Viyahapannatti 20

English (machine translation) 20

Language: English

20.1 — 2 parts
20.2 — 2 parts
20.3 — 2 parts
20.4 — 1 part
20.5 — 3 parts
20.6 — 3 parts
20.7 — 1 part
20.8 — 8 parts
20.9 — 2 parts
20.10 — 3 parts

20.1.779

1. Two-sensed, 2. Space, 3. Slaughter of life, 4. and Augmentation, 5. Atom, / 6. Interval, 7. Bondage, 8. Realm, 9. Cāraṇa ascetics, 10. Souls subject to sudden death.

At Rājagṛha, [Gautama] spoke thus: “Could it be, Venerable Sir, that up to four or five two-sensed beings unite together to form a common body, and having formed it, do they subsequently take nourishment, or transform it, or form a body?”
“That meaning is not valid. Two-sensed beings take separate nourishment, have separate transformations, and form separate bodies; and having formed them, they subsequently take nourishment, or transform it, or form a body.”
“Venerable Sir, how many leśyās are declared for those jīvas?”
“Gautama, three leśyās are declared, namely: black leśyā, blue leśyā, and grey leśyā. In this way, as in the nineteenth śataka regarding fire-bodied beings up to ‘they are reborn,’ with this difference: they are both right-believing and wrong-believing, but not of mixed belief; they necessarily have two kinds of knowledge [or] two kinds of ignorance; they have no mind-activity, but do have speech-activity and body-activity; their nourishment is necessarily from the six directions.”
“Venerable Sir, do those jīvas have such conceptualisation, cognition, thought, or utterance as: ‘We experience agreeable and disagreeable tastes, agreeable and disagreeable touches’?”
“That meaning is not valid, yet they do experience them. Their lifespan duration is a minimum of an antarmuhūrta and a maximum of twelve years; the rest is just the same. So also for three-sensed beings, and so also for four-sensed beings; the difference being in their sense organs and lifespan duration; the rest is just the same; lifespan duration is as in the Prajñāpanā.”
“Could it be, Venerable Sir, that up to four or five five-sensed beings unite together to form a common body?”
“Just as for two-sensed beings, with this difference: six leśyās, all three types of belief, four kinds of knowledge and three kinds of ignorance optionally, and three kinds of activity.”
“Venerable Sir, do those jīvas have such conceptualisation, cognition, thought, or utterance as: ‘We take nourishment’?”
“Gautama, some have such conceptualisation, cognition, thought, or utterance as: ‘We take nourishment’; some do not have such conceptualisation up to utterance as: ‘We take nourishment,’ yet they do take nourishment.”
“Venerable Sir, do those jīvas have such conceptualisation up to utterance as: ‘We experience agreeable and disagreeable sounds, agreeable and disagreeable forms, agreeable and disagreeable smells, agreeable and disagreeable tastes, agreeable and disagreeable touches’?”
“Gautama, some have such conceptualisation up to utterance as: ‘We experience agreeable and disagreeable sounds up to agreeable and disagreeable touches’; some do not have such conceptualisation up to utterance as: ‘We experience agreeable and disagreeable sounds up to agreeable and disagreeable touches,’ yet they do experience them.”
“Venerable Sir, are those jīvas designated as engaged in the destruction of life?—[the question as above].”
“Gautama, some are designated as engaged in the destruction of life up to false-belief thorn; some are not designated as engaged in the destruction of life, not in lying up to not in false-belief thorn. And towards whatever jīvas those jīvas act in this way, among those jīvas too, some have distinct discernment, while some do not have distinct discernment. Origin is everywhere up to Sarvārthasiddha. Lifespan duration is a minimum of an antarmuhūrta and a maximum of thirty-three sāgaropamas. There are six samudghātas excluding that of a kevalin; rebirth: they go everywhere up to Sarvārthasiddha; the rest is as for two-sensed beings.”
“Venerable Sir, among these two-sensed beings up to five-sensed beings, which are fewer, more, equal, or specifically greater compared to which?”
“Gautama, the fewest are five-sensed beings; four-sensed beings are specifically greater; three-sensed beings are specifically greater; two-sensed beings are specifically greater.”
“Indeed so, Venerable Sir! Indeed so, Venerable Sir!”—up to he continues to dwell.

20.2.781

“Venerable Sir, how many kinds of space are declared?”
“Gautama, two kinds of space are declared, namely: cosmic space and trans-cosmic space.”
“Venerable Sir, is cosmic space jīvas, or parts of jīvas?”—In this way, as in the existence section of the second śataka, so here also it should be recited, with this difference: the phrasing up to, “Venerable Sir, how large is the medium of motion declared to be?”
“Gautama, it is the cosmos, coextensive with the cosmos, of the measure of the cosmos, pervading the cosmos, and remains having pervaded the cosmos.” So up to the medium of matter.
“Venerable Sir, how much of the medium of motion does the lower world pervade?”
“Gautama, it pervades slightly more than half.” In this manner, according to this phrasing, as in the second śataka up to:
“Venerable Sir, does the Īṣatprāgbhārā earth pervade a numerable part of cosmic space?—[question].”
“Gautama, it does not pervade a numerable part; it pervades an innumerable part. It does not pervade numerable parts, nor innumerable parts, nor does it pervade the entire cosmos.” The rest is just the same.

20.2.782

"Venerable Sir, how many designations of the medium of motion are proclaimed?"
"Gautama, many designations are proclaimed, namely: 'dharma', or 'medium of motion', or 'abstinence from killing living beings', or 'abstinence from false speech', and so on up to 'abstinence from possessiveness', or 'renunciation of anger', up to 'renunciation of the barb of false faith', or 'carefulness in walking', or 'carefulness in speech', or 'carefulness in seeking alms', or 'carefulness in taking and putting down bowls and utensils', or 'carefulness in depositing feces, urine, phlegm, nasal mucus, and bodily dirt', or 'guarding of mind', or 'guarding of speech', or 'guarding of body', and whichever other such [terms there are]—all these are designations of the medium of motion.

"Venerable Sir, how many designations of the medium of rest are proclaimed?"
"Gautama, many designations are proclaimed, namely: 'adharma', or 'medium of rest', or 'killing living beings', up to 'the barb of false faith', or 'lack of carefulness in walking', up to 'lack of carefulness in depositing feces, urine, phlegm, nasal mucus, and bodily dirt', or 'non-guarding of mind', or 'non-guarding of speech', or 'non-guarding of body', and whichever other such [terms there are]—all these are designations of the medium of rest.

"Venerable Sir, how many designations of the medium of space are proclaimed?"
"Gautama, many designations are proclaimed, namely: 'space', or 'medium of space', or 'firmament', or 'sky', or 'even', or 'uneven', or 'void', or 'air', or 'wave', or 'cavity', or 'ambara', or 'sky-covering', or 'aperture', or 'hollow', or 'path', or 'vimukha', or 'aṭṭa', or 'viyaṭṭa', or 'support', or 'vault of heaven', or 'receptacle', or 'intervening space', or 'dark', or 'interstice of room', or 'inaccessible', or 'crystal', or 'infinite', and whichever other such [terms there are]—all these are designations of the medium of space.

"Venerable Sir, how many designations of the medium of souls are proclaimed?"
"Gautama, many designations are proclaimed, namely: 'jīva', or 'medium of souls', or 'living being', or 'creature', or 'sentient being', or 'knower', or 'experiencer', or 'perceiver', or 'victor', or 'soul', or 'rangana', or 'hinduka', or 'pudgala', or 'human', or 'agent', or 'varied agent', or 'world', or 'organism', or 'womb', or 'self-born', or 'embodied', or 'leader', or 'inner self', and whichever other such [terms there are]—all these are designations of the medium of souls.

"Venerable Sir, how many designations of the medium of matter are proclaimed?"
"Gautama, many designations are proclaimed, namely: 'pudgala', or 'medium of matter', or 'atom of matter', or 'aggregate with two spatial units', or 'aggregate with three spatial units', up to 'aggregate with innumerably many spatial units', or 'aggregate with infinitely many spatial units', and whichever other such [terms there are]—all these are designations of the medium of matter."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

20.3.783

"Now, Venerable Sir, do killing living beings, false speech, up to the barb of false faith; abstinence from killing living beings, up to renunciation of the barb of false faith; instinctive, experiential, vocational, and intellectual [cognition]; reception, speculation, determination, retention; exertion, action, force, energy, manly vigour; state of being a hell-being, state of being an Asurakumāra, up to state of being a celestial; knowledge-obscuring [karma], up to obstructive [karma]; black lesyā, up to white lesyā; right view, false view, mixed view; ocular visual-intuition, non-ocular visual-intuition, clairvoyant visual-intuition, omniscient visual-intuition; perceptual cognition, up to error; food instinct, fear instinct, sex instinct, possessive instinct; physical body, transformational body, translocational body, fiery body, karmic body; mental activity, vocal activity, physical activity; determinate application of consciousness, indeterminate application of consciousness, and whichever other such [modes there are]—do all these transform nowhere else but in the soul?"
"Yes, Gautama! Killing living beings, up to all these transform nowhere else but in the soul."

20.3.784

"Venerable Sir, when entering the womb, into how many transformations of colour, of smell, of taste, and of touch does a soul transform?"
"Gautama, it transforms into transformations of five colours, two smells, five tastes, and eight touches."
"Venerable Sir, does a soul transform into diverse states due to karma, and not without karma? Does the world transform into diverse states due to karma, and not without karma?"
"Yes, Gautama! A soul transforms into diverse states due to karma, and not without karma; the world transforms into diverse states due to karma, and not without karma."
"Truly so, Venerable Sir! Truly so, Venerable Sir!" [Gautama said], and continues to dwell.

20.4.785

"Venerable Sir, how many kinds of accumulation of sense-organs are proclaimed?"
"Gautama, five kinds of accumulation of sense-organs are proclaimed, namely: accumulation of the auditory sense-organ... In this manner, the entire second chapter on sense-organs is to be recited, just as in the Prajñāpanā."
"Truly so, Venerable Sir! Truly so, Venerable Sir!" the venerable Gautama said, and continues to dwell.

20.5.786

"Venerable Sir! How many colors, how many odors, how many tastes, and how many touches is an ultimate atom pudgala declared to possess?"
"Gautama! It is declared to possess one color, one odor, one taste, and two touches. If it possesses one color: it may be black, it may be blue, it may be red, it may be yellow, [or] it may be white. If it possesses one odor: it may be fragrant, [or] it may be foul-smelling. If it possesses one taste: it may be bitter, it may be pungent, it may be astringent, it may be sour, [or] it may be sweet. If it possesses two touches: (1) it may be cold and smooth, (2) it may be cold and rough, (3) it may be hot and smooth, [or] (4) it may be hot and rough.

Venerable Sir! How many colors up to how many touches is a two-space-point aggregate declared to possess?"
"Gautama! It is declared that it may possess one color, it may possess two colors; it may possess one odor, it may possess two odors; it may possess one taste, it may possess two tastes; it may possess two touches, it may possess three touches, [or] it may possess four touches.
If it possesses one color: it may be black up to it may be white.
If it possesses two colors: (1) it may be black and blue, (2) it may be black and red, (3) it may be black and yellow, (4) it may be black and white, (5) it may be blue and red, (6) it may be blue and yellow, (7) it may be blue and white, (8) it may be red and yellow, (9) it may be red and white, [or] (10) it may be yellow and white; thus there are ten combinations in two-color pairings.
If it possesses one odor: it may be fragrant, [or] it may be foul-smelling.
If it possesses two odors: fragrant and foul-smelling. As for tastes, [they are] as with colors. If it possesses two touches: it may be cold and smooth—thus just as with an ultimate atom pudgala, four [combinations]. If it possesses three touches: (1) entirely cold, partially smooth, partially rough; (2) entirely hot, partially smooth, partially rough; (3) entirely smooth, partially cold, partially hot; (4) entirely rough, partially cold, partially hot.
If it possesses four touches: (1) partially cold, partially hot, partially smooth, partially rough; these are nine combinations among touches.

Venerable Sir! How many colors does a three-space-point aggregate [possess]?" "As in the eighteenth śataka, sixth uddeśaka, up to declared to possess [up to] four touches. If it possesses one color: it may be black up to white.
If it possesses two colors: (1) it may be black and blue, (2) it may be black and [several space-points] blue, (3) it may be [several space-points] black and blue; (1) it may be black and red, (2) it may be black and [several space-points] red, (3) it may be [several space-points] black and red; thus also three with yellow; thus also three with white; it may be blue and red—here too three combinations; thus also three combinations with yellow; thus also four combinations with white; it may be red and yellow—three combinations; thus also three with white; it may be yellow and white—three combinations; thus all those ten combinations of two-color pairings amount to thirty.
If it possesses three colors: (1) it may be black, blue, and red; (2) it may be black, blue, and yellow; (3) it may be black, blue, and white; (4) it may be black, red, and yellow; (5) it may be black, red, and white; (6) it may be black, yellow, [and white]; (7) it may be blue, red, and yellow; (8) it may be blue, red, and white; (9) it may be blue, yellow, and white; (10) it may be red, yellow, and white; thus these ten three-color combinations.
If it possesses one odor: it may be fragrant, [or] it may be foul-smelling.
If it possesses two odors: fragrant and foul-smelling, three combinations. Tastes are like colors.
If it possesses two touches: it may be cold and smooth; thus just as for the two-space-point [aggregate], so there are four combinations.
If it possesses three touches: (1) entirely cold, partially smooth, partially rough; (2) entirely cold, partially smooth, [several] parts rough; (3) entirely cold, [several] parts smooth, partially rough; entirely hot, partially smooth, partially rough—here too three combinations; entirely smooth, partially cold, partially hot—three combinations; entirely rough, partially cold, partially hot—three combinations.
If it possesses four touches: (1) partially cold, partially hot, partially smooth, partially rough; (2) partially cold, partially hot, partially smooth, [several] parts rough; (3) partially cold, partially hot, [several] parts smooth, partially rough; (4) partially cold, [several] parts hot, partially smooth, partially rough; (5) partially cold, [several] parts hot, partially smooth, [several] parts rough; (6) partially cold, [several] parts hot, [several] parts smooth, partially rough; (7) [several] parts cold, partially hot, partially smooth, partially rough; (8) [several] parts cold, partially hot, partially smooth, [several] parts rough; (9) [several] parts cold, partially hot, [several] parts smooth, partially rough; thus there are twenty-five combinations among touches in a three-space-point [aggregate].

Venerable Sir! How many colors does a four-space-point aggregate [possess]?" "As in the eighteenth śataka up to declared to possibly possess four touches.
If it possesses one color: it may be black up to white.
If it possesses two colors: (1) it may be black and blue, (2) it may be black and [several space-points] blue, (3) it may be [several space-points] black and blue, (4) it may be [several space-points] black and [several space-points] blue; it may be black and red—here too four combinations; it may be black and yellow—four; it may be black and white—four; it may be blue and red—four; it may be blue and yellow—four; it may be blue and white—four; it may be red and yellow—four; it may be red and white—four; it may be yellow and white—four; thus these ten combinations of two-color pairings amount to forty.
If it possesses three colors: (1) it may be black, blue, and red; (2) it may be black, blue, and [several space-points] red; (3) it may be black, [several space-points] blue, and red; (4) it may be [several space-points] black, blue, and red—these are four combinations; thus with black, blue, and yellow—four combinations; black, blue, and white—four; black, red, and yellow—four; black, red, and white—four; black, yellow, and white—four; of blue, red, and yellow—four combinations; blue, red, and white—four; blue, yellow, and white—four; of red, yellow, and white—four combinations; thus these ten three-color combinations, each combination having four combinations, all these amount to forty combinations.
If it possesses four colors: (1) it may be black, blue, red, and yellow; (2) it may be black, blue, red, and white; (3) it may be black, blue, yellow, and white; (4) it may be black, red, yellow, and white; (5) it may be blue, red, yellow, and white; thus in four-color combinations there are five combinations. All these amount to ninety combinations.
If it possesses one odor: it may be fragrant, [or] it may be foul-smelling.
If it possesses two odors: fragrant and foul-smelling. Tastes are like colors.
If it possesses two touches: just as with an ultimate atom pudgala, four.
If it possesses three touches: (1) entirely cold, partially smooth, partially rough; (2) entirely cold, partially smooth, [several] parts rough; (3) entirely cold, [several] parts smooth, partially rough; (4) entirely cold, [several] parts smooth, [several] parts rough; entirely hot, partially smooth, partially rough—thus four combinations; entirely smooth, partially cold, partially hot—four; entirely rough, partially cold, partially hot—four; these are sixteen combinations in three touches.
If it possesses four touches: (1) partially cold, partially hot, partially smooth, partially rough; (2) partially cold, partially hot, partially smooth, [several] parts rough; (3) partially cold, partially hot, [several] parts smooth, partially rough; (4) partially cold, partially hot, [several] parts smooth, [several] parts rough; (5) partially cold, [several] parts hot, partially smooth, partially rough; (6) partially cold, [several] parts hot, partially smooth, [several] parts rough; (7) partially cold, [several] parts hot, [several] parts smooth, partially rough; (8) partially cold, [several] parts hot, [several] parts smooth, [several] parts rough; (9) [several] parts cold, partially hot, partially smooth, partially rough—thus these sixteen combinations in four touches should be spoken of up to [several] parts cold, [several] parts hot, [several] parts smooth, [several] parts rough; all these amount to thirty-six combinations among touches.

Venerable Sir! How many colors does a five-space-point aggregate [possess]?" "As in the eighteenth śataka up to declared to possibly possess four touches.
If it possesses one color: one-color and two-color [combinations] are just as in the four-space-point [aggregate].
If it possesses three colors: (1) it may be black, blue, and red; (2) it may be black, blue, and [several space-points] red; (3) it may be black, [several space-points] blue, and red; (4) it may be black, [several space-points] blue, and [several space-points] red; (5) it may be [several space-points] black, blue, and red; (6) it may be [several space-points] black, blue, and [several space-points] red; (7) it may be [several space-points] black, [several space-points] blue, and red; it may be black, blue, and yellow—here too seven combinations; thus in black, blue, and white—seven combinations; in black, red, and yellow—seven; in black, red, and white—seven; in black, yellow, and white—seven; in blue, red, and yellow—seven; in blue, red, and white—seven combinations; in blue, yellow, and white—seven; in red, yellow, and white—also seven combinations; thus these amount to seventy combinations by three-color combination.
If it possesses four colors: (1) it may be black, blue, red, and yellow; (2) it may be black, blue, red, and [several space-points] yellow; (3) it may be black, blue, [several space-points] red, and [several space-points] yellow; (4) it may be black, [several space-points] blue, [several space-points] red, and [several space-points] yellow; (5) it may be [several space-points] black, blue, red, and yellow—these are five combinations; it may be black, blue, red, and white—here too five combinations; thus in black, blue, yellow, and white—also five combinations; in black, red, yellow, and white—also five combinations; in blue, red, yellow, and white—also five combinations; thus these amount to twenty-five combinations by four-color combination.
If it possesses five colors: black, blue, red, yellow, and white. All these, through combinations of one, two, three, four, and five, amount to one hundred and forty-one combinations. Odors are as for the four-space-point [aggregate]. Tastes are as colors. Touches are as for the four-space-point [aggregate].

Venerable Sir! How many colors does a six-space-point aggregate [possess]?" "Thus as for the five-space-point [aggregate] up to declared to possibly possess four touches. If it possesses one color: one-color and two-color [combinations] are as for the five-space-point [aggregate].
If it possesses three colors: it may be black, blue, and red—thus just as for the five-space-point [aggregate] seven combinations up to it may be [several space-points] black, [several space-points] blue, and red; it may be [several space-points] black, [several space-points] blue, and [several space-points] red—these are eight combinations; thus these ten three-color combinations, each combination having eight combinations, so all in three-color combinations amount to eighty combinations.
If it possesses four colors: (1) it may be black, blue, red, and yellow; (2) it may be black, blue, red, and [several space-points] yellow; (3) it may be black, blue, [several space-points] red, and yellow; (4) it may be black, blue, [several space-points] red, and [several space-points] yellow; (5) it may be black, [several space-points] blue, red, and yellow; (6) it may be black, [several space-points] blue, red, and [several space-points] yellow; (7) it may be black, [several space-points] blue, [several space-points] red, and yellow; (8) it may be [several space-points] black, blue, red, and yellow; (9) it may be [several space-points] black, blue, red, and [several space-points] yellow; (10) it may be [several space-points] black, blue, [several space-points] red, and yellow; (11) it may be [several space-points] black, [several space-points] blue, red, and yellow; these are eleven combinations; thus these five four-color combinations should be made, each combination having eleven combinations, all these amount to fifty-five combinations by four-color combination.
If it possesses five colors: (1) it may be black, blue, red, yellow, and white; (2) it may be black, blue, red, yellow, and [several space-points] white; (3) it may be black, blue, red, [several space-points] yellow, and white; (4) it may be black, blue, [several space-points] red, yellow, and white; (5) it may be black, [several space-points] blue, red, yellow, and white; (6) it may be [several space-points] black, blue, red, yellow, and white; thus these six combinations should be spoken of; all these in combinations of one, two, three, four, and five amount to one hundred and eighty-six combinations. Odors are as for the five-space-point [aggregate]. Tastes are as the colors of this very [aggregate]. Touches are as for the four-space-point [aggregate].

Venerable Sir! How many colors does a seven-space-point aggregate [possess]?" "As for the five-space-point [aggregate] up to declared to possibly possess four touches.
If it possesses one color: thus one-color, two-color, and three-color [combinations] are as for the six-space-point [aggregate].
If it possesses four colors: (1) it may be black, blue, red, and yellow; (2) it may be black, blue, red, and [several space-points] yellow; (3) it may be black, blue, [several space-points] red, and yellow; thus fifteen combinations should be spoken of through four-color combinations up to it may be [several space-points] black, [several space-points] blue, [several space-points] red, and yellow; thus these five four-color combinations are to be understood, each combination having fifteen combinations; all these amount to seventy-five combinations.
If it possesses five colors: (1) it may be black, blue, red, yellow, and white; (2) it may be black, blue, red, yellow, and [several space-points] white; (3) it may be black, blue, red, [several space-points] yellow, and white; (4) it may be black, blue, red, [several space-points] yellow, and [several space-points] white; (5) it may be black, blue, [several space-points] red, yellow, and white; (6) it may be black, blue, [several space-points] red, yellow, and [several space-points] white; (7) it may be black, blue, [several space-points] red, [several space-points] yellow, and white; (8) it may be black, [several space-points] blue, red, yellow, and white; (9) it may be black, [several space-points] blue, red, yellow, and [several space-points] white; (10) it may be black, [several space-points] blue, red, [several space-points] yellow, and white; (11) it may be black, [several space-points] blue, [several space-points] red, yellow, and white; (12) it may be [several space-points] black, blue, red, yellow, and white; (13) it may be [several space-points] black, blue, red, yellow, and [several space-points] white; (14) it may be [several space-points] black, blue, red, [several space-points] yellow, and white; (15) it may be [several space-points] black, blue, [several space-points] red, yellow, and white; (16) it may be [several space-points] black, [several space-points] blue, red, yellow, and white; these are sixteen combinations; thus all these, through combinations of one, two, three, four, and five, amount to two hundred and sixteen combinations.
Odors are as for the four-space-point [aggregate]. Tastes are as the colors of this very [aggregate]. Touches are as for the four-space-point [aggregate].

Venerable Sir! An eight-space-point aggregate—[the same] question.
"Gautama! It may possess one color, as for the seven-space-point [aggregate], up to declared to possibly possess four touches. If it possesses one color: thus one-color, two-color, and three-color [combinations] are just as in the seven-space-point [aggregate].
If it possesses four colors: (1) it may be black, blue, red, and yellow; (2) it may be black, blue, red, and [several space-points] yellow; thus just as in the seven-space-point [aggregate] up to (15) it may be [several space-points] black, [several space-points] blue, [several space-points] red, and yellow; (16) it may be [several space-points] black, [several space-points] blue, [several space-points] red, and [several space-points] yellow; these are sixteen combinations; thus these five four-color combinations, so these amount to eighty combinations.
If it possesses five colors: (1) it may be black, blue, red, yellow, and white; (2) it may be black, blue, red, yellow, and [several space-points] white; thus combinations should be traversed in this order up to (15) it may be black, [several space-points] blue, [several space-points] red, [several space-points] yellow, and [several space-points] white—this is the fifteenth combination; (16) it may be [several space-points] black, blue, red, yellow, and white; (17) it may be [several space-points] black, blue, red, yellow, and [several space-points] white; (18) it may be [several space-points] black, blue, red, [several space-points] yellow, and white; (19) it may be [several space-points] black, blue, red, [several space-points] yellow, and [several space-points] white; (20) it may be [several space-points] black, blue, [several space-points] red, yellow, and white; (21) it may be [several space-points] black, blue, [several space-points] red, yellow, and [several space-points] white; (22) it may be [several space-points] black, blue, [several space-points] red, [several space-points] yellow, and white; (23) it may be [several space-points] black, [several space-points] blue, red, yellow, and white; (24) it may be [several space-points] black, [several space-points] blue, red, yellow, and [several space-points] white; (25) it may be [several space-points] black, [several space-points] blue, red, [several space-points] yellow, and white; (26) it may be [several space-points] black, [several space-points] blue, [several space-points] red, yellow, and white; these amount to twenty-six combinations by five-color combination; thus, taking everything together, through combinations of one, two, three, four, and five, there are two hundred and thirty-one combinations. Odors are as for the seven-space-point [aggregate]. Tastes are as the colors of this very [aggregate]. Touches are as for the four-space-point [aggregate].

Venerable Sir! A nine-space-point aggregate—[the same] question.
"Gautama! It may possess one color, as for the eight-space-point [aggregate], up to declared to possibly possess four touches.
If it possesses one color: one-color, two-color, three-color, and four-color [combinations] are just as for the eight-space-point [aggregate].
If it possesses five colors: (1) it may be black, blue, red, yellow, and white; (2) it may be black, blue, red, yellow, and [several space-points] white; thus in regular order thirty-one combinations should be spoken of up to it may be [several space-points] black, [several space-points] blue, [several space-points] red, [several space-points] yellow, and white; these are thirty-one combinations; thus through combinations of one, two, three, four, and five, there are two hundred and thirty-six combinations.
Odors are as for the eight-space-point [aggregate]. Tastes are as the colors of this very [aggregate]. Touches are as for the four-space-point [aggregate].

Venerable Sir! A ten-space-point aggregate—[the same] question.
"Gautama! It may possess one color, as for the nine-space-point [aggregate], up to declared to possibly possess four touches. If it possesses one color: one-color, two-color, three-color, and four-color [combinations] are just as for the nine-space-point [aggregate]. The five-colored [combinations] are also likewise, except that the thirty-second combination is stated; thus in combinations of one, two, three, four, and five, there are two hundred and thirty-seven combinations. Odors are as for the nine-space-point [aggregate]. Tastes are as the colors of this very [aggregate]. Touches are as for the four-space-point [aggregate]. As for the ten-space-point aggregate, so also for a numerable-space-point aggregate; so also for an innumerable-space-point aggregate; an infinitely-space-point aggregate transformed subtly is also just like this."

20.5.787

"Venerable Sir! How many colors does a gross-transformed aggregate of infinite space-points have?"
As in the eighteenth śataka up to: it may have eight touches. Color, smell, and taste are to be stated as for an aggregate of ten space-points.
If it has four touches: 1. All rough, all heavy, all cold, all unctuous; 2. All rough, all heavy, all cold, all dry; 3. All rough, all heavy, all hot, all unctuous; 4. All rough, all heavy, all hot, all dry; 5. All rough, all light, all cold, all unctuous; 6. All rough, all light, all cold, all dry; 7. All rough, all light, all hot, all unctuous; 8. All rough, all light, all hot, all dry; 9. All smooth, all heavy, all cold, all unctuous; 10. All smooth, all heavy, all cold, all dry; 11. All smooth, all heavy, all hot, all unctuous; 12. All smooth, all heavy, all hot, all dry; 13. All smooth, all light, all cold, all unctuous; 14. All smooth, all light, all cold, all dry; 15. All smooth, all light, all hot, all unctuous; 16. All smooth, all light, all hot, all dry—these are sixteen combinations.
If it has five touches: 1. All rough, all heavy, all cold, in one part unctuous, in one part dry; 2. All rough, all heavy, all cold, in one part unctuous, in multiple parts dry; 3. All rough, all heavy, all cold, in multiple parts unctuous, in one part dry; 4. All rough, all heavy, all cold, in multiple parts unctuous, in multiple parts dry; all rough, all heavy, all hot, in one part unctuous, in one part dry: 4; all rough, all light, all cold, in one part unctuous, in one part dry: 4; all rough, all light, all hot, in one part unctuous, in one part dry: 4; thus there are sixteen combinations with rough; all smooth, all heavy, all cold, in one part unctuous, in one part dry—likewise with smooth also there are sixteen combinations; thus there are thirty-two combinations; all rough, all heavy, all unctuous, in one part cold, in one part hot; all rough, all heavy, all dry, in one part cold, in one part hot—these are thirty-two combinations; all rough, all cold, all unctuous, in one part heavy, in one part light—here also there are thirty-two combinations; all heavy, all cold, all unctuous, in one part rough, in one part smooth—here also there are thirty-two combinations; thus all these for five touches amount to one hundred and twenty-eight combinations.
If it has six touches: 1. All rough, all heavy, in one part cold, in one part hot, in one part unctuous, in one part dry; 2. All rough, all heavy, in one part cold, in one part hot, in one part unctuous, in multiple parts dry; and so forth up to 16. All rough, all heavy, in multiple parts cold, in multiple parts hot, in multiple parts unctuous, in multiple parts dry—these are sixteen combinations; all rough, all light, in one part cold, in one part hot, in one part unctuous, in one part dry—here also there are sixteen combinations; all smooth, all heavy, in one part cold, in one part hot, in one part unctuous, in one part dry—here also there are sixteen combinations; all smooth, all light, in one part cold, in one part hot, in one part unctuous, in one part dry—here also there are sixteen combinations; these are sixty-four combinations;
all rough, all cold, in one part heavy, in one part light, in one part unctuous, in one part dry, and so forth up to all smooth, all hot, in multiple parts heavy, in multiple parts light, in multiple parts unctuous, in multiple parts dry—here also there are sixty-four combinations; 1.
all rough, all unctuous, in one part heavy, in one part light, in one part cold, in one part hot up to all smooth, all dry, in multiple parts heavy, in multiple parts light, in multiple parts cold, in multiple parts hot—these are sixty-four combinations; all heavy, all cold, in one part rough, in one part smooth, in one part unctuous, [in one part] dry, and so forth up to all light, all hot, in multiple parts rough, in multiple parts smooth, in multiple parts unctuous, in multiple parts dry—these are sixty-four combinations; all heavy, all unctuous, in one part rough, in one part smooth, in one part cold, in one part hot up to all light, all dry, in multiple parts rough, in multiple parts smooth, in multiple parts cold, in multiple parts hot—these are sixty-four combinations;
all cold, all unctuous, in one part rough, in one part smooth, in one part heavy, in one part light up to all hot, all dry, in multiple parts rough, in multiple parts smooth, in multiple parts heavy, in multiple parts light—these are sixty-four combinations; all these for six touches amount to three hundred and eighty-four combinations.
If it has seven touches: 1. All rough, in one part heavy, in one part light, in one part cold, in one part hot, in one part unctuous, in one part dry; all rough, in one part heavy, in one part light, in one part cold, in one part hot, in multiple parts unctuous, in multiple parts dry: 4; all rough, in one part heavy, in one part light, in one part cold, in multiple parts hot, in one part unctuous, in one part dry: 4; all rough, in one part heavy, in one part light, in multiple parts cold, in one part hot, in one part unctuous, in one part dry: 4; all rough, in one part heavy, in one part light, in multiple parts cold, in multiple parts hot, in one part unctuous, in one part dry: 4; all these sixteen combinations are to be stated; all rough, in one part heavy, in multiple parts light, in one part cold, in one part hot, in one part unctuous, in one part dry; thus with heavy as singular and light as plural, these sixteen combinations also; all rough, in multiple parts heavy, in one part light, in one part cold, in one part hot, in one part unctuous, in one part dry—these sixteen combinations also are to be stated; all rough, in multiple parts heavy, in multiple parts light, in one part cold, in one part hot, in one part unctuous, in one part dry—these sixteen combinations also are to be stated; thus there are sixty-four combinations with rough;
all smooth, in one part heavy, in one part light, in one part cold, in one part hot, in one part unctuous, in one part dry—thus sixty-four combinations are to be stated with smooth also; all heavy, in one part rough, in one part smooth, in one part cold, in one part hot, in one part unctuous, in one part dry—thus sixty-four combinations are to be made with heavy also; all light, in one part rough, in one part smooth, in one part cold, in one part hot, in one part unctuous, in one part dry—thus sixty-four combinations are to be made with light also;
all cold, in one part rough, in one part smooth, in one part heavy, in one part light, in one part unctuous, in one part dry—thus sixty-four combinations are to be made with cold also; all hot, in one part rough, in one part smooth, in one part heavy, in one part light, in one part unctuous, in one part dry—thus sixty-four combinations are to be made with hot also; all unctuous, in one part rough, in one part smooth, in one part heavy, in one part light, in one part cold, in one part hot—thus sixty-four combinations are to be made with unctuous also;
all dry, in one part rough, in one part smooth, in one part heavy, in one part light, in one part cold, in one part hot—thus sixty-four combinations are to be made with dry also up to all dry, in multiple parts rough, in multiple parts smooth, in multiple parts heavy, in multiple parts light, in multiple parts cold, in multiple parts hot; thus for seven touches there are five hundred and twelve combinations.
If it has eight touches: In one part rough, in one part smooth, in one part heavy, in one part light, in one part cold, in one part hot, in one part unctuous, in one part dry: 4; in one part rough, in one part smooth, in one part heavy, in one part light, in one part cold, in multiple parts hot, in one part unctuous, in one part dry: 4; in one part rough, in one part smooth, in one part heavy, in one part light, in multiple parts cold, in one part hot, in one part unctuous, in one part dry: 4; in one part rough, in one part smooth, in one part heavy, in one part light, in multiple parts cold, in multiple parts hot, in one part unctuous, in one part dry: 4; these four sets of four are sixteen combinations; in one part rough, in one part smooth, in one part heavy, in multiple parts light, in one part cold, in one part hot, in one part unctuous, in one part dry; thus with heavy as singular and light as plural, sixteen combinations are to be made; in one part rough, in one part smooth, in multiple parts heavy, in one part light, in one part cold, in one part hot, in one part unctuous, in one part dry—these sixteen combinations also are to be made; in one part rough, in one part smooth, in multiple parts heavy, in multiple parts light, in one part cold, in one part hot, in one part unctuous, in one part dry—these sixteen combinations also are to be made; all these are sixty-four combinations with rough and smooth taken as singular;
then with rough as singular and smooth as plural, these sixty-four combinations are to be made; then with rough as plural and smooth as singular, sixty-four combinations are to be made; then with both of these as plural, sixty-four combinations are to be made up to in multiple parts rough, in multiple parts smooth, in multiple parts heavy, in multiple parts light, in multiple parts cold, in multiple parts hot, in multiple parts unctuous, in multiple parts dry—this is the final combination; all these for eight touches amount to two hundred and fifty-six combinations.
Thus, for this gross-transformed aggregate of infinite space-points, across all combinations there are twelve hundred and ninety-six combinations.

20.5.788

"Venerable Sir! How many kinds of paramāṇus are stated?"
"Gautama! Paramāṇus are stated to be of four kinds, namely: substance-paramāṇu (dravya-paramāṇu), space-paramāṇu (kṣetra-paramāṇu), time-paramāṇu (kāla-paramāṇu), and mode-paramāṇu (bhāva-paramāṇu).
"Venerable Sir! How many kinds of substance-paramāṇus are stated?"
"Gautama! They are stated to be of four kinds, namely: uncuttable, indivisible, non-combustible, and ungraspable.
"Venerable Sir! How many kinds of space-paramāṇus are stated?"
"Gautama! They are stated to be of four kinds, namely: having no half, having no middle, having no [further] spatial units (apradeśa), and impartible.
"Venerable Sir! How many kinds of time-paramāṇus are stated?"
"Gautama! They are stated to be of four kinds, namely: colourless, odourless, tasteless, and touchless.
"Venerable Sir! How many kinds of mode-paramāṇus are stated?"
"Gautama! They are stated to be of four kinds, namely: possessing colour, possessing odour, possessing taste, and possessing touch."
"That is so, Venerable Sir! That is so, Venerable Sir!" up to he dwells [in peace].

20.6.789

"Venerable Sir! An earth-bodied soul undergoing [death-]samudghāta in the interval between this Ratnaprabhā earth and Śarkarāprabhā earth, having undergone [death-]samudghāta, who is fit to be reborn as an earth-bodied soul in the Saudharma kalpa: Venerable Sir, would it first take nourishment after being reborn, or first take nourishment and then be reborn?"
"Gautama! It might either first be reborn and then take nourishment—in this way, as in the seventeenth śataka, sixth uddeśaka, up to: for that reason, Gautama, it is said: either first... up to be reborn; with the sole difference that there 'reaching' [is said], while here 'takes nourishment' is said; the rest is just the same.
"Venerable Sir! An earth-bodied soul undergoing [death-]samudghāta in the interval between this Ratnaprabhā earth and Śarkarāprabhā earth, having undergone [death-]samudghāta, who is fit to be reborn as an earth-bodied soul in the Īśāna kalpa?" It is just the same. In this manner, its rebirth should be stated up to Īṣatprāgbhārā.
"Venerable Sir! An earth-bodied soul undergoing [death-]samudghāta in the interval between Śarkarāprabhā and Vālukāprabhā earth, having undergone [death-]samudghāta, who is fit [to be reborn] in Saudharma... up to Īṣatprāgbhārā"—in this manner, according to this order, up to undergoing [death-]samudghāta in the interval between Tamā and the Adhaḥsaptamī earth, being [such], who is fit [to be reborn] in Saudharma... up to Īṣatprāgbhārā, its rebirth should be stated.
"Venerable Sir! An earth-bodied soul undergoing [death-]samudghāta in the interval between the Saudharma-Īśāna and Sanatkumāra-Māhendra kalpas, having undergone [death-]samudghāta, who is fit to be reborn as an earth-bodied soul in this Ratnaprabhā earth: Venerable Sir, would it first be reborn and then take nourishment?" The rest is just the same, up to: for that reason... up to the conclusion.
"Venerable Sir! An earth-bodied soul undergoing [death-]samudghāta in the interval between the Saudharma-Īśāna and Sanatkumāra-Māhendra kalpas, having undergone [death-]samudghāta, who is fit to be reborn as an earth-bodied soul in the Śarkarāprabhā earth?" It is just the same. In this manner, its rebirth should be stated up to the Adhaḥsaptamī [earth]. In this manner, undergoing [death-]samudghāta in the interval between Sanatkumāra-Māhendra and the Brahmaloka kalpa, having undergone [death-]samudghāta, again its rebirth should be stated up to the Adhaḥsaptamī [earth]. In this manner, undergoing [death-]samudghāta in the interval between Brahmaloka and the Lāntaka kalpa, again up to the Adhaḥsaptamī [earth]. In this manner, undergoing [death-]samudghāta in the interval between the Lāntaka and Mahāśukra kalpas, again up to the Adhaḥsaptamī [earth]. In this manner, in the interval between Mahāśukra and the Sahasrāra kalpa, again up to the Adhaḥsaptamī [earth]. In this manner, in the interval between Sahasrāra and the Ānata-Prāṇata kalpas, again up to the Adhaḥsaptamī [earth]. In this manner, in the interval between Ānata-Prāṇata and the Āraṇa-Acyuta kalpas, again up to the Adhaḥsaptamī [earth]. In this manner, in the interval between Āraṇa-Acyuta and the Graiveyaka celestial abodes, up to the Adhaḥsaptamī [earth]. In this manner, in the interval between the Graiveyaka celestial abodes and the Anuttara celestial abodes, again up to the Adhaḥsaptamī [earth]. In this manner, in the interval between the Anuttara celestial abodes and Īṣatprāgbhārā, again its rebirth should be stated up to the Adhaḥsaptamī [earth].

20.6.790

"Venerable Sir! A water-bodied soul undergoing [death-]samudghāta in the interval between this Ratnaprabhā earth and Śarkarāprabhā earth, having undergone [death-]samudghāta, who is fit to be reborn as a water-bodied soul in the Saudharma kalpa?" The rest is like that of the earth-bodied soul up to: for that reason. In this manner, undergoing [death-]samudghāta in the interval between the first and the second, its rebirth should be stated up to Īṣatprāgbhārā. In this manner, according to this order, up to undergoing [death-]samudghāta in the interval between Tamā and the Adhaḥsaptamī earth, having undergone [death-]samudghāta, its rebirth should be stated up to Īṣatprāgbhārā as a water-bodied soul.
"Venerable Sir! A water-bodied soul undergoing [death-]samudghāta in the interval between the Saudharma-Īśāna and Sanatkumāra-Māhendra kalpas, having undergone [death-]samudghāta, who is fit to be reborn as a water-bodied soul in the dense-ocean and dense-ocean rings of this Ratnaprabhā earth?" The rest is just the same. In this manner, undergoing [death-]samudghāta precisely in the intervals of these, its rebirth should be stated as a water-bodied soul in the dense-ocean and dense-ocean rings of the Adhaḥsaptamī earth. In this manner, up to undergoing [death-]samudghāta in the interval between the Anuttara celestial abodes and Īṣatprāgbhārā earth, its rebirth should be stated up to the dense-ocean and dense-ocean rings of the Adhaḥsaptamī [earth].

20.6.791

"Venerable Sir! A wind-bodied soul undergoing [death-]samudghāta in the interval between this Ratnaprabhā earth and Śarkarāprabhā earth, having undergone [death-]samudghāta, who is fit to be reborn as a wind-bodied soul in the Saudharma kalpa?" In this manner, just as in the seventeenth śataka in the uddeśaka on wind-bodied souls, so here too; with the sole difference that [death-]samudghāta in the intervals is to be understood; the rest is just the same, up to: undergoing [death-]samudghāta in the interval between the Anuttara celestial abodes and Īṣatprāgbhārā earth, having undergone [death-]samudghāta, who is fit to be reborn as a wind-bodied soul in the dense-air and thin-air [rings], in the dense-air and thin-air rings; the rest is just the same, up to: for that reason... up to would be reborn.
"That is so, Venerable Sir! That is so, Venerable Sir!"

20.7.792

"Venerable Sir, how many kinds of bondage are taught?"
"Gautama, three kinds of bondage are taught, namely: bondage caused by soul effort, immediate bondage, and mediate bondage."
"Venerable Sir, how many kinds of bondage are taught for inhabitants of hell?" "In the very same way." In this manner up to celestial beings in abodes.
"Venerable Sir, how many kinds of bondage of knowledge-obscuring karma are taught?"
"Gautama, three kinds of bondage are taught, namely: bondage caused by soul effort, immediate bondage, and mediate bondage."
"Venerable Sir, how many kinds of bondage of knowledge-obscuring karma are taught for inhabitants of hell?" "In the very same way." In this manner up to celestial beings in abodes; in this manner up to obstacle-creating [karma].
"Venerable Sir, how many kinds of bondage of the rise of knowledge-obscuring karma are taught?"
"Gautama, three kinds of bondage are taught, in the very same way." In this manner also for inhabitants of hell; in this manner up to celestial beings in abodes; in this manner up to the rise of obstacle-creating [karma].
"Venerable Sir, how many kinds of bondage of female-gender karma are taught?"
"Gautama, three kinds of bondage are taught, in the very same way."
"Venerable Sir, how many kinds of bondage of female-gender karma are taught for Asurakumāras?" "In the very same way." In this manner up to celestial beings in abodes; with the only difference being: for whichever [being] female gender exists. In this manner also for male gender; in this manner also for neuter gender up to celestial beings in abodes, with the only difference being: for whichever [being] whichever gender exists.
"Venerable Sir, how many kinds of bondage of worldview-deluding karma are taught?" "In the very same way." Unbrokenly up to celestial beings in abodes. In this manner also for conduct-deluding [karma] up to celestial beings in abodes.
In this manner, by this sequence: for physical body up to karmic body, for food instinct up to possession instinct, for black leśyā up to white leśyā, for right worldview, wrong worldview, and mixed right-wrong worldview, for sensory knowledge up to omniscience, for sensory nescience, scriptural nescience, and flawed clairvoyance. "In this manner, Venerable Sir, how many kinds of bondage are taught for the object of sensory knowledge?" up to the object of omniscience, the object of sensory nescience, the object of scriptural nescience, the object of flawed clairvoyance: "For all these items, three kinds of bondage are taught."
All of these twenty-four classes of beings are to be stated, with the only difference being that one must know whatever belongs to whichever [being]. Up to: "Venerable Sir, how many kinds of bondage of the object of flawed clairvoyance are taught for celestial beings in abodes?"
"Gautama, three kinds of bondage are taught, namely: bondage caused by soul effort, immediate bondage, and mediate bondage."
"That is so, Venerable Sir! That is so, Venerable Sir!" [Gautama] continues up to [he] wanders.

First 14 of 38 passages. Read on

Translations (2)

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

Commentaries (3)

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

Linked texts (1)

Viyāhapannatti — Sudharman, Ardhamāgadhī Prakrit