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Viyahapannatti 6.3

English (machine translation) 6.3

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English

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!"

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