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Viyahapannatti 2

English (machine translation) 2

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English

Contents

2.1.105

1. Respiration and Skandaka too, 2. Extrication, 3–4. Earth[-bodied] and Sense organs, 5. Other heretics, 6. And Speech,
7. And Deities, 8. Camara's city Camarañcā, 9–10. Cosmic time and Existents in the second śataka.

2.1.106

At that time, in that period, there was a city named Rājagṛha—a description [as before]. The Master arrived. The assembly came forth. The Dharma was taught. The assembly returned.
At that time, in that period, the eldest disciple of the Śramaṇa, the Lord Mahāvīra, up to: revering him, spoke thus:
"Venerable Sir, those jīvas which are two-sensed, three-sensed, four-sensed, and five-sensed—we know and see their inhalation, exhalation, breathing in, or breathing out.
Those one-sensed jīvas which are earth-bodied, up to: plant-bodied—we do not know and do not see their inhalation, exhalation, breathing in, or breathing out.
Do these jīvas, Venerable Sir, inhale, exhale, breathe in, or breathe out?"
"Yes, Gautama, these jīvas too inhale, exhale, breathe in, and breathe out."

2.1.107

"What kind [of substances], Venerable Sir, do these jīvas inhale, exhale, breathe in, or breathe out?"
"Gautama, in terms of substance, substances of infinite spatial units; in terms of area, occupying innumerable spatial units; in terms of time, having one or another duration; in terms of state, possessing color, possessing odor, possessing taste, possessing touch, do they inhale, exhale, breathe in, or breathe out."
"Those which, in terms of state, possess color, which they inhale, exhale, breathe in, or breathe out—do they inhale, exhale, breathe in, or breathe out those of a single color, up to: those of five colors?"
"Gautama, considering their general classification, they inhale, exhale, breathe in, or breathe out even those of a single color, up to: even those of five colors. Considering their specific division, they inhale, exhale, breathe in, or breathe out even black-colored ones, up to: even white-colored ones.
The section on nourishment is to be applied, up to:
In which directions, Venerable Sir, do earth-bodied [souls] inhale, exhale, breathe in, or breathe out?"
"Gautama, unobstructed, from six directions; in the case of obstruction, sometimes from three directions, sometimes from four directions, sometimes from five directions."
"What kind [of substances], Venerable Sir, do inhabitants of hell inhale, exhale, breathe in, or breathe out?"
"The same [as before], up to: invariably from six directions do they inhale, exhale, breathe in, or breathe out.
General jīvas and one-sensed [souls] are to be spoken of with obstruction and non-obstruction. The rest [take them] invariably from six directions."

2.1.108

"Do air-bodied [souls], Venerable Sir, inhale, exhale, breathe in, or breathe out air-bodies alone?"
"Yes, Gautama, air-bodied [souls] inhale, exhale, breathe in, or breathe out air-bodies alone."
"Do air-bodied [souls], Venerable Sir, having died hundreds of thousands of times among air-bodies alone, repeatedly take rebirth in that very same [state]?"
"Yes, Gautama, air-bodied [souls], having died hundreds of thousands of times among air-bodies alone, repeatedly take rebirth in that very same [state]."
"Now, Venerable Sir, does it die having been touched, or die untouched?"
"Gautama, it dies having been touched; it does not die untouched."
"Now, Venerable Sir, does it depart with a body, or depart without a body?"
"Gautama, in one sense it departs with a body; in another sense it departs without a body."
"For what reason, Venerable Sir, is it said: 'In one sense it departs with a body, in another sense it departs without a body'?"
"Gautama, four bodies are declared for an air-body, namely: gross, transformable, fiery, and karmic. Abandoning the gross and transformable, it departs with the fiery and karmic. For that reason, Gautama, it is said: 'In one sense it departs with a body, in another sense it departs without a body.'"

2.1.109

"Venerable Sir, does a corpse-eating Nirgrantha who has not blocked rebirth, has not blocked the extension of rebirth, has not destroyed saṃsāra, has not destroyed the experienceable karma of saṃsāra, has not cut off saṃsāra, has not cut off the experienceable karma of saṃsāra, has not accomplished his goal, and has not accomplished what was to be done, return swiftly to this state again?"
"Yes, Gautama, a corpse-eating Nirgrantha who has not blocked rebirth, has not blocked the extension of rebirth, has not destroyed saṃsāra, has not destroyed the experienceable karma of saṃsāra, has not cut off saṃsāra, has not cut off the experienceable karma of saṃsāra, has not accomplished his goal, and has not accomplished what was to be done, returns swiftly to this state again."

2.1.110

"Venerable Sir, what should he be called?"
"Gautama, he may be called a prāṇa; he may be called a bhūta; he may be called a jīva; he may be called a sattva; he may be called a knower; he may be called an experiencer; he may be called a prāṇa, a bhūta, a jīva, a sattva, a knower, and an experiencer."
"For what reason, Venerable Sir, may he be called a prāṇa up to an experiencer?"
"Gautama, because he breathes in or breathes out, or inhales or exhales, therefore he may be called a prāṇa.
Because he has existed, exists, and will exist, therefore he may be called a bhūta.
Because the jīva lives, and lives on [by virtue of] vitality and lifespan karma, therefore he may be called a jīva.
Because he is attached to auspicious and inauspicious karmas, therefore he may be called a sattva.
Because he knows bitter, pungent, astringent, sour, and sweet tastes, therefore he may be called a knower.
Because he experiences pleasure and pain, therefore he may be called an experiencer. For that reason, he may be called a prāṇa up to an experiencer."

2.1.111

"Venerable Sir, does a corpse-eating Nirgrantha who has blocked rebirth, has blocked the extension of rebirth, has destroyed saṃsāra, has destroyed the experienceable karma of saṃsāra, has cut off saṃsāra, has cut off the experienceable karma of saṃsāra, has accomplished his goal, and has accomplished what was to be done, not return swiftly to this state again?"
"Yes, Gautama, a corpse-eating Nirgrantha who has blocked rebirth, has blocked the extension of rebirth, has destroyed saṃsāra, has destroyed the experienceable karma of saṃsāra, has cut off saṃsāra, has cut off the experienceable karma of saṃsāra, has accomplished his goal, and has accomplished what was to be done, does not return swiftly to this state again."
"Venerable Sir, what should he be called?"
"Gautama, he may be called liberated; he may be called enlightened; he may be called freed; he may be called one who has reached the further shore; he may be called one who has reached supreme transcendence; he may be called liberated, enlightened, freed, fully extinguished, end-maker, and rid of all suffering."
"So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the venerable Gautama paid homage and bowed down to the Śramaṇa, the Lord Mahāvīra; having paid homage and bowed down, he dwelt purifying himself through self-restraint and austerity.

2.1.112

At that time and in that period, the Blessed Mahāvīra departed from the city of Rājagṛha, from the Guṇaśīla caitya, and having departed, was wandering abroad through the country. At that time and in that period, there was a city named Kāyaṅgalā—[to be described as in the canonical descriptions]. Outside that city of Kāyaṅgalā, in the northeastern direction, there was a caitya named Chattapalāsaya—[to be described as before]. Then the Śramaṇa, the Blessed Mahāvīra, who possessed arisen knowledge and vision, an Arhat, a Jina, a Kevalin, approached where the city of Kāyaṅgalā was and where the Chattapalāsaya caitya was. Having arrived, he took up a suitable lodging, and having taken it up, he stayed there cultivating his self with self-restraint and austerity until an assembly convened, and the crowd went forth [to see him]. Not far from that city of Kāyaṅgalā, there was a city named Śrāvastī—[described as before]. In that city of Śrāvastī lived a wandering mendicant (parivrājaka) named Khaṃdaka of the Kātyāyana lineage, a disciple of Gaddabhāli, who was fully versed in, a memorizer of, and accomplished in the four Vedas—the Ṛgveda, the Yajurveda, the Sāmaveda, the Atharvaveda, with the Itihāsa as the fifth and the Nighaṇṭu as the sixth—along with their limbs, secondary limbs, and esoteric meanings; master of the six Aṅgas; proficient in the Ṣaṣṭhitantra; and thoroughly grounded in astronomy/calculation, phonetics (śikṣā), ritual (kalpa), grammar, meter, etymology (nirukta), astrology, and many other brāhmaṇical and wandering mendicants' doctrines and traditions. In that city of Śrāvastī there also lived a Nirgrantha layman from Vaiśālī named Piṅgalaka. Then, on a certain occasion, that Nirgrantha Piṅgalaka, the layman from Vaiśālī, approached where Khaṃdaka of the Kātyāyana lineage was, and having approached, challenged Khaṃdaka of the Kātyāyana lineage with these questions: “O resident of Magadha! 1. Is the world finite or infinite? 2. Is the soul finite or infinite? 3. Is liberation (siddhi) finite or infinite? 4. Is the liberated soul finite or infinite? 5. And dying by which manner of death does the soul increase or decrease [its transmigration]? Answer these questions precisely as stated!” Then Khaṃdaka of the Kātyāyana lineage, being challenged with these questions by Piṅgalaka, the Nirgrantha layman from Vaiśālī, became doubtful, perplexed, indecisive, split in mind, and troubled; unable to provide any satisfactory answer to Piṅgalaka, the Nirgrantha layman from Vaiśālī, he remained silent. Then that Nirgrantha Piṅgalaka, the layman from Vaiśālī, questioned Khaṃdaka of the Kātyāyana lineage a second and a third time with this challenge: “O resident of Magadha! 1. Is the world finite or infinite? 2. Is the soul finite or infinite? 3. Is liberation finite or infinite? 4. Is the liberated soul finite or infinite? 5. And dying by which manner of death does the soul increase or decrease [its transmigration]? Answer these questions precisely as stated!” Then Khaṃdaka of the Kātyāyana lineage, being questioned a second and a third time with this challenge by the layman from Vaiśālī, became doubtful, perplexed, indecisive, split in mind, and troubled; unable to provide any satisfactory answer to the Nirgrantha Piṅgalaka, the layman from Vaiśālī, he remained silent. Then, at the junctions of three roads, four roads, squares, crossroads, royal highways, and pathways in the city of Śrāvastī, with a great throng of people, a crowd of people, a clamor of people, a din of people, a surging wave of people, a rising swell of people, and an assembly of people, the populace was declaring, speaking, explaining, and expounding to one another: “Indeed, O beloved of the gods! The Śramaṇa, the Blessed Mahāvīra, the founder of the path […] wishing to attain the realm known as the state of liberation, wandering in gradual succession, journeying from village to village, has arrived here, reached here, convened here outside this very city of Kāyaṅgalā at the Chattapalāsaya caitya, and taking up a suitable lodging, is staying there cultivating his self through self-restraint and austerity. Great indeed is the fruit, O beloved of the gods, of even hearing the name and lineage of such venerable Arhats, let alone approaching, venerating, paying homage, inquiring of, and serving them! Great indeed is the fruit of even hearing a single noble, religious good word, let alone grasping extensive meaning! Therefore, let us go, O beloved of the gods! Let us venerate, pay homage to, respect, honor, and attend upon the Śramaṇa, the Blessed Mahāvīra, who is auspicious, beneficial, a divinity, and worthy of honor! This will lead to our welfare, happiness, patience, supreme beatitude, and future benefit both in this life and the life beyond!” Saying thus, many Ugras, Ugra-sons, Bhogas, Bhoga-sons, and so forth in proper order—crowned kings, kṣatriyas, brāhmaṇas, warriors, fighters, commanders, Mallakis, Licchavis, Licchavi-sons, and many other kings, governors, district chiefs, householders, wealthy men, guild leaders, generals, caravan leaders, and others, causing as it were the roar of a churning ocean with their great triumphant lion-roars, clamor, and tumultuous noises, went forth through the midst of the city of Śrāvastī. Then, upon hearing and comprehending this matter from the great multitude of people, this inward, reflective, wished-for mental resolve arose in Khaṃdaka of the Kātyāyana lineage: “Indeed, the Śramaṇa, the Blessed Mahāvīra, is staying outside the city of Kāyaṅgalā at the Chattapalāsaya caitya, cultivating his self with self-restraint and austerity. Therefore, I will go to venerate and pay homage to the Śramaṇa, the Blessed Mahāvīra. It is surely better for me to venerate, pay homage to, respect, honor, and attend upon the Śramaṇa, the Blessed Mahāvīra, who is auspicious, beneficial, a divinity, and worthy of honor, and ask about these kinds of meanings, reasons, questions, causes, and expositions.” Thinking thus, he went to the lodging of the wandering mendicants, and having gone, he took up the triple staff, the water-pot, the rosary, the earthen bowl, the cleaning cloth, the sieve-cloth, the hook, the purifier, the counting stick, the umbrella, the shoes, the wooden sandals, and the ochre garments. Having taken them up, he left the wandering mendicants' lodging; carrying the triple staff, water-pot, rosary, earthen bowl, cushion, cleaning cloth, sieve-cloth, hook, purifier, and counting stick in his hands, equipped with an umbrella and shoes, and dressed in ochre garments, he walked through the middle of the city of Śrāvastī and set out on the road toward the city of Kāyaṅgalā, toward the Chattapalāsaya caitya, toward the Śramaṇa, the Blessed Mahāvīra. “O Gautama!” the Śramaṇa, the Blessed Mahāvīra, addressed the venerable Gautama thus: “Gautama, you will see a companion from a former life.” “Whom, Venerable Sir?” “One named Khaṃdaka.” “When, how, and in how long, Venerable Sir?” “Indeed, Gautama, at that time and in that period, there was a city named Śrāvastī—[described as before]. In that city of Śrāvastī lived a wandering mendicant named Khaṃdaka of the Kātyāyana lineage, a disciple of Gaddabhāli […] up to […] he has set out to come into my presence. He has come nearby, traversed most of the journey, entered upon the road, and is now halfway along the path. You will see him this very day, Gautama!” “Yes, Venerable Sir!” The venerable Gautama venerated and paid homage to the Śramaṇa, the Blessed Mahāvīra, and having venerated and paid homage, said thus: “Is Khaṃdaka of the Kātyāyana lineage capable, Venerable Sir, of being tonsured in the presence of the beloved of the gods and renouncing the household life for homelessness?” “Yes, he is capable.” And as long as the Śramaṇa, the Blessed Mahāvīra, was narrating this matter to the venerable Gautama, in that time Khaṃdaka of the Kātyāyana lineage quickly arrived at that place. Then the venerable Gautama, knowing that Khaṃdaka of the Kātyāyana lineage had arrived nearby, immediately stood up, and having stood up, quickly went out to meet him. He approached where Khaṃdaka of the Kātyāyana lineage was, and having approached, said to Khaṃdaka of the Kātyāyana lineage: “Hail, Khaṃdaka! Welcome, Khaṃdaka! Warmly welcome, Khaṃdaka! Well met, Khaṃdaka! Welcome and well met, Khaṃdaka! Surely, Khaṃdaka, in the city of Śrāvastī, the Nirgrantha layman from Vaiśālī named Piṅgalaka challenged you with this question: ‘O resident of Magadha! Is the world finite or infinite?’ and so forth, up to—you quickly came here to this place. Is this matter true, Khaṃdaka?” “Yes, it is so.” Then Khaṃdaka of the Kātyāyana lineage said thus to the venerable Gautama: “O Gautama, who is that kind of possessor of knowledge or ascetic by whom this confidential matter of mine was disclosed to you, from which you know it?” Then the venerable Gautama said thus to Khaṃdaka of the Kātyāyana lineage: “Indeed, Khaṃdaka, my spiritual teacher (dharmācārya) and instructor in the Dharma, the Śramaṇa, the Blessed Mahāvīra, who possesses arisen knowledge and vision, an Arhat, a Jina, a Kevalin, knower of past, present, and future, omniscient, all-seeing, is the one by whom this confidential matter of yours was disclosed to me, from which I know it, Khaṃdaka!” Then Khaṃdaka of the Kātyāyana lineage said thus to the venerable Gautama: “Let us go, O Gautama! Let us venerate, pay homage to, respect, honor, and attend upon your spiritual teacher and instructor in the Dharma, the Śramaṇa, the Blessed Mahāvīra, who is auspicious, beneficial, a divinity, and worthy of honor.” “As it pleases you, beloved of the gods, do not delay!” Then the venerable Gautama, together with Khaṃdaka of the Kātyāyana lineage, set out on the way to the Śramaṇa, the Blessed Mahāvīra. At that time and in that period, the Śramaṇa, the Blessed Mahāvīra, was one who took food daily. The body of the Śramaṇa, the Blessed Mahāvīra, who took food daily, was magnificent, charming, auspicious, benevolent, blessed, fortunate, unadorned yet adorned, endowed with marks, secondary signs, and virtues, and shone exceedingly with splendour. Then Khaṃdaka of the Kātyāyana lineage saw the body of the Śramaṇa, the Blessed Mahāvīra, who took food daily—magnificent, charming, auspicious, benevolent, blessed, fortunate, unadorned yet adorned, endowed with marks, secondary signs, and virtues, and shining exceedingly with splendour. Having seen it, delighted, pleased, cheerful, joyous, glad in mind, exceedingly serene, his heart expanding with joy, he went to where the Śramaṇa, the Blessed Mahāvīra was. Having approached, he circumambulated the Śramaṇa, the Blessed Mahāvīra, three times from left to right, and having done so, venerated and paid homage; having venerated and paid homage, neither too close nor too far, wanting to listen, paying homage, facing him, he attended upon him with folded hands in reverence. “O Khaṃdaka!” the Śramaṇa, the Blessed Mahāvīra, addressed Khaṃdaka of the Kātyāyana lineage thus: “Surely, Khaṃdaka, in the city of Śrāvastī, Piṅgalaka, the Nirgrantha layman from Vaiśālī, challenged you with this question: ‘O resident of Magadha! 1. Is the world finite or infinite? 2. Is the soul finite or infinite? 3. Is liberation finite or infinite? 4. Is the liberated soul finite or infinite? 5. And dying by which manner of death does the soul increase or decrease [its transmigration]?’ and so forth, up to—you quickly came into my presence. Is this matter true, Khaṃdaka?” “Yes, it is so.” “And this inward, reflective, wished-for mental resolve also arose in you, Khaṃdaka: ‘Is the world finite or infinite?’ Regarding this, this is the meaning: Indeed, Khaṃdaka, the world has been expounded by me in four ways, namely: in terms of substance (dravya), in terms of space (kṣetra), in terms of time (kāla), and in terms of state/modes (bhāva). In terms of substance, the world is one, and finite. In terms of space, the world is taught to be innumerable crores of crores of yojanas in length and breadth, and innumerable crores of crores of yojanas in circumference, yet it has an end [i.e., it is finite]. In terms of time, the world was never non-existent, is never non-existent, and will never be non-existent—it was, it is, and it will be—constant, fixed, eternal, imperishable, undecaying, unchanging, permanent; and it has no end [i.e., it is infinite]. In terms of state/modes, the world possesses infinite color-modes, infinite smell-modes, infinite taste-modes, infinite touch-modes, infinite shape-modes, infinite heavy-and-light modes, and infinite neither-heavy-nor-light modes, and it has no end. Thus, Khaṃdaka: in terms of substance the world is finite, in terms of space the world is finite, in terms of time the world is infinite, and in terms of modes the world is infinite. And this inward, reflective, wished-for mental resolve also arose in you, Khaṃdaka: ‘Is the soul finite or infinite?’ Regarding this, this is the meaning: Indeed, Khaṃdaka, the soul has been expounded by me in four ways, namely: in terms of substance, in terms of space, in terms of time, and in terms of state/modes. In terms of substance, an individual soul is one, and finite. In terms of space, a soul consists of innumerable space-points (pradeśas) and occupies innumerable space-points, yet it has an end [i.e., it is finite]. In terms of time, the soul was never non-existent, is never non-existent, and will never be non-existent—it was, it is, and it will be—constant, fixed, eternal, imperishable, undecaying, unchanging, permanent; and it has no end [i.e., it is infinite]. In terms of state/modes, the soul possesses infinite knowledge-modes, infinite vision-modes, infinite conduct-modes, infinite heavy-and-light modes, and infinite neither-heavy-nor-light modes, and it has no end. Thus, Khaṃdaka: in terms of substance the soul is finite, in terms of space the soul is finite, in terms of time the soul is infinite, and in terms of modes the soul is infinite. And this inward, reflective, wished-for mental resolve also arose in you, Khaṃdaka: ‘Is liberation finite or infinite?’ Regarding this, this is the meaning: Indeed, Khaṃdaka, liberation has been expounded by me in four ways, namely: in terms of substance, in terms of space, in terms of time, and in terms of state/modes. In terms of substance, liberation is one, and finite. In terms of space, liberation is expounded as forty-five hundred thousand [i.e., 4,500,000] yojanas in length and breadth, and one crore, forty-two hundred thousand, thirty thousand, two hundred and forty-nine [i.e., 14,230,249] yojanas and slightly more in circumference, yet it has an end [i.e., it is finite]. In terms of time, liberation was never non-existent, is never non-existent, and will never be non-existent—it was, it is, and it will be—constant, fixed, eternal, imperishable, undecaying, unchanging, permanent; and it has no end [i.e., it is infinite]. In terms of state/modes, liberation possesses infinite color-modes, infinite smell-modes, infinite taste-modes, infinite touch-modes, infinite shape-modes, infinite heavy-and-light modes, and infinite neither-heavy-nor-light modes, and it has no end. Thus, Khaṃdaka: in terms of substance liberation is finite, in terms of space liberation is finite, in terms of time liberation is infinite, and in terms of modes liberation is infinite. And this inward, reflective, wished-for mental resolve also arose in you, Khaṃdaka: ‘Is the liberated soul finite or infinite?’ Regarding this, this is the meaning: Indeed, Khaṃdaka, the liberated soul has been expounded by me in four ways, namely: in terms of substance, in terms of space, in terms of time, and in terms of state/modes. In terms of substance, an individual liberated soul is one, and finite. In terms of space, the liberated soul consists of innumerable space-points and occupies innumerable space-points, yet it has an end [i.e., it is finite]. In terms of time, the liberated soul has a beginning, but no end; and it has no end [i.e., it is infinite]. In terms of state/modes, the liberated soul possesses infinite knowledge-modes, infinite vision-modes, and infinite neither-heavy-nor-light modes, and it has no end. Thus, Khaṃdaka: in terms of substance the liberated soul is finite, in terms of space the liberated soul is finite, in terms of time the liberated soul is infinite, and in terms of modes the liberated soul is infinite. And this inward, reflective, wished-for mental resolve also arose in you, Khaṃdaka: ‘Dying by which manner of death does the soul increase or decrease [its transmigration]?’ Regarding this, this is the meaning: Indeed, Khaṃdaka, death has been expounded by me as two-fold, namely: the death of the fool (bālamaraṇa) and the death of the wise (paṇḍitamaraṇa). What is the death of the fool? The death of the fool is expounded as twelve-fold, namely: 1. Death by strangulation/suffocation (valayamaraṇa), 2. Death in agony/helplessness (vaśārtamaraṇa), 3. Death with an inner thorn/concealed sin (antaḥśalyamaraṇa), 4. Death desiring rebirth in the same condition (tadbhāvamaraṇa), 5. Death by falling from a mountain (giripatana), 6. Death by falling from a tree (tarupatana), 7. Entering into water (jalapraveśa), 8. Entering into fire (jvalanapraveśa), 9. Swallowing poison (viṣabhakṣaṇa), 10. Piercing with a weapon (śastropapātana), 11. Hanging oneself (vaihāyasa), 12. Offering one's body to vultures (gṛdhrapṛṣṭha). Khaṃdaka, dying by these twelve kinds of the death of the fool, the soul binds itself to infinite rebirths as an inhabitant of hell, binds itself to infinite rebirths as an animal, binds itself to infinite rebirths as a human, binds itself to infinite rebirths as a celestial being, and wanders through the beginningless, endless, four-realm wilderness of transmigration (saṃsāra). Thus, dying [in this manner], it increases [its transmigration]. That is the death of the fool. What is the death of the wise? The death of the wise is expounded as two-fold, namely: death by total motionless fasting like a felled tree (pādopagamana), and death by renouncing food (bhaktapratyākhyāna). What is death by total motionless fasting like a felled tree? Death by total motionless fasting is expounded as two-fold, namely: that which requires removal of the body (nairhārika), and that which does not require removal of the body (anairhārika); invariably without nursing/care (apratikarma). That is death by total motionless fasting like a felled tree. What is death by renouncing food? Death by renouncing food is expounded as two-fold, namely: that which requires removal of the body, and that which does not require removal of the body; invariably with nursing/care (sapratikarma). That is death by renouncing food. Khaṃdaka, dying by these two kinds of the death of the wise, the soul frees itself from infinite rebirths as an inhabitant of hell, frees itself from infinite rebirths as an animal, frees itself from infinite rebirths as a human, frees itself from infinite rebirths as a celestial being, and crosses over the beginningless, endless, four-realm wilderness of transmigration. Thus, dying [in this manner], it decreases [its transmigration]. That is the death of the wise. Thus, Khaṃdaka, dying by these two kinds of death, the soul increases or decreases [its transmigration].”

2.1.113

Then that Khaṃdaka of the Kātyāyana gotra, having awakened, paid homage to and bowed before the Śramaṇa Lord Mahāvīra, and having paid homage and bowed, said thus: “I desire, Venerable Sir, to hear from you the Dharma expounded by the Kevalin.”
“As it pleases you, Beloved of the Gods! Do not delay.”
Then the Śramaṇa Lord Mahāvīra expounded the Dharma to Khaṃdaka of the Kātyāyana gotra and to that very large assembly. The discourse on Dharma should be recited.
Then that Khaṃdaka of the Kātyāyana gotra, having heard and grasped the Dharma before the Śramaṇa Lord Mahāvīra, thrilled, delighted, his mind gladdened, rejoicing, pleasant-minded, filled with supreme joy, his heart expanding with joy, arose from his seat; having arisen, he circumambulated the Śramaṇa Lord Mahāvīra three times from right to left, and having done so, paid homage to and bowed before him, and having paid homage and bowed, said thus:
“I have faith, Venerable Sir, in the Nirgrantha doctrine;
I place trust, Venerable Sir, in the Nirgrantha doctrine;
I take pleasure, Venerable Sir, in the Nirgrantha doctrine;
I embrace, Venerable Sir, the Nirgrantha doctrine.
So it is, Venerable Sir! Exactly so, Venerable Sir! Not otherwise, Venerable Sir! Beyond doubt, Venerable Sir! Desired, Venerable Sir! Accepted, Venerable Sir! Both desired and accepted, Venerable Sir! It is just as you say!” Having spoken thus, he paid homage to and bowed before the Śramaṇa Lord Mahāvīra; having paid homage and bowed, he went off toward the northeast quarter; having gone off, he cast aside to a secluded spot his triple staff, water pot, up to his ochre-dyed robes; having cast them aside, he approached the Śramaṇa Lord Mahāvīra; having approached, he circumambulated the Śramaṇa Lord Mahāvīra three times from right to left, and having done so, paid homage to and bowed before him, and having paid homage and bowed, said thus:
“Aflame, Venerable Sir, is the world! Engulfed in flames, Venerable Sir, is the world! Aflame and engulfed in flames, Venerable Sir, is the world by old age and by death!
Just as some householder, when his house is burning, takes whatever goods in it are light in weight but great in value, and goes off to a secluded place with them, thinking: ‘When this has been saved by me, it will be for my welfare, happiness, security, ultimate bliss, and future benefit both in this life and beyond’; even so, Beloved of the Gods, my own self is a single piece of goods: dear, cherished, beloved, agreeable, pleasing, steadfast, trusted, esteemed, highly regarded, approved, like a treasure-casket. Thinking: ‘Let not cold, let not heat, let not hunger, let not thirst, let not thieves, let not predators, let not gnats, let not mosquitoes, let not diverse diseases and afflictions born of wind, bile, phlegm, or their combination, nor hardships and troubles touch it; when this has been saved by me, it will be for my welfare, happiness, security, ultimate bliss, and future benefit in the next world.’
Therefore, I desire, Beloved of the Gods, to be initiated by you yourself, tonsured by you yourself, instructed by you yourself, trained by you yourself, and taught by you yourself the Dharma regarding conduct, alms-seeking, propriety, the fruits of propriety, practice, action, and sustaining ascetic life and bodily maintenance.”
Then the Śramaṇa Lord Mahāvīra himself initiated Khaṃdaka of the Kātyāyana gotra, himself tonsured him, himself instructed him, himself trained him, and himself taught him the Dharma regarding conduct, alms-seeking, propriety, the fruits of propriety, practice, action, and sustaining ascetic life and bodily maintenance, [saying]: “Thus, Beloved of the Gods, one must walk; thus one must stand; thus one must sit; thus one must lie down; thus one must eat; thus one must speak; thus rising up again and again, one must exercise self-restraint toward breathing beings, existing beings, living souls, and sentient beings; and in this matter, one must not be negligent in the least.”
Then that Khaṃdaka of the Kātyāyana gotra properly accepted this religious instruction of such nature from the Śramaṇa Lord Mahāvīra. In accordance with his command, he walked so, stood so, sat so, lay down so, ate so, spoke so, and rising up again and again, exercised self-restraint toward breathing beings, existing beings, living souls, and sentient beings, and was not negligent in this matter.
Then that Khaṃdaka of the Kātyāyana gotra became a homeless ascetic: vigilant in walking, vigilant in speaking, vigilant in begging food, vigilant in taking up and putting down bowls and utensils, vigilant in disposing of feces, urine, spittle, snot, and bodily filth, vigilant in mind, vigilant in speech, vigilant in body, guarded in mind, guarded in speech, guarded in body, guarded, his senses guarded, guarded in celibacy, renouncing, modest, fortunate, patient and forbearing, sense-conquered, purified, free from worldly intent, desireless, free from external attachments, delighting in true asceticism, subdued, and he wandered keeping this very Nirgrantha doctrine before him.

2.1.114

Then the ascetic Lord Mahāvīra set out from the city of Kayaṅgalā, from the Chattapalāsa caitya, and having set out, wandered outside through the countryside.
Then the homeless ascetic Khaṃdaka studied the eleven Aṅgas, beginning with the Sāmāyika, in the presence of qualified elders belonging to the ascetic Lord Mahāvīra; and having studied [them], approached where the ascetic Lord Mahāvīra was, and having approached, paid homage and made obeisance to the ascetic Lord Mahāvīra, and having paid homage and made obeisance, spoke thus: “Venerable Sir, with your permission, I wish to adopt and carry out the one-month monk's standard (bhikkhu-paḍimā).”
“Do as it pleases you, beloved of the gods, but do not make delay.”
Then the homeless ascetic Khaṃdaka, having received permission from the ascetic Lord Mahāvīra, delighted […] and having bowed, adopted and carried out the one-month monk's standard.
Then the homeless ascetic Khaṃdaka correctly touched with his body, observed, adorned, traversed, fulfilled, celebrated, upheld, and faithfully accomplished according to the scripture, according to the rule, according to the path, according to reality, and according to correctness, the one-month monk's standard; and having correctly touched with his body, observed, adorned, traversed, fulfilled, celebrated, upheld, and faithfully accomplished [it] by the command, he approached where the ascetic Lord Mahāvīra was, and having approached, paid homage and made obeisance to the ascetic Lord Mahāvīra, and having paid homage and made obeisance, spoke thus:
“Venerable Sir, with your permission, I wish to adopt and carry out the two-month monk's standard.”
“Do as it pleases you, beloved of the gods, but do not make delay.” The rest is the same.
Likewise the three-month, four-month, five-month, six-month, seven-month, first seven-day-and-night, second seven-day-and-night, third seven-day-and-night, single day-and-night, and one-night [standards].
Then the homeless ascetic Khaṃdaka, having accomplished the one-night monk's standard according to the scripture […] approached where the ascetic Lord Mahāvīra was, and having approached, paid homage and made obeisance to the ascetic Lord Mahāvīra, and having paid homage and made obeisance, spoke thus: “Venerable Sir, with your permission, I wish to adopt and carry out the Guṇaratnasaṃvatsara austerity.”
“Do as it pleases you, beloved of the gods, but do not make delay.”
Then the homeless ascetic Khaṃdaka, having received permission from the ascetic Lord Mahāvīra, rejoiced, delighted […] and having bowed, adopted and carried out the Guṇaratnasaṃvatsara austerity, namely:
During the first month, undertaking continuous fasting by two-meal fasts (cauttha), by day exposing himself to the heat on the sun-facing penance-ground in a squatting posture (ukkuḍua), and by night in the vīrāsana posture, unclothed;
during the second month, undertaking continuous fasting by three-meal fasts (chaṭṭha), by day exposing himself to the heat on the sun-facing penance-ground in a squatting posture, and by night in the vīrāsana posture, unclothed;
likewise during the third month with four-meal fasts (aṭṭhama); the fourth month with five-meal fasts (dasama); the fifth month with six-meal fasts (bārasama); the sixth month with seven-meal fasts (cauddasama); the seventh month with eight-meal fasts (solasama); the eighth month with nine-meal fasts (aṭṭhārasama); the ninth month with ten-meal fasts (vīsaima); the tenth month with eleven-meal fasts (bāvīsaima); the eleventh month with twelve-meal fasts (cauvīsaima); the twelfth month with thirteen-meal fasts (chavvīsaima); the thirteenth month with fourteen-meal fasts (aṭṭhāvīsaima); the fourteenth month with fifteen-meal fasts (tīsaima); the fifteenth month with sixteen-meal fasts (battīsaima); the sixteenth month with seventeen-meal fasts (cottīsaima), with uninterrupted austerity, by day exposing himself to the heat on the sun-facing penance-ground in a squatting posture, and by night in the vīrāsana posture, unclothed.
Then the homeless ascetic Khaṃdaka, having accomplished the Guṇaratnasaṃvatsara austerity according to the scripture, according to the rule […], approached where the ascetic Lord Mahāvīra was, and having approached, paid homage and made obeisance to the ascetic Lord Mahāvīra, and having paid homage and made obeisance, dwelled disciplining his soul with many diverse austerities such as two-meal, three-meal, four-meal, five-meal, and six-meal fasts, and half-month and month-long fasts.
Then the homeless ascetic Khaṃdaka, through that noble, vast, sustained, undertaken, auspicious, tranquil, blessed, fortunate, splendid, towering, elevated, supreme, exalted, and highly efficacious austerity, became dry, rough, fleshless, skin-and-bone, his joints creaking, emaciated, and with a network of visible veins.
He walked only by the barest vital force; he stood only by the barest vital force; after speaking he was exhausted, while speaking he was exhausted, and thinking ‘I shall speak’ he was exhausted. Just as a small wooden cart, or a cart of leaves, or a cart loaded with sesame leaves, or a cart of castor wood, or a cart of charcoal, when put in the heat and dried out, moves with a creaking noise and stands with a creaking noise, in the very same way the homeless ascetic Khaṃdaka walked with a creaking noise and stood with a creaking noise; augmented by austerity and depleted of flesh and blood, like a fire concealed under a heap of ashes, he stood extremely radiant with austerity, with energy, and with the splendor of the energy of austerity.

2.1.115

At that time, in that period, there was a descent [of the Lord] in the city of Rājagṛha, up to: the assembly returned.
Then, once upon a time, during the late hours of the night, while keeping the spiritual vigil, such an internal, reflected, desired, mental thought arose to that homeless ascetic Khaṃdaka:
“Indeed, by this such noble, vast, sustained, resolute, auspicious, benign, fortunate, meritorious, splendid, exalted, elevated, supreme, magnanimous, illustrious practice of austerities, I have become emaciated, dry, fleshless, bound only by bone and skin, reduced to a skeleton, frail, covered with networks of veins. Only with extreme effort do I walk; only with extreme effort do I stand. Even having spoken words, I grow weary; while speaking words, I grow weary; thinking ‘I shall speak words,’ I grow weary.
Just as a small wooden cart, or a cart of leaves, or a cart carrying leaves, sesame and vessels, or a cart of castor-wood, or a cart of charcoal—when placed in the heat and dried out, moves with a creak and stops with a creak; even so do I move with creaking and stand with creaking.
Therefore, so long as there still is in me initiative, exertion, strength, vigor, and virile valor, and so long as my master of Dharma, teacher of Dharma, the śramaṇa, Lord Mahāvīra, the Jina, abides in good health, so long is it better for me tomorrow, when the night has turned into dawn, when the soft, blossomed blue and white lotuses have opened, when the morning is pale white, radiating like a red Aśoka blossom, resembling the hue of the palāśa blossom, parrot's beak, and the red half of a guñjā berry, waking up the lotus pools—when the sun, the thousand-rayed day-maker, has risen blazing with splendor, having venerated and paid homage to the śramaṇa, Lord Mahāvīra, staying neither too close nor too far, eager to listen, facing him, respectfully with joined hands, to attend upon him...
...and having been permitted by the śramaṇa, Lord Mahāvīra, having myself renewed the five great vows, having asked forgiveness of the monks and nuns, having climbed slowly up Mount Vipula along with such venerable elders, having inspected the slab of rock that resembles a dark cloud and is a gathering place of deities, having spread a bed of darbha-grass, having mounted the bed of darbha-grass, having purified myself through the observance of saṃlekhanā, having renounced food and water, having entered the pāopagama posture, to abide without yearning for death.” Having reflected thus, tomorrow at dawn, up to when the sun, the thousand-rayed day-maker, has risen blazing with splendor, he approaches the śramaṇa, Lord Mahāvīra. Having approached the śramaṇa, Lord Mahāvīra, he circumambulates him three times from right to left, and having done so, venerates and pays homage to him; having venerated and paid homage to him, staying neither too close nor too far, eager to listen, bowing, facing him with devotion, he attends upon him with joined hands.
“O Khaṃdaka!” The śramaṇa, Lord Mahāvīra addressed the homeless ascetic Khaṃdaka thus: “Surely, Khaṃdaka, during the late hours of the night, while keeping the spiritual vigil, such an internal, reflected, desired, mental thought arose to you:
‘Indeed, by this such noble, vast austerity...’ and so on, up to ‘to abide without yearning for death’—having thought thus, tomorrow at dawn, up to when the sun, the thousand-rayed day-maker, has risen blazing with splendor, you quickly came into my presence. Is this matter so, Khaṃdaka?”
“Yes, it is so.”
“Do as it pleases you, beloved of the gods! Do not cause any impediment.”

2.1.116

Then the homeless ascetic Khaṃdaka, having obtained the permission of the Śramaṇa, the Lord Mahāvīra, became joyous, glad, rejoiced, delighted, pleased in mind, in supreme good spirits, his heart expanding with joy. He rose from his seat; having risen, he circumambulated the Śramaṇa, the Lord Mahāvīra, three times from left to right; having done so, he paid homage and bowed down; having paid homage and bowed down, he undertook the five great vows by himself; having undertaken them, he asked forgiveness of the monks and nuns; having asked forgiveness, he slowly, slowly ascended Mount Vipula together with such suitable elders; having ascended, he inspected a slab of ground stone resembling a dense cloud, a gathering-place of the gods; having inspected it, he inspected the ground for excretion and urination; having inspected it, he spread out a couch of darbha grass; having spread it out, he sat cross-legged facing east, joined his hands palm to palm with the ten fingernails brought together, placed the añjali to his head, and spoke thus:
“Praise be to the Arhats, the Lords […] who have attained the station named the state of perfection!
Praise be to the Śramaṇa, the Lord Mahāvīra […] who desires to attain the station named the state of perfection!
I, being here, revere the Lord who is there; may the Lord who is there look upon me who am here!” Having said this, he paid homage and bowed down; having paid homage and bowed down, he spoke thus: “Previously too, in the presence of the Śramaṇa, the Lord Mahāvīra, I renounced all killing of living beings for the rest of my life […] up to the dart of false belief I renounced for the rest of my life.
And now too, in the presence of the Śramaṇa, the Lord Mahāvīra, I renounce all killing of living beings for the rest of my life […] up to the dart of false belief I renounce for the rest of my life. I renounce all four kinds of nourishment—eatable, drinkable, chewable, and relishable—for the rest of my life. And this body, desirable, lovely, agreeable […] lest diverse illnesses, ailments, afflictions, and hardships born of wind, bile, phlegm, and their combination touch it—having considered this, I renounce this too with my final inhalations and exhalations!” Having said so, emaciated by the mortification of saṃlekhanā, having rejected food and drink, entered upon the tree-posture fast unto death, he dwelt without longing for the time [of death].
Then the homeless ascetic Khaṃdaka, having studied the eleven Aṅgas beginning with the Sāmāyika in the presence of such suitable elders of the Śramaṇa, the Lord Mahāvīra, having fulfilled a full twelve years of the course of a monk, having emaciated himself through a one-month saṃlekhanā, having cut off sixty meals through fasting, having confessed and repented, having attained spiritual tranquility, died in due course.

2.1.117

Then those revered elders, knowing that the homeless ascetic Khaṃdaka had died, performed kāyotsarga on account of his final decease; having performed it, they took his bowl and robes; having taken them, they slowly, slowly descended from Mount Vipula; having descended, they went to where the Śramaṇa, the Lord Mahāvīra, was; having arrived, they paid homage and bowed down to the Śramaṇa, the Lord Mahāvīra; having paid homage and bowed down, they spoke thus:
“Truly, the disciple of the Beloved of the gods named Khaṃdaka, the homeless ascetic, noble by nature, calm by nature, having anger, conceit, deceit, and greed naturally diminished, endowed with gentleness and humility, restrained, and well-behaved—
he, permitted by the Beloved of the gods, having undertaken the five great vows by himself, having asked forgiveness of the monks and nuns, having slowly, slowly ascended Mount Vipula with us […] having emaciated himself through a one-month saṃlekhanā, having cut off sixty meals through fasting, having confessed and repented, having attained spiritual tranquility, died in due course. And these are his monastic requisites.”
“Venerable Sir!” said the revered Gautama; he paid homage and bowed down to the Śramaṇa, the Lord Mahāvīra; having paid homage and bowed down, he spoke thus: “Truly, the disciple of the Beloved of the gods named Khaṃdaka, the homeless ascetic, having died at the time of death, where has he gone? Where has he been reborn?”
“O Gautama!” The Śramaṇa, the Lord Mahāvīra, spoke thus to the revered Gautama: “Truly, Gautama, my disciple named Khaṃdaka, the homeless ascetic, noble by nature, calm by nature, having anger, conceit, deceit, and greed naturally diminished, endowed with gentleness and humility, restrained, and well-behaved—he, permitted by me, having undertaken the five great vows by himself […] having emaciated himself through a one-month saṃlekhanā, having cut off sixty meals through fasting, having confessed and repented, having attained spiritual tranquility, having died at the time of death, has been reborn as a deva in the Acyuta heaven.
There, some devas have a lifespan duration stated to be twenty-two sāgaropamas; there the deva Khaṃdaka too has a lifespan duration stated to be twenty-two sāgaropamas.”
“Venerable Sir, when that deva Khaṃdaka, upon the exhaustion of his lifespan, the exhaustion of his existence, and the exhaustion of his duration, departs immediately from that deva-world, where will he go? Where will he be reborn?”
“Gautama, in the Mahāvideha realm he will be perfected, enlightened, liberated, completely extinguished, and will put an end to all suffering.”

2.2.118

“How many, Venerable Sir, are the samugghātas declared to be?”
“Gautama, seven samugghātas are declared, namely: 1. [vedanā-]samugghāta, 2. kaṣāya-samugghāta, 3. māraṇāntika-samugghāta, 4. vaikriya-samugghāta, 5. taijasa-samugghāta, 6. āhāraka-samugghāta, 7. kevali-samugghāta. The chapter on samugghāta [from the Prajñāpanā-sūtra] is to be understood here, excluding the samugghāta of the non-omniscient.”

2.3.119

“How many, Venerable Sir, are the earths declared to be?”
“Gautama, seven earths are declared, namely: 1. Ratnaprabhā, 2. Śarkarāprabhā, 3. Vālukāprabhā, 4. Paṅkaprabhā, 5. Dhūmaprabhā, 6. Tamaḥprabhā, 7. Tamastamā.
Whatever is the second uddeśaka on hell-beings in the Jīvājīvābhigama is to be understood here, up to—”

2.3.120

“Earth, depth, the hell-abodes, configuration, and thickness,
width, circumference, color, smell, and touch.”

2.3.121

"Have all living beings been born [there] previously?"
"Yes, Gautama, not once, but countless times."

2.4.122

"How many, Venerable Sir, are the sense organs proclaimed to be?"
"Gautama, five sense organs are proclaimed, namely: 1. the auditory sense organ, 2. the visual sense organ, 3. the olfactory sense organ, 4. the gustatory sense organ, 5. the tactile sense organ." The first uddeśaka on sense organs is to be understood up to:
"Venerable Sir, by what is non-space pervaded? Or by how many bodies is it pervaded?"
"Gautama, it is not pervaded by the substance of dharma up to it is not pervaded by the substance of space; it is pervaded by a portion of the substance of space, it is pervaded by space-points of the substance of space; it is not pervaded by earth-bodied beings up to it is not pervaded by time-moments; [it is pervaded by] a single portion of non-living substance that is neither heavy nor light, endowed with infinite neither-heavy-nor-light qualities, occupying all space less an infinitesimal fraction."

2.5.123

"Venerable Sir, adherents of other doctrines declare, speak, explain, and assert thus:
1. 'A Nirgrantha, having died, having himself become a celestial being, there does not copulate by bringing other gods under his power, nor does he copulate by bringing under his power the goddesses of other gods, nor does he copulate by bringing under his power his own goddesses; he copulates solely by transforming himself through magical power.'
2. 'And a single jīva experiences two sexual feelings in a single moment, namely: female sexual feeling and male sexual feeling. At the moment he experiences female sexual feeling, at that moment he experiences male sexual feeling. Through the feeling of female sexual feeling he experiences male sexual feeling, and through the feeling of male sexual feeling he experiences female sexual feeling. Thus, indeed, a single jīva experiences two sexual feelings in a single moment, namely: female sexual feeling and male sexual feeling.'
How is this, Venerable Sir? Is it so?"
"Gautama, as for what those adherents of other doctrines declare up to female sexual feeling and male sexual feeling—what they have stated is false. But I, Gautama, declare, speak, explain, and assert thus:
1. 'A Nirgrantha, having died, is reborn into divine existence in certain celestial realms—those of great supernatural power, of great splendor, of great strength, of great renown, of great bliss, of great potency, of long-range movement, and of long lifespan duration. Being a god there, endowed with great supernatural power up to illuminating and brightening the ten directions, pleasing, charming, handsome, and graceful, he there copulates by bringing other gods and the goddesses of other gods under his power; he copulates by bringing his own goddesses under his power; he does not copulate solely by transforming himself through magical power.'
2. 'And a single jīva experiences a single sexual feeling in a single moment, namely: either female sexual feeling or male sexual feeling. At the moment he experiences female sexual feeling, he does not at that moment experience male sexual feeling. At the moment he experiences male sexual feeling, he does not at that moment experience female sexual feeling. With the rising of female sexual feeling, he does not experience male sexual feeling; with the rising of male sexual feeling, he does not experience female sexual feeling. Thus, indeed, a single jīva experiences a single sexual feeling in a single moment, namely: either female sexual feeling or male sexual feeling. A woman, through the arising of female sexual feeling, desires a man; a man, through the arising of male sexual feeling, desires a woman. Both of them desire each other, namely: a woman [desires] a man, or a man [desires] a woman.'"

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