that time and in that period, the arhat Munisuvrata, the originator of the Dharma, just as related in the sixteenth śataka, arrived and stayed, up to the assembly paid homage.
Then that prominent merchant Kārtika, having received this news, delighted and contented, just as Sudarśana in the eleventh śataka, in the same way set out, up to paid homage.
Then the arhat Munisuvrata expounded the Dharma to the prominent merchant Kārtika and to that very large assembly, up to the assembly departed.
Then that prominent merchant Kārtika, having heard and apprehended the Dharma in the presence of the arhat Munisuvrata, delighted and contented, rose up from his seat. Having risen, he bowed to and venerated the arhat Munisuvrata. Having bowed and venerated, he spoke thus: 'It is so, Venerable Sir! Up to just as you say; only, O beloved of the gods, I shall take leave of the eight thousand guild members, install my eldest son over the family, and thereafter I shall renounce the world in the presence of the beloved of the gods.'
[The Lord said:] 'Do as it pleases you, O beloved of the gods; do not cause any delay.'
Then that prominent merchant Kārtika departed, up to having departed, proceeded to the city of Hastināpura and to his own home. Having arrived, he summoned the eight thousand guild members. Having summoned them, he spoke thus: 'Indeed, beloved of the gods, I have heard the Dharma in the presence of the arhat Munisuvrata. And that Dharma is desired by me, accepted, and agreeable. Therefore, beloved of the gods, being perturbed by the terror of worldly existence, up to I shall renounce the world. So, beloved of the gods, what will you do? What will you undertake? What is desired by your hearts? What is your capacity?'
Then those eight thousand guild members spoke thus to the prominent merchant Kārtika: 'If you, beloved of the gods, being perturbed by the terror of worldly existence, up to are renouncing the world, then, beloved of the gods, what other support, base, or bond is there for us? We too, beloved of the gods, being perturbed by the terror of worldly existence and afraid of birth and death, shall shave our heads and renounce the household life for homelessness together with you, beloved of the gods, in the presence of the arhat Munisuvrata.'
Then that prominent merchant Kārtika spoke thus to those eight thousand guild members: 'If, beloved of the gods, being perturbed by the terror of worldly existence and afraid of birth and death, you are renouncing the household life for homelessness together with me in the presence of the arhat Munisuvrata, then go, beloved of the gods, to your own homes; have plentiful food, drink, delicacies, and savories prepared; invite your friends, kinsmen, relatives, family, connections, and attendants; honor and attend upon those friends, kinsmen, relatives, family, connections, and attendants with abundant food, drink, delicacies, savories, garments, scents, garlands, and ornaments; install your eldest sons over your households in the presence of those friends, kinsmen, relatives, family, connections, and attendants; having installed them, take leave of those friends, kinsmen, relatives, family, connections, attendants, and eldest sons; having taken leave, mount palanquins carried by a thousand men; and having mounted, being followed along the way by your friends, kinsmen, relatives, family, connections, attendants, and eldest sons, with all grandeur, up to the resounding sounds of kettle-drums and musical instruments, appear before me without losing any time.'
Then those eight thousand guild members respectfully accepted this instruction of the prominent merchant Kārtika. Having accepted, they went to their respective homes. Having arrived, they had plentiful food, drink, delicacies, and savories prepared. Having prepared them, they honored and attended upon their friends, kinsmen, relatives, family, connections, and attendants with abundant food, drink, delicacies, savories, garments, scents, garlands, and ornaments; in the presence of those friends, kinsmen, relatives, family, connections, and attendants, they installed their eldest sons over their households; having installed them, they took leave of those friends, kinsmen, relatives, family, connections, attendants, and eldest sons; having taken leave, they mounted palanquins carried by a thousand men; and having mounted, being followed along the way by their friends, kinsmen, relatives, family, connections, attendants, and eldest sons, with all grandeur, up to the resounding sounds of kettle-drums and musical instruments, appeared before the prominent merchant Kārtika without losing any time.
Then that prominent merchant Kārtika had plentiful food, drink, delicacies, and savories prepared, just like Gaṅgadatta, up to mounted his palanquin. Having mounted, being followed along the way by his friends, kinsmen, relatives, family, connections, attendants, his eldest son, and the eight thousand guild members, with all grandeur, up to the resounding sounds of kettle-drums and musical instruments, he set out right through the middle of the city of Hastināpura, just like Gaṅgadatta, up to [addressing the Lord]: 'Afflicted, Venerable Sir, is the world; engulfed, Venerable Sir, is the world; afflicted and engulfed, Venerable Sir, is the world, up to [only Dharma] will accompany one. Therefore, I desire, Venerable Sir, to be initiated personally by you together with the eight thousand guild members, up to expound the Dharma.'
Then the arhat Munisuvrata personally initiated the prominent merchant Kārtika together with the eight thousand guild members, up to expounded the Dharma: 'Thus, beloved of the gods, should one walk; thus should one stand, up to thus should one exercise self-restraint.'
Then that prominent merchant Kārtika, together with the eight thousand guild members, properly received this religious instruction of the arhat Munisuvrata, proceeded in accordance with his command, up to exercised self-restraint.
Then that prominent merchant Kārtika, together with the eight thousand guild members, became a homeless ascetic—circumspect in movement, up to a guarded practitioner of celibacy.
Then that homeless ascetic Kārtika studied the fourteen pūrvas beginning with the Sāmāyika in the presence of such venerable elders of the arhat Munisuvrata; having studied them, cultivating his soul through varied austerities such as many four-meal fasts, six-meal fasts, eight-meal fasts, ten-meal fasts, twelve-meal fasts, half-month fasts, and one-month fasts, he led the ascetic life for twelve full years; having led it, he emaciated himself through a one-month saṃlekhanā; having emaciated himself, he broke sixty meals by fasting; having confessed and repented, attained composure, and died at his appointed time, he was reborn in the Saudharma realm, in the Saudharmāvataṃsaka celestial abode, in the assembly hall of rebirth, on a divine couch, covered by divine cloth, with an embodiment measuring an innumerable fraction of a finger, as Śakra, the king of the gods.
Then Śakra, king of the gods, ruler of the gods, newly reborn—the rest is just as with Gaṅgadatta, up to he will make an end to all suffering; with this exception: his lifespan duration is two sāgaropamas; the rest is exactly the same.
'It is so, Venerable Sir! It is so, Venerable Sir!'

18.3.728

At that time, in that period, there was the city named Rājagṛha—[to be described as before]; the Guṇaśīla caitya—[to be described as before], up to the assembly departed. At that time, in that period, a disciple of the ascetic, the Lord Mahāvīra, a homeless ascetic named Māgaṃdiyaputta, gentle by nature—just as Maṇḍiyaputta [was described], up to as he was paying homage, spoke thus:
"Is it true, Venerable Sir, that an earth-bodied being having grey leśyā, departing immediately from among earth-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, and having awakened, thereafter attains liberation, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, an earth-bodied being having grey leśyā, up to puts an end to all suffering."
"Is it true, Venerable Sir, that a water-bodied being having grey leśyā, departing immediately from among water-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, up to puts an end to all suffering."
"Is it true, Venerable Sir, that a plant-bodied being having grey leśyā, departing immediately from among plant-bodied beings having grey leśyā, obtains a human body, and having obtained [it], awakens to absolute enlightenment, and having awakened, thereafter attains liberation, up to puts an end to all suffering?"
"Yes, Māgaṃdiyaputta, up to puts an end to all suffering."
Saying, 'So it is, Venerable Sir! So it is, Venerable Sir!', the homeless ascetic Māgaṃdiyaputta paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, he approached the ascetic Nirgranthas. Having approached, he spoke thus to the ascetic Nirgranthas: "Indeed, noble ones! An earth-bodied being having grey leśyā likewise, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā likewise, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā likewise, up to puts an end to all suffering."
Then those ascetic Nirgranthas did not believe, did not trust, and did not accept this matter as the homeless ascetic Māgaṃdiyaputta was thus explaining, up to thus propounding. Not believing, not trusting, and not accepting this matter, they approached the ascetic, the Lord Mahāvīra. Having approached, they paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, they spoke thus: "Indeed, Venerable Sir! The homeless ascetic Māgaṃdiyaputta thus explains to us, up to propounds: 'Indeed, noble ones! An earth-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā also, up to puts an end to all suffering.' How is this so, Venerable Sir?"
Addressing those ascetic Nirgranthas, the ascetic, the Lord Mahāvīra, spoke thus: "Noble ones! That which the homeless ascetic Māgaṃdiyaputta explains to you, up to propounds: 'Indeed, noble ones! An earth-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A water-bodied being having grey leśyā, up to puts an end to all suffering. Indeed, noble ones! A plant-bodied being having grey leśyā also, up to puts an end to all suffering'—this matter is indeed true. I too, noble ones, thus explain, thus say, thus declare, thus propound: Indeed, noble ones! An earth-bodied being having black leśyā, [departing] from among earth-bodied beings having black leśyā, up to puts an end to all suffering. Indeed, noble ones! An earth-bodied being having blue leśyā, up to puts an end to all suffering. So also [one] having grey leśyā. Just as the earth-bodied being, so also the water-bodied being, so also the plant-bodied being. This matter is indeed true."
Saying, 'So it is, Venerable Sir! So it is, Venerable Sir!', the ascetic Nirgranthas paid homage and bowed down to the ascetic, the Lord Mahāvīra. Having paid homage and bowed down, they approached the homeless ascetic Māgaṃdiyaputta. Having approached, they paid homage and bowed down to the homeless ascetic Māgaṃdiyaputta, and having paid homage and bowed down, with proper deference repeatedly asked his forgiveness for this matter.

18.3.729

Then that homeless ascetic Māgaṃdiyaputta arose, and having arisen, went to where the śramaṇa, the Lord Mahāvīra was. Having approached, he paid homage and bowed down to the śramaṇa, the Lord Mahāvīra, and having paid homage and bowed down, he spoke thus:
“Venerable Sir, when a homeless ascetic of cultivated self is experiencing all karma, dissipating all karma, dying every death, abandoning every body; experiencing the final karma, dissipating the final karma, dying the final death, abandoning the final body; experiencing the karma of the time of death, dissipating the karma of the time of death, dying the death of the time of death, abandoning the body of the time of death—are those final dissipated pudgalas declared to be subtle pudgalas, O long-lived śramaṇa, and do they pervade the entire universe and remain?”
“Yes, Māgaṃdiyaputta. When a homeless ascetic of cultivated self is experiencing all karma […] those final dissipated pudgalas are declared to be subtle pudgalas, O long-lived śramaṇa, and they pervade the entire universe and remain.”
“Venerable Sir, does an unliberated human know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas?”
“Māgaṃdiyaputta, that matter is not meaningful.”
“For what reason, Venerable Sir, is it said: ‘An unliberated human does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas’?”
“Māgaṃdiyaputta, there is even a certain deity who does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas. For that reason, Māgaṃdiyaputta, it is said: ‘An unliberated human does not know or see any difference or variety, inferiority or insignificance, heaviness or lightness of those dissipated pudgalas; those pudgalas are declared to be subtle, O long-lived śramaṇa, and they pervade the entire universe and remain.’ ”
“Venerable Sir, do inhabitants of hell know and see those dissipated pudgalas? Do they consume them as nourishment? Or do they neither know nor see them, nor consume them as nourishment?”
“Māgaṃdiyaputta, inhabitants of hell do not know or see those dissipated pudgalas, but they consume them as nourishment. Likewise up to five-sensed animals.”
“Venerable Sir, do humans know and see those dissipated pudgalas? Do they consume them as nourishment? Or do they neither know nor see them, nor consume them as nourishment?”
“Māgaṃdiyaputta, some know and see, and consume them as nourishment; some do not know and do not see, but consume them as nourishment.”
“For what reason, Venerable Sir, is it said: ‘Some know and see, and consume them as nourishment; some do not know and do not see, but consume them as nourishment’?”
“Māgaṃdiyaputta, humans are declared to be of two kinds: sentient and non-sentient. There, those who are non-sentient do not know and do not see, but consume them as nourishment. There, those who are sentient are declared to be of two kinds: attentive and non-attentive. There, those who are non-attentive do not know and do not see, but consume them as nourishment. There, those who are attentive know and see, and consume them as nourishment. For that reason, Māgaṃdiyaputta, it is said: ‘Some do not know and do not see, but consume them as nourishment; some know and see, and consume them as nourishment.’ Vāṇamantara and Jyotiṣka deities are like inhabitants of hell.”
“Venerable Sir, do Vaimānika deities know and see those dissipated pudgalas? Do they consume them as nourishment?
[Māgaṃdiyaputta, they are of two kinds: deceitful ones born with wrong view] and deceitless ones born with right view. There, those who are deceitful and born with wrong view do not know and do not see, but consume them as nourishment. There, those who are deceitless and born with right view are declared to be of two kinds: those immediately born and those born earlier. There, those who are immediately born do not know and do not see, but consume them as nourishment. There, those who are born earlier are declared to be of two kinds: developed and undeveloped. There, those who are undeveloped do not know and do not see, but consume them as nourishment. There, those who are developed are declared to be of two kinds: attentive and non-attentive. There, those who are non-attentive do not know and do not see, but consume them as nourishment. There, those who are attentive know and see, and consume them as nourishment. For that reason, Māgaṃdiyaputta, it is said: ‘Some do not know and do not see, but consume them as nourishment; some know and see, and consume them as nourishment.’ ”

18.3.730

"Venerable Sir, how many kinds of bonding are taught?"
"Mākandikaputra, two kinds of bonding are taught, namely: material bonding and psychic bonding."
"Venerable Sir, how many kinds of material bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: active bonding and spontaneous bonding."
"Venerable Sir, how many kinds of spontaneous bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: spontaneous bonding with a beginning and spontaneous bonding without a beginning."
"Venerable Sir, how many kinds of active bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: loose-tied bonding and tight-tied bonding."
"Venerable Sir, how many kinds of psychic bonding are taught?"
"Mākandikaputra, two kinds are taught, namely: bonding of primary types and bonding of secondary types."
"Venerable Sir, how many kinds of psychic bonding are taught for inhabitants of hell?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types; and so on up to celestial beings in celestial abodes."
"Venerable Sir, how many kinds of psychic bonding of knowledge-obscuring karma are taught?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types."
"Venerable Sir, how many kinds of psychic bonding of knowledge-obscuring karma are taught for inhabitants of hell?"
"Mākandikaputra, two kinds of psychic bonding are taught, namely: bonding of primary types and bonding of secondary types; and so on up to celestial beings in celestial abodes. Just as the serial inquiry was spoken for knowledge-obscuring [karma], so also should it be spoken up to obstructive [karma]."

18.3.731

"Venerable Sir, is there any difference in the evil karma of living beings that has been done, that is being done, and that will be done?"
"Yes, there is."
"Venerable Sir, why is it said: 'Is there any difference in the evil karma of living beings that has been done, that is being done, and that will be done?'"
"Mākandikaputra, just as if a man grasps a bow, having grasped [it] grasps an arrow, having grasped [it] takes up a stance, having taken up a stance draws the arrow back to his ear, having drawn [it] shoots it up into the sky; is it not so, Mākandikaputra, that as that arrow is shot up into the sky, it moves differently, shakes differently, wavers differently, throbs differently, rubs differently, is agitated differently, accelerates differently, and transforms into various states differently?"
"Yes, Lord, it moves differently, up to transforms into various states differently."
"For that reason, Mākandikaputra, it is said: 'It moves differently, up to transforms into various states differently.'"
"Venerable Sir, [is there any difference] in the evil karma of inhabitants of hell that has been done?" It is just the same. And so on up to celestial beings in celestial abodes.

18.3.732

"Venerable Sir, as for the pudgalas that inhabitants of hell take in as nourishment, what portion of those pudgalas, Venerable Sir, do they assimilate in subsequent time? What portion do they dissipate?"
"Mākandikaputra, they assimilate an innumerableth portion, [and] they dissipate an infinite portion."
"Venerable Sir, is anyone able to sit down upon or up to lie down upon those dissipated pudgalas?"
"That meaning is not tenable. O long-lived śramaṇa, these have been said to be without support! And so on up to celestial beings in celestial abodes."
"It is just so, Venerable Sir! It is just so, Venerable Sir!"

18.4.733

At that time and in that period, in the city of Rājagṛha, up to Lord Gautama spoke thus:
"Now, Venerable Sir, taking life, false speech, up to the dart of false view; abstention from taking life, up to abstention from the dart of false view; earth-bodied [beings] up to plant-bodied [beings]; the medium of motion, the medium of rest, the medium of space; a soul detached from a body, a single material atom, a homeless ascetic who has entered the mountain-like motionless state, and all bodily frames possessing gross bodies—these two kinds of substances, namely soul-substances and non-soul substances, do they quickly come into enjoyment for living beings?"
"Gautama, taking life, up to these two kinds of substances, soul-substances and non-soul substances: some quickly come into enjoyment for living beings, while some do not quickly come into enjoyment for living beings."
"Venerable Sir, why is it said: 'Taking life, up to do not quickly come [into enjoyment]'?"
"Gautama, taking life up to the dart of false view, earth-bodied [beings] up to plant-bodied [beings], and all bodily frames possessing gross bodies—these two kinds of substances, soul-substances and non-soul substances, quickly come into enjoyment for living beings. Abstention from taking life up to renunciation of the dart of false view, the medium of motion, the medium of rest, up to a single material atom, [and] a homeless ascetic who has entered the mountain-like motionless state—these two kinds of substances, soul-substances and non-soul substances, do not quickly come into enjoyment for living beings. For that reason, Gautama, it is said: 'Taking life, up to do not quickly come into enjoyment.'"

18.4.734

"How many passions (kaṣāyas), Venerable Sir, are declared?"
"Gautama, four passions are declared, namely—the section on passions is to be spoken in full down to 'they will dissipate [karma] through greed.'
How many yugmas, Venerable Sir, are declared?"
"Gautama, four yugmas are declared, namely: kṛtayugma, tryoja, dvāparayugma, and kalyoja."
"For what reason, Venerable Sir, is it said—down to kalyoja?"
"Gautama, a quantity that, when divided by four, ends with four [remaining] is a kṛtayugma. A quantity that, when divided by four, ends with three [remaining] is a tryoja. A quantity that, when divided by four, ends with two [remaining] is a dvāparayugma. A quantity that, when divided by four, ends with one [remaining] is a kalyoja. For that reason, Gautama, it is said—down to kalyoja."
"Inhabitants of hell, Venerable Sir—are they kṛtayugma, tryoja, dvāparayugma, or kalyoja?"
"Gautama, in the minimal state they are kṛtayugma, in the maximal state they are tryoja, and in the non-minimal-non-maximal state they are sometimes kṛtayugma down to sometimes kalyoja. Likewise down to the Stanitakumāras."
"As for plant-bodied souls, Venerable Sir—" [the question is asked].
"Gautama, in the minimal state they are non-yugma, and in the maximal state they are non-yugma; in the non-minimal-non-maximal state they are sometimes kṛtayugma down to sometimes kalyoja."
"As for two-sensed souls—" [the question is asked].
"Gautama, in the minimal state they are kṛtayugma, in the maximal state they are dvāparayugma, and in the non-minimal-non-maximal state they are sometimes kṛtayugma down to sometimes kalyoja. Likewise down to four-sensed souls. The remaining one-sensed souls are like two-sensed souls. Five-sensed animals down to celestial beings are like inhabitants of hell. Liberated souls are like plant-bodied souls."
"Females, Venerable Sir—are they kṛtayugma—" [the question is asked].
"Gautama, in the minimal state they are kṛtayugma, in the maximal state they are kṛtayugma, and in the non-minimal-non-maximal state they are sometimes kṛtayugma down to sometimes kalyoja. Likewise also for Asurakumāra females down to Stanitakumāra females. Likewise for animal females, likewise for human females, likewise for Vāṇamantara, Jyotiṣka, and Vaimānika goddess females."

18.4.735

"Venerable Sir, are there as many inferior Andhakavṛṣṇi souls as there are superior Andhakavṛṣṇi souls?"
"Yes, Gautama, there are as many inferior Andhakavṛṣṇi souls as there are superior Andhakavṛṣṇi souls."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

18.5.736

"Venerable Sir, two Asurakumāras are reborn as Asurakumāra deities in the same Asurakumāra residence. There, one Asurakumāra deity is pleasing, lovely, handsome, and graceful; one Asurakumāra deity is not pleasing, not lovely, not handsome, and not graceful. How is this so, Venerable Sir?"
"Gautama, Asurakumāra deities are declared to be of two kinds, namely: those with transformational bodies and those without transformational bodies. There, the Asurakumāra deity who has a transformational body is pleasing down to graceful. There, the Asurakumāra deity who does not have a transformational body is not pleasing down to not graceful."
"For what reason, Venerable Sir, is it said—there, he who has a transformational body [is pleasing], and likewise down to is not graceful?"
"Gautama, just as, for example, here in the human world there are two men: one man is adorned and decorated, and one man is unadorned and undecorated. Of these two men, Gautama, which man is pleasing down to graceful, and which man is not pleasing down to not graceful? The man who is adorned and decorated, or the man who is unadorned and undecorated?"
"Venerable Sir, there, the man who is adorned and decorated is pleasing down to graceful; there, the man who is unadorned and undecorated is not pleasing down to not graceful."
"For that reason, Gautama, down to not graceful.
Two Nāgakumāra deities, Venerable Sir, in one Nāgakumāra residence? Exactly the same down to the Stanitakumāras. Vāṇamantaras, Jyotiṣkas, and Vaimānikas are exactly the same."

18.5.737

"Venerable Sir, two inhabitants of hell are reborn as inhabitants of hell in the same hellish residence. There, one inhabitant of hell has greater karma, greater activity, greater karmic influx, and greater suffering; one inhabitant of hell has lesser karma, lesser activity, lesser karmic influx, and lesser suffering. How is this so, Venerable Sir?"
"Gautama, inhabitants of hell are declared to be of two kinds, namely: those reborn with deceit and false view, and those reborn without deceit and with right view. There, the inhabitant of hell who is reborn with deceit and false view has greater karma down to greater suffering. There, the inhabitant of hell who is reborn without deceit and with right view has lesser karma down to lesser suffering.
Two Asurakumāras, Venerable Sir? Exactly the same. Likewise, excluding one-sensed and deficient-sensed souls, down to Vaimānikas."

18.5.738

"Venerable Sir, an inhabitant of hell, immediately after passing away, who is capable of being reborn among five-sensed animals—which lifespan, Venerable Sir, does he experience?"
"Gautama, he experiences the lifespan of an inhabitant of hell, and the lifespan of a five-sensed animal stands placed before him. Likewise also among humans, with the only difference that the human lifespan stands placed before him."
"Venerable Sir, an Asurakumāra, immediately after passing away, who is capable of being reborn among earth-bodied souls—which lifespan, Venerable Sir, does he experience?"
"Gautama, he experiences the lifespan of an Asurakumāra, and the lifespan of an earth-bodied soul stands placed before him. In this way, wherever one is capable of being reborn, that [lifespan] stands placed before him, and where he resides, he experiences that [lifespan], down to a Vaimānika; with the only difference that an earth-bodied soul reborn among earth-bodied souls experiences the lifespan of an earth-bodied soul, and another lifespan of an earth-bodied soul stands placed before him. Likewise down to a human being, it is to be applied to rebirth in his own state, and similarly in another state."

18.5.739

"Venerable Sir! Two Asurakumāras are reborn in a single Asurakumāra abode as Asurakumāra deities. There, one Asurakumāra deity, thinking, 'I will transform into a straight form,' transforms into a straight form; thinking, 'I will transform into a crooked form,' transforms into a crooked form; whatever he desires, in that manner he transforms. The other Asurakumāra deity, thinking, 'I will transform into a straight form,' transforms into a crooked form; thinking, 'I will transform into a crooked form,' transforms into a straight form; whatever he desires, he transforms otherwise. How is that so, Venerable Sir?"
"Gautama! Asurakumāra deities are declared to be of two kinds, namely: those reborn with deceitful wrong view, and those reborn with non-deceitful right view. Among them, the Asurakumāra deity who was reborn with deceitful wrong view, thinking, 'I will transform into a straight form,' transforms into a crooked form, up to: he does not transform in that manner [which he desires]. Among them, the Asurakumāra deity who was reborn with non-deceitful right view, thinking, 'I will transform into a straight form,' transforms into a straight form, up to: he transforms in that manner."
"Venerable Sir, [what of] two Nāgakumāras?" "It is just the same. Likewise up to the Stanitakumāras. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are just the same."
"That is so, Venerable Sir! That is so, Venerable Sir!" [said Gautama].

18.6.740

"Venerable Sir, how many colours, how many smells, how many tastes, and how many touches is boiled treacle declared to have?"
"Gautama! In this matter there are two standpoints, namely: the definitive standpoint and the conventional standpoint. According to the conventional standpoint, boiled treacle is sweet; according to the definitive standpoint, it is declared to have five colours, two smells, five tastes, and eight touches."
"Venerable Sir, how many colours, how many smells, how many tastes, and how many touches is a black bee declared to have?"
"Gautama! In this matter there are two standpoints, namely: the definitive standpoint and the conventional standpoint. According to the conventional standpoint, a black bee is black; according to the definitive standpoint, it is declared to have five colours, up to: eight touches."
"Venerable Sir, how many colours, how many smells, how many tastes, and how many touches is a parrot's feather declared to have?"
"Just the same, with the difference that: according to the conventional standpoint, a parrot's feather is green; according to the definitive standpoint, it is declared to have five colours, up to: eight touches."
Following this same formulation: madder is red, turmeric is yellow, a conch shell is white, a granary is fragrant, a corpse is foul-smelling, neem is bitter, dry ginger is pungent, wood-apple is astringent, tamarind is sour, sugar is sweet, a diamond is hard, butter is soft, iron is heavy, an owl's feather is light, snow is cold, fire is hot, oil is smooth.
"Venerable Sir, [what of] ashes?" [Gautama asks] the question. "Gautama! In this matter there are two standpoints, namely: the definitive standpoint and the conventional standpoint. According to the conventional standpoint, ashes are rough; according to the definitive standpoint, they are declared to have five colours, up to: eight touches."

18.6.741

"Venerable Sir, how many colours, up to: how many touches is an ultimate atom pudgala declared to have?"
"Gautama! It is declared to have one colour, one smell, one taste, and two touches."
"Venerable Sir, how many colours, up to: how many touches is a two-space-point aggregate declared to have?"
"Gautama! It may have one colour, or it may have two colours; it may have one smell, or it may have two smells; it may have one taste, or it may have two tastes; it may have two touches, or it may have three touches, or it may have four touches."
"Venerable Sir, how many colours, up to: how many touches is a three-space-point aggregate declared to have?"
"Gautama! It may have one colour, or it may have two colours, or it may have three colours; it may have one smell, or it may have two smells; it may have one taste, or it may have two tastes, or it may have three tastes; it may have two touches, or it may have three touches, or it may have four touches."
"Venerable Sir, how many colours, up to: how many touches is a four-space-point aggregate declared to have?"
"Gautama! It may have one colour, or it may have two colours, or it may have three colours, or it may have four colours; it may have one smell, or it may have two smells; it may have one taste, or it may have two tastes, or it may have three tastes, or it may have four tastes; it may have two touches, or it may have three touches, or it may have four touches."
"Venerable Sir, how many colours, up to: how many touches is a five-space-point aggregate declared to have?"
"Gautama! It may have one colour, or it may have two colours, or it may have three colours, or it may have four colours, or it may have five colours; it may have one smell, or it may have two smells; it may have one taste, or it may have two tastes, or it may have three tastes, or it may have four tastes, or it may have five tastes; it may have two touches, or it may have three touches, or it may have four touches. As for the five-space-point aggregate, so likewise up to the aggregate of an innumerable number of space points."
"Venerable Sir, how many colours, up to: how many touches is a transformational subtle aggregate of an infinite number of space points declared to have?" "Just as the five-space-point aggregate, exactly in the same way, completely."
"Venerable Sir, how many colours, up to: how many touches is a transformational gross aggregate of an infinite number of space points declared to have?"
"Gautama! It may have one colour, up to: it may have five colours; it may have one smell, or it may have two smells; it may have one taste, up to: it may have five tastes; it may have four touches, up to: it may have eight touches."
"That is so, Venerable Sir! That is so, Venerable Sir!" [said Gautama].

18.7.742

In Rājagṛha, up to: he spoke thus: "Venerable Sir, the followers of other doctrines declare thus, up to: propound thus: 'Indeed, a kevalin is possessed by the possession of a yakṣa; and indeed, being possessed by the possession of a yakṣa, a kevalin at times speaks two kinds of speech, namely: falsehood or mixed truth-and-falsehood.' How is that so, Venerable Sir?"
"Gautama! That which those followers of other doctrines, up to: those who say thus, say falsely. But I, Gautama, declare thus, speak, explain, and propound: A kevalin is never possessed by the possession of a yakṣa; a kevalin, being possessed by the possession of a yakṣa, never at times speaks two kinds of speech, namely: falsehood or mixed truth-and-falsehood. A kevalin at times speaks two kinds of speech that are blameless and non-injurious to others, namely: truth, or neither-truth-nor-falsehood."

18.7.743

"How many kinds, Venerable Sir, of attachment are declared?"
"Gautama, three kinds of attachment are declared, namely: karmic attachment, bodily attachment, and external paraphernalia-and-equipment attachment."
"As for hell-beings, Venerable Sir—" [the same] question.
"Gautama, two kinds of attachment are declared, namely: karmic attachment and bodily attachment. For the rest up to Vaimānikas, excluding one-sensed beings, there are three kinds of attachment. For one-sensed beings, two kinds of attachment are declared, namely: karmic attachment and bodily attachment."
"How many kinds, Venerable Sir, of attachment are declared?"
"Gautama, three kinds of attachment are declared, namely: animate, inanimate, and mixed. It is the same for hell-beings as well. In this manner, without remainder up to Vaimānikas."
"How many kinds, Venerable Sir, of possession are declared?"
"Gautama, three kinds of possession are declared, namely: karmic possession, bodily possession, and external paraphernalia-and-equipment possession."
"For hell-beings, Venerable Sir, how many kinds of possession are declared?" Just as two series were stated for attachment, so also two series should be stated for possession.
"How many kinds, Venerable Sir, of application are declared?"
"Gautama, three kinds of application are declared, namely: mental application, vocal application, and bodily application."
"For hell-beings, Venerable Sir, how many kinds of application are declared?" In the very same way; thus up to the Stanitakumāras.
Concerning earth-bodied beings—[the same] question.
"Gautama, one application is declared, namely bodily application. Thus up to plant-bodied beings."
Concerning two-sensed beings—[the same] question.
"Gautama, two kinds of application are declared, namely: vocal application and bodily application. Thus up to four-sensed beings. For the rest, up to Vaimānikas, all three kinds [are declared]."
"How many kinds, Venerable Sir, of misapplication are declared?"
"Gautama, three kinds of misapplication are declared, namely: mental misapplication [etc.]. Just as the series was stated for application, so also it should be stated for misapplication."
"How many kinds, Venerable Sir, of proper application are declared?"
"Gautama, three kinds of proper application are declared, namely: proper mental application, proper vocal application, and proper bodily application."
"For humans, Venerable Sir, how many kinds of proper application are declared?" In the very same way.
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [Gautama said,] up to: he dwelt [in contentment].
Then the ascetic, the Lord Mahāvīra, at another time set forth from the Guṇaśīla caitya in the city of Rājagṛha, and having set forth, wandered on his tour in the surrounding country.

First 23 of 48 passages. Read on

Translations (2)

Commentaries (3)

Linked texts (1)