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Viyahapannatti 5

English (machine translation) 5

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English

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5.1.215

1 Campā-sun, 2 wind, 3 knot, 4 sound, 5–6 unliberated, lifespan, 7 movement, 8 nirgrantha,
9 Rājagṛha, and 10 Campā-moon: these are the ten [chapters] in the fifth śataka.

5.1.216

At that time, in that period, there was a city named Campā—description [as elsewhere].
Outside that city of Campā was a caitya named Pūrṇabhadra—description [as elsewhere]. The Lord arrived, and so forth, until the assembly departed.
At that time, in that period, the senior disciple of the śramaṇa Lord Mahāvīra, the homeless ascetic named Indrabhūti, Gautama by gotra, and so forth, spoke thus:
"In the continent of Jambūdvīpa, Venerable Sir, do the suns rise in the northeast and travel toward the southeast, rise in the southeast and travel toward the southwest, rise in the southwest and travel toward the northwest, and rise in the northwest and travel toward the northeast?"
"Yes, Gautama! In the continent of Jambūdvīpa, the suns rise in the northeast and travel toward the southeast, and so forth, up to rise in the northwest and travel toward the northeast."
"When, Venerable Sir, in the continent of Jambūdvīpa, it is daytime in the southern half of Mount Mandara, is it daytime also in the northern half? When it is daytime in the northern half, is it nighttime to the east and west of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama! When it is daytime in the southern half in the continent of Jambūdvīpa, and so forth, it is nighttime to the east and west."

5.1.217

"When, Venerable Sir, it is day to the east of Mount Mandara in the continent of Jambūdvīpa, is it then day to the west as well? When it is day to the west, is it then night to the north and south of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, when it is day to the east of Mount Mandara in the continent of Jambūdvīpa, up to it is night to the north and south."
"When, Venerable Sir, it is a maximum eighteen-muhūrta day in the southern half of Mount Mandara in the continent of Jambūdvīpa, is it then a maximum eighteen-muhūrta day in the northern half as well? When it is a maximum eighteen-muhūrta day in the northern half, is it then a minimum twelve-muhūrta night to the east and west of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, when it is a maximum eighteen-muhūrta day in the southern half in the continent of Jambūdvīpa, up to it is a twelve-muhūrta night."
"When, Venerable Sir, it is a maximum eighteen-muhūrta day to the east of Mount Mandara in the continent of Jambūdvīpa, is it then at its maximum an eighteen-muhūrta day to the west as well? When it is a maximum eighteen-muhūrta day to the west, is it then a minimum twelve-muhūrta night to the north and south in the continent of Jambūdvīpa?"
"Yes, Gautama, up to it is [such]."
"When, Venerable Sir, it is an immediately-after-eighteen-muhūrtas day in the southern half in the continent of Jambūdvīpa, is it then an immediately-after-eighteen-muhūrtas day in the northern half as well? When it is an immediately-after-eighteen-muhūrtas day in the northern half, is it then an exceeding twelve-muhūrta night to the east and west of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, when in the continent of Jambūdvīpa up to it is [such a] night."
"When, Venerable Sir, it is an immediately-after-eighteen-muhūrtas day to the east of Mount Mandara in the continent of Jambūdvīpa, is it then an immediately-after-eighteen-muhūrtas day to the west as well? When it is an immediately-after-eighteen-muhūrtas day to the west, is it then an exceeding twelve-muhūrta night to the north and south of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, up to it is [such]."
In this manner, by this sequence, it should be lowered:
A seventeen-muhūrta day, a thirteen-muhūrta night; an immediately-after-seventeen-muhūrtas day, an exceeding thirteen-muhūrta night;
a sixteen-muhūrta day, a fourteen-muhūrta night; an immediately-after-sixteen-muhūrtas day, an exceeding fourteen-muhūrta night;
a fifteen-muhūrta day, a fifteen-muhūrta night; an immediately-after-fifteen-muhūrtas day, an exceeding fifteen-muhūrta night;
a fourteen-muhūrta day, a sixteen-muhūrta night; an immediately-after-fourteen-muhūrtas day, an exceeding sixteen-muhūrta night;
a thirteen-muhūrta day, a seventeen-muhūrta night; an immediately-after-thirteen-muhūrtas day, an exceeding seventeen-muhūrta night.
"When it is a minimum twelve-muhūrta day in the southern half of Mount Mandara in the continent of Jambūdvīpa, is it then [so] in the northern half as well? When [it is so] in the northern half, is it then a maximum eighteen-muhūrta night to the east and west of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, it should be stated just so, up to it is [such a] night."
"When, Venerable Sir, it is a minimum twelve-muhūrta day to the east of Mount Mandara in the continent of Jambūdvīpa, is it then [so] to the west as well? When [it is so] to the west, is it then a maximum eighteen-muhūrta night to the north and south of Mount Mandara in the continent of Jambūdvīpa?"
"Yes, Gautama, up to it is [such a] night."

5.1.218

"When, Venerable Sir, in Jambūdvīpa island the first instant of the rainy season commences in the southern half, does the first instant of the rainy season commence in the northern half as well? When the first instant of the rainy season commences in the northern half, does the first instant of the rainy season commence in the east and west of Mount Mandara in Jambūdvīpa island in the immediately succeeding instant?"
"Yes, Gautama. When in Jambūdvīpa island the first instant of the rainy season commences in the southern half, likewise indeed up to commences."
"When, Venerable Sir, the first instant of the rainy season commences in the east of Mount Mandara in Jambūdvīpa island, does the first instant of the rainy season commence in the west as well? When the first instant of the rainy season commences in the west, has the first instant of the rainy season commenced in the immediately preceding instant in the north and south of Mount Mandara in Jambūdvīpa island?"
"Yes, Gautama. When in Jambūdvīpa island in the east of Mount Mandara, the same words are to be repeated up to has commenced."
As the formulation has been stated with respect to an instant of the rainy season, so it should also be stated with respect to an āvalikā. With respect to an āṇāpāṇu too, a thova too, a lava too, a muhūrta too, a day-and-night too, a fortnight too, a month too, a season too. For all of these, it should be stated just like the formulation of the instant.
"When, Venerable Sir, the first instant of winter commences in the southern half of Mount Mandara in Jambūdvīpa island..." Just as the formulation of the rainy season, so it should also be stated for winter, and for summer up to season. Thus for all three. Thirty formulations are to be stated for these.
"When, Venerable Sir, the first solstice commences in the southern half of Mount Mandara in Jambūdvīpa island, does the first solstice commence in the northern half as well?" Just as the formulation with the instant, so it should be stated with the solstice up to the first solstice has commenced in the immediately preceding instant.
Just as the formulation with the solstice, so it should also be stated with a year. Also with a yuga, a century, a millennium, a hundred thousand years, a pūrvāṅga, a pūrva, a truṭitāṅga, a truṭita—thus pūrvāṅga, pūrva, truṭitāṅga, truṭita, aḍaḍāṅga, aḍaḍa, avavāṅga, avava, hūhūkāṅga, hūhūka, utpalāṅga, utpala, padmāṅga, padma, nalināṅga, nalina, arthaniupurāṅga, arthaniupura, ayutāṅga, ayuta, nayutāṅga, nayuta, prayutāṅga, prayuta, cūlikāṅga, cūlikā, śīrṣaprahelikāṅga, śīrṣaprahelikā—it should be stated with a palyopama and a sāgaropama too.
"When, Venerable Sir, the first avasarpiṇī commences in the southern half of Mount Mandara in Jambūdvīpa island, does the first avasarpiṇī commence in the northern half as well? When the first avasarpiṇī commences in the northern half, is it true that in the east and west of Mount Mandara in Jambūdvīpa island there is neither avasarpiṇī nor utsarpīṇī, for stable time has been declared there, O long-lived Śramaṇa?"
"Yes, Gautama, the same words are to be repeated up to O long-lived Śramaṇa."
As the formulation has been stated for avasarpiṇī, so it should also be stated for utsarpīṇī.

5.1.219

“Venerable Sir! Do the suns in the Lavaṇa Ocean rise in the northeast and move towards the southeast?”
Just as the exposition of Jambūdvīpa was stated, exactly the same in its entirety, without omission, should also be stated for the Lavaṇa Ocean, with only this difference: the phrasing should be understood as follows:
“Venerable Sir! When there is day in the southern half of the Lavaṇa Ocean…”—the same up to—“then is there night in the east and west of the Lavaṇa Ocean?”
One should proceed according to this phrasing up to: “Venerable Sir! When the first avasarpiṇī commences in the southern half of the Lavaṇa Ocean, then does the first avasarpiṇī also commence in the northern half? When it commences in the northern half, then in the east and west of the Lavaṇa Ocean is there neither avasarpiṇī nor utsarpiṇī, but is constant time declared there, long-lived Śramaṇa?”
“Yes, Gautama! …up to… long-lived Śramaṇa.”
“Venerable Sir! Do the suns in the Dhātakīkhaṇḍa continent rise in the northeast and move towards the southeast?”
Just as the exposition of Jambūdvīpa was stated, exactly the same should also be stated for Dhātakīkhaṇḍa, with only this difference: all the passages should be stated with this phrasing:
“Venerable Sir! When there is day in the southern half of the Dhātakīkhaṇḍa continent, then also in the northern half; when in the northern half, then is there night in the east and west of the Mandara mountains of the Dhātakīkhaṇḍa continent?”
“Yes, Gautama! Exactly so …up to… there is night.”
“Venerable Sir! When there is day in the east of the Mandara mountains of the Dhātakīkhaṇḍa continent, then also in the west; when there is day in the west, then is there night in the north and south of the Mandara mountains of the Dhātakīkhaṇḍa continent?”
“Yes, Gautama! …up to… there is.”
Thus, one should proceed according to this phrasing up to: “Venerable Sir! When the first avasarpiṇī is in the southern half, then also in the northern half; when also in the northern half, then in the east and west of the Mandara mountains of the Dhātakīkhaṇḍa continent is there no avasarpiṇī …up to… long-lived Śramaṇa?”
“Yes, Gautama! …up to… long-lived Śramaṇa.”
As the exposition of the Lavaṇa Ocean was, so also should that of Kālodaka be stated, with only this difference: the name of Kālodaka should be stated.
“Venerable Sir! Do the suns in the inner Puṣkarārdha rise in the northeast and move towards the southeast?”
Just as the exposition of Dhātakīkhaṇḍa was stated, exactly the same should also be stated for the inner Puṣkarārdha, with only this difference: the phrasing should be understood …up to… “then, in the east and west of the Mandara [mountains] of the inner Puṣkarārdha, there is neither avasarpiṇī nor utsarpiṇī, but constant time is declared there, long-lived Śramaṇa.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

5.2.220

In the city of Rājagṛha, up to [Gautama] spoke thus: “Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow?”
“Yes, they do.”
“Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east?”
“Yes, they do.”
“Likewise in the west, in the south, in the north, in the north-east, in the south-west, in the south-east, [and] in the north-west.”
“Venerable Sir, when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east, do gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the west; and when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the west, do they also [blow] in the east?”
“Yes, Gautama! When gentle front winds, wholesome winds, slow winds, [and] great winds blow in the east, then gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the west; and when gentle front winds, wholesome winds, slow winds, [and] great winds blow in the west, then gentle front winds, wholesome winds, slow winds, [and] great winds also blow in the east.”
“Likewise in the directions [and] intermediate directions.”
“Venerable Sir, are there island-born gentle front winds?”
“Yes, there are.”
“Venerable Sir, are there ocean-born gentle front winds?”
“Yes, there are.”
“Venerable Sir, when there are island-born gentle front winds, are there also ocean-born gentle front winds; and when there are ocean-born gentle front winds, are there also island-born gentle front winds?”
“This meaning is not tenable.”
“For what reason, Venerable Sir, is it said: ‘When there are island-born gentle front winds, then there are not ocean-born gentle front winds; and when there are ocean-born gentle front winds, then there are not island-born gentle front winds’?”
“Gautama, through the mutual alternation of those winds, the Lavaṇa Ocean does not exceed its boundary. For that reason, up to, then island-born gentle front winds, wholesome winds, slow winds, [and] great winds do not blow.”
“Venerable Sir, do gentle front winds, wholesome winds, slow winds, [and] great winds blow?”
“Yes, they do.”
“When, Venerable Sir, do gentle front winds up to blow?”
“Gautama, when the air-body moves naturally, then gentle front winds up to blow.”
“Venerable Sir, are there gentle front winds?”
“Yes, there are.”
“When, Venerable Sir, are there gentle front winds?”
“Gautama, when the air-body moves with transformed activity, then gentle front winds up to blow.”
“Venerable Sir, are there gentle front winds?”
“Yes, there are.”
“When, Venerable Sir, do gentle front winds [and] wholesome winds blow?”
“Gautama, when Vāyukumāras or Vāyukumārīs impel the air-body for their own sake, for another's sake, or for the sake of both, then gentle front winds up to blow.”
“Venerable Sir, does an air-body take in, exhale, breathe in, or breathe out the air-body itself?”
“Yes, Gautama, an air-body takes in, exhales, breathes in, or breathes out the air-body itself.”
“Venerable Sir, does an air-body, perishing many hundreds of thousands of times in the air-body itself, repeatedly get reborn right there?”
“Yes, Gautama, an air-body, perishing many hundreds of thousands of times in the air-body itself, repeatedly gets reborn right there.”
“Venerable Sir, does it perish when touched [by a weapon] or when untouched?”
“Gautama, it perishes when touched, not when untouched.”
“Venerable Sir, does it depart with a body or without a body?”
“Gautama, it may depart with a body, [or] it may depart without a body.”
“For what reason, Venerable Sir, is it said: ‘It may depart with a body, [or] it may depart without a body’?”
“Gautama, four bodies have been declared for an air-body, namely: gross, transformable, fiery, [and] karmic. Leaving behind the gross and transformable, it departs with the fiery and karmic. For that reason, Gautama, it is said: ‘It may depart with a body, [or] it may depart without a body.’”

5.2.221

“Now, Venerable Sir, boiled rice, sour gruel, and liquor—what bodies should these be said to be?”
“Gautama! In boiled rice, sour gruel, and liquor, whatever solid substance there is—with regard to exposition of their prior state, these are bodies of plant souls. After that, having been affected by an instrument, transformed by an instrument, touched by fire, scorched by fire, transformed by fire, they should be said to be the bodies of fire souls.
And whatever liquid substance there is in liquor—with regard to exposition of its prior state, it is the body of water souls. After that, having been affected by an instrument up to transformed by fire, it should be said to be the body of fire souls.
“Now, Venerable Sir, iron, copper, tin, lead, stone, and touchstone—what bodies should these be said to be?”
“Gautama! Iron, copper, tin, lead, stone, and touchstone—with regard to exposition of their prior state, these are bodies of earth souls. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.
“Now, Venerable Sir, bone, burnt bone, skin, burnt skin, hair, burnt hair, horn, burnt horn, hoof, burnt hoof, nail, and burnt nail—what bodies should these be said to be?”
“Gautama! Bone, skin, hair, horn, hoof, and nail—these are bodies of mobile living beings. Burnt bone, burnt skin, burnt hair, burnt horn, burnt hoof, and burnt nail—with regard to exposition of their prior state, these are bodies of mobile living beings. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.
“Now, Venerable Sir, charcoal, ash, chaff, and cow dung—what bodies should these be said to be?”
“Gautama! Charcoal, ash, chaff, and cow dung—with regard to exposition of their prior state, these have been transformed through use into bodies of one-sensed souls up to transformed through use into bodies of five-sensed souls. After that, having been affected by an instrument up to transformed by fire, they should be said to be the bodies of fire souls.”

5.2.222

“Venerable Sir, how wide is the Lavana Ocean in circular diameter declared to be?”
This is to be understood up to “the fixed order of the world, the inherent nature of the world.”
“So it is, Venerable Sir! So it is, Venerable Sir!” said the venerable Gautama, and lived [contented].

5.3.223

“Venerable Sir, the adherents of other sects declare, speak, explain, and assert thus:
‘Just as a knot of a net might be tied in succession, tied immediately next, tied continuously, tied to one another, existing by virtue of mutual heaviness, mutual weight, mutual heavy burdensomeness, and mutual coherence; in the very same way, for many souls across many thousands of births, many thousands of lifespans exist tied in succession, and so forth.
And a single soul experiences two lifespans in a single instant, namely: the lifespan of the present existence and the lifespan of the next existence.
At the instant it experiences the lifespan of the present existence, at that instant it experiences the lifespan of the next existence.
At the instant it experiences the lifespan of the next existence, at that instant it experiences the lifespan of the present existence.
Through the experiencing of the lifespan of the present existence, it experiences the lifespan of the next existence;
through the experiencing of the lifespan of the next existence, it experiences the lifespan of the present existence.
Thus indeed, a single soul experiences two lifespans in a single instant, namely: the lifespan of the present existence and the lifespan of the next existence.’
How is this, Venerable Sir? Is it so?”
“Gautama! That which the adherents of other sects [declare] up to ‘and the lifespan of the next existence’—what they have stated in this way is false. But I, Gautama, declare, speak, explain, and assert thus:
Just as a knot of a net might be tied in succession, tied immediately next, tied continuously, tied to one another, existing by virtue of mutual heaviness, mutual weight, mutual heavy burdensomeness, and mutual coherence; in the very same way, for a single soul across many thousands of births, many thousands of lifespans exist tied in succession, and so forth.
And a single soul experiences one lifespan in a single instant, namely: either the lifespan of the present existence or the lifespan of the next existence.
At the instant it experiences the lifespan of the present existence, it does not at that instant experience the lifespan of the next existence.
At the instant it experiences the lifespan of the next existence, it does not at that instant experience the lifespan of the present existence.
Through the experiencing of the lifespan of the present existence, it does not experience the lifespan of the next existence;
through the experiencing of the lifespan of the next existence, it does not experience the lifespan of the present existence.
Thus indeed, a single soul experiences one lifespan in a single instant, namely: either the lifespan of the present existence or the lifespan of the next existence.”

5.3.224

“Venerable Sir! When a soul is destined to be reborn among the inhabitants of hell, does it, Venerable Sir, transmigrate possessing lifespan [karma] or lacking lifespan [karma]?”
“Gautama! It transmigrates possessing lifespan [karma], not lacking lifespan [karma].”
“Where, Venerable Sir, was that lifespan made? Where was it acquired?”
“Gautama! It was made in the previous life; it was acquired in the previous life. In this way up to the celestial beings according to the standard sequence.”
“Is it indeed so, Venerable Sir, that into whatever womb it is destined to be reborn, it generates that lifespan—namely, a lifespan as an inhabitant of hell, or a lifespan as an animal, or a lifespan as a human, or a lifespan as a celestial being?”
“Yes, Gautama! Into whatever womb it is destined to be reborn, it generates that lifespan—namely, a lifespan as an inhabitant of hell, or a lifespan as an animal, or a lifespan as a human, or a lifespan as a celestial being. When generating a lifespan as an inhabitant of hell, it generates [one of] seven kinds, namely: a lifespan as an inhabitant of the hell in the Ratnaprabhā earth, or a lifespan as an inhabitant of the hell in the Śarkarāprabhā earth, or a lifespan as an inhabitant of the hell in the Vālukāprabhā earth, or a lifespan as an inhabitant of the hell in the Paṅkaprabhā earth, or a lifespan as an inhabitant of the hell in the Dhūmaprabhā earth, or a lifespan as an inhabitant of the hell in the Tamaḥprabhā earth, or a lifespan as an inhabitant of the hell in the lower seventh earth.
When generating a lifespan as an animal, it generates [one of] five kinds, namely: a lifespan as a one-sensed animal, or a lifespan as a two-sensed animal, or a lifespan as a three-sensed animal, or a lifespan as a four-sensed animal, or a lifespan as a five-sensed animal.
It generates a lifespan as a human of two kinds, namely: a lifespan as an asexually generated human, or a lifespan as a womb-born human.
It generates a lifespan as a celestial being of four kinds, namely: a lifespan as a residential celestial being, or a lifespan as an intermedial celestial being, or a lifespan as an astral celestial being, or a lifespan as a celestial being of the celestial abodes.”
“It is just so, Venerable Sir! It is just so, Venerable Sir!”

5.4.225

“Venerable Sir! Does an unliberated human hear sounds being played, namely: sounds of conches, or sounds of horns, or sounds of small conches, or sounds of kharamukhīs, or sounds of potās, or sounds of piripiriyās, or sounds of paṇavas, or sounds of drums, or sounds of bhaṃbhās, or sounds of horambhas, or sounds of kettle-drums, or sounds of cymbals, or sounds of dundubhis, or stringed instruments, or percussion instruments, or solid instruments, or wind instruments?”
“Yes, Gautama! An unliberated human hears sounds being played, namely: sounds of conches, and so on, up to wind instruments.”
“Venerable Sir, does he hear them touched [by the auditory organ] or untouched?”
“Gautama! He hears them touched, not untouched.”
“Venerable Sir, those which he hears touched, does he hear them entered or un-entered?”
“Gautama! He hears them entered, not un-entered.”
“Venerable Sir, those which he hears entered, does he hear them immediately entered or intermediately entered?”
“Gautama! He hears them immediately entered, not intermediately entered.”
“Venerable Sir, those which he hears immediately entered, does he hear them subtle or gross?”
“Gautama! He hears subtle ones as well, and gross ones as well.”
“Venerable Sir, those which he hears subtle as well as gross, does he hear them above, below, or horizontally?”
“Gautama! He hears them above as well, below as well, and horizontally as well.”
“Venerable Sir, those which he hears above as well, below as well, and horizontally as well, does he hear them at the beginning, in the middle, or at the end?”
“Gautama! He hears them at the beginning as well, in the middle as well, and at the end as well.”
“Venerable Sir, those which he hears at the beginning as well, in the middle as well, and at the end as well, does he hear them within range or out of range?”
“Gautama! He hears them within range, not out of range.”
“Venerable Sir, those which he hears within range, does he hear them in sequence or out of sequence?”
“Gautama! He hears them in sequence, not out of sequence.”
“Venerable Sir, those which he hears in sequence, does he hear them from three directions […] up to from six directions?”
“Gautama! By necessity, he hears them from six directions.”
“Venerable Sir! Does an unliberated human hear sounds that are near or that are distant?”
“Gautama! He hears sounds that are near, not that are distant.”
“Venerable Sir, just as an unliberated human hears sounds that are near, not that are distant, does an omniscient one likewise hear sounds that are near or that are distant?”
“Gautama! An omniscient one knows and sees sound whether near or distant, all [sounds] far and close, endless [sounds].”
“For what reason, Venerable Sir, is it said: ‘An omniscient one knows and sees sound whether near or distant, all far and close, endless’?”
“Gautama! In the eastern direction, an omniscient one knows the finite and also knows the infinite. Likewise in the south, in the west, in the north, above, and below, he knows the finite and also knows the infinite.
An omniscient one knows everything; an omniscient one sees everything.
An omniscient one knows in all respects; an omniscient one sees in all respects.
An omniscient one knows at all times; an omniscient one sees at all times.
An omniscient one knows in all modes; an omniscient one sees in all modes.
Endless is the knowledge of an omniscient one; endless is the intuition of an omniscient one.
Unveiled is the knowledge of an omniscient one; unveiled is the intuition of an omniscient one. For that reason, Gautama, it is said: ‘An omniscient one knows and sees sound whether near or distant, all far and close, endless.’”

5.4.226

"Venerable Sir! Would an unliberated human laugh or become eager?"
"Yes, he would laugh or become eager."
"Venerable Sir, just as an unliberated human would laugh or become eager, would an omniscient one likewise laugh or become eager?"
"Gautama! That is not correct."
"For what reason, Venerable Sir, is it said: 'Just as an unliberated human would laugh or become eager, an omniscient one would not likewise laugh or become eager'?"
"Gautama! It is because living beings laugh or become eager through the arising of conduct-deluding karma. That does not exist for an omniscient one. For that reason, Gautama, it is said: 'Just as an unliberated human would laugh or become eager, an omniscient one would not likewise laugh or become eager.'"
"Venerable Sir, while laughing or becoming eager, how many karma types does a jīva bind?"
"Gautama! He binds seven types or eight types. Thus up to the celestial beings. In plural, with the exception of [the general category of] jīvas and one-sensed beings, there are three alternatives.
"Venerable Sir! Would an unliberated human sleep or doze?"
"Yes, he would sleep or doze."
"Venerable Sir, just as an unliberated human would sleep or doze, would an omniscient one likewise sleep or doze?"
"Gautama! That is not correct."
"For what reason, Venerable Sir, is it said: 'Just as an unliberated human would sleep or doze, an omniscient one would not likewise sleep or doze'?"
"Gautama! It is because living beings sleep or doze through the arising of perception-obscuring karma. That does not exist for an omniscient one. For that reason, Gautama, it is said: 'Just as an unliberated human would sleep or doze, an omniscient one would not likewise sleep or doze.'"
"Venerable Sir, while sleeping or dozing, how many karma types does a jīva bind?"
"Gautama! He binds seven types or eight types. Thus up to the celestial beings. In plural, with the exception of [the general category of] jīvas and one-sensed beings, there are three alternatives."

5.4.227

"Venerable Sir! Is it that Hariṇagameṣin, Śakra's messenger, when transferring a woman's embryo, transfers it from the womb to the womb? Does he transfer it from the womb to the birth canal? Does he transfer it from the birth canal to the womb? Or does he transfer it from the birth canal to the birth canal?"
"Gautama! He does not transfer it from the womb to the womb, he does not transfer it from the womb to the birth canal, he does not transfer it from the birth canal to the birth canal; touching it again and again, without affliction, he transfers it without affliction from the birth canal to the womb."
"Venerable Sir! Is Hariṇagameṣin, Śakra's messenger, capable of inserting or extracting a woman's embryo through the tip of a nail or through a pore of the hair?"
"Yes, he is capable. And he would not cause that embryo any affliction or disease, but he would make a skin incision. And having made it extremely subtle, he would insert it or extract it."

5.4.228

At that time and in that period, there was a disciple of the Śramaṇa, the Venerable Mahāvīra, a young monk named Atimukta, naturally gentle, naturally pacified, with naturally attenuated anger, pride, deceit, and greed, endowed with softness and mildness, secluded, and disciplined.
Then, on one occasion, when a great mass of rain was falling, that young monk Atimukta set out outside to ease nature, taking his broom and alms-bowl under his arm.
Then that young monk Atimukta saw a flowing stream of water; having seen it, he built an earthen dam, and having built it, saying 'My boat, my boat,' like a boatman making his alms-bowl into a boat, sailed it along the water and amused himself. And the senior monks saw him. They went to where the Śramaṇa, the Venerable Mahāvīra was, and having approached, spoke thus:
"Indeed, Beloved of the Gods, you have a disciple, a young monk named Atimukta. Venerable Sir, in how many rebirths will that young monk Atimukta become perfected, enlightened, liberated, completely unburdened, and make an end of all suffering?"
'O Noble Ones!' the Śramaṇa, the Venerable Mahāvīra said thus to those senior monks: "Indeed, Noble Ones, my disciple, the young monk named Atimukta, is naturally gentle […] up to […] disciplined; that young monk Atimukta will become perfected […] up to […] make an end [of all suffering] in this very birth. Therefore, Noble Ones, do not disparage, reproach, revile, blame, or disrespect the young monk Atimukta! Beloved of the Gods, tirelessly look after the young monk Atimukta, tirelessly support him, tirelessly attend upon him with food, drink, and modest reverence! The young monk Atimukta is indeed one who puts an end [to karma], one in his final embodiment."
Then those revered senior monks, having been addressed thus by the Śramaṇa, the Venerable Mahāvīra, venerated and paid homage to the Śramaṇa, the Venerable Mahāvīra, and tirelessly looked after the young monk Atimukta, tirelessly supported him, and tirelessly attended upon him with food, drink, and modest reverence.

5.4.229

At that time, in that period, two gods of great supernatural power and up to great majesty appeared from the Mahāśukra kalpa, from the Mahāsāmāṇa celestial abode, in the presence of the Śramaṇa Lord Mahāvīra. Then those gods paid homage and bowed down to the Śramaṇa Lord Mahāvīra, and in mind alone asked this kind of question:
‘Venerable Sir! How many hundreds of disciples of the Beloved of the gods will attain liberation and up to make an end [to suffering]?’
Then the Śramaṇa Lord Mahāvīra, having been asked in mind by those gods, answered this kind of question in mind alone to those gods: ‘Thus indeed, O Beloved of the gods! Seven hundred of my disciples will attain liberation and up to make an end [to suffering].’
Then those gods, having asked the Śramaṇa Lord Mahāvīra in mind and having been answered in mind alone this kind of question, being pleased, delighted, rejoiced in heart, glad, joyful-minded, exceedingly cheerful, their hearts expanding with delight, paid homage and bowed down to the Śramaṇa Lord Mahāvīra; having paid homage and bowed down, listening with devotion in mind alone, bowing down, facing [him] with modesty, with joined hands, they attended upon him.
At that time, in that period, the eldest disciple of the Śramaṇa Lord Mahāvīra, the homeless ascetic named Indrabhūti, up to nearby, with knees raised, head bowed, absorbed in meditation, dwelt applying himself to self-restraint and austerity. Then, while that Venerable Gautama was in a pause between meditations, this kind of internal, reflected, wished-for, mental thought arose:
‘Thus indeed, two gods of great supernatural power and up to great majesty have appeared in the presence of the Śramaṇa Lord Mahāvīra; but indeed I do not know those gods, from which kalpa or heaven or celestial abode, or for what purpose, have they come here so quickly? Therefore, let me go to the Śramaṇa Lord Mahāvīra, pay homage, bow down, up to attend upon him, and ask these kinds of questions.’ Reflecting thus, having reflected, he rose up from his seat; having risen, he went to where the Śramaṇa Lord Mahāvīra was, up to attended upon him.
‘Gautama!’ The Śramaṇa Lord Mahāvīra said thus to the Venerable Gautama: ‘Indeed, Gautama, while you were in a pause between meditations, did this kind of internal [thought arise], up to you have come quickly to my presence—is this matter correct, Gautama?’
‘Yes, [Lord], it is so.’
‘Then go, Gautama! These very gods will explain these kinds of matters.’
Then the Venerable Gautama, having been permitted by the Śramaṇa Lord Mahāvīra, paid homage and bowed down to the Śramaṇa Lord Mahāvīra, and set out to go to where those gods were.
Then those gods saw the Venerable Gautama coming; having seen him, pleased, delighted, rejoiced in heart, glad, joyful-minded, exceedingly cheerful, their hearts expanding with delight, they quickly arose; having quickly arisen, they advanced, went to where the Venerable Gautama was, up to bowed down, and spoke thus:
‘Thus indeed, Venerable Sir! We two gods of great supernatural power and up to great majesty appeared from the Mahāśukra kalpa, from the Mahāsāmāṇa celestial abode, in the presence of the Śramaṇa Lord Mahāvīra. Then we paid homage and bowed down to the Śramaṇa Lord Mahāvīra; having paid homage and bowed down, we asked this kind of question in mind alone:
“Venerable Sir! How many hundreds of disciples of the Beloved of the gods will attain liberation and up to make an end [to suffering]?”
Then the Śramaṇa Lord Mahāvīra, having been asked in mind by us, answered this kind of question to us in mind alone: “Thus indeed, O Beloved of the gods! Seven hundred of my disciples [will attain liberation and] up to make an end [to suffering].” Then we, having asked the Śramaṇa Lord Mahāvīra in mind alone and having been answered this kind of question in mind alone, paid homage and bowed down to the Śramaṇa Lord Mahāvīra, up to attended upon him.’ Having said this, they paid homage and bowed down to the Venerable Gautama; having paid homage and bowed down, they returned in the very direction from which they had appeared.

5.4.230

‘Venerable Sir!’—The Venerable Gautama paid homage and bowed down to the Śramaṇa Lord Mahāvīra, up to spoke thus:
‘Venerable Sir! Should gods be called “restrained”?’
‘Gautama! That meaning is not correct; this would be a false imputation against the gods.’
‘Venerable Sir! Should they also be called “unrestrained”?’
‘Gautama! That meaning is not correct; this would be a harsh statement regarding the gods.’
‘Venerable Sir! Should they be called “partially restrained”?’
‘Gautama! That meaning is not correct; this would be untrue regarding the gods.’
‘Then what, Venerable Sir, should the gods be called?’
‘Gautama! The gods should be called “non-restrained” [no-saṃyata].’

5.4.231

‘Venerable Sir! In which language do gods speak? And which language, when spoken, is superior?’
‘Gautama! The gods speak in the Ardhamāgadhī language. And that Ardhamāgadhī language, when spoken, is superior.’

5.4.232

‘Venerable Sir! Does a kevalin know and see one who makes an end [to rebirth], or one in their final body?’
‘Yes, [Gautama,] he knows and sees [them].’
‘Venerable Sir! Just as a kevalin knows and sees one who makes an end, or one in their final body, does a non-omniscient [chadmastha] also likewise know and see one who makes an end, or one in their final body?’
‘Gautama! That meaning is not correct. He knows and sees [them] having heard [it], or by means of valid cognition [pramāṇa].’
‘What is that “having heard [it]”?’
‘Having heard [it] indeed from a kevalin, or from a kevalin’s lay follower, or from a kevalin’s female lay follower, or from a kevalin’s lay votary [upāsaka], or from a kevalin’s female lay votary [upāsikā], or from an adherent of their side, or from an adherent’s lay follower, or from an adherent’s female lay follower, or from an adherent’s lay votary, or from an adherent’s female lay votary. That is what “having heard [it]” means.’

5.4.233

"And what is pramāṇa?"
"Pramāṇa is declared to be of four kinds, namely: perception, inference, analogy, and scripture. As [explained] in the Anuyogadvāra, so should pramāṇa be understood, up to: beyond that, both the text and the meaning are not self-scripture (ātmāgama), nor immediate scripture (anantarāgama), but traditional scripture (paramparāgama)."

5.4.234

"Venerable Sir! Does a kevalin know and see the final karma or final dissipation (nirjarā)?"
"Yes, he knows and sees [it]."
"Venerable Sir! Just as a kevalin knows and sees the final karma or final dissipation, does one who is unliberated (chadmastha) also know and see the final karma or final dissipation?"
"Gautama! That meaning is not competent. He knows and sees by hearing, or by means of pramāṇa. Just as the passage concerning the terminator (antakara), so too concerning final karma should everything be understood in full without remainder."

5.4.235

"Venerable Sir! Can a kevalin maintain exalted mind or speech?"
"Yes, he can maintain [them]."
"Venerable Sir! When a kevalin maintains exalted mind or speech, do the vaimānika gods know and see that?"
"Gautama! Some know and see, some do not know and do not see."
"Venerable Sir! For what reason is it said: 'Some know and see, some do not know and do not see'?"
"Gautama! Vaimānika gods are declared to be of two kinds, namely: those reborn as deceitful ones with wrong view (mithyādṛṣṭi), and those reborn as non-deceitful ones with right view (samyagdṛṣṭi). There, those who are reborn as deceitful ones with wrong view do not know and do not see. There, those who are reborn as non-deceitful ones with right view know and see."
"For what reason?"
"Gautama! The non-deceitful ones with right view are declared to be of two kinds, namely: the immediately reborn and the non-immediately reborn. There, those who are immediately reborn do not know and do not see. There, those who are non-immediately reborn know and see."
"For what reason?"
"Gautama! The non-immediately reborn are declared to be of two kinds, namely: the undeveloped (aparyāpta) and the fully developed (paryāpta). There, those who are undeveloped do not know and do not see. There, those who are fully developed know and see."
"For what reason?"
"Gautama! The fully developed are declared to be of two kinds, namely: the inattentive (anupayukta) and the attentive (upayukta). There, those who are inattentive do not know and do not see. There, those who are attentive know and see. For that reason, Gautama, it is said: 'Some know and see, some do not know and do not see.'"

5.4.236

"Venerable Sir! Are the anuttaropapātika gods able, remaining right there, to engage in talk or conversation with a kevalin who is here?"
"Yes, they are able."
"Venerable Sir! For what reason is it said: 'The anuttaropapātika gods are able, remaining right there, to engage in talk or conversation with a kevalin who is here'?"
"Gautama! When the anuttaropapātika gods, remaining right there, ask about a meaning, a reason, a question, a cause, or an explanation, the kevalin who is here explains the meaning, the reason, the question, the cause, or the explanation. For that reason, Gautama, it is said: 'The anuttaropapātika gods are able, remaining right there, to engage in talk or conversation with a kevalin who is here.'"
"Venerable Sir! When the kevalin who is here explains a meaning, a reason, a question, a cause, or an explanation, do the anuttaropapātika gods, remaining right there, know and see that?"
"Yes, they know and see [it]."
"Venerable Sir! For what reason is it said: 'When the kevalin who is here explains a meaning, a reason, a question, a cause, or an explanation, the anuttaropapātika gods, remaining right there, know and see that'?"
"Gautama! Those gods have acquired, obtained, and fully possessed infinite matter groups of mind (manodravyavargaṇā). For that reason, Gautama, it is said: 'When the kevalin who is here explains a meaning, a reason, a question, a cause, or an explanation, the anuttaropapātika gods, remaining right there, know and see that.'"

5.4.237

"Venerable Sir! Are the anuttaropapātika gods those whose delusion is activated (udīrṇa)? Those whose delusion is calmed (upaśānta)? Or those whose delusion is destroyed (kṣīṇa)?"
"Gautama! They are not those whose delusion is activated; their delusion is calmed; they are not those whose delusion is destroyed."

5.4.238

"Venerable Sir! Does a kevalin know and see by means of sense organs (ādāna)?"
"Gautama! That meaning is not competent."
"Venerable Sir! For what reason is it said: 'A kevalin does not know and see by means of sense organs'?"
"Gautama! To the east, a kevalin knows both the finite and the infinite. Likewise to the south, to the west, to the north, above, and below, he knows both the finite and the infinite.
A kevalin knows everything; a kevalin sees everything.
A kevalin knows from everywhere; a kevalin sees from everywhere.
A kevalin knows at all times; a kevalin sees at all times.
A kevalin knows in all states; a kevalin sees in all states.
Infinite is the knowledge of a kevalin; infinite is the intuition of a kevalin.
Unobscured is the knowledge of a kevalin; unobscured is the intuition of a kevalin. For that reason, Gautama, it is said: 'A kevalin does not know and see by means of sense organs.'"

5.4.239

“Venerable Sir, when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, is an omniscient capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh?”
“Gautama, this meaning is not tenable.”
“For what reason, Venerable Sir, is it said that when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh?”
“Gautama, an omniscient's physical instruments are unsteady on account of energy, activity, and soul-substance.
And because the physical instruments are unsteady, when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh.
For that reason, Gautama, it is said that when an omniscient in this moment remains occupying certain space-points with a hand, or a foot, or an arm, or a thigh, an omniscient is not capable, even in a subsequent moment, of remaining occupying those very space-points with a hand, or a foot, or an arm, or a thigh.”

5.4.240

“Is one who knows the fourteen Pūrvas capable, Venerable Sir, of producing and displaying a thousand pots from a pot, a thousand cloths from a cloth, a thousand mats from a mat, a thousand chariots from a chariot, a thousand umbrellas from an umbrella, [and] a thousand staffs from a staff?”
“Yes, he is capable.”
“For what reason is one who knows the fourteen Pūrvas capable of producing up to displaying [them]?”
“Gautama, one who knows the fourteen Pūrvas has obtained, attained, and fully acquired infinite substances being divided by way of heap-division.
For that reason, Gautama, it is said that one who knows the fourteen Pūrvas is capable of producing and displaying a thousand pots from a pot, a thousand cloths from a cloth, a thousand mats from a mat, a thousand chariots from a chariot, a thousand umbrellas from an umbrella, [and] a thousand staffs from a staff.”
“So it is, Venerable Sir! So it is, Venerable Sir!”

5.5.241

“Venerable Sir, in the past infinite, eternal time, did non-omniscient humans attain perfection, become enlightened, become liberated, attain final extinction, and make an end of all suffering solely through self-restraint, solely through restraint, solely through living the life of celibacy, [and] solely through the mothers of the doctrine?”
“Gautama, this meaning is not tenable. As in the fourth uddeśaka of the first śataka, the readings are to be understood up to the statement ‘enough’.”

5.5.242

“Venerable Sir, the adherents of other doctrines declare up to proclaim: ‘All beings, all entities, all souls, all creatures experience pain exactly as it was caused.’
How is this, Venerable Sir? Is it so?”
“Gautama, that which those adherents of other doctrines declare up to ‘all creatures experience pain exactly as it was caused’—what they have said thus, they have spoken falsely. But I, Gautama, declare up to proclaim thus: ‘Some beings, entities, souls, [and] creatures experience pain exactly as it was caused, [and] some beings, entities, souls, [and] creatures experience pain not exactly as it was caused.’
“For what reason, Venerable Sir, is it said: ‘Some beings, entities, souls, [and] creatures experience pain exactly as it was caused, [and] some beings, entities, souls, [and] creatures experience pain not exactly as it was caused’?”
“Gautama, those beings, entities, souls, [and] creatures who experience pain just as karmas were committed, those beings, entities, souls, [and] creatures experience pain exactly as it was caused.
Those beings, entities, souls, [and] creatures who do not experience pain just as karmas were committed, those beings, entities, souls, [and] creatures experience pain not exactly as it was caused. For that reason, Gautama, it is said: ‘Some beings, entities, souls, [and] creatures experience pain exactly as it was caused, [and] some beings, entities, souls, [and] creatures experience pain not exactly as it was caused.’
“Do inhabitants of hell, Venerable Sir, experience pain exactly as it was caused, [or] do they experience pain not exactly as it was caused?”
“Gautama, inhabitants of hell experience pain both exactly as it was caused and not exactly as it was caused.”
“For what reason, Venerable Sir, is it said: ‘Inhabitants of hell experience pain both exactly as it was caused and not exactly as it was caused’?”
“Gautama, those inhabitants of hell who experience pain just as karmas were committed, those inhabitants of hell experience pain exactly as it was caused.
Those inhabitants of hell who do not experience pain just as karmas were committed, those inhabitants of hell experience pain not exactly as it was caused. For that reason [it is said so].
In this manner up to the celestial beings; the cycle of rebirth is to be understood.”

5.5.243

“In Jambūdvīpa, Venerable Sir, here in the region of Bharata, in this descending half-cycle, how many patriarchs were there?”
“Gautama, seven.
In this manner, the mothers and fathers of the tīrthaṅkaras, the first female disciples, the mothers of the universal monarchs, the jewel-woman, the Baladevas, the Vāsudevas, the mothers of the Vāsudevas, the fathers of the Baladevas and Vāsudevas, [and] their adversaries—just as the order is in the Samavāya, so it is to be understood.”
“So it is, Venerable Sir! So it is, Venerable Sir!” up to [Lord Mahāvīra] continues to abide [there].

5.6.244

"How, Venerable Sir, do souls bind karma leading to a short lifespan?"
"Gautama, by killing living beings, by speaking falsehood, and by serving such a śramaṇa or brāhmaṇa with non-pure, unacceptable food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a short lifespan."
"How, Venerable Sir, do souls bind karma leading to a long lifespan?"
"Gautama, by not killing living beings, by not speaking falsehood, and by serving such a śramaṇa or brāhmaṇa with pure, acceptable food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a long lifespan."
"How, Venerable Sir, do souls bind karma leading to an unfavourable long lifespan?"
"Gautama, by killing living beings, by speaking falsehood, by insulting, blaming, reviling, reproaching, and disrespecting such a śramaṇa or brāhmaṇa, and by serving [them] with undesirable, displeasing food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to an unfavourable long lifespan."
"How, Venerable Sir, do souls bind karma leading to a favourable long lifespan?"
"Gautama, by not killing living beings, by not speaking falsehood, by honouring, paying homage to, up to attending upon such a śramaṇa or brāhmaṇa, and by serving [them] with desirable, pleasing food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a favourable long lifespan."

5.6.245

"Venerable Sir, when a householder is selling merchandise and someone steals the merchandise, is the [sinful] activity of injury incurred by him while searching for the merchandise? Is the activity of possessiveness incurred? Is the activity caused by deceit incurred? Is the activity of non-renunciation incurred? Is the activity caused by false view incurred?"
"Gautama, the activity of injury is incurred, the activity of possessiveness is incurred, the activity caused by deceit is incurred, the activity of non-renunciation is incurred; the activity of false view is sometimes incurred, sometimes not incurred.
If that merchandise is recovered, then afterwards all of those [activities] become attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, but the merchandise has not yet been delivered to him,
Venerable Sir, does the householder incur from that merchandise the activity of injury, up to the activity of false view?
Or does the buyer incur from that merchandise the activity of injury, up to the activity of false view?"
"Gautama, the householder incurs from that merchandise the activity of injury up to the activity of non-renunciation; the activity of false view is sometimes incurred, sometimes not incurred. For the buyer, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, and the merchandise has been delivered to him,
Venerable Sir, does the buyer incur from that merchandise the activity of injury, up to the activity of false view?
Or does the householder incur from that merchandise the activity of injury, up to the activity of false view?"
"Gautama, the buyer incurs the lower four activities from that merchandise; the activity of false view is contingent.
For the householder, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, but the money has not yet been delivered to him,
Venerable Sir, does the buyer incur from that money the activity of injury, up to the activity of false view?
Or does the householder incur from that money the activity of injury, up to the activity of false view?"
"Gautama, the buyer incurs the lower four activities from that money; the activity of false view is contingent.
For the householder, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, and the money has been delivered to him,
Venerable Sir, does the householder incur from that money the activity of injury, up to the activity of false view?
Or does the buyer incur from that money the activity of injury, up to the activity of false view?"
"Gautama, the householder incurs from that money the activity of injury up to the activity of non-renunciation; the activity of false view is sometimes incurred, sometimes not incurred. For the buyer, all of those are attenuated."
"Venerable Sir, when the fire-body has just been ignited, does it have more karma, more activity, more influx, and more feeling? And when it dwindles moment by moment, becoming charcoal, embers, and ash at the final moment of its time, does it thereafter have less karma, less activity, less influx, and less feeling?"
"Yes, Gautama. When the fire-body has just been ignited, it is indeed so."

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