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Viyahapannatti 6

English (machine translation) 6

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English

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6.1.272

1. Sensation, 2. Nourishment, 3. Great influx, 4. Possessing spatial units, 5. Darkness, 6. Capable of liberation, / 7. Rice, 8. Earth, 9. Karma, 10. Followers of other teachings—these ten are in the sixth śataka.

6.1.273

"Is it true, Venerable Sir, that one who experiences great feeling has great dissipation? That one who has great dissipation experiences great feeling? And of one with great feeling and one with little feeling, is he superior who has auspicious dissipation?"
"Yes, Gautama! One who experiences great feeling has great dissipation; one who has great dissipation experiences great feeling; and of one with great feeling and one with little feeling, he is superior who has auspicious dissipation."
"Venerable Sir, do the inhabitants of hell in the sixth and seventh earths experience great feeling?"
"Yes, they experience great feeling."
"Venerable Sir, do they have greater dissipation than the homeless śramaṇas?"
"Gautama, that matter is not correct."
"For what reason, then, Venerable Sir, is it said: 'One who experiences great feeling has great dissipation; one who has great dissipation experiences great feeling; and of one with great feeling and one with little feeling, he is superior who has auspicious dissipation'?"
"Gautama, suppose there were two garments: one garment dyed with mud-color, and one garment dyed with lampblack-color. Of these two garments, Gautama, which garment is harder to wash, harder to bleach, and harder to treat? And which garment is easier to wash, easier to bleach, and easier to treat? Is it that garment dyed with mud-color, or that garment dyed with lampblack-color?"
"Lord, among them, that which is dyed with mud-color is indeed harder to wash, harder to bleach, and harder to treat."
"Just so, Gautama, the evil karmas of the inhabitants of hell are dense, sticky, clinging, and ossified. Even while experiencing intense feeling, they do not have great dissipation and do not have a great end [to transmigration].
Or, just as if some man striking an anvil with a great, great sound, with a great, great noise, with continuous, repeated blows, is unable to knock off any gross pudgalas from that anvil; even so, Gautama, the evil karmas of the inhabitants of hell are dense, sticky, clinging, and ossified. Even while experiencing intense feeling, they do not have great dissipation and do not have a great end.
[Gautama said:] 'Lord, among them, that which is dyed with lampblack-color is indeed easier to wash, easier to bleach, and easier to treat.'
[The Lord said:] 'Just so, Gautama, the gross karmas of the homeless śramaṇas are loosened, exhausted, transformed, and quickly destroyed. Experiencing feeling to whatever extent, they have great dissipation and a great end.
Suppose, Gautama, a man were to throw a bundle of dry grass into a blazing fire. Would that bundle of grass, Gautama, thrown into the blazing fire, be quickly consumed?'
'Yes, it would be consumed.'
'Just so, Gautama, the gross karmas of the homeless śramaṇas are loosened, exhausted, transformed, and quickly destroyed. Experiencing feeling to whatever extent, they have great dissipation and a great end.
Suppose, Gautama, a man were to drop a drop of water onto a red-hot iron pan. Would that drop of water, Gautama, dropped onto the red-hot iron pan, be quickly destroyed?'
'Yes, it would be destroyed.'
'Just so, Gautama, the gross karmas of the homeless śramaṇas are loosened, exhausted, transformed, and quickly destroyed. Experiencing feeling to whatever extent, they have great dissipation and a great end. For that reason [it is said]: One who experiences great feeling has great dissipation; one who has great dissipation experiences great feeling; and of one with great feeling and one with little feeling, he is superior who has auspicious dissipation.'"

6.1.274

"How many kinds of action (karaṇa), Venerable Sir, have been expounded?"
"Gautama, four kinds of action have been expounded, namely: mental action, vocal action, bodily action, and karmic action."
"For the inhabitants of hell, Venerable Sir, how many kinds of action have been expounded?"
"Gautama, four kinds have been expounded, namely: mental action, vocal action, bodily action, and karmic action. In this way, four kinds of action have been expounded for all five-sensed beings. For one-sensed beings, two kinds: bodily action and karmic action. For deficient-sensed beings, three kinds: vocal action, bodily action, and karmic action."
"Venerable Sir, do the inhabitants of hell experience unpleasant feeling through action, or do they experience unpleasant feeling through inaction?"
"Gautama, the inhabitants of hell experience unpleasant feeling through action, not through inaction."
"For what reason?"
"Gautama, four kinds of action are expounded for the inhabitants of hell, namely: mental action, vocal action, bodily action, and karmic action. Through these four kinds of inauspicious action, the inhabitants of hell experience unpleasant feeling through action, not through inaction. That is the reason."
"Do the Asurakumāras [experience pleasant feeling] through action, or through inaction?"
"Gautama, through action, not through inaction."
"For what reason?"
"Gautama, four kinds of action are expounded for the Asurakumāras, namely: mental action, vocal action, bodily action, and karmic action. Through these auspicious actions, the Asurakumāras experience pleasant feeling through action, not through inaction.
Thus up to the Stanitakumāras.
For earth-bodied beings, the question is the same, with the exception that: through these auspicious and inauspicious actions, earth-bodied beings experience mixed feeling through action, not through inaction.
All beings with physical bodies (audārika-śarīra) [experience feeling] of mixed intensity through auspicious and inauspicious [action]. The gods [experience] pleasant [feeling] through auspicious [action]."

6.1.275

“Venerable Sir! Are jīvas of great suffering [and] great dissipation? Of great suffering [and] small dissipation? Of small suffering [and] great dissipation? Of small suffering [and] small dissipation?”
“Gautama! Certain jīvas are of great suffering [and] great dissipation; certain jīvas are of great suffering [and] small dissipation; certain jīvas are of small suffering [and] great dissipation; certain jīvas are of small suffering [and] small dissipation.”
“For what reason?”
“Gautama! A homeless ascetic who has undertaken the practices (pratimās) is of great suffering [and] great dissipation. Inhabitants of hell in the sixth and seventh earths are of great suffering [and] small dissipation. A homeless ascetic who has reached the state of mountain-like immobility (śaileśī) is of small suffering [and] great dissipation. Gods who are reborn in the Anuttara [heavens] are of small suffering [and] small dissipation.”
“It is so, Venerable Sir! It is so, Venerable Sir!”

6.1.276

Great suffering, and the cloth, mud, and [cloth] made of black mineral, and the anvil,
the handful of grass, and the iron ball, actions, and jīvas of great suffering.

6.2.277

In the city of Rājagṛha, up to he said thus: “The chapter on nourishment which is in the Prajñāpanā is to be understood in its entirety, without remainder.”
“It is so, Venerable Sir! It is so, Venerable Sir!”

6.3.278

1. Much karma, 2. pudgala of cloth, exertion and natural, and 3. with beginning,
4. lifespan duration of karma, 5. female, 6. restrained, 7. of right view, and 8. sentient,

6.3.279

9. capable of liberation, 10. faith, 11. developed, 12. speaker, 13. limited, 14. knowledge, 15. and yoga,
16–17. application and taker of nourishment, 18. subtle, 19. and final bonding, 20. and comparative analysis.

6.3.280

“Venerable Sir, is it indeed so that for one of much karma, of much activity, of much inflow, of much suffering, pudgalas are bound from all sides, pudgalas are accumulated from all sides, pudgalas are augmented from all sides; constantly and continuously pudgalas are bound, constantly and continuously pudgalas are accumulated, constantly and continuously pudgalas are augmented; and constantly and continuously its soul transforms again and again into bad form, into bad color, into bad smell, into bad taste, into bad touch, into undesirability, into unloveliness, into unpleasingness, into inauspiciousness, into unagreeableness, into dissatisfaction, into un-longed-for-ness, into what is to be deplored, into a downward state—not into an upward state, into suffering—not into happiness?”
“Yes, Gautama! For one of much karma, it is indeed so.”
“For what reason?” “Gautama! Just as in the case of a cloth that is unworn, or washed, or fresh from the loom, when it is used continuously, pudgalas are bound from all sides, pudgalas are accumulated from all sides, up to transform [so]; for that reason.”
“Venerable Sir, is it indeed so that for one of little karma, of little activity, of little inflow, of little suffering, pudgalas are broken from all sides, pudgalas are severed from all sides, pudgalas perish from all sides, pudgalas completely perish from all sides; constantly and continuously pudgalas are broken, constantly and continuously pudgalas are severed, constantly and continuously pudgalas perish, constantly and continuously pudgalas completely perish; and constantly and continuously its soul transforms again and again into good form, into good color, into good smell, into good taste, into good touch, into desirability, into loveliness, into pleasingness, into auspiciousness, into agreeableness, into satisfaction, into longed-for-ness, into what is not to be deplored, into an upward state—not into a downward state, into happiness—not into suffering?”
“Yes, Gautama! Up to transforms [so].”
“For what reason?” “Gautama! Just as in the case of a cloth that is stained with sweat, or coated with mud, or soiled, or covered with dust, when it is treated continuously, being washed with pure water, pudgalas are broken from all sides, up to transform [so]; for that reason.”

6.3.281

“Venerable Sir, is the augmentation of pudgalas in a cloth by exertion or natural?”
“Gautama! Both by exertion and natural.”
“Venerable Sir, just as the augmentation of pudgalas in a cloth is both by exertion and natural, likewise is the augmentation of karma for jīvas by exertion or natural?”
“Gautama! By exertion, not natural.”
“For what reason?” “Gautama! Three kinds of exertion are expounded for jīvas, namely: mental exertion, vocal exertion, and physical exertion. By this three-fold exertion, the augmentation of karma for jīvas is by exertion, not natural.”
“In this way, three kinds of exertion should be stated for all five-sensed beings.”
“For earth-bodied beings, by one kind of exertion, and so up to plant-bodied beings.”
“For beings with incomplete senses, two kinds of exertion are expounded, namely: vocal exertion and physical exertion. By this two-fold exertion, the augmentation of karma is by exertion, not natural. For that reason, Gautama, it is said: ‘For jīvas, the augmentation of karma is by exertion, not natural.’ In this way, whichever exertion applies to whichever [being], up to the Vaimānikas.”

6.3.282

"Venerable Sir! Is the accumulation of pudgala on a cloth with beginning and with end? With beginning and without end? Without beginning and with end? Without beginning and without end?"
"Gautama! The accumulation of pudgala on a cloth is with beginning and with end; it is not with beginning and without end, not without beginning and with end, nor without beginning and without end."
"Venerable Sir! Just as the accumulation of pudgala on a cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, nor without beginning and without end, likewise is the question regarding the accumulation of karma in jīvas."
"Gautama! The accumulation of karma in some jīvas is with beginning and with end, in some it is without beginning and with end, in some it is without beginning and without end; but never is the accumulation of karma in jīvas with beginning and without end."
"For what reason, [Venerable Sir]?"
"Gautama! For one who binds [karma] through transient movement (airyāpathika), the accumulation of karma is with beginning and with end; for one capable of liberation (bhavasiddhika), the accumulation of karma is without beginning and with end; for one incapable of liberation (abhavasiddhika), the accumulation of karma is without beginning and without end. For that reason, [Gautama]."
"Venerable Sir! Is a cloth with beginning and with end—[is there] the fourfold alternative?"
"Gautama! A cloth is with beginning and with end; the remaining three [alternatives] are to be negated."
"Venerable Sir! Just as a cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, nor without beginning and without end, likewise are jīvas with beginning and with end? The fourfold alternative—the question."
"Gautama! Some are with beginning and with end—all four are to be stated."
"For what reason, [Venerable Sir]?"
"Gautama! Inhabitants of hell, animals, humans, and gods are with beginning and with end in terms of their migration and transmigration; liberated souls are with beginning and without end in terms of [their] state [of liberation]; those capable of liberation are without beginning and with end in terms of [their] capacity; those incapable of liberation are without beginning and without end in terms of saṃsāra. For that reason, [Gautama]."

6.3.283

"How many, Venerable Sir, are the karma-types declared to be?"
"Gautama! Eight karma-types are declared, namely: 1. knowledge-obscuring, 2. perception-obscuring, 3. feeling-producing, 4. deluding, 5. lifespan-determining, 6. body-determining, 7. status-determining, 8. obstructive."
"For how long, Venerable Sir, is the binding duration declared for knowledge-obscuring karma?"
"Gautama! At the minimum, an antarmuhūrta; at the maximum, thirty koṭākoṭīs of sāgaropamas, with three thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution.
Perception-obscuring [karma] is, at the minimum, an antarmuhūrta; at the maximum, thirty koṭākoṭīs of sāgaropamas, with three thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution.
Feeling-producing [karma] is, at the minimum, two samayas; at the maximum, thirty koṭākoṭīs of sāgaropamas, with three thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution.
Deluding [karma] is, at the minimum, an antarmuhūrta; at the maximum, seventy koṭākoṭīs of sāgaropamas, with seven thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution.
Lifespan-determining [karma] is, at the minimum, an antarmuhūrta; at the maximum, thirty-three sāgaropamas plus one third of a pūrvakoṭi; the karma-duration [is] the karma-distribution.
Body-determining and status-determining [karmas] are, at the minimum, eight muhūrtas; at the maximum, twenty koṭākoṭīs of sāgaropamas, with two thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution.
Obstructive [karma] is, at the minimum, an antarmuhūrta; at the maximum, thirty koṭākoṭīs of sāgaropamas, with three thousand years of non-activation time; the karma-duration minus the non-activation time is the karma-distribution."

6.3.284

“Venerable Sir! Does a woman bind knowledge-obscuring karma? Does a man bind [it]? Does a hermaphrodite bind [it]? Does one who is neither a woman, nor a man, nor a hermaphrodite bind [it]?”
“Gautama! A woman binds [it] too, a man binds [it] too, a hermaphrodite binds [it] too. One who is neither a woman, nor a man, nor a hermaphrodite may bind [it], or may not bind [it].
In this way [it is] for the seven karma types, excluding the lifespan karma.
Venerable Sir! Does a woman bind lifespan karma? Does a man bind [it]? Does a hermaphrodite bind [it]? Does one who is neither a woman, nor a man, nor a hermaphrodite bind [it]?”
“Gautama! A woman may bind [it], or may not bind [it]. A man may bind [it], or may not bind [it]. A hermaphrodite may bind [it], or may not bind [it]. One who is neither a woman, nor a man, nor a hermaphrodite does not bind [it].
Venerable Sir! Does one who possesses self-restraint bind knowledge-obscuring karma? Does one who lacks self-restraint bind [it]? Does one who has both self-restraint and non-restraint bind [it]? Does one who has neither self-restraint, nor non-restraint, nor both self-restraint and non-restraint bind [it]?”
“Gautama! One who possesses self-restraint may bind [it], or may not bind [it]. One who lacks self-restraint binds [it]; one who has both self-restraint and non-restraint binds [it] too. One who has neither self-restraint, nor non-restraint, nor both self-restraint and non-restraint does not bind [it].
In this way [it is] for all seven [karma types], excluding the lifespan karma. Regarding lifespan karma, the lower three [bind it] alternatively; the topmost does not bind [it].
Venerable Sir! Does one with right view bind knowledge-obscuring karma? Does one with wrong view bind [it]? Does one with mixed right and wrong view bind [it]?”
“Gautama! One with right view may bind [it], or may not bind [it]. One with wrong view binds [it]; one with mixed right and wrong view binds [it].
In this way [it is] for all seven [karma types], excluding the lifespan karma. Regarding lifespan karma, the lower two [bind it] alternatively; one with mixed right and wrong view does not bind [it].
Venerable Sir! Does one possessing a mind bind knowledge-obscuring karma? Does one lacking a mind bind [it]? Does one who neither possesses a mind nor lacks a mind bind [it]?”
“Gautama! One possessing a mind may bind [it], or may not bind [it]. One lacking a mind binds [it]. One who neither possesses a mind nor lacks a mind does not bind [it].
In this way [it is] for the six karma types, excluding feeling-producing and lifespan karma. The lower two bind feeling-producing karma, [while] the topmost [binds it] alternatively. Regarding lifespan karma, the lower two [bind it] alternatively; the topmost does not bind [it].
Venerable Sir! Does one capable of liberation bind knowledge-obscuring karma? Does one incapable of liberation bind [it]? Does one who is neither capable of liberation nor incapable of liberation bind [it]?”
“Gautama! One capable of liberation [binds it] alternatively; one incapable of liberation binds [it]. One who is neither capable of liberation nor incapable of liberation does not bind [it].
In this way [it is] for all seven, excluding lifespan karma. Regarding lifespan karma, the lower two [bind it] alternatively; the topmost does not bind [it].
Venerable Sir! Does one who has ocular intuition bind knowledge-obscuring karma? Does one who has non-ocular intuition bind [it]? Does one who has clairvoyant intuition bind [it]? Does one who has omniscient intuition bind [it]?”
“Gautama! The lower three [bind it] alternatively; the topmost does not bind [it].
In this way [it is] for all seven, excluding feeling-producing karma. The lower three bind feeling-producing karma; one who has omniscient intuition [binds it] alternatively.
Venerable Sir! Does one who is fully developed bind knowledge-obscuring karma? Does one who is undeveloped bind [it]? Does one who is neither fully developed nor undeveloped bind [it]?”
“Gautama! One who is fully developed [binds it] alternatively; one who is undeveloped binds [it]. One who is neither fully developed nor undeveloped does not bind [it].
In this way [it is] for all seven, excluding lifespan karma. Regarding lifespan karma, the lower two [bind it] alternatively; the topmost does not bind [it].
Venerable Sir! Does a speaker bind knowledge-obscuring karma? Does a non-speaker bind [it]?”
“Gautama! Both [bind it] alternatively.
In this way [it is] for all seven, excluding feeling-producing karma. A speaker binds feeling-producing karma; a non-speaker [binds it] alternatively.
Venerable Sir! Does a finite-cycle soul bind knowledge-obscuring karma? Does an infinite-cycle soul bind [it]? Does one who is neither a finite-cycle nor an infinite-cycle soul bind [it]?”
“Gautama! A finite-cycle soul [binds it] alternatively; an infinite-cycle soul binds [it]. One who is neither finite-cycle nor infinite-cycle does not bind [it]. In this way [it is] for the seven karma types, excluding lifespan karma. Regarding lifespan karma, both a finite-cycle soul and an infinite-cycle soul [bind it] alternatively; one who is neither finite-cycle nor infinite-cycle does not bind [it].
Venerable Sir! Does one with sensory knowledge bind knowledge-obscuring karma? Does one with scriptural knowledge bind [it]? Does one with clairvoyant knowledge bind [it]? Does one with mind-reading knowledge bind [it]? Does an omniscient one bind [it]?”
“Gautama! The lower four [bind it] alternatively. An omniscient one does not bind [it].
In this way [it is] for all seven, excluding feeling-producing karma. The lower four bind feeling-producing karma; an omniscient one [binds it] alternatively.
Venerable Sir! Does one with sensory ignorance bind knowledge-obscuring karma? Does one with scriptural ignorance bind [it]? Does one with flawed clairvoyance bind [it]?”
“Gautama! All three bind [them] for the seven, excluding lifespan karma; regarding lifespan karma, [they bind it] alternatively.
Venerable Sir! Does one with mental activity bind knowledge-obscuring karma? Does one with vocal activity bind [it]? Does one with physical activity bind [it]? Does one devoid of activity bind [it]?”
“Gautama! The lower three [bind it] alternatively; one devoid of activity does not bind [it].
In this way [it is] for all seven, excluding feeling-producing karma. The lower [ones] bind feeling-producing karma; one devoid of activity does not bind [it].
Venerable Sir! Does one with determinate application of consciousness bind knowledge-obscuring karma? Does one with indeterminate application of consciousness bind [it]?”
“Gautama! For all eight [karma types], alternatively.
Venerable Sir! Does one taking nourishment bind knowledge-obscuring karma? Does one not taking nourishment bind [it]?”
“Gautama! Both [bind it] alternatively.
In this way [it is] for the six, excluding feeling-producing and lifespan karma. One taking nourishment binds feeling-producing karma; one not taking nourishment [binds it] alternatively. Regarding lifespan karma, one taking nourishment [binds it] alternatively; one not taking nourishment does not bind [it].
Venerable Sir! Does a subtle soul bind knowledge-obscuring karma? Does a gross soul bind [it]? Does one who is neither subtle nor gross bind [it]?”
“Gautama! A subtle soul binds [it]; a gross soul [binds it] alternatively. One who is neither subtle nor gross does not bind [it].
In this way [it is] for all seven, excluding lifespan karma. Regarding lifespan karma, subtle and gross souls [bind it] alternatively; one who is neither subtle nor gross does not bind [it].
Venerable Sir! Does one in the final birth bind knowledge-obscuring karma? Does one not in the final birth bind [it]?”
“Gautama! For all eight [karma types], alternatively.”

6.3.285

"Venerable Sir! Among these souls who experience the female gender, souls who experience the male gender, souls who experience the neuter gender, and those devoid of gender, which are fewer, greater, equal, or specifically more?"
"Gautama! The souls experiencing the male gender are the fewest; those experiencing the female gender are countably times more; those devoid of gender are infinitely times more; those experiencing the neuter gender are infinitely times more.
The relative quantities (alpabahutva) of all these states should be recited up to: the non-ultimate souls are the fewest, and the ultimate souls are infinitely times more."
"Indeed so, Venerable Sir! Indeed so, Venerable Sir!"

6.4.286

"Venerable Sir, with regard to temporal qualification (kālādeśa), is a soul with spatial units (sapradeśa) or without spatial units (apradeśa)?"
"Gautama, it is necessarily with spatial units."
"Venerable Sir, with regard to temporal qualification, is an inhabitant of hell with spatial units or without spatial units?"
"Gautama, it may be with spatial units, or it may be without spatial units."
In this manner, up to liberated souls.
"Venerable Sir, with regard to temporal qualification, are [multiple] souls with spatial units or without spatial units?"
"Gautama, they are necessarily with spatial units."
"Venerable Sir, with regard to temporal qualification, are [multiple] inhabitants of hell with spatial units or without spatial units?"
"Gautama, 1. either all of them may indeed be with spatial units; 2. or there may be [many] with spatial units and one without spatial units; 3. or there may be [many] with spatial units and [many] without spatial units."
In this manner, up to Stanitakumāras.
"Venerable Sir, are earth-bodied souls with spatial units or without spatial units?"
"Gautama, they are both with spatial units and without spatial units."
In this manner, up to plant-bodied souls.
The remaining are like the inhabitants of hell, so on up to liberated souls.
For nourishment-taking souls, excluding jīva and one-sensed souls, there is the threefold combination (tribhaṅga). For non-nourishment-taking souls, excluding jīva and one-sensed souls, the sixfold combination (ṣaḍbhaṅga) should be stated thus: 1. either [all] with spatial units; 2. or [all] without spatial units; 3. or one with spatial units and one without spatial units; 4. or one with spatial units and many without spatial units; 5. or many with spatial units and one without spatial units; 6. or many with spatial units and many without spatial units. With liberated souls, there is the threefold combination.
Those capable of liberation (bhavasiddhiyas) and those incapable of liberation (abhavasiddhiyas) are like the general [jīvas]. For those who are neither capable nor incapable of liberation, jīvas, and liberated souls, there is the threefold combination.
For sentient souls, beginning with jīva, there is the threefold combination. For non-sentient souls, excluding one-sensed souls, there is the threefold combination. For inhabitants of hell, celestial beings, and humans, there is the sixfold combination. For those who are neither sentient nor non-sentient, jīvas, humans, and liberated souls, there is the threefold combination.
Those with lesyā are like the general [jīvas]. Those with black lesyā, blue lesyā, and grey lesyā are like nourishment-taking souls, with the distinction: to whomsoever these pertain. For fiery lesyā, beginning with jīva, there is the threefold combination, with the distinction: in earth-bodied souls, water-bodied souls, and plants, there is the sixfold combination. In lotus lesyā and white lesyā, beginning with jīva, there is the threefold combination. For those devoid of lesyā, among jīvas and liberated souls, there is the threefold combination; among humans, there is the sixfold combination.
For those with right view, beginning with jīva, there is the threefold combination; among deficient-sensed souls (vikalendriyas), there is the sixfold combination. For those with wrong view, excluding one-sensed souls, there is the threefold combination. For those with mixed view, there is the sixfold combination. For restrained souls, beginning with jīva, there is the threefold combination. For non-restrained souls, excluding one-sensed souls, there is the threefold combination. For partially restrained souls, beginning with jīva, there is the threefold combination. For those who are neither restrained, nor non-restrained, nor partially restrained, among jīvas and liberated souls, there is the threefold combination.
For impassioned souls, beginning with jīva, there is the threefold combination; in one-sensed souls, there is a single variant (abhaṅgaka). For anger-impassioned souls, excluding jīva and one-sensed souls, there is the threefold combination; among celestial beings, there is the sixfold combination. For pride-impassioned and deceit-impassioned souls, excluding jīva and one-sensed souls, there is the threefold combination; among inhabitants of hell and celestial beings, there is the sixfold combination. For greed-impassioned souls, excluding jīva and one-sensed souls, there is the threefold combination; among inhabitants of hell, there is the sixfold combination. For non-impassioned souls, among jīvas, humans, and liberated souls, there is the threefold combination.
In general knowledge, sensory knowledge, and scriptural knowledge, beginning with jīva, there is the threefold combination; among deficient-sensed souls, there is the sixfold combination. In clairvoyant knowledge, mind-reading knowledge, and absolute knowledge, beginning with jīva, there is the threefold combination. In general nescience, sensory nescience, and scriptural nescience, excluding one-sensed souls, there is the threefold combination. In erroneous clairvoyance (vibhaṅgajñāna), beginning with jīva, there is the threefold combination.
Souls with yoga are like the general [jīvas]. For mind-yoga, speech-yoga, and body-yoga, beginning with jīva, there is the threefold combination, with the distinction: body-yoga pertains to one-sensed souls, and among them it is a single variant. Souls without yoga are like those devoid of lesyā.
For those with determinate application and indeterminate application of consciousness, excluding jīva and one-sensed souls, there is the threefold combination.
Souls with gender are like impassioned souls. In female-gendered, male-gendered, and neuter-gendered souls, beginning with jīva, there is the threefold combination, with the distinction: in neuter gender, among one-sensed souls, it is a single variant. Those devoid of gender are like non-impassioned souls.
Embodied souls are like the general [jīvas]. For gross-bodied and protean-bodied souls, excluding jīva and one-sensed souls, there is the threefold combination. In conveyance bodies (āhārakasarīra), among jīvas and humans, there is the sixfold combination. Luminous and karmic bodies are like the general [jīvas]. For disembodied souls, among jīvas and liberated souls, there is the threefold combination.
In completion of nourishment, completion of body, completion of sense faculties, and completion of respiration, excluding jīva and one-sensed souls, there is the threefold combination. In completion of speech and completion of mind, they are like sentient souls. In non-completion of nourishment, they are like non-nourishing souls. In non-completion of body, non-completion of sense faculties, and non-completion of respiration, excluding jīva and one-sensed souls, there is the threefold combination; among inhabitants of hell, celestial beings, and humans, there is the sixfold combination. In non-completion of speech and mind, beginning with jīva, there is the threefold combination; among inhabitants of hell, celestial beings, and humans, there is the sixfold combination.

6.4.287

Possessing spatial units, nourishment, capacity for liberation, sentience, lesyā, view, restraint, passion,
knowledge, yoga, application of consciousness, gender, body, and completion.

6.4.288

"Venerable Sir! Are jīvas renouncers? Non-renouncers? Or renouncers-non-renouncers?"
"Gautama! Jīvas are renouncers, non-renouncers, and renouncers-non-renouncers."
Thus is the inquiry for all jīvas:
"Gautama! Inhabitants of hell are non-renouncers up to four-sensed beings [the other two are to be negated].
Five-sensed animals are not renouncers; they are non-renouncers and renouncers-non-renouncers. Humans are all three. The rest are like inhabitants of hell."
"Venerable Sir! Do jīvas know renunciation? Do they know non-renunciation? Do they know renunciation-non-renunciation?"
"Gautama! Those who are five-sensed know all three; the remaining neither know renunciation, nor do they know non-renunciation, nor do they know renunciation-non-renunciation."
"Venerable Sir! Do jīvas perform renunciation? Do they perform non-renunciation? Do they perform renunciation-non-renunciation?"
"As with the general [classification of their status], so is the performance."
"Venerable Sir! Do jīvas have lifespan formed by renunciation? Formed by non-renunciation? Formed by renunciation-non-renunciation?"
"Gautama! Jīvas and Vaimānikas have lifespans formed by renunciation—all three. The remaining have lifespans formed by non-renunciation."

6.4.289

1. Renunciation, 2. knowing, 3. performing the three, 4. formation of lifespan;
and in the Sapradeśa chapter, these are the four topics.

6.4.290

"That is so, Venerable Sir! That is so, Venerable Sir!"

6.5.291

"Why, Venerable Sir, is it called 'Tamaskāya' (mass of darkness)? Is earth called Tamaskāya, or is water called Tamaskāya?"
"Gautama! Earth is not called Tamaskāya; water is called Tamaskāya."
"For what reason, [Venerable Sir]?"
"Gautama! A certain auspicious earth-body illuminates an area, while another does not illuminate an area. For that reason."
"Where, Venerable Sir, does Tamaskāya originate? Where does it terminate?"
"Gautama! Outside Jambūdvīpa continent, traversing innumerably many islands and oceans transversely, entering forty-two thousand yojanas into the Aruṇodaya ocean from the outer altar boundary of Aruṇavara island, from the upper surface of the water along a one-space-point series—there Tamaskāya originates.
Ascending upward seventeen hundred and twenty-one yojanas, and after that expanding transversely and covering all four heavens—Saudharma, Īśāna, Sanatkumāra, and Māhendra—and upward as far as reaching the Riṣṭa celestial abode layer in Brahmaloka heaven—there Tamaskāya terminates."
"What shape, Venerable Sir, is Tamaskāya stated to have?"
"Gautama! Below it is shaped like the bottom of an earthen shallow dish; above it is stated to be shaped like a cock's cage."
"How much in diameter and how much in circumference, Venerable Sir, is Tamaskāya stated to be?"
"Gautama! It is stated to be of two kinds, namely: of numerable extent, and of innumerable extent.
There, that which is of numerable extent is stated to be numerable thousands of yojanas in diameter, and innumerable thousands of yojanas in circumference.
There, that which is of innumerable extent is stated to be innumerable thousands of yojanas in diameter, and innumerable thousands of yojanas in circumference."
"How large, Venerable Sir, is Tamaskāya stated to be?"
"Gautama! Just as this Jambūdvīpa continent—the innermost of all islands and oceans […] up to one hundred thousand yojanas in length and breadth, and three hundred sixteen thousand two hundred and twenty-seven yojanas, three krośas, one hundred and twenty-eight dhanuṣas, thirteen aṅgulas, and a half-aṅgula, slightly more, in circumference—
if a deity of great miraculous power […] up to great majesty, saying 'Just this instant, just this instant', were to circle that entire Jambūdvīpa continent twenty-one times within three snaps of the fingers and return quickly; and if that deity, traversing with that supreme, rapid […] up to divine celestial speed, traversing and traversing for up to one day, or two days, or three days, or at most six months, he could cross over a certain [part of] Tamaskāya and could not cross over another [part of] Tamaskāya. That large, Gautama, is Tamaskāya stated to be."
"Are there, Venerable Sir, houses or shop-houses in Tamaskāya?"
"That meaning is not valid."
"Are there, Venerable Sir, villages […] up to settlements in Tamaskāya?"
"That meaning is not valid."
"Do gross clouds, Venerable Sir, collect, condense, and pour down rain in Tamaskāya?"
"Yes, there are."
"Is that, Venerable Sir, caused by a deva, caused by an asura, or caused by a nāga?"
"Gautama! A deva causes it, an asura also causes it, and a nāga also causes it."
"Is there, Venerable Sir, gross thunder and gross lightning in Tamaskāya?"
"Yes, there is."
"Is that, Venerable Sir, caused by a deva, caused by an asura, or caused by a nāga?"
"All three cause it."
"Is there, Venerable Sir, gross earth-body or gross fire-body in Tamaskāya?"
"That meaning is not valid, except for those undergoing transit motion (vigrahagati)."
"Are there, Venerable Sir, moon, sun, planets, lunar mansions, and stars in Tamaskāya?"
"That meaning is not valid; however, their reflection is [present]."
"Is there, Venerable Sir, moonlight or sunlight in Tamaskāya?"
"That meaning is not valid; however, it becomes dim and obscured."
"What color, Venerable Sir, is Tamaskāya stated to have?"
"Gautama! It is stated to be black, having a black sheen, deep, hair-raising, terrible, terrifying, and of an intensely black color. Even a certain deity, seeing it for the first time, would be agitated; if he enters it, he would thereafter cross it very swiftly, very rapidly, and quickly."
"How many names, Venerable Sir, are stated for Tamaskāya?"
"Gautama! Thirteen names are stated, namely: Tamas, Tamaskāya, Andhakāra, Mahāndhakāra, Lokāndhakāra, Lokatamisra, Devāndhakāra, Devatamisra, Devaraṇya, Devavyūha, Devaparigha, Devapratikṣobha, and Aruṇodaya Ocean."
"Is Tamaskāya, Venerable Sir, a transformation of earth, a transformation of water, a transformation of jīva, or a transformation of pudgala?"
"Gautama! It is not a transformation of earth; it is a transformation of water, a transformation of jīva, and also a transformation of pudgala."
"Have all living beings, entities, jīvas, and creatures, Venerable Sir, been previously born in Tamaskāya as earth-bodies […] up to moving bodies?"
"Yes, Gautama! Not once, but infinitely many times; but not, however, as gross earth-bodies or as gross fire-bodies."

6.5.292

“How many, Venerable Sir, are the Kṛṣṇarājis declared to be?”
“Gautama! Eight Kṛṣṇarājis are declared.
“Where, Venerable Sir, are these eight Kṛṣṇarājis declared to be?”
“Gautama! Above the Sanatkumāra and Māhendra heavens, below the Riṣṭa celestial abode level in the Brahmaloka heaven—there, eight Kṛṣṇarājis situated in the shape of an arena-like square are declared, namely: two in the east, two in the west, two in the south, two in the north. The eastern-inner Kṛṣṇarāji touches the southern-outer Kṛṣṇarāji; the southern-inner Kṛṣṇarāji touches the western-outer Kṛṣṇarāji; the western-inner Kṛṣṇarāji touches the northern-outer Kṛṣṇarāji; the northern-inner Kṛṣṇarāji touches the eastern-outer Kṛṣṇarāji.
The two outer Kṛṣṇarājis of the east and west are hexagonal; the two outer Kṛṣṇarājis of the north and south are triangular; the two inner Kṛṣṇarājis of the east and west are quadrangular; the two inner Kṛṣṇarājis of the north and south are quadrangular.”

6.5.293

The eastern and western outer ones are hexagonal, but the southern and northern are triangular;
and all the inner Kṛṣṇarājis are quadrangular.

6.5.294

“The Kṛṣṇarājis, Venerable Sir—how great are they declared in length? How great in width? How great in circumference?”
“Gautama! They are declared to be incalculable thousands of yojanas in length, calculable thousands of yojanas in width, and incalculable thousands of yojanas in circumference.”
“How large, Venerable Sir, are the Kṛṣṇarājis declared to be?”
“Gautama! In this continent of Jambūdvīpa, up to: if a deity of great power, up to: great majesty, thinking ‘instantly, instantly,’ having circumambulated this entire continent of Jambūdvīpa twenty-one times in the time of three snaps of the fingers, were to come swiftly; and that deity, flying at that highest, swift, up to: divine divine speed, were to fly for one day, or two days, or three days, [or] at the most for half a month—at some [points] he might cross the Kṛṣṇarāji, and at some [points] he might not cross the Kṛṣṇarāji. So large, Gautama, are the Kṛṣṇarājis declared to be.”
“Venerable Sir, are there houses or houses and shops in the Kṛṣṇarājis?”
“This meaning is not valid.”
“Venerable Sir, are there [villages], up to: settlements in the Kṛṣṇarājis?”
“This meaning is not valid.”
“Venerable Sir, do gross storm-clouds condense, form, and rain in the Kṛṣṇarājis?”
“Yes, they do.”
“Then, Venerable Sir, does a deity produce them? Does an asura produce them? Does a nāga produce them?”
“Gautama! A deity produces them; neither an asura nor a nāga produces them.”
“Venerable Sir, is there gross thunder-sound in the Kṛṣṇarājis? Gross lightning-flashes?”
“Yes, there are.”
“Then, Venerable Sir, does a deity produce them? Does an asura produce them? Does a nāga produce them?”
“Gautama! A deity produces them; neither an asura nor a nāga produces them.”
“Venerable Sir, are there gross water-bodied beings, gross fire-bodied beings, gross plant-bodied beings in the Kṛṣṇarājis?”
“This meaning is not valid, except for those undergoing transmigration.”
“Venerable Sir, are there forms of moon, sun, planets, lunar mansions, or stars in the Kṛṣṇarājis?”
“This meaning is not valid.”
“Venerable Sir, is there moonlight or sunlight in the Kṛṣṇarājis?”
“This meaning is not valid.”
“Venerable Sir, what are the Kṛṣṇarājis declared to be like in color?”
“Gautama! They are declared to be black, black-lustered, deep, hair-raising, terrifying, frightening, utterly black in color. Even a deity who sees it for the very first time might be agitated, and having approached down there, would then cross it very quickly, very swiftly, immediately.”
“Venerable Sir, how many names are declared for a Kṛṣṇarāji?”
“Gautama! Eight names are declared, namely: Kṛṣṇarāji, Megharāji, Maghā, Māghavatī, Vātaparighā, Vātaparikṣobhā, Devaparighā, and Devaparikṣobhā.”
“The Kṛṣṇarājis, Venerable Sir—are they earth-transformations? Water-transformations? Jīva-transformations? Pudgala-transformations?”
“Gautama! They are earth-transformations, not water-transformations; they are also jīva-transformations and pudgala-transformations.”
“In the Kṛṣṇarājis, Venerable Sir, have all breathing beings, living entities, jīvas, and sentient beings been born previously as earth-bodied beings, up to: as mobile beings?”
“Yes, Gautama! Not once, or an infinite number of times; but never as gross water-bodied beings, gross fire-bodied beings, or gross plant-bodied beings.”

6.5.295

In the eight spaces between these eight Kṛṣṇarājis, eight Lokāntika celestial abodes are declared, namely: 1. Arci, 2. Arcimālin, 3. Vairocona, 4. Prabhāṅkara, 5. Candrābha, 6. Sūryābha, 7. Śukrābha, 8. Supratiṣṭhābha; and in the middle, Riṣṭābha.
“Where, Venerable Sir, is the Arci celestial abode declared to be?”
“Gautama! In the north-east.”
“Where, Venerable Sir, is the Arcimālin celestial abode declared to be?”
“Gautama! In the east.” Thus it should be understood in sequence up to:
“Where, Venerable Sir, is the Riṣṭa celestial abode declared to be?”
“Gautama! In the very central region.”
In these eight Lokāntika celestial abodes reside eight kinds of Lokāntika deities, namely:

6.5.296

The Sārasvatas and Ādityas, Vahnis, Varuṇas, and Gardatoyas,
the Tuṣitas, Avyābādhas, Āgneyas, and Riṣṭas as well.

6.5.297

"Where, Venerable Sir, do the Sārasvata gods reside?"
"Gautama, they reside in the Arcī celestial abode."
"Where, Venerable Sir, do the Āditya gods reside?"
"Gautama, in the Arcīmālī celestial abode." In this manner it should be understood in order up to:
"Where, Venerable Sir, do the Riṣṭa gods reside?"
"Gautama, in the Riṣṭa celestial abode."
"Of the Sārasvata and Āditya gods, Venerable Sir, how many gods, how many hundreds of gods are stated [as their retinue]?"
"Gautama, seven gods [and] a retinue of seven hundred gods are stated.
Of the Vahni and Varuṇa gods, fourteen gods [and] a retinue of fourteen thousand gods are stated. Of the Gardatoya and Tuṣita gods, seven gods [and] a retinue of seven thousand gods are stated. Of the remaining, nine gods [and] a retinue of nine hundred gods are stated."

6.5.298

"Seven hundred in the first pair, fourteen thousand in the second,
seven thousand in the third, and nine hundred in the remaining."

6.5.299

"On what, Venerable Sir, are the Lokāntika celestial abodes stated to be supported?"
"Gautama, they are stated to be supported on wind. Thus should be understood the support of the celestial abodes, their thickness, height, and shape; the exposition of the Brahmaloka is to be understood up to:
'In the Lokāntika celestial abodes, Venerable Sir, were all breathing beings, existing beings, living beings, and sentient entities previously born as earth-bodied beings, water-bodied beings, fire-bodied beings, wind-bodied beings, plant-bodied beings, as gods, or as goddesses?'
'Yes, Gautama, many times or infinitely many times, but not as goddesses.'
'For how long a time, Venerable Sir, is the lifespan duration of the Lokāntika gods stated to be?'
'Gautama, the lifespan duration is stated to be eight sāgaropamas.'
'At what distance, Venerable Sir, is the end of the universe stated to be from the Lokāntika celestial abodes?'
'Gautama, the end of the universe is stated to be at a distance of incalculable thousands of yojanas.'
'So it is, Venerable Sir! So it is, Venerable Sir!'"

6.6.300

"How many earths, Venerable Sir, are stated?"
"Gautama, seven earths are stated, namely: Ratnaprabhā up to the lower seventh. The abodes of Ratnaprabhā and the others up to the lower seventh should be stated. In this manner, however many abodes there are, they should be stated up to:
'How many Anuttara celestial abodes, Venerable Sir, are stated?'
'Gautama, five Anuttara celestial abodes are stated, namely: Vijaya, Vaijayanta, Jayanta, Aparājita, [and] Sarvārthasiddha.'"

6.6.301

“Venerable Sir! When a jīva has engaged in the death-agony mortuary dispersal, having engaged [in it], if it is destined to be reborn as an inhabitant of hell in one or another hell-dwelling among the three million hell-dwellings of this Ratnaprabhā earth, would it, Venerable Sir, take nourishment, or transform [nourishment], or bind a body, right there where it has arrived?”
“Gautama! A certain one, right there where it has arrived, takes nourishment, or transforms [nourishment], or binds a body; a certain one returns from there, and having returned from there, comes here; having come, it engages in the death-agony mortuary dispersal a second time, and having engaged [in it], is reborn as an inhabitant of hell in one or another hell-dwelling among the three million hell-dwellings of this Ratnaprabhā earth; thereafter, it takes nourishment, or transforms [nourishment], or binds a body. In this manner up to the seventh lower earth.
‘Venerable Sir! When a jīva has engaged in the death-agony mortuary dispersal, having engaged [in it], if it is destined to be reborn as an Asurakumāra in one or another Asurakumāra-dwelling among the six million four hundred thousand Asurakumāra-dwellings...’—as with the inhabitants of hell, so it should be stated up to the Stanitakumāras.
‘Venerable Sir! When a jīva has engaged in the death-agony mortuary dispersal, having engaged [in it], if it is destined to be reborn as an earth-bodied being in one or another earth-bodied dwelling among the innumerable hundreds of thousands of earth-bodied dwellings, how far, Venerable Sir, could it go to the east of Mount Mandara? How far could it reach?’
‘Gautama! It could go to the end of the world; it could reach the end of the world.’
‘Would it, Venerable Sir, right there where it has arrived, take nourishment, or transform [nourishment], or bind a body?’
‘Gautama! A certain one, right there where it has arrived, takes nourishment, or transforms [nourishment], or binds a body; a certain one returns from there, and having returned, comes here; it engages in the death-agony mortuary dispersal a second time, and having engaged [in it], having skipped a single-space-point row either to the east of Mount Mandara for the measure of an innumerableth part of a finger-breadth, or the measure of a numerable part, or a hair-tip, or several hair-tips; thus [through] nit, louse, barley-corn, finger-breadth up to a crore of yojanas, or a crore of crores of yojanas, in numerable or innumerable thousands of yojanas, or at the end of the world, having been reborn as an earth-bodied being in one or another earth-bodied dwelling among the innumerable hundreds of thousands of earth-bodied dwellings, thereafter it takes nourishment, or transforms [nourishment], or binds a body.’
Just as the exposition was stated to the east of Mount Mandara, so to the south, to the west, to the north, above, and below.
Just as for the earth-bodied beings, so for all the one-sensed beings six expositions each should be stated.
‘Venerable Sir! A jīva engages in the death-agony mortuary dispersal; having engaged [in it], if it is destined to be reborn as a two-sensed being in one or another two-sensed dwelling among the innumerable hundreds of thousands of two-sensed dwellings, would it, Venerable Sir, right there where it has arrived, take nourishment, or transform [nourishment], or bind a body?’
As with the inhabitants of hell, thus up to those reborn in the Anuttara [abodes].
‘Venerable Sir! When a jīva has engaged in the death-agony mortuary dispersal, having engaged [in it], if it is destined to be reborn as an Anuttaropapātika deity in one or another Anuttara celestial abode among the five very vast, great celestial abodes, would it, Venerable Sir, right there where it has arrived, take nourishment, or transform [nourishment], or bind a body?’
The same [as above] up to: ‘takes nourishment, or transforms [nourishment], or binds a body.’
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

6.7.302

“Now, Venerable Sir, of śāli rice, vīhi rice, wheat, barley, and double-barley—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for three years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!
Now, Venerable Sir, of peas, lentils, sesame, mung beans, māṣa beans, niṣpāva beans, horse-gram, cowpeas, chickpea-varieties, chickpeas, and the like—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for five years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!
Now, Venerable Sir, of linseed, safflower, kodo millet, foxtail millet, panic seed, rālaga, koddūsaga, hemp, mustard, radish seeds, and the like—for how long does the generative capacity remain for these grains kept in granaries, kept in storage pots, kept on platforms, kept in lofts, plastered, smeared, covered, sealed, and stamped?”
“Gautama! At the minimum for an antarmuhūrta, at the maximum for seven years. Beyond that, the generative capacity languishes; beyond that, the generative capacity is destroyed; beyond that, the seed becomes non-seed; beyond that, cessation of generative capacity is declared, long-lived Śramaṇa!”

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