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Viyahapannatti 2.10

English (machine translation) 2.10

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2.10.142

"Venerable Sir! How many astikāyas have been declared?"
"Gautama! Five astikāyas have been declared, namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, jīvāstikāya, and pudgalāstikāya.

Venerable Sir! How many colors has dharmāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, dharmāstikāya is a single substance.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of motion.

Venerable Sir! How many colors has adharmāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, adharmāstikāya is a single substance.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of rest.

Venerable Sir! How many colors has ākāśāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, ākāśāstikāya is a single substance.
In space, it is coextensive with the cosmos and the non-cosmos—infinite.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of accommodation.

Venerable Sir! How many colors has jīvāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It is devoid of color, devoid of smell, devoid of taste, devoid of touch;
it is formless, living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, jīvāstikāya consists of infinite living substances.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it is devoid of color, devoid of smell, devoid of taste, devoid of touch.
In quality, it has the quality of conscious attention.

Venerable Sir! How many colors has pudgalāstikāya? How many smells? How many tastes? How many touches?"
"Gautama! It has five colors, five tastes, two smells, eight touches;
it has form, is non-living, eternal, fixed, a cosmic substance.
In brief, it is declared to be fivefold, namely: in substance, in space, in time, in state, and in quality.
In substance, pudgalāstikāya consists of infinite substances.
In space, it is coextensive with the cosmos.
In time, it never was not, it never is not, and it never will not be—they were, they are, and they will be—firm, constant, eternal, imperishable, unalterable, fixed, and permanent.
In state, it possesses color, possesses smell, possesses taste, possesses touch.
In quality, it has the quality of reception."

2.10.143

"Venerable Sir! Could a single space-point of dharmāstikāya be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Thus, Venerable Sir, could two, three, four, five, six, seven, eight, nine, ten, numerable, or innumerable space-points of dharmāstikāya be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Venerable Sir! Could even dharmāstikāya deficient by a single space-point be called 'dharmāstikāya'?"
"Gautama! This meaning is not admissible."
"Venerable Sir! In what sense is it said that a single space-point of dharmāstikāya should not be called 'dharmāstikāya', up to: even dharmāstikāya deficient by a single space-point should not be called 'dharmāstikāya'?"
"Indeed, Gautama, is a piece a wheel, or is the whole the wheel?"
"Lord! A piece is not a wheel; the whole is the wheel."
"Is a piece a parasol, or is the whole the parasol?"
"Lord! A piece is not a parasol; the whole is the parasol."
"Is a piece a hide, or is the whole the hide?"
"Lord! A piece is not a hide; the whole is the hide."
"Is a piece a staff, or is the whole the staff?"
"Lord! A piece is not a staff; the whole is the staff."
"Is a piece a garment, or is the whole the garment?"
"Lord! A piece is not a garment; the whole is the garment."
"Is a piece a weapon, or is the whole the weapon?"
"Lord! A piece is not a weapon; the whole is the weapon."
"Is a piece a sweetmeat, or is the whole the sweetmeat?"
"Lord! A piece is not a sweetmeat; the whole is the sweetmeat."
"In that sense, Gautama, it is said that a single space-point of dharmāstikāya should not be called 'dharmāstikāya', up to: even dharmāstikāya deficient by a single space-point should not be called 'dharmāstikāya'."
"Then, Venerable Sir, of what sort should it be called 'dharmāstikāya'?"
"Gautama! There are innumerable space-points of dharmāstikāya; when all of them together, complete, fully complete, without remainder, are comprehended by a single designation—that, Gautama, should be called 'dharmāstikāya'.
Likewise also adharmāstikāya. ākāśāstikāya, jīvāstikāya, and pudgalāstikāya are just the same, with the exception that: the space-points of these three are to be stated as infinite. The rest is just the same."

2.10.144

"Venerable Sir! Should it be said that a jīva, possessing initiative, possessing action, possessing strength, possessing vigor, possessing human effort and prowess, reveals the nature of the jīva through its own nature?"
"Yes, Gautama, it should be said that a jīva, possessing initiative, possessing action, possessing strength, possessing vigor, possessing human effort and prowess, reveals the nature of the jīva through its own nature."
"For what reason, Venerable Sir, is it said: 'a jīva, possessing initiative, possessing action, possessing strength, possessing vigor, possessing human effort and prowess, reveals the nature of the jīva through its own nature'?"
"Gautama! The jīva attains application to infinite modes of sensory cognition, infinite modes of scriptural knowledge, infinite modes of clairvoyance, infinite modes of telepathy, infinite modes of omniscience, infinite modes of sensory nescience, infinite modes of scriptural nescience, infinite modes of erroneous clairvoyance, infinite modes of visual perception, infinite modes of non-visual perception, infinite modes of clairvoyant perception, and infinite modes of omniscient perception. Application is the defining characteristic of the jīva.
For that reason, Gautama, it is said: 'a jīva, possessing initiative, possessing action, possessing strength, possessing vigor, possessing human effort and prowess, reveals the nature of the jīva through its own nature.'"

2.10.145

"How many kinds of space, Venerable Sir, are taught?"
"Gautama! Two kinds of space are taught, namely: the space of the cosmos and the space beyond the cosmos."
"Venerable Sir, is the space of the cosmos jīvas? Portions of a jīva? Points of a jīva? Non-jīvas? Portions of a non-jīva? Points of a non-jīva?"
"Gautama! It is indeed jīvas, portions of a jīva, and points of a jīva; it is also non-jīvas, portions of a non-jīva, and points of a non-jīva.
Those that are jīvas are necessarily one-sensed, two-sensed, three-sensed, four-sensed, five-sensed, and senseless [beings].
Those that are portions of a jīva are necessarily portions of a one-sensed, portions of a two-sensed, portions of a three-sensed, portions of a four-sensed, portions of a five-sensed, and portions of a senseless [being].
Those that are points of a jīva are necessarily points of a one-sensed, points of a two-sensed, points of a three-sensed, points of a four-sensed, points of a five-sensed, and points of a senseless [being].
Those that are non-jīvas are taught to be of two kinds, namely: physical and non-physical.
Those that are physical are taught to be of four kinds, namely: aggregates, portions of an aggregate, points of an aggregate, and ultimate atoms of matter.
Those that are non-physical are taught to be of five kinds, namely: the medium of motion, not a portion of the medium of motion, points of the medium of motion; the medium of rest, not a portion of the medium of rest, points of the medium of rest; and time-points."

2.10.146

"Venerable Sir, is the space beyond the cosmos jīvas? Portions of a jīva? Points of a jīva? Non-jīvas? Portions of a non-jīva? Points of a non-jīva?"
"Gautama! It is not jīvas, not portions of a jīva, not points of a jīva; it is not non-jīvas, not portions of a non-jīva, not points of a non-jīva. It is a single portion of the non-jīva substance, neither heavy nor light, endowed with infinite neither-heavy-nor-light attributes, being the entire space minus an infinite fraction."

2.10.147

"Venerable Sir, how large is the medium of motion taught to be?"
"Gautama! It is the cosmos, coextensive with the cosmos, equal in extent to the cosmos, pervading the cosmos, and remains touching the cosmos itself."
"Venerable Sir, how large is the medium of rest taught to be?"
"Gautama! It is the cosmos, coextensive with the cosmos, equal in extent to the cosmos, pervading the cosmos, and remains touching the cosmos itself."
"Venerable Sir, how large is the space of the cosmos taught to be?"
"Gautama! It is the cosmos, coextensive with the cosmos, equal in extent to the cosmos, pervading the cosmos, and remains touching the cosmos itself."
"Venerable Sir, how large is the medium of souls taught to be?"
"Gautama! It is the cosmos, coextensive with the cosmos, equal in extent to the cosmos, pervading the cosmos, and remains touching the cosmos itself."
"Venerable Sir, how large is the medium of matter taught to be?"
"Gautama! It is the cosmos, coextensive with the cosmos, equal in extent to the cosmos, pervading the cosmos, and remains touching the cosmos itself."

2.10.148

"Venerable Sir, how much of the medium of motion does the lower world touch?"
"Gautama! It touches slightly more than half."
"Venerable Sir, how much of the medium of motion does the middle world touch?"
"Gautama! It touches an innumerableth part."
"Venerable Sir, how much of the medium of motion does the upper world touch?"
"Gautama! It touches slightly less than half."

2.10.149

"Venerable Sir, does this Ratnaprabhā earth touch a numerableth part of the medium of motion? Does it touch an innumerableth part? Does it touch numerable parts? Does it touch innumerable parts? Does it touch the whole?"
"Gautama! It does not touch a numerableth part; it touches an innumerableth part; it does not touch numerable parts; it does not touch innumerable parts; it does not touch the whole."
"Venerable Sir, does the dense water of this Ratnaprabhā earth touch a numerableth part of the medium of motion? Does it touch an innumerableth part? Does it touch numerable parts? Does it touch innumerable parts? Does it touch the whole?"
As with the Ratnaprabhā [earth], so too with the dense water, dense wind, and subtle wind.
"Venerable Sir, does the intervening space of this Ratnaprabhā earth touch a numerableth part of the medium of motion? Does it touch an innumerableth part? Does it touch numerable parts? Does it touch innumerable parts? Does it touch the whole?"
"Gautama! It touches a numerableth part; it does not touch an innumerableth part; it does not touch numerable parts; it does not touch innumerable parts; it does not touch the whole."
[And so with] all the intervening spaces.
As the statement was made for the Ratnaprabhā earth, so up to the seventh [earth] below.
Likewise for the Saudharma heaven up to the Īṣatprāgbhārā earth—all these touch an innumerableth part. The rest are to be negated.
Likewise for the medium of rest; likewise also for the space of the cosmos.

2.10.150

Earths, oceans, dense and subtle [winds], heavens, Graiveyakas, Anuttaras, and the Siddhi—
[It touches] a numerableth part in the intervening spaces; the rest are innumerableth [parts].

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