Viyahapannatti 26

English (machine translation) 26

Language: English

26.1 — 6 parts
26.2 — 10 parts

26.1.975

1. Souls, and 2. leśyā, 3. faction, 4. view, 5. ignorance, 6. knowledge, 7. instincts,
8. gender, 9. passion, 10. attentiveness, 11. activity—all eleven topics.

At that time, in that period, in Rājagṛha […] up to [Gautama] spoke thus: “Venerable Sir! Has a soul bound, does it bind, will it bind bad karma? Has it bound, does it bind, will it not bind? Has it bound, does it not bind, will it bind? Has it bound, does it not bind, will it not bind?”
“Gautama! A certain one has bound, binds, and will bind. A certain one has bound, binds, and will not bind. A certain one has bound, does not bind, and will bind. A certain one has bound, does not bind, and will not bind.”
“Venerable Sir! Has a soul possessing leśyā bound, does it bind, will it bind bad karma? Has it bound, does it bind, will it not bind?—[and so forth: the full] question.”
“Gautama! A certain one has bound, binds, and will bind; a certain one… thus the four alternatives [apply].”
“Venerable Sir! Has a soul possessing black leśyā bound bad karma?—[the full] question.”
“Gautama! A certain one has bound, binds, and will bind; a certain one has bound, binds, and will not bind. Thus up to lotus leśyā: everywhere the first and second alternatives [apply]. For one possessing white leśyā, just as for one possessing leśyā, likewise the four alternatives [apply].”
“Venerable Sir! Has a soul devoid of leśyā bound bad karma?—[the full] question.”
“Gautama! It has bound, does not bind, and will not bind.”
“Venerable Sir! A soul belonging to the dark faction, bad karma?—[the full] question.”
“Gautama! A certain one has bound—the first and second alternatives [apply].”
“Venerable Sir! A soul belonging to the bright faction?—[the full] question.”
“Gautama! The four alternatives are to be stated.”

26.1.977

For those of right view, there are four alternatives; for those of wrong view, the first and second; for those of mixed view, exactly so.
For the knowing, there are four alternatives; for those possessing sensory cognition up to those possessing mind-reading cognition, there are four alternatives; for those possessing omniscience, the last alternative, as for those devoid of leśyā.
For the ignorant, the first and second; thus for those with sensory ignorance, scriptural ignorance, and false clairvoyance as well.
For those attentive to the instinct for food up to those attentive to the instinct for possession, the first and second; for those attentive to non-instinct, four.
For those with gender, the first and second; thus also for those with female gender, male gender, and neuter gender; for those without gender, four.
For those with passions, four; for those with the passion of anger, the first and second alternatives; thus also for one with the passion of pride, and for one with the passion of deceit; for one with the passion of greed, four alternatives.
“Venerable Sir! Has a soul devoid of passions bound bad karma?—[the full] question.”
“Gautama! A certain one has bound, does not bind, and will bind; a certain one has bound, does not bind, and will not bind.”
For one with activity, the four alternatives; thus also for one with mental activity, vocal activity, and physical activity; for one without activity, the last [alternative].
For one attentive with determinate cognition, four; for one attentive with indeterminate cognition as well, there are four alternatives.

26.1.978

“Venerable Sir! Has an inhabitant of hell bound, does he bind, will he bind evil karma?”
“Gautama! A certain one has bound; the first and second alternatives [apply].
“Venerable Sir! Does an inhabitant of hell with leśyā [bind] evil karma?” “Just so.” Likewise also one with black leśyā, also one with blue leśyā, also one with grey leśyā. Likewise one belonging to the dark half, one belonging to the bright half, one with right view, one with wrong view, one with mixed view, one with knowledge, one with sensory knowledge, one with scriptural knowledge, one with clairvoyant knowledge, one with ignorance, one with sensory ignorance, one with scriptural ignorance, one with erroneous clairvoyance, one applied to the instinct for food up to one applied to the instinct for possession, one having gender, one having neuter gender, one with passions up to one with greed-passion, one with activity, one with mental activity, one with vocal activity, one with bodily activity, one applied with form, one applied without form—in all these categories the first and second alternatives are to be stated.
Likewise the statement regarding an Asurakumāra is also to be stated, with the exception that tejo-leśyā, female gender, and male gender are added, neuter gender is not spoken of, the remainder is just the same, [and] everywhere the first and second alternatives [apply]. Likewise up to a Stanitakumāra. Likewise also for an earth-bodied soul, also for a water-bodied soul, up to also for a five-sensed animal-born soul: everywhere the first and second alternatives [apply], with the exception that whatever leśyā, view, knowledge, ignorance, gender, and activity each possesses, that is to be stated for each, the remainder being just so. For a human, precisely that which is stated for the category of jīva is to be stated without remainder. For an Interstitial deity, as for an Asurakumāra. For a Stellar deity and a celestial deity, just so, with the exception that their leśyās are to be understood, [and] the remainder is to be stated just so.

26.1.979

“Venerable Sir! Has a jīva bound, does he bind, will he bind knowledge-obscuring karma?” Just as the statement for evil karma [was given], so also should it be stated for knowledge-obscuring [karma], with the exception that in the category of jīva and in the category of human, for one with passions up to one with greed-passion, the first and second alternatives [apply]; the remainder is just the same up to celestial deities. In this manner the entire order of beings is to be stated without remainder for perception-obscuring [karma] as well.
“Venerable Sir! Has a jīva bound feeling-producing karma?”—[the same] question.
“Gautama! A certain one has bound, binds, and will bind; a certain one has bound, binds, and will not bind; a certain one has bound, does not bind, and will not bind. For one with leśyā too, just so: the alternatives devoid of the third. For one with black leśyā up to one with lotus-pink leśyā, the first and second alternatives [apply]. For one with white leśyā, the alternatives devoid of the third [apply]. For one without leśyā, the final alternative [applies]. For one belonging to the dark half, the first and second [apply]. For those belonging to the bright half, those devoid of the third [apply]. Likewise also for one with right view; for one with wrong view and one with mixed view, the first and second [apply]. For one with knowledge, those devoid of the third [apply]. For one with sensory knowledge up to one with mind-reading knowledge, the first and second [apply]. For one with omniscient knowledge, those devoid of the third [apply]. Likewise for one not applied to instincts, one without gender, one without passions. For one applied with form, one applied without form—for these, those devoid of the third [apply]. And for one without activity, the final [alternative applies]. For the rest, the first and second [apply].
“Venerable Sir! Has an inhabitant of hell bound, does he bind feeling-producing karma?” In this manner, from inhabitants of hell up to celestial deities, whatever each possesses, everywhere the first and second [alternatives apply], with the exception that for a human, it is as for a jīva.
“Venerable Sir! Has a jīva bound, does he bind deluding karma?” Just as for evil karma, so also for deluding karma without remainder up to celestial deities.

26.1.980

“Venerable Sir! Did a soul bind, does it bind [lifespan karma]?”—the question.
“Gautama! In some cases it bound; [there is] the fourfold alternative. For one with lesyā up to one with white lesyā, there are four alternatives. For one without lesyā, the last alternative.
For one belonging to the dark half [of souls]”—the question.
“Gautama! In some cases it bound, binds, [and] will bind; in some cases it bound, does not bind, [and] will bind. For one belonging to the bright half [of souls], one with right worldview, [and] one with wrong worldview, there are four alternatives.
For one with mixed right-and-wrong worldview”—the question.
“Gautama! In some cases it bound, does not bind, [and] will bind; in some cases it bound, does not bind, [and] will not bind. For one possessing knowledge up to one possessing clairvoyant knowledge, there are four alternatives.
For one possessing mind-reading knowledge”—the question.
“Gautama! In some cases it bound, binds, [and] will bind; in some cases it bound, does not bind, [and] will bind; in some cases it bound, does not bind, [and] will not bind. In omniscience, [there is] the last alternative. Thus, in this order, for one not engaged with mental awareness, [there are the alternatives] devoid of the second, just as in the case of one possessing mind-reading knowledge. For one without gender-impulse and one without passion, the third and fourth [alternatives apply], just as in mixed worldview. In one without activity, the last [alternative applies]; in the remaining terms, there are four alternatives, up to one engaged without form-awareness.
Venerable Sir! Did an inhabitant of hell [bind] lifespan karma?”—the question.
“Gautama! In some cases [there are] four alternatives; thus everywhere for inhabitants of hell, there are four alternatives, with the exception that for one with black lesyā and one belonging to the dark half, the first and third alternatives [apply]; in mixed worldview, the third and fourth. For an Asurakumāra, it is just the same, with the exception that for one with black lesyā, four alternatives are to be stated; the rest is as for inhabitants of hell. Thus up to the Stanitakumāras. For earth-bodied souls, everywhere four alternatives [apply], with the exception that for one belonging to the dark half, the first and third alternatives [apply].
For one with fiery lesyā”—the question.
“Gautama! It bound, does not bind, [and] will bind; in the rest everywhere, there are four alternatives. Thus for water-bodied souls and plant-bodied souls, entirely. For fire-bodied souls and wind-bodied souls, everywhere the first and third alternatives [apply]. For two-sensed, three-sensed, and four-sensed beings too, everywhere the first and third alternatives [apply], with the exception that in right worldview, knowledge, perceptual knowledge, [and] scriptural knowledge, [there is] the third alternative. For five-sensed animals, for one belonging to the dark half, the first and third alternatives [apply]; in mixed worldview, the third and fourth alternatives [apply]. In right worldview, knowledge, perceptual knowledge, scriptural knowledge, clairvoyant knowledge—in all these five terms, [there are] the alternatives devoid of the second; in the rest, four alternatives. For humans, as for souls, with the exception that in right worldview, general knowledge, perceptual knowledge, scriptural knowledge, [and] clairvoyant knowledge, [there are] the alternatives devoid of the second; the rest is just the same. The Vāṇamantaras, Jyotiṣkas, and Vaimānikas are as the Asurakumāras. Name-, status-, and obstructive-[karma]—these are as knowledge-obscuring [karma].
‘So it is, Venerable Sir! So it is, Venerable Sir!’—so saying, [he] continues to dwell.”

26.2.981

“Venerable Sir! Did an immediately-born inhabitant of hell bind evil karma?”—the question is just the same.
“Gautama! In some cases it bound; [there are] the first and second alternatives.
Venerable Sir! Did an immediately-born inhabitant of hell with lesyā bind evil karma?”—the question.
“Gautama! The first and second alternatives. Thus indeed everywhere the first and second alternatives [apply], with the exception that mixed worldview, mental activity, and vocal activity are not to be asked. Thus up to the Stanitakumāras.
For two-sensed, three-sensed, and four-sensed beings, vocal activity is not stated. For five-sensed animals too, mixed worldview, clairvoyant knowledge, faulty knowledge, mental activity, [and] vocal activity—these five are not stated. For humans, absence of lesyā, mixed worldview, mind-reading knowledge, omniscience, faulty knowledge, not being engaged with mental awareness, absence of gender-impulse, absence of passion, mental activity, vocal activity, [and] absence of activity—these eleven terms are not stated.
For Vāṇamantaras, Jyotiṣkas, and Vaimānikas, as for the inhabitants of hell, likewise those three are not stated. For all of them, in whichever remaining states [there are], everywhere the first and second alternatives [apply]. For one-sensed beings, everywhere the first and second alternatives [apply]. As for evil karma, so the series of groups is to be stated for knowledge-obscuring karma; thus, excluding lifespan karma, up to obstructive karma, the series of groups [is to be stated].
Venerable Sir! Did an immediately-born inhabitant of hell bind lifespan karma?”—the question.
“Gautama! It bound, does not bind, [and] will bind.
Venerable Sir! Did an immediately-born inhabitant of hell with lesyā bind lifespan karma?” “Just so, the third alternative. Thus up to one engaged without form-awareness; everywhere the third alternative [applies]. Thus, excluding humans, up to the Vaimānikas. For humans, everywhere the third and fourth alternatives [apply], with the exception that in those belonging to the dark half, the third alternative [applies]. The distinctions of all are just those.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

26.2.982

“Venerable Sir! Did a successively-born inhabitant of hell bind evil karma?”—the question.
“Gautama! In some cases, the first and second [alternatives apply]. Thus, just as the first uddeśaka [was stated], so too the uddeśaka regarding the successively-born is to be stated, beginning with inhabitants of hell, likewise containing the nine series of groups. For all eight karmic types, whatever statement applies to whichever karma, that is to be understood without omission or addition, up to the Vaimānikas engaged without form-awareness.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

26.2.983

“Venerable Sir! Did an immediately-entered inhabitant of hell bind evil karma?”—the question.
“Gautama! In some cases, thus just as the uddeśaka containing the nine series of groups was stated regarding the immediately-born, so too it is to be stated without omission or addition regarding the immediately-entered, beginning with inhabitants of hell up to the Vaimānikas.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

26.2.984

“Venerable Sir! Did a successively-entered inhabitant of hell bind evil karma?” Just as the uddeśaka regarding the successively-born was stated, that very same [uddeśaka] is to be stated entirely.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

26.2.985

“Venerable Sir! Did an immediately-nourished inhabitant of hell bind evil karma?”—the question. Thus, just as the uddeśaka regarding the immediately-born [was stated], so entirely.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

26.2.986

"Venerable Sir, did a non-immediately nourishing inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so must it be stated in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"

26.2.987

"Venerable Sir, did an immediately developed inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the immediately born ones, precisely so in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"

26.2.988

"Venerable Sir, did a non-immediately developed inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so must it be stated in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [on].

26.2.989

"Venerable Sir, did a final inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so with respect to the final ones in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [on].

26.2.990

"Venerable Sir, did a non-final inhabitant of hell bind evil karma?"—the query.
"Gautama, some [did]. In this manner, just as in the first uddeśaka, the first and second alternatives are to be stated everywhere up to five-sensed animals.
"Venerable Sir, did a non-final human bind evil karma?"—the query.
"Gautama, some bound, binds, [and] will bind; some bound, binds, [and] will not bind; some bound, does not bind, [and] will bind."
"Venerable Sir, did an embodied non-final human with lesyā bind evil karma?" Just so, the three alternatives, excluding the final alternative, are to be stated, just as in the first uddeśaka; with the exception that in those twenty categories where there are four alternatives, here the first three alternatives are to be stated, excluding the final alternative. Those without lesyā, those with kevala-knowledge, and those devoid of activities—these three are not questioned at all; the rest is just so. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.
"Venerable Sir, did a non-final inhabitant of hell bind knowledge-obscuring karma?"—the query.
"Gautama, just as evil [karma], with the exception that among humans with passions and with the passion of greed, the first and second alternatives [apply], the remaining eighteen [categories] are devoid of the final alternative, the rest is just so up to the Vaimānikas. Perception-obscuring [karma] is also precisely so, in its entirety. For feeling-producing [karma], everywhere the first and second alternatives [apply] up to the Vaimānikas, with the exception that among humans, those without lesyā, the kevalins, and those devoid of activities do not exist.
"Venerable Sir, did a non-final inhabitant of hell bind deluding karma?"—the query.
"Gautama, just as evil [karma], precisely so in its entirety up to the Vaimānikas.
"Venerable Sir, did a non-final inhabitant of hell bind lifespan karma?"—the query.
"Gautama, the first and second alternatives [apply]. So in all categories as well. For the inhabitants of hell, the first and third alternatives [apply], with the exception that in right-and-wrong belief, the third alternative [applies]. Thus up to the Stanitakumāras. For earth-bodied, water-bodied, and plant-bodied souls, in fiery lesyā the third alternative [applies]; in the remaining categories everywhere the first and third alternatives [apply]. For fire-bodied and wind-bodied souls, everywhere the first and third alternatives [apply]. For two-sensed, three-sensed, and four-sensed souls, it is precisely so, with the exception that in these four states—right belief, clairvoyance, sensory cognition, and scriptural cognition—the third alternative [applies].
For five-sensed animals, in right-and-wrong belief the third alternative [applies]; in the remaining categories everywhere the first and third alternatives [apply]. For humans, in right-and-wrong belief, in the non-experiencing of gender, and in passionlessness, the third alternative [applies]; those without lesyā, those with kevala-knowledge, and those devoid of activities are not questioned; in the remaining categories everywhere the first and third alternatives [apply]. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are like the inhabitants of hell. Name, status, and obstructive karma are entirely just as knowledge-obscuring [karma]."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [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