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Viyahapannatti 7

English (machine translation) 7

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English

Contents

7.1.327

1. Nourishment, 2. Abstinence, 3. Stationary, 4. Living beings, 5. Birds, 6. Lifespan, 7. Homeless ascetic, / 8. Non-omniscient, 9. Unrestrained, 10. Adherents of other doctrines: these ten [uddeśakas] are in the seventh śataka.

7.1.328

At that period, at that time, […] he spoke as follows: "Venerable Sir, at which moment is a living being without nourishment?" / "Gautama, at the first moment it may take nourishment or may be without nourishment; at the second moment it may take nourishment or may be without nourishment; at the third moment it may take nourishment or may be without nourishment; at the fourth moment it necessarily takes nourishment. Thus the series of categories: for living beings in general and one-sensed beings, at the fourth moment; for the rest, at the third moment." / "Venerable Sir, at which moment is a living being consuming the least nourishment?" / "Gautama, either when newly born in the first moment or when situated in the state of existence in the final moment; in these cases, a living being consumes the least nourishment. The series of categories is to be spoken up to the celestial beings."

7.1.329

"Venerable Sir! What shape is the world declared to have?"
"Gautama! The world is declared to have the shape of a supratiṣṭhaka [dish]—wide below, narrow in the middle, and broad at the top; shaped like a cross-legged seat below, like a choice vajra in the middle, and shaped like an upright mṛdaṅga drum above.
And in this eternal world, which is wide below, up to shaped like an upright mṛdaṅga drum above, the arhat, the jina, the kevalin, possessing arisen knowledge and vision, knows and sees both the jīvas and knows and sees the non-jīvas; thereafter he is perfected, awakened, liberated, completely unbound, and puts an end to all suffering."

7.1.330

"Venerable Sir! Does an iryāpathikā activity or a sāmparāyikā activity accrue to a lay follower who has performed the sāmāyika and is staying in the monks' shelter?"
"Gautama! An iryāpathikā activity does not accrue; a sāmparāyikā activity accrues."
"For what reason, Venerable Sir, is it said: 'An iryāpathikā activity does not accrue; a sāmparāyikā activity accrues'?"
"Gautama! For a lay follower who has performed the sāmāyika and is staying in the monks' shelter, his self is a receptacle [of weapons/passions]; and because his self is a receptacle, an iryāpathikā activity does not accrue to him, but a sāmparāyikā activity accrues. For that reason [it is said so]."

7.1.331

"Venerable Sir! A lay follower has already renounced the violent destruction of mobile beings, but has not renounced the violent destruction of earth-beings. If he, while digging the earth, should injure some mobile being, Venerable Sir, does he transgress that vow?"
"That meaning is not valid, for he certainly does not apply himself to its killing."
"Venerable Sir! A lay follower has already renounced the violent destruction of plant-beings. If he, while digging the earth, should cut the root of some tree, Venerable Sir, does he transgress that vow?"
"That meaning is not valid, for he certainly does not apply himself to its killing."

7.1.332

"Venerable Sir! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, what does he obtain?"
"Gautama! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, he produces tranquility in such a śramaṇa or brāhmaṇa; and by causing tranquility, he obtains that very tranquility."
"Venerable Sir! When a lay follower provides a suitable śramaṇa or brāhmaṇa with pure and acceptable food, drink, dainties, and savories, what does he renounce?"
"Gautama! He renounces life[-attachment], he renounces what is hard to renounce, he does what is difficult to do, he obtains what is hard to obtain, he understands enlightenment, and thereafter he is perfected, up to puts an end [to all suffering]."

7.1.333

"Venerable Sir! Is there known to be motion for one free from karma?"
"Yes, there is."
"How, Venerable Sir, is motion known for one free from karma?"
"Gautama! Motion for one free from karma is known by absence of attachment, by absence of grease, by transformation into motion, by severing of bondage, by absence of fuel, and by previous momentum."
"How, Venerable Sir, is motion for one free from karma known by absence of attachment, by absence of grease, and by transformation into motion?"
"Just as, Gautama, if some man should take a dried gourd, free from holes and intact, and gradually treating it, wrap it with darbha and kuśa grasses, and having wrapped it, coat it with eight coatings of clay, and having coated it, dry it in the heat; and when it is thoroughly dry, cast it into fathomless, impassable, man-deep water—surely then, Gautama, that gourd, due to the heaviness, weight, and heavy load of those eight coatings of clay, sinking through the water's surface, would come to rest upon the ground below?"
"Yes, it would."
"Then, upon the destruction of those eight coatings of clay, would that gourd, leaving the ground below, come to rest upon the water's surface above?"
"Yes, it would."
"In this way, Gautama, motion for one free from karma is known by absence of attachment, by absence of grease, and by transformation into motion."
"How, Venerable Sir, is motion for one free from karma known by severing of bondage?"
"Gautama! Just as a pod of black gram, or a pod of mung bean, or a pod of māṣa, or a pod of the silk-cotton tree, or a castor seed, when placed in the heat and dried, bursts open and flies off to a distant end—in this way, Gautama, motion for one free from karma is known by severing of bondage."
"How, Venerable Sir, is motion for one free from karma known by absence of fuel?"
"Gautama! Just as smoke released from fuel moves upwards by its own nature without obstruction—in this way, Gautama, motion for one free from karma is known by absence of fuel."
"How, Venerable Sir, is motion for one free from karma known by previous momentum?"
"Gautama! Just as an arrow released from a bow moves without obstruction towards its target—in this way, Gautama, motion for one free from karma is known by previous momentum.
Thus, indeed, Gautama, motion for one free from karma is known by absence of attachment, by absence of grease, by transformation into motion, by severing of bondage, by absence of fuel, and by previous momentum."

7.1.334

"Venerable Sir! Is one who is in pain touched by pain? Or is one who is not in pain touched by pain?"
"Gautama! One who is in pain is touched by pain, not one who is not in pain."
"Venerable Sir! Is a hell-inhabitant who is in pain touched by pain? Or is a hell-inhabitant who is not in pain touched by pain?"
"Gautama! A hell-inhabitant who is in pain touched by pain, not a hell-inhabitant who is not in pain."
Thus the series [of 24 classes of beings] up to celestial beings in celestial abodes.
Thus five series are to be understood:
1. One who is in pain is touched by pain.
2. One who is in pain acquires pain.
3. One who is in pain prematurely activates pain.
4. One who is in pain experiences pain.
5. One who is in pain dissipates pain.

7.1.335

“Venerable Sir! When a homeless ascetic acts without attentiveness—whether walking, standing, sitting, or lying down, or taking up or putting down clothing, a bowl, a blanket, or a broom without attentiveness—Venerable Sir, does an iryāpathikī action or a sāmparāyikī action accrue to him?”
“Gautama! An iryāpathikī action does not accrue [to him]; a sāmparāyikī action accrues [to him].”
“For what reason?”
“Gautama! In one in whom anger, conceit, deceit, and greed have been eliminated, an iryāpathikī action accrues; in one in whom anger, conceit, deceit, and greed have not been eliminated, a sāmparāyikī action accrues. To one acting according to the scriptures, an iryāpathikī action accrues; to one acting contrary to the scriptures, a sāmparāyikī action accrues. And he is indeed acting contrary to the scriptures. For that reason, [Gautama!]”

7.1.336

“Now, Venerable Sir, what is the meaning declared of drink and food that has burning embers, has smoke, and is tainted by the fault of combination?”
“Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food infatuated, greedy, craving, and attached, that, Gautama, is drink and food that has burning embers.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food while causing great displeasure, anger, and weariness, that, Gautama, is drink and food that has smoke.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, combines it with another substance for the purpose of producing flavour and consumes food, that, Gautama, is drink and food tainted by the fault of combination.
This, Gautama, is declared to be the meaning of drink and food that has burning embers, has smoke, and is tainted by the fault of combination.
Now, Venerable Sir, what is the meaning declared of drink and food that is devoid of burning embers, devoid of smoke, and freed from the fault of combination?”
“Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food uninfatuated, ungreedy, uncraving, and unattached, that, Gautama, is drink and food devoid of burning embers.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food without causing great displeasure, anger, and weariness, that, Gautama, is drink and food devoid of smoke.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food just as it was obtained, that, Gautama, is drink and food freed from the fault of combination.
This, Gautama, is declared to be the meaning of drink and food that is devoid of burning embers, devoid of smoke, and freed from the fault of combination.”

7.1.337

“Now, Venerable Sir, what is the meaning declared of drink and food that has transgressed place, transgressed time, transgressed path, and transgressed measure?”
“Gautama! When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries before the sun has risen, consumes the food after the sun has risen, that, Gautama, is drink and food that has transgressed place.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries during the first quarter-day, lets the final quarter-day arrive and then consumes the food, that, Gautama, is drink and food that has transgressed time.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, goes beyond the boundary of half a yojana and consumes the food, that, Gautama, is drink and food that has transgressed path.
When a male monk or a female monk, having received acceptable and sought food, drink, delicacies, and savouries, consumes food in excess of thirty-two morsels each of the size of a hen’s egg, that, Gautama, is drink and food that has transgressed measure.
Consuming food of eight morsels measured to the size of a hen’s egg, one is eating little; consuming food of twelve morsels measured to the size of a hen’s egg, one is practising less than half-reduced intake; consuming food of sixteen morsels measured to the size of a hen’s egg, one has attained two parts [of food]; consuming food of twenty-four morsels measured to the size of a hen’s egg, one is practising reduced intake; consuming food of thirty-two morsels measured to the size of a hen’s egg, one has attained the measured limit. Consuming food even one grain less than this, a śramaṇa, a monk, would not be described as one eating to full satisfaction.
This, Gautama, is declared to be the meaning of drink and food that has transgressed place, transgressed time, transgressed path, and transgressed measure.”

7.1.338

“Now, Venerable Sir, what is the meaning declared of drink and food that has gone beyond the weapon, has been altered by a weapon, is properly sought, collected, and obtained from diverse households?”
“Gautama! When a male monk or a female monk, having laid aside weapon and pestle, free from garlands, pigments, and unguents, consumes food that has departed, fallen, abandoned, and left behind its [living] body, is deserted by life, is not made [for them], not caused to be made, not premeditated, uninvited, not bought for them, not specifically prepared, pure in nine categories, free from the ten faults, thoroughly pure regarding origin, production, and seeking, devoid of burning embers, devoid of smoke, freed from the fault of combination, without slurping noises, without smacking noises, neither quickly nor slowly, without scattering crumbs, regarding it as axletree-grease or application to a wound, merely for the purpose of sustaining the journey of self-restraint, for the sake of bearing the burden of self-restraint, with oneself acting like a snake [entering] a hole—that, Gautama, is declared to be the meaning of drink and food that has gone beyond the weapon, has been altered by a weapon, is properly sought, collected, and obtained from diverse households.”
“So it is, Venerable Sir! So it is, Venerable Sir!”

7.2.339

"Indeed, Venerable Sir, does one who says, 'I renounce [harm towards] all breathing beings, all entities, all souls, all creatures,' have a proper renunciation or an improper renunciation?"
"Gautama, for one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it may be a proper renunciation, or it may be an improper renunciation."
"For what reason, Venerable Sir, is it said: 'For one who says, "I renounce [harm towards] all breathing beings up to all creatures," it may be a proper renunciation, or it may be an improper renunciation'?"
"Gautama, when one says, 'I renounce [harm towards] all breathing beings up to all creatures,' without having fully understood thus: 'These are souls, these are non-souls; these are mobile, these are immobile,' then for that one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it is not a proper renunciation, it is an improper renunciation.
Thus indeed, that improper renouncer, in saying, 'I renounce [harm towards] all breathing beings up to all creatures,' does not speak true speech; he speaks false speech. Thus indeed, that liar, in relation to all breathing beings up to all creatures, is unrestrained, un-abstaining, has not averted or renounced evil karma in the three modes through the three means; he is engaged in [sinful] activity, unguarded, entirely punitive, and also an absolute fool.
When one says, 'I renounce [harm towards] all breathing beings up to all creatures,' having fully understood thus: 'These are souls, these are non-souls; these are mobile, these are immobile,' then for that one who says, 'I renounce [harm towards] all breathing beings up to all creatures,' it is a proper renunciation, it is not an improper renunciation.
Thus indeed, that proper renouncer, in saying, 'I renounce [harm towards] all breathing beings up to all creatures,' speaks true speech; he does not speak false speech. Thus indeed, that truthful person, in relation to all breathing beings up to all creatures, is restrained, abstaining, has averted and renounced evil karma in the three modes through the three means; he is free from [sinful] activity, guarded, and also an absolute wise man. For that reason, Gautama, it is said: 'For one who says, "I renounce [harm towards] all breathing beings up to all creatures," it may be a proper renunciation, or it may be an improper renunciation.'"

7.2.340

"Venerable Sir, how many kinds of renunciation are proclaimed?"
"Gautama, two kinds of renunciation are proclaimed, namely: renunciation of the primary virtues and renunciation of the secondary virtues."
"Venerable Sir, how many kinds of renunciation of the primary virtues are proclaimed?"
"Gautama, two kinds are proclaimed, namely: renunciation of all primary virtues and renunciation of partial primary virtues."
"Venerable Sir, how many kinds of renunciation of all primary virtues are proclaimed?"
"Gautama, five kinds are proclaimed, namely: abstention from all killing of living beings, abstention from all false speech, abstention from all taking of what is not given, abstention from all unchastity, abstention from all possession."
"Venerable Sir, how many kinds of renunciation of partial primary virtues are proclaimed?"
"Gautama, five kinds are proclaimed, namely: abstention from gross killing of living beings, abstention from gross false speech, abstention from gross taking of what is not given, abstention from gross unchastity, abstention from gross possession."
"Venerable Sir, how many kinds of renunciation of the secondary virtues are proclaimed?"
"Gautama, two kinds are proclaimed, namely: renunciation of all secondary virtues and renunciation of partial secondary virtues."
"Venerable Sir, how many kinds of renunciation of all secondary virtues are proclaimed?"
"Gautama, ten kinds are proclaimed, namely:"

7.2.341

1. Prospective, 2. retrospective, 3. with a limit, and 4. restricted,
5. with conditions, 6. without conditions, 7. limited, 8. total,
9. conventional, and 10. for a period of time—there are ten types of renunciation.

7.2.342

"Venerable Sir, how many kinds of renunciation of partial secondary virtues are proclaimed?"
"Gautama, seven kinds are proclaimed, namely: 1. the vow of directional limits, 2. the restriction on consumables and non-consumables, 3. abstention from purposeless harm, 4. sāmāyika, 5. desāvakāsika, 6. the fast of poṣadha, 7. sharing with guests; [and] the observance and fulfillment of salleḵhanā concluding at the final moment of life."

7.2.343

"Venerable Sir, are jīvas renouncers of primary virtues, renouncers of secondary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of primary virtues, also renouncers of secondary virtues, and also non-renouncers."
"Venerable Sir, are inhabitants of hell renouncers of primary virtues?" (the question is asked).
"Gautama, inhabitants of hell are not renouncers of primary virtues, nor renouncers of secondary virtues; they are non-renouncers.
In this way, up to four-sensed beings.
Five-sensed animals and humans are like [general] jīvas; the Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like inhabitants of hell."
"Among these jīvas who are renouncers of primary virtues, renouncers of secondary virtues, and non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers of primary virtues; renouncers of secondary virtues are innumerably times more; non-renouncers are infinitely times more."
"Venerable Sir, concerning these five-sensed animals:" (the question is asked).
"Gautama, least of all are five-sensed animals who are renouncers of primary virtues; renouncers of secondary virtues are innumerably times more; non-renouncers are innumerably times more."
"Venerable Sir, concerning these humans who are renouncers of primary virtues:" (the question is asked).
"Gautama, least of all are humans who are renouncers of primary virtues; renouncers of secondary virtues are numerably times more; non-renouncers are innumerably times more."
"Venerable Sir, are jīvas renouncers of all primary virtues, renouncers of partial primary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of all primary virtues, also renouncers of partial primary virtues, and also non-renouncers."
(The question is asked regarding inhabitants of hell).
"Gautama, inhabitants of hell are not renouncers of all primary virtues, nor renouncers of partial primary virtues; they are non-renouncers.
In this way, up to four-sensed beings."
(The question is asked regarding five-sensed animals).
"Gautama, five-sensed animals are not renouncers of all primary virtues; they are renouncers of partial primary virtues, and also non-renouncers."
"Venerable Sir, are humans renouncers of all primary virtues, renouncers of partial primary virtues, or non-renouncers?"
"Gautama, humans are renouncers of all primary virtues, also renouncers of partial primary virtues, and also non-renouncers.
Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like inhabitants of hell."
"Among these jīvas who are renouncers of all primary virtues, renouncers of partial primary virtues, and non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers of all primary virtues; renouncers of partial primary virtues are innumerably times more; non-renouncers are infinitely times more."
"Venerable Sir, concerning these five-sensed animals:" (the question is asked).
"Gautama, least of all are five-sensed animals who are renouncers of partial primary virtues; non-renouncers are innumerably times more."
"Venerable Sir, concerning these humans who are renouncers of all primary virtues:" (the question is asked).
"Gautama, least of all are humans who are renouncers of all primary virtues; renouncers of partial primary virtues are numerably times more; non-renouncers are innumerably times more."
"Venerable Sir, are jīvas renouncers of all secondary virtues, renouncers of partial secondary virtues, or non-renouncers?"
"Gautama, jīvas are renouncers of all secondary virtues, also renouncers of partial secondary virtues, and also non-renouncers.
Five-sensed animals and humans are just like this. The rest up to Vaimānikas are non-renouncers."
"Venerable Sir, regarding the relative numbers of these jīvas who are renouncers of all secondary virtues, all three are just as in the first section, up to humans."
"Venerable Sir, are jīvas restrained, unrestrained, or partially restrained?"
"Gautama, jīvas are restrained, also unrestrained, and also partially restrained. In this way, it should be stated just as in the Prajñāpanā up to Vaimānikas. The relative numbers of all three should likewise be stated."
"Venerable Sir, are jīvas renouncers, non-renouncers, or renouncing non-renouncers?"
"Gautama, jīvas are renouncers, also non-renouncers, and also renouncing non-renouncers.
In this way also for humans. Five-sensed animals are devoid of the first alternative. All the rest up to Vaimānikas are non-renouncers."
"Among these jīvas who are renouncers, non-renouncers, and renouncing non-renouncers, Venerable Sir, who are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are jīvas who are renouncers; renouncing non-renouncers are innumerably times more; non-renouncers are infinitely times more.
Among five-sensed animals, least of all are renouncing non-renouncers; non-renouncers are innumerably times more. Among humans, least of all are renouncers; renouncing non-renouncers are numerably times more; non-renouncers are innumerably times more."

7.2.344

"Venerable Sir, are jīvas eternal or non-eternal?"
"Gautama, jīvas are in a sense eternal, and in a sense non-eternal."
"In what sense, Venerable Sir, is it said: 'jīvas are in a sense eternal, and in a sense non-eternal'?"
"Gautama, from the standpoint of substance they are eternal, and from the standpoint of state they are non-eternal. In that sense, Gautama, it is said: 'jīvas are in a sense eternal, and in a sense non-eternal.'"
"Venerable Sir, are inhabitants of hell eternal or non-eternal?"
"Just as [general] jīvas, so also inhabitants of hell. In this way up to Vaimānikas, they are in a sense eternal, and in a sense non-eternal."
"That is so, Venerable Sir! That is so, Venerable Sir!"

7.3.345

"At what time, Venerable Sir, are plant-bodied beings taking the least nourishment, or taking the greatest nourishment?"
"Gautama! In early autumn and the rainy season, plant-bodied beings take the greatest nourishment; thereafter in autumn, thereafter in winter, thereafter in spring, thereafter in summer. In summer, plant-bodied beings take the least nourishment."
"If, Venerable Sir, plant-bodied beings take the least nourishment in summer, why then, Venerable Sir, in summer do many plant-bodied beings stand endowed with leaves, flowers, and fruits, shining with greenery, exceptionally adorned with beauty?"
"Gautama! In summer, many heat-born souls and pudgalas enter into existence, are born, and originate as plant-bodied beings. Thus indeed, Gautama, in summer many plant-bodied beings stand endowed with leaves, flowers, and fruits, shining with greenery, exceptionally adorned with beauty."

7.3.346

"Is it true, Venerable Sir, that roots are pervaded by root-souls, bulbs are pervaded by bulb-souls, stems are pervaded by stem-souls, barks are pervaded by bark-souls, branches are pervaded by branch-souls, sprouts are pervaded by sprout-souls, leaves are pervaded by leaf-souls, flowers are pervaded by flower-souls, fruits are pervaded by fruit-souls, and seeds are pervaded by seed-souls?"
"Yes, Gautama, roots are pervaded by root-souls, and so on up to seeds are pervaded by seed-souls."
"If, Venerable Sir, roots are pervaded by root-souls and so on up to seeds are pervaded by seed-souls, from where, Venerable Sir, do plant-bodied beings take nourishment? From where do they transform [it]?"
"Gautama! Roots are pervaded by root-souls and are attached to earth-souls, therefore they take nourishment and therefore transform [it]. Bulbs are pervaded by bulb-souls and are attached to root-souls, therefore they take nourishment and therefore transform [it]. In this way, and so on up to seeds are pervaded by seed-souls and are attached to fruit-souls, therefore they take nourishment and therefore transform [it]."

7.3.347

"Now, Venerable Sir, potato, radish, ginger, hirilī, sirilī, sissirilī, kiṭṭhikā, kṣīrikā, kṣīravidālikā, black bulb, vajra-bulb, sūraṇa bulb, khelūḍa, bhadramustā, piṇḍaharidrā, lohī, nīhū, thīhū, thībhagā, aśvakarṇī, siṃhakarṇī, siuṇḍhī, musaṇḍhī, and whatever others of such kind—are all of these [inhabited by] infinite souls, of diverse beings?"
"Yes, Gautama, potato, radish, and so on up to [they are inhabited by] infinite souls, of diverse beings."

7.3.348

"Could it be, Venerable Sir, that an inhabitant of hell with black leśyā has less karma, and an inhabitant of hell with blue leśyā has more karma?"
"Yes, it could be."
"For what reason, Venerable Sir, is it said: 'An inhabitant of hell with black leśyā has less karma, and an inhabitant of hell with blue leśyā has more karma?'"
"Gautama! With reference to lifespan duration. For that reason, Gautama, and so on up to he has more karma."
"Could it be, Venerable Sir, that an inhabitant of hell with blue leśyā has less karma, and an inhabitant of hell with grey leśyā has more karma?"
"Yes, it could be."
"For what reason, Venerable Sir, is it said: 'An inhabitant of hell with blue leśyā has less karma, and an inhabitant of hell with grey leśyā has more karma?'"
"Gautama! With reference to lifespan duration. For that reason, Gautama, and so on up to he has more karma."
In this way also for the Asurakumāras, with the difference that tejo-leśyā is added. In this way up to celestial beings in celestial abodes. For whichever [being] has however many leśyās, that many are to be stated. For stellar gods it is not stated up to:
"Could it be, Venerable Sir, that a celestial being with pink leśyā has less karma, and a celestial being with white leśyā has more karma?"
"Yes, it could be."
"For what reason?"
"Gautama! With reference to lifespan duration. For that reason, Gautama, and so on up to he has more karma."

7.3.349

“Is it so, Venerable Sir, that what is experiencing is dissipation, and what is dissipation is experiencing?”
“Gautama! That meaning is not correct.”
“For what reason, Venerable Sir, is it said: ‘What is experiencing is not dissipation, and what is dissipation is not experiencing’?”
“Gautama! Experiencing is karma, dissipation is non-karma (nokarma). For that reason, Gautama, it is said: ‘What is experiencing is not dissipation, and what is dissipation is not experiencing.’
Venerable Sir, is what is experiencing for the inhabitants of hell dissipation, and what is dissipation experiencing?”
“Gautama! That meaning is not correct.”
“For what reason, Venerable Sir, is it said: ‘For the inhabitants of hell, what is experiencing is not dissipation, and what is dissipation is not experiencing’?”
“Gautama! For the inhabitants of hell, experiencing is karma, dissipation is non-karma. For that reason, Gautama, it is said: ‘For the inhabitants of hell, what is experiencing is not dissipation, and what is dissipation is not experiencing.’
In this way, up to the celestial beings (vaimānikas).
‘Is it so, Venerable Sir, that what they experienced, they dissipated; what they dissipated, they experienced?’
‘That meaning is not correct.’
‘For what reason, Venerable Sir, is it said: “What they experienced, they did not dissipate; what they dissipated, they did not experience”?’
‘Gautama! They experienced karma; they dissipated non-karma. For that reason, Gautama, up to: they did not experience it.’
In this way also for the inhabitants of hell, in this way up to the celestial beings.
‘Is it so, Venerable Sir, that what they experience, they dissipate; what they dissipate, they experience?’
‘Gautama! That meaning is not correct.’
‘For what reason, Venerable Sir, is it said—up to: they do not experience it?’
‘Gautama! They experience karma; they dissipate non-karma. For that reason, Gautama, up to: they do not experience it.’
In this way also for the inhabitants of hell, up to the celestial beings.
‘Is it so, Venerable Sir, that what they will experience, they will dissipate; what they will dissipate, they will experience?’
‘Gautama! That meaning is not correct.’
‘For what reason, up to: they will not experience it?’
‘Gautama! They will experience karma; they will dissipate non-karma. For that reason, up to: they will not dissipate it.’
In this way also for the inhabitants of hell, up to the celestial beings.
‘Is it so, Venerable Sir, that the time-instant of experiencing is the time-instant of dissipation, and the time-instant of dissipation is the time-instant of experiencing?’
‘That meaning is not correct.’
‘For what reason, Venerable Sir, is it said: “The time-instant of experiencing is not the time-instant of dissipation, and the time-instant of dissipation is not the time-instant of experiencing”?’
‘Gautama! At which time-instant they experience, at that time-instant they do not dissipate; at which time-instant they dissipate, at that time-instant they do not experience—they experience at one time-instant, they dissipate at another time-instant. The time-instant of experiencing is one, the time-instant of dissipation is another. For that reason, up to: it is not the time-instant of experiencing, it is not the time-instant of dissipation.’
‘Venerable Sir, is the time-instant of experiencing for the inhabitants of hell the time-instant of dissipation, and the time-instant of dissipation the time-instant of experiencing?’
‘Gautama! That meaning is not correct.’
‘For what reason, Venerable Sir, is it said: “For the inhabitants of hell, the time-instant of experiencing is not the time-instant of dissipation, and the time-instant of dissipation is not the time-instant of experiencing”?’
‘Gautama! For the inhabitants of hell, at which time-instant they experience, at that time-instant they do not dissipate; at which time-instant they dissipate, at that time-instant they do not experience—they experience at one time-instant, they dissipate at another time-instant. The time-instant of experiencing is one, the time-instant of dissipation is another. For that reason, up to: it is not the time-instant of experiencing.’
In this way, up to the celestial beings.”

7.3.350

“Venerable Sir, are the inhabitants of hell eternal or non-eternal?”
“Gautama! In one sense they are eternal, in another sense they are non-eternal.”
“For what reason, Venerable Sir, is it said: ‘The inhabitants of hell are in one sense eternal, in another sense non-eternal’?”
“Gautama! From the viewpoint of non-interruption (avocchitti-naya) they are eternal; from the viewpoint of interruption (vocchitti-naya) they are non-eternal. For that reason, up to: in one sense eternal, in another sense non-eternal.
In this way, up to the celestial beings, up to: in another sense non-eternal.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

7.4.351

In the city of Rājagṛha, up to, he said thus: “How many kinds, Venerable Sir, of mundane jīvas are declared?”
“Gautama! Six kinds of mundane jīvas are declared, namely: earth-bodied, up to mobile-bodied. In this way, as in the Jīvājīvābhigama, up to: a single jīva in a single time-instant performs a single action (kriyā), namely, either the action of right faith (samyaktva-kriyā) or the action of wrong faith (mithyātva-kriyā).”
“That is so, Venerable Sir! That is so, Venerable Sir!”

7.4.352

Sixfold jīvas, earth[-bodied], duration of jīvas, lifespan duration, duration in the body,
non-attachment, the homeless ascetic, actions of right faith and wrong faith.

7.5.353

In Rājagṛha, up to, he said thus: “How many kinds of origin-class (yoni-saṅgraha) are declared, Venerable Sir, for five-sensed sub-human animals that move in the sky?”
“Gautama! Origin-class is declared to be of three kinds, namely: egg-born, live-born, and spontaneously-generated. In this way, as in the Jīvājīvābhigama, up to: they could not by any means cross past those celestial abodes (vimānas)—so vast, Gautama, are those celestial abodes declared to be.”
“That is so, Venerable Sir! That is so, Venerable Sir!”

7.5.354

Origin-class, leśyā, viewpoint (dṛṣṭi), knowledge, activities (yoga) and application of consciousness (upayoga),
rebirth, lifespan duration, death-agony expansion (samudghāta), passing away, species (jāti), and clan-categories (kula-vīthi).

7.6.355

At Rājagṛha, up to: he spoke thus: "Venerable Sir! Does a soul that is destined to be reborn among the inhabitants of hell bind the lifespan of an inhabitant of hell while residing here? Does it bind the lifespan of an inhabitant of hell while being reborn? Does it bind the lifespan of an inhabitant of hell having been reborn?"
"Gautama! It binds the lifespan of an inhabitant of hell while residing here; it does not bind the lifespan of an inhabitant of hell while being reborn, nor does it bind the lifespan of an inhabitant of hell having been reborn. Likewise also for the Asurakumāras, and so forth up to the Vaimānikas.
"Venerable Sir! Does a soul that is destined to be reborn among the inhabitants of hell experience the lifespan of an inhabitant of hell while residing here? Does it experience the lifespan of an inhabitant of hell while being reborn? Does it experience the lifespan of an inhabitant of hell having been reborn?"
"Gautama! It does not experience the lifespan of an inhabitant of hell while residing here; it experiences the lifespan of an inhabitant of hell while being reborn, and it also experiences the lifespan of an inhabitant of hell having been reborn. And so forth up to the Vaimānikas.
"Venerable Sir! Does a soul that is destined to be reborn among the inhabitants of hell have great suffering while residing here? Does it have great suffering while being reborn? Does it have great suffering having been reborn?"
"Gautama! While residing here, it may have great suffering or it may have little suffering; while being reborn, it may have great suffering or it may have little suffering; but after it has been reborn, thereafter they experience suffering that is exclusively pain, [though] occasionally pleasant."
"Venerable Sir! A soul that is destined to be reborn among the Asurakumāras..."—the question.
"Gautama! While residing here, it may have great suffering or it may have little suffering; while being reborn, it may have great suffering or it may have little suffering; but after it has been reborn, thereafter it experiences feeling that is exclusively pleasant, [though] occasionally unpleasant. And so forth up to the Stanitakumāras.
"Venerable Sir! A soul that is destined to be reborn among the earth-bodied..."—the question.
"Gautama! While residing here, it may have great suffering or it may have little suffering; likewise also while being reborn; but after it has been reborn, thereafter they experience feelings of various degrees. And so forth up to humans. For the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, it is as for the Asurakumāras."

7.6.356

"Venerable Sir! Do souls produce their lifespan consciously or do they produce their lifespan unconsciously?"
"Gautama! They do not produce their lifespan consciously; they produce their lifespan unconsciously. Likewise also the inhabitants of hell, and so forth up to the Vaimānikas."

7.6.357

"Venerable Sir! Are harsh feeling-producing karmas acquired by souls?"
"Yes, they are."
"How, Venerable Sir, are harsh feeling-producing karmas acquired by souls?"
"Gautama! Through killing living beings, up to the dart of false view—in this way, Gautama, harsh feeling-producing karmas are indeed acquired by souls."
"Venerable Sir! Are harsh feeling-producing karmas acquired by the inhabitants of hell?"
"In the very same way. And so forth up to the Vaimānikas."
"Venerable Sir! Are non-harsh feeling-producing karmas acquired by souls?"
"Yes, they are."
"How, Venerable Sir, are non-harsh feeling-producing karmas acquired by souls?"
"Gautama! Through abstention from killing living beings, up to abstention from possessiveness; through discrimination regarding anger, up to discrimination regarding the dart of false view—in this way, Gautama, non-harsh feeling-producing karmas are indeed acquired by souls."
"Venerable Sir! Are non-harsh feeling-producing karmas acquired by the inhabitants of hell?"
"That meaning is not valid. And so forth up to the Vaimānikas, with the exception that for humans it is as for souls."

7.6.358

"Venerable Sir! Are pleasant-feeling-producing karmas acquired by souls?"
"Yes, they are."
"How, Venerable Sir, are pleasant-feeling-producing karmas acquired by souls?"
"Gautama! Through compassion toward breathing beings, through compassion toward existing entities, through compassion toward living beings, through compassion toward sentient beings; through not causing suffering, not causing sorrow, not causing anguish, not causing distress, not causing beating, and not causing agony to many breathing beings, existing entities, living beings, and sentient beings—in this way, Gautama, pleasant-feeling-producing karmas are indeed acquired by souls. Likewise also for the inhabitants of hell, and so forth up to the Vaimānikas."
"Venerable Sir! Are unpleasant-feeling-producing karmas acquired by souls?"
"Yes, they are."
"How, Venerable Sir, are unpleasant-feeling-producing karmas acquired by souls?"
"Gautama! Through causing suffering to others, causing sorrow to others, causing anguish to others, causing distress to others, causing beating to others, causing agony to others; through causing suffering, sorrow, anguish, distress, beating, and agony to many breathing beings, existing entities, living beings, and sentient beings—in this way, Gautama, unpleasant-feeling-producing karmas are indeed acquired by souls. Likewise also for the inhabitants of hell, and so forth up to the Vaimānikas."

7.6.359

“Venerable Sir! In Jambūdvīpa continent, during this descending cycle (avasarpiṇī), when the very miserable era (duḥṣama-duḥṣamā) has reached its utmost extreme, what kind of appearance, condition, and manifestation will there be in Bharata expanse?”
“Gautama! The time will be filled with cries of grief, filled with lamentation, filled with uproar. Through the nature of that time, harsh, rough, dust-soiled, unbearable, tempestuous, terrifying, and cataclysmic winds will blow. Here [the directions] will repeatedly be filled with smoke, and everywhere the quarters will have rising dust, fouled with dust particles, darkened by layers of obscurity, and bereft of light. Through the dryness of that time, the moons will emit excessive cold, and the suns will blaze with excessive heat.
Furthermore, again and again, numerous sapless clouds, noxious clouds, alkaline clouds, sour clouds, fiery clouds, lightning clouds, poisonous clouds, and thunderbolt clouds—carrying undrinkable water, waters whose transformation stirs up diseases, illnesses, and afflictions, and having repulsive water—will unleash abundant rain marked by the fall of sharp torrents driven by violent winds, through which the population residing in villages, mines, towns, poorly-walled towns, isolated hamlets, towns with earthen walls, coastal or riverine emporia, and trade cities in Bharata expanse, as well as quadrupeds, cattle, and sheep, flocks of sky-faring birds, and mobile creatures roaming through villages and forests, and diverse kinds of grass and plant life such as trees, clumps, shrubs, creeping plants, climbing vines, grasses, knotweeds, green herbs, sprout-buds, and shoots, will be destroyed; mountains, hills, hillocks, uplands, and mounds, with the exception of Mount Vaitāḍhya, will be shattered; and water-fissures, pits, impassable terrains, and uneven hollows and elevations, with the exception of the Gaṅgā and Sindhu [rivers], will be made level.
“In that era, Venerable Sir, what kind of appearance, condition, and manifestation will the soil of Bharata expanse have?”
“Gautama! The ground will be like hot coals, like smoking ashes, like dust-ashes, like a heated baking-pan, possessing a radiance like that of glowing [iron]; it will have abundant dust, abundant grit, abundant mud, abundant moss, and abundant quicksand, and it will be difficult to traverse for numerous creatures moving on the ground.”

7.6.360

“In that era, Venerable Sir, what kind of appearance, condition, and manifestation will human beings in Bharata expanse have?”
“Gautama! Humans will be ill-formed, of bad color, foul-smelling, of bad taste, of foul touch, undesirable, unpleasing, disagreeable, inauspicious, disagreeable to the mind, unappealing; having low voices, wretched voices, undesirable voices, unpleasing voices, disagreeable voices, inauspicious voices, voices disagreeable to the mind, unappealing voices, and their utterances will not be accepted; shameless; engrossed in deceit, fraud, quarrel, slaughter, bondage, and hostility; foremost in transgressing moral bounds; continually intent on wrongful actions; devoid of respect and obedience to elders; of defective form, with overgrown nails, hair, beards, and body hair, black, of harsh, rough, and charred complexion, with split heads, yellowish-gray hair, their forms repulsive to look upon and bound with prominent veins, with bodies and limbs enveloped in wrinkled waves of skin like elderly men transformed by senility, with widely separated and fallen rows of teeth, with elevated pot-like faces, asymmetrical eyes, crooked noses, and frightful faces furrowed with crooked wrinkles…
…overwhelmed with scabies and itch, their bodies scratched and wounded by harsh, sharp nails, their rough skins cracked by ringworm, herpes, and white leprosy, with peculiar limbs, moving with a jerky gait, having uneven joints and ligaments, weak with distorted and prominent bones, possessing inferior bodily configurations, inferior heights, and inferior proportions, ill-formed, having base dwellings, base seats, base bedding, and base food, unclean, their limbs and bodies tormented by multiple diseases, walking with stumbling and staggering gait, devoid of enthusiasm, bereft of vitality, their movements gone and their luster lost, their bodies and limbs repeatedly coated with dirt and dust stirred up by cold, hot, harsh, and rough winds, possessing abundant anger, pride, and deceit, highly greedy, partaking in inauspicious misery, for the most part fallen away from moral consciousness and right faith, at the most measuring a single cubit (aratni) in height, having a maximum lifespan of sixteen to twenty years, surrounded by many sons, grandsons, and relatives, and filled with affection for them. Remaining as mere seeds, seventy-two families will dwell in caves dependent upon the great rivers Gaṅgā and Sindhu and Mount Vaitāḍhya.”
“Venerable Sir, what food will those humans consume?”
“Gautama! At that time, in that era, the great rivers Gaṅgā and Sindhu will have the width of a chariot’s path, carrying water measuring only the axle-hole of a cart. That water will be teeming with fish and tortoises, but it will not have much water.
Then those humans will emerge from their caves at the muhūrta of sunrise and at the muhūrta of sunset; having emerged, they will drag fish and tortoises onto dry ground, and having dragged them out, they will spend twenty-one thousand years maintaining their livelihood on those fish and tortoises baked by cold and heat.”
“Venerable Sir, those humans who are without good conduct, without virtue, without restraint, without vows of renunciation, posadha, and fasting, mostly consuming meat, consuming fish, consuming inferior organisms, and consuming corpses—when they die at the end of their time, where will they go? Where will they be reborn?”
“Gautama! For the most part, they will be reborn among the hellish beings and in the wombs of animals.”
“Venerable Sir, where will lions, tigers, wolves, leopards, bears, hyenas, and wild dogs, which are likewise without good conduct, […] be reborn?”
“Gautama! For the most part, they will be reborn among the hellish beings and in the wombs of animals.”
“Venerable Sir, where will vultures, herons, crows, cormorants, and peacocks, which are likewise without good conduct, […] be reborn?”
“Gautama! For the most part, they will be reborn among the hellish beings and in the wombs of animals.”
“So it is, Venerable Sir! So it is, Venerable Sir!”

7.7.361

“Venerable Sir! When a restrained homeless ascetic walks mindfully, stands mindfully, sits mindfully, lies down mindfully, takes or puts down robe, bowl, blanket, and broom mindfully, Venerable Sir, does he incur movement-related activity or worldly-bondage activity?”
“Gautama! For a restrained homeless ascetic who walks mindfully, and so on, movement-related activity is incurred, not worldly-bondage activity.”
“For what reason, Venerable Sir, is it said: ‘For a restrained homeless ascetic who walks mindfully, and so on, not worldly-bondage activity is incurred’?”
“Gautama! He whose anger, pride, deceit, and greed are severed incurs movement-related activity; he whose anger, pride, deceit, and greed are not severed incurs worldly-bondage activity. For one who acts in accordance with the scripture, movement-related activity is incurred; for one who acts contrary to the scripture, worldly-bondage activity is incurred. And he indeed acts in accordance with the scripture. For that reason, Gautama, it is said: ‘For a restrained homeless ascetic who walks mindfully, and so on, movement-related activity is incurred, not worldly-bondage activity.’”

7.7.362

“Venerable Sir! Are objects of desire material or immaterial?”
“Gautama! Objects of desire are material, not immaterial.”
“Venerable Sir! Are objects of desire animate or inanimate?”
“Gautama! Objects of desire are both animate and inanimate.”
“Venerable Sir! Are objects of desire living souls or non-living things?”
“Gautama! Objects of desire are both living souls and non-living things.”
“Venerable Sir! Do objects of desire belong to living beings or to non-living things?”
“Gautama! Objects of desire belong to living beings, not to non-living things.”
“How many kinds, Venerable Sir, of objects of desire are declared?”
“Gautama! Two kinds of objects of desire are declared, namely: sounds and forms.”
“Venerable Sir! Are objects of enjoyment material or immaterial?”
“Gautama! Objects of enjoyment are material, not immaterial.”
“Venerable Sir! Are objects of enjoyment animate or inanimate?”
“Gautama! Objects of enjoyment are both animate and inanimate.”
“Venerable Sir! Are objects of enjoyment living souls or non-living things?”
“Gautama! Objects of enjoyment are both living souls and non-living things.”
“Venerable Sir! Do objects of enjoyment belong to living beings or to non-living things?”
“Gautama! Objects of enjoyment belong to living beings, not to non-living things.”
“How many kinds, Venerable Sir, of objects of enjoyment are declared?”
“Gautama! Three kinds of objects of enjoyment are declared, namely: smells, tastes, and touches.”
“How many kinds, Venerable Sir, of objects of desire and enjoyment are declared?”
“Gautama! Five kinds of objects of desire and enjoyment are declared, namely: sounds, forms, smells, tastes, and touches.”
“Venerable Sir! Are living beings experiencing desire or experiencing enjoyment?”
“Gautama! Living beings both experience desire and experience enjoyment.”
“For what reason, Venerable Sir, is it said: ‘Living beings both experience desire and experience enjoyment’?”
“Gautama! With respect to the auditory and visual sense organs, they experience desire; with respect to the olfactory, gustatory, and tactile sense organs, they experience enjoyment. For that reason, Gautama, it is said: ‘Living beings both experience desire and experience enjoyment.’”
“Venerable Sir! Do inhabitants of hell experience desire or experience enjoyment?”
In the same way, up to the Stanitakumāras.
Regarding earth-bodied beings: [the same] question.
“Gautama! Earth-bodied beings do not experience desire; they experience enjoyment.”
“For what reason, and so forth, do they experience enjoyment?”
“Gautama! With respect to the tactile sense organ. For that reason, and so forth, they experience enjoyment.” In this way, up to plant-bodied beings. Two-sensed beings likewise, with the distinction: with respect to the gustatory and tactile sense organs. Three-sensed beings also likewise, with the distinction: with respect to the olfactory, gustatory, and tactile sense organs.
Regarding four-sensed beings: [the same] question.
“Gautama! Four-sensed beings both experience desire and experience enjoyment.”
“For what reason, and so forth, do they also experience enjoyment?”
“Gautama! With respect to the visual sense organ, they experience desire; with respect to the olfactory, gustatory, and tactile sense organs, they experience enjoyment. For that reason, and so forth, they also experience enjoyment.” The rest are like general living beings, up to the Vaimānikas.
“Of these living beings, Venerable Sir—those experiencing desire and enjoyment, those experiencing neither desire nor enjoyment, and those experiencing enjoyment—which are fewer, more, equal, or specifically greater compared to one another?”
“Gautama! Living beings experiencing desire and enjoyment are the fewest; those experiencing neither desire nor enjoyment are infinitely more; those experiencing enjoyment are infinitely more than them.”

First 36 of 65 passages. Read on

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