Viyahapannatti 19

English (machine translation) 19

Language: English

19.1 — 2 parts
19.2 — 1 part
19.3 — 4 parts
19.4 — 1 part
19.5 — 2 parts
19.6 — 1 part
19.7 — 1 part
19.8 — 4 parts
19.9 — 3 parts
19.10 — 2 parts

19.1.758

1. Leśyā, 2. Embryo, 3. Earth, 4. Great inflow, 5. Ultimate, 6. Island, and 7. Mansion,
8. Formation, 9. Activity, and 10. Forest-dwelling gods: these are the [uddeśakas of the] nineteenth [śataka].

In Rājagṛha, up to he spoke thus: “How many, Venerable Sir, are the leśyās declared to be?”
“Gautama! Six leśyās are declared, namely—” to be recounted in full, just as in the fourth leśyā-uddeśaka of the Prajñāpanā.
“Truly so, Venerable Sir! Truly so, Venerable Sir!”

19.2.760

“How many, Venerable Sir, are the leśyās declared to be?” In the same manner, exactly that embryo-uddeśaka of the Prajñāpanā is to be recounted without remainder.
“Truly so, Venerable Sir! Truly so, Venerable Sir!”

19.3.761

In Rājagṛha […] up to he spoke thus: "Could it be, Venerable Sir, up to four or five earth-bodied beings together bind a common body, and having bound it, thereafter take nourishment, transform it, or bind the body?"
"That matter is not competent [to be so]. Earth-bodied beings take nourishment individually, transform [it] individually, and bind an individual body; having bound it, thereafter they take nourishment, or transform it, or bind the body."
"For those jīvas, Venerable Sir, how many leśyās are declared?"
"Gautama! Four leśyās are declared, namely: black leśyā, blue leśyā, grey leśyā, and fiery leśyā."
"Are those jīvas, Venerable Sir, of right view, wrong view, or mixed view?"
"Gautama! They are not of right view; they are of wrong view; they are not of mixed view."
"Are those jīvas, Venerable Sir, knowing or unknowing?"
"Gautama! They are not knowing; they are unknowing; invariably possessing two types of unknowing, namely: sensory unknowing and scriptural unknowing."
"Are those jīvas, Venerable Sir, active in mind, active in speech, or active in body?"
"Gautama! They are not active in mind, not active in speech; they are active in body."
"Are those jīvas, Venerable Sir, engaged in determinate application or indeterminate application?"
"Gautama! They are engaged in determinate application also, and engaged in indeterminate application also."
"What nourishment, Venerable Sir, do those jīvas consume as nourishment?"
"Gautama! In terms of substance, substances having infinite space-points—just as in the first section on nourishment in the Prajñāpanā up to they consume nourishment through their entire self."
"Venerable Sir, is what those jīvas consume accumulated, and what they do not consume not accumulated; and does the digested [nourishment] come out or disperse?"
"Yes, Gautama! What those jīvas consume is accumulated, what they do not consume […] up to disperses."
"Do those jīvas, Venerable Sir, have such a notion, discernment, thought, or utterance: 'We are consuming nourishment'?"
"That matter is not competent [to be so]; yet they do consume nourishment."
"Do those jīvas, Venerable Sir, have such a notion, discernment, thought, or utterance: 'We experience pleasant and unpleasant touch'?"
"That matter is not competent [to be so]; yet they do experience [it]."
"Are those jīvas, Venerable Sir, described as killing living beings, speaking untruths, taking what is not given, up to the thorn of wrong perception?"
"Gautama! They are described as killing living beings up to they are described as possessing the thorn of wrong perception. Moreover, those jīvas towards whom they act thus have no distinct awareness [of it]."
"From where, Venerable Sir, do those jīvas transmigrate and take birth—do they take birth from hell-beings?"
"Thus as the rebirth of earth-bodied beings [is stated] in the 'Descent' [chapter], so should it be recited."
"For those jīvas, Venerable Sir, how long is the lifespan duration declared to be?"
"Gautama! At minimum an antarmuhūrta; at maximum twenty-two thousand years."
"For those jīvas, Venerable Sir, how many kinds of transmigration-bursts are declared?"
"Gautama! Three transmigration-bursts are declared, namely: transmigration-burst of suffering, transmigration-burst of passion, and transmigration-burst at death."
"Do those jīvas, Venerable Sir, die having performed the transmigration-burst at death, or die without having performed it?"
"Gautama! They die having performed it, and they also die without having performed it."
"After departing from there, Venerable Sir, where do those jīvas go, where are they reborn?"
"Thus their departure is as in the 'Descent' [chapter]."
"Could it be, Venerable Sir, up to four or five water-bodied beings together bind a common body, and having bound it, thereafter take nourishment?"
"The whole discourse that applies to earth-bodied beings should be recited up to they depart; with the only difference: lifespan duration is at maximum seven thousand years; the rest is just the same."
"Could it be, Venerable Sir, up to four or five fire-bodied beings?"
"Just the same; with the only difference: rebirth, lifespan duration, and departure are as in the Prajñāpanā; the rest is just the same. For air-bodied beings it is just the same, with the only difference: four transmigration-bursts."
"Could it be, Venerable Sir, up to four or five plant-bodied beings?—[The same] question."
"Gautama! That matter is not competent [to be so]. Infinite plant-bodied beings together bind a common body, and having bound it, thereafter take nourishment, or transform it, or bind the body."
"The rest is as for fire-bodied beings up to they depart; with the only difference: nourishment is invariably from six directions; lifespan duration is at minimum an antarmuhūrta, and at maximum also an antarmuhūrta; the rest is just the same."

19.3.762

"Among these, Venerable Sir—earth-bodied, water-bodied, fire-bodied, wind-bodied, and plant-bodied beings, subtle and gross, fully developed and undeveloped, in terms of their minimum and maximum space-occupation—which are fewer, more, equal, or specially greater compared to which?"
"Gautama!
1. The minimum space-occupation of an undeveloped subtle nigoda is the least of all.
2. The minimum space-occupation of an undeveloped subtle wind-bodied being is innumerably times greater.
3. The minimum space-occupation of an undeveloped subtle fire-bodied being is innumerably times greater.
4. The minimum space-occupation of an undeveloped subtle water-bodied being is innumerably times greater.
5. The minimum space-occupation of an undeveloped subtle earth-bodied being is innumerably times greater.
6. The minimum space-occupation of an undeveloped gross wind-bodied being is innumerably times greater.
7. The minimum space-occupation of an undeveloped gross fire-bodied being is innumerably times greater.
8. The minimum space-occupation of an undeveloped gross water-bodied being is innumerably times greater.
9. The minimum space-occupation of an undeveloped gross earth-bodied being is innumerably times greater.
10–11. The minimum space-occupation of an undeveloped individual-body gross plant-bodied being and of an undeveloped gross nigoda: these two are equal, and innumerably times greater.
12. The minimum space-occupation of a fully developed subtle nigoda is innumerably times greater.
13. The maximum space-occupation of that very same undeveloped [subtle nigoda] is specially greater.
14. The maximum space-occupation of that very same fully developed [subtle nigoda] is specially greater.
15. The minimum space-occupation of a fully developed subtle wind-bodied being is innumerably times greater.
16. The maximum space-occupation of that very same undeveloped [subtle wind-bodied being] is specially greater.
17. The maximum space-occupation of that very same fully developed [subtle wind-bodied being] is specially greater.
18–20. Likewise also for the subtle fire-bodied being.
21–23. Likewise also for the subtle water-bodied being.
24–26. Likewise also for the subtle earth-bodied being.
27–29. Likewise also for the gross wind-bodied being.
30–32. Likewise also for the gross fire-bodied being.
33–35. Likewise also for the gross water-bodied being.
36–38. Likewise also for the gross earth-bodied being—for all of them it should be stated by the three-fold pattern.
39. The minimum space-occupation of a fully developed gross nigoda is innumerably times greater.
40. The maximum space-occupation of that very same undeveloped [gross nigoda] is specially greater.
41. The maximum space-occupation of that very same fully developed [gross nigoda] is specially greater.
42. The minimum space-occupation of a fully developed individual-body gross plant-bodied being is innumerably times greater.
43. The maximum space-occupation of that very same undeveloped [individual-body gross plant-bodied being] is innumerably times greater.
44. The maximum space-occupation of that very same fully developed [individual-body gross plant-bodied being] is innumerably times greater."

19.3.763

"Among these, Venerable Sir—earth-bodied, water-bodied, fire-bodied, wind-bodied, and plant-bodied beings—which body is the most subtle? Which body is more subtle than all?"
"Gautama! The plant body is the most subtle; the plant body is more subtle than all."
"Among these, Venerable Sir—earth-bodied, water-bodied, fire-bodied, and wind-bodied beings—which body is the most subtle? Which body is more subtle than all?"
"Gautama! The wind body is the most subtle; the wind body is more subtle than all."
"Among these, Venerable Sir—earth-bodied, water-bodied, and fire-bodied beings—which body is the most subtle? Which body is more subtle than all?"
"Gautama! The fire body is the most subtle; the fire body is more subtle than all."
"Among these, Venerable Sir—earth-bodied and water-bodied beings—which body is the most subtle? Which body is more subtle than all?"
"Gautama! The water body is the most subtle; the water body is more subtle than all."
"Among these, Venerable Sir—earth-bodied, water-bodied, fire-bodied, wind-bodied, and plant-bodied beings—which body is the most gross? Which body is more gross than all?"
"Gautama! The plant body is the most gross; the plant body is more gross than all."
"Among these, Venerable Sir—earth-bodied, water-bodied, fire-bodied, and wind-bodied beings—which body is the most gross? Which body is more gross than all?"
"Gautama! The earth body is the most gross; the earth body is more gross than all."
"Among these, Venerable Sir—water-bodied, fire-bodied, and wind-bodied beings—which body is the most gross? Which body is more gross than all?"
"Gautama! The water body is the most gross; the water body is more gross than all."
"Among these, Venerable Sir—fire-bodied and wind-bodied beings—which body is the most gross? Which body is more gross than all?"
"Gautama! The fire body is the most gross; the fire body is more gross than all."
"How large, Venerable Sir, is an earth-body declared to be?"
"Gautama! As many bodies as infinite subtle plant-bodied beings have, that is one subtle wind-body. As many bodies as innumerable subtle wind-bodies have, that is one subtle fire-body. As many bodies as innumerable subtle fire-bodied bodies have, that is one subtle water-body. As many bodies as innumerable subtle water-bodied bodies have, that is one subtle earth-body.
As many bodies as innumerable subtle earth-bodied bodies have, that is one gross wind-body. As many bodies as innumerable gross wind-bodied beings have, that is one gross fire-body. As many bodies as innumerable gross fire-bodied beings have, that is one gross water-body. As many bodies as innumerable gross water-bodied beings have, that is one gross earth-body. This large, Gautama, is an earth-body declared to be."

19.3.764

"Venerable Sir! How great is declared to be the bodily occupation of space of an earth-bodied being?"
"Gautama! Just as if a cosmetic-grinding maidservant of a universal monarch ruling the four quarters—young, strong, endowed with vigorous youth, free from sickness, with steady hands, firm hands, feet, flanks, back, waist, and thighs, with arms like a pair of iron bolts, endowed with chest strength, capable of jumping, running, conquering, and physical exercise, clever, expert, skilled in her purpose, competent, intelligent, subtle, endowed with subtle artistic skill—having taken a large earth-bodied lump equal [in size] to a lac ball on a sharp diamond-made grinding stone, were to grind it with a sharp diamond-made pestle twenty-one times, gathering it together repeatedly and compressing it repeatedly, saying: 'I will crush it this instant'; in that case, Gautama, some earth-bodied beings are touched, some earth-bodied beings are not touched; some are collided with, some are not collided with; some are tormented, some are not tormented; some are destroyed, some are not destroyed; some are crushed, some are not crushed. Gautama! Such great bodily occupation of space is declared for an earth-bodied being.
"Venerable Sir! When stepped upon, what kind of suffering does an earth-bodied being experience while living?"
"Gautama! Just as if a certain man—young, strong, endowed with vigorous youth, free from sickness, with steady hands, firm hands, feet, flanks, back, waist, and thighs, with arms like a pair of iron bolts, whose body and limbs are developed and trained by strikes with leather pads, hammers, and fists, endowed with chest strength, capable of jumping, running, conquering, and physical exercise, clever, expert, skilled in her purpose, competent, intelligent, subtle, endowed with subtle artistic skill—were to strike with both hands upon the head of an old man whose body is worn out by old age, afflicted, emaciated, thirsty, weak, and exhausted; then, Gautama, when that man is struck on the head with both hands by that man, what kind of suffering does he experience while living?"
"Undesirable, long-lived Śramaṇa!"
"Gautama! In comparison to the suffering of that man, when an earth-bodied being is stepped upon, it experiences while living suffering that is even more undesirable, even more disagreeable, even more unpleasing, even more uncomfortable, even more distasteful, and even more unlovely."
"Venerable Sir! When collided with, what kind of suffering does a water-bodied being experience while living?"
"Gautama! Just as for an earth-bodied being, exactly so [for a water-bodied being]. So also for a fire-bodied being. So also for a wind-bodied being. So also for a plant-bodied being up to: it experiences while living."
"That is so, Venerable Sir! That is so, Venerable Sir!"

19.4.765

"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, great activity, great suffering, and great dissipation of karma?"
"Gautama! This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, great activity, great suffering, and slight dissipation of karma?"
"Yes, they could."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, great activity, slight suffering, and great dissipation of karma?"
"Gautama! This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, great activity, slight suffering, and slight dissipation of karma?"
"Gautama! This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, slight activity, great suffering, and great dissipation of karma?"
"Gautama! This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, slight activity, great suffering, and slight dissipation of karma?"
"Gautama! This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, slight activity, slight suffering, and great dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have great karmic influx, slight activity, slight suffering, and slight dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, great activity, great suffering, and great dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, great activity, great suffering, and slight dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, great activity, slight suffering, and great dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, great activity, slight suffering, and slight dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, slight activity, great suffering, and great dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, slight activity, great suffering, and slight dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, slight activity, slight suffering, and great dissipation of karma?"
"This meaning is not tenable."
"Could it be, Venerable Sir, that inhabitants of hell have slight karmic influx, slight activity, slight suffering, and slight dissipation of karma?"
"This meaning is not tenable. These are the sixteen permutations."
"Could it be, Venerable Sir, that Asurakumāras have great karmic influx, great activity, great suffering, and great dissipation of karma?"
"This meaning is not tenable. In this way, the fourth permutation is to be stated, and the remaining fifteen permutations are to be rejected. Thus up to the Stanitakumāras."
"Could it be, Venerable Sir, that earth-bodied beings have great karmic influx, great activity, great suffering, and great dissipation of karma?"
"Yes, they could. Thus up to:"
"Could it be, Venerable Sir, that earth-bodied beings have slight karmic influx, slight activity, slight suffering, and slight dissipation of karma?"
"Yes, they could. Thus up to humans. The Vyantaras, Jyotiṣkas, and Vaimānikas are to be treated like the Asurakumāras."
"That is so, Venerable Sir! That is so, Venerable Sir!"

19.5.766

"Are there, Venerable Sir, both lower inhabitants of hell and higher inhabitants of hell?"
"Yes, there are."
"Is it indeed the case, Venerable Sir, that compared to the lower inhabitants of hell, the higher inhabitants of hell have more karma, have more activity, have more inflow, and have more feeling [of pain]; or compared to the higher inhabitants of hell, the lower inhabitants of hell have less karma, have less activity, have less inflow, and have less feeling [of pain]?"
"Yes, Gautama! Compared to the lower inhabitants of hell, the higher [inhabitants of hell] have […] up to more feeling; or compared to the higher inhabitants of hell, the lower inhabitants of hell have […] up to less feeling."
"For what reason, Venerable Sir, is it said thus: 'up to have less feeling'?"
"Gautama! In dependence on lifespan duration. For that reason, Gautama, it is said thus: 'up to have less feeling.'"
"Are there, Venerable Sir, both lower Asurakumāras and higher Asurakumāras?"
"Just so, except that it is to be stated in reverse: the higher have less karma, the lower have more karma. The rest is just the same up to the Stanitakumāras; so it is in this way. Earth-bodied beings up to human beings are just like the inhabitants of hell. The Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like the Asurakumāras."

19.5.767

"Of how many kinds, Venerable Sir, is feeling declared to be?"
"Gautama! Feeling is declared to be of two kinds, namely: manifest and unmanifest."
"Do the inhabitants of hell, Venerable Sir, experience manifest feeling, or do they experience unmanifest feeling?"
"Gautama! They experience manifest feeling as well as unmanifest feeling. As in the Prajñāpanā, up to the Vaimānikas."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

19.6.768

"Where, Venerable Sir, are the continents and oceans? How many, Venerable Sir, are the continents and oceans? Of what shape, Venerable Sir, are the continents and oceans?"
"Just as in the Jīvābhigama in the section on continents and oceans, precisely that is to be stated here too, excluding the section on the planetary spheres, up to transformation, the rebirth of souls, up to countless times."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

19.7.769

"How many hundreds of thousands of mansion-abodes of the Asurakumāras, Venerable Sir, are declared?"
"Gautama! Sixty-four hundred thousand mansion-abodes of the Asurakumāras are declared."
"Of what material, Venerable Sir, are they declared to be made?"
"Gautama! They are entirely made of jewels, clear, fine, up to lovely. There many souls and pudgalas enter, depart, fall, and are reborn. Those mansions are eternal from the standpoint of substance, and non-eternal in terms of color modes up to touch modes. In this way up to the abodes of the Stanitakumāras."
"How many hundreds of thousands of terrestrial city-abodes of the Vāṇamantaras, Venerable Sir, are declared?"
"Gautama! Innumerable hundreds of thousands of terrestrial city-abodes of the Vāṇamantaras are declared."
"Of what material, Venerable Sir, are they declared to be made?"
"The rest is just the same."
"How many hundreds of thousands of celestial-abodes of the Jyotiṣkas, Venerable Sir, are declared?"
"Gautama! Innumerable hundreds of thousands of celestial-abodes of the Jyotiṣkas are declared."
"Of what material, Venerable Sir, are they declared to be made?"
"Gautama! They are entirely made of crystal, clear; the rest is just the same."
"In the Saudharma Kalpa, Venerable Sir, how many hundreds of thousands of celestial-abodes are declared?"
"Gautama! Thirty-two hundred thousand celestial-abodes are declared."
"Of what material, Venerable Sir, are they declared to be made?"
"Gautama! They are entirely made of jewels, clear; the rest is just the same, up to the Anuttara celestial abodes, with the only specification being: wherever however many mansions or celestial abodes there are, that is to be known."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

19.8.770

"Venerable Sir! How many kinds of formation of jīvas have been declared?"
"Gautama! Five kinds of formation of jīvas have been declared, namely: the formation of one-sensed jīvas up to the formation of five-sensed jīvas."
"Venerable Sir! How many kinds of formation of one-sensed jīvas have been declared?"
"Gautama! Five kinds have been declared, namely: the formation of earth-bodied one-sensed jīvas up to the formation of plant-bodied one-sensed jīvas."
"Venerable Sir! How many kinds of formation of earth-bodied one-sensed jīvas have been declared?"
"Gautama! Two kinds have been declared, namely: the formation of subtle earth-bodied one-sensed jīvas, and the formation of gross earth-bodied one-sensed jīvas. In this phrasing, the division should be understood according to the great exposition of bondage regarding the fiery body up to—
'Venerable Sir! How many kinds of formation of five-sensed jīvas who are celestial beings of the Vaimānika [order], beyond the heavens, reborn as the Anuttaraupapātika of Sarvārthasiddha, have been declared?'
'Gautama! Two kinds have been declared, namely: the formation of fully-developed five-sensed jīvas who are celestial beings of the Vaimānika [order], beyond the heavens, reborn as the Anuttaraupapātika of Sarvārthasiddha, and the formation of undeveloped five-sensed jīvas who are celestial beings of the Vaimānika [order], beyond the heavens, reborn as the Anuttaraupapātika of Sarvārthasiddha.'
'Venerable Sir! How many kinds of formation of karma have been declared?'
'Gautama! Eight kinds of formation of karma have been declared, namely: the formation of knowledge-obscuring karma up to the formation of obstructive karma.'
'Venerable Sir! How many kinds of formation of karma have been declared for the inhabitants of hell?'
'Gautama! Eight kinds of formation of karma have been declared, namely: the formation of knowledge-obscuring karma up to the formation of obstructive karma. In this way up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of bodies have been declared?'
'Gautama! Five kinds of formation of bodies have been declared, namely: the formation of the gross body up to the formation of the karmic body.'
'Venerable Sir! How many kinds of formation of bodies have been declared for the inhabitants of hell?' 'Just the same. In this way up to the Vaimānikas, with the distinction that it should be known according to whichever bodies each possesses.'
'Venerable Sir! How many kinds of formation of all sense organs have been declared?'
'Gautama! Five kinds of formation of all sense organs have been declared, namely: the formation of the auditory sense organ up to the formation of the tactile sense organ. In this way for the inhabitants of hell up to the Stanitakumāras.'
For the earth-bodied [jīvas]—the question.
'Gautama! A single formation of the tactile sense organ has been declared. In this way according to whichever sense organs each possesses up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of speech have been declared?'
'Gautama! Four kinds of formation of speech have been declared, namely: the formation of true speech, the formation of false speech, the formation of true-and-false speech, and the formation of neither-true-nor-false speech. In this way, excluding the one-sensed, according to whatever speech each possesses, up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of mind have been declared?'
'Gautama! Four kinds of formation of mind have been declared, namely: the formation of true mind up to the formation of neither-true-nor-false mind. In this way, excluding the one-sensed and the deficient-sensed, up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of passions have been declared?'
'Gautama! Four kinds of formation of passions have been declared, namely: the formation of anger passion up to the formation of greed passion. In this way up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of colour have been declared?'
'Gautama! Five kinds of formation of colour: the formation of black colour up to the formation of white colour. In this way, without exception, up to the Vaimānikas. In this way the formation of smell is of two kinds up to the Vaimānikas; the formation of taste is of five kinds up to the Vaimānikas; the formation of touch is of eight kinds up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of shape have been declared?'
'Gautama! Six kinds of formation of shape have been declared, namely: the formation of symmetrical shape up to the formation of asymmetrical shape.'
For the inhabitants of hell—the question.
'Gautama! A single formation of asymmetrical shape has been declared.'
For the Asurakumāras—the question.
'Gautama! A single formation of symmetrical shape has been declared. In this way up to the Stanitakumāras.'
For the earth-bodied [jīvas]—the question.
'Gautama! A single formation of lentil-circular shape has been declared. In this way according to whatever shape each possesses up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of instinctive impulses have been declared?'
'Gautama! Four kinds of formation of instinctive impulses have been declared, namely: the formation of the food impulse up to the formation of the acquisitive impulse. In this way up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of lesyā have been declared?'
'Gautama! Six kinds of formation of lesyā have been declared, namely: the formation of black lesyā up to the formation of white lesyā. In this way up to the Vaimānikas, according to how many lesyās each possesses.'
'Venerable Sir! How many kinds of formation of worldview have been declared?'
'Gautama! Three kinds of formation of worldview have been declared, namely: the formation of right worldview, the formation of wrong worldview, and the formation of mixed worldview. In this way up to the Vaimānikas, according to how many kinds of worldview each possesses.'
'Venerable Sir! How many kinds of formation of knowledge have been declared?'
'Gautama! Five kinds of formation of knowledge have been declared, namely: the formation of sensory knowledge up to the formation of omniscience. In this way, excluding the one-sensed, up to the Vaimānikas, according to how many knowledges each possesses.'
'Venerable Sir! How many kinds of formation of non-knowledge have been declared?'
'Gautama! Three kinds of formation of non-knowledge have been declared, namely: the formation of sensory non-knowledge, the formation of scriptural non-knowledge, and the formation of distorted knowledge. In this way, according to how many non-knowledges each possesses, up to the Vaimānikas.'
'Venerable Sir! How many kinds of formation of activity have been declared?'
'Gautama! Three kinds of formation of activity have been declared, namely: the formation of mental activity, the formation of vocal activity, and the formation of physical activity. In this way up to the Vaimānikas, according to which kind of activity each possesses.'
'Venerable Sir! How many kinds of formation of cognitive application have been declared?'
'Gautama! Two kinds of formation of cognitive application have been declared, namely: the formation of determinate cognitive application, and the formation of indeterminate cognitive application. In this way up to the Vaimānikas."

19.8.771

The origination of living beings, karmic type, origination of bodies, / origination of all senses, and speech, mind, and passions;

19.8.772

Color, taste, smell, touch, and the varieties of shapes are to be understood, / lesyā, view, knowledge, and likewise application and activity.

19.8.773

"Truly so, Venerable Sir! Truly so, Venerable Sir!" [Gautama said].

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"How many kinds of activity, Venerable Sir, are taught?"
"Gautama! Five kinds of activity are taught, namely: substance-activity, space-activity, time-activity, state-of-existence-activity, and state-of-being-activity."
"How many kinds of activity of inhabitants of hell, Venerable Sir, are taught?"
"Gautama! Five kinds of activity are taught, namely: substance-activity up to state-of-being-activity. In this way up to the Vaimānikas."
"How many kinds of body-activity, Venerable Sir, are taught?"
"Gautama! Five kinds of body-activity are taught, namely: gross-body-activity up to karmic-body-activity. In this way up to the Vaimānikas, according to how many bodies each has."
"How many kinds of sense-activity, Venerable Sir, are taught?"
"Gautama! Five kinds of sense-activity are taught, namely: auditory-sense-activity up to tactile-sense-activity. In this way up to the Vaimānikas, according to how many senses each has."
In this manner, by this order: speech-activity is of four kinds, mind-activity is of four kinds, passion-activity is of four kinds, transmigration-burst-activity is of seven kinds, consciousness-notion-activity is of four kinds, lesyā-activity is of six kinds, view-activity is of three kinds, gender-activity is taught as of three kinds, namely: female-gender-activity, male-gender-activity, and neuter-gender-activity. All these standard categories from inhabitants of hell up to the Vaimānikas are to be stated completely according to whatever each has.
"How many kinds of destruction-of-life-activity, Venerable Sir, are taught?"
"Gautama! Five kinds of destruction-of-life-activity are taught, namely: one-sensed-destruction-of-life-activity up to five-sensed-destruction-of-life-activity. In this way without omission up to the Vaimānikas."
"How many kinds of matter-activity, Venerable Sir, are taught?"
"Gautama! Five kinds of matter-activity are taught, namely: color-activity, smell-activity, taste-activity, touch-activity, and shape-activity."
"How many kinds of color-activity, Venerable Sir, are taught?"
"Gautama! Five kinds are taught, namely: black-color-activity up to white-color-activity. In this way the division: smell-activity is of two kinds, taste-activity is of five kinds, touch-activity is of eight kinds."
"How many kinds of shape-activity, Venerable Sir, are taught?"
"Gautama! Five kinds are taught, namely: circular-shape-activity up to elongated-shape-activity."
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [saying this, Gautama] dwelled up to [revering the Lord].

Translations (2)

Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020) — Gujarati
Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019) — Hindi

Commentaries (2)

Viyāhapannatti: ṭīkānusārī vivecana — Muni Dīparatnasāgara 2000, Gujarati
Bhagavatīvṛtti — Abhayadeva Sūri, Sanskrit

Linked texts (1)

Viyāhapannatti — Sudharman, Ardhamāgadhī Prakrit