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Viyahapannatti 8.2

English (machine translation) 8.2

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English

8.2.389

"How many kinds, Venerable Sir, of venomous beings (āśīviṣa) are declared?"
"Gautama! Two kinds of venomous beings are declared, namely: birth-venomous beings and karma-venomous beings."
"How many kinds, Venerable Sir, of birth-venomous beings are declared?"
"Gautama! Four kinds are declared, namely: scorpion-birth-venomous beings, frog-birth-venomous beings, serpent-birth-venomous beings, [and] human-birth-venomous beings."
"Venerable Sir, what is declared to be the range of a scorpion-birth-venomous being?"
"Gautama! A scorpion-birth-venomous being is capable of making a body the size of half of Bharata[-kṣetra] pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a frog-birth-venomous being?"
"Gautama! A frog-birth-venomous being is capable of making a body the size of Bharata[-kṣetra] pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a serpent-birth-venomous being?"
"Gautama! A serpent-birth-venomous being is capable of making a body the size of Jambūdvīpa pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a human-birth-venomous being?"
"Gautama! A human-birth-venomous being is capable of making a body the size of the Samayakṣetra pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"[If] karma-venomous beings, are they inhabitant-of-hell-karma-venomous beings? animal-karma-venomous beings? human-karma-venomous beings? [or] celestial-karma-venomous beings?"
"Gautama! They are not inhabitant-of-hell-karma-venomous beings; they are animal-karma-venomous beings, human-karma-venomous beings, and celestial-karma-venomous beings."
"If animal-karma-venomous beings, are they one-sensed animal-karma-venomous beings up to five-sensed animal-karma-venomous beings?"
"Gautama! They are not one-sensed animal-karma-venomous beings up to not four-sensed animal-karma-venomous beings; they are five-sensed animal-karma-venomous beings."
"If five-sensed animal-karma-venomous beings, are they spontaneously-generated five-sensed animal-karma-venomous beings [or] womb-born five-sensed animal-karma-venomous beings?"
Thus, as with the division of the transformable body up to: they are developable, numerable-year-lifespan womb-born five-sensed animal-karma-venomous beings, not undevelopable, numerable-year-lifespan up to karma-venomous beings.
"If human-karma-venomous beings, are they spontaneously-generated human-karma-venomous beings [or] womb-born human-karma-venomous beings?"
"Gautama! They are not spontaneously-generated human-karma-venomous beings; they are womb-born human-karma-venomous beings. Thus, as with the transformable body up to: they are developable, numerable-year-lifespan, karmabhūmi womb-born human-karma-venomous beings, not undevelopable up to karma-venomous beings."
"If celestial-karma-venomous beings, are they Bhavanavāsin celestial-karma-venomous beings up to Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Bhavanavāsin celestial-karma-venomous beings, and Vāṇamantāra-, Jyotiṣka-, [and] Vaimānika celestial-karma-venomous beings."
"If Bhavanavāsin celestial-karma-venomous beings, are they Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings?"
"Gautama! They are Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings."
"If Asurakumāra Bhavanavāsin celestial-karma-venomous beings, are they developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings [or] undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings?"
"Gautama! They are not developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings; they are undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings. Thus up to the Stanitakumāras."
"If Vāṇamantara celestial-karma-venomous beings, are they Piśāca Vāṇamantara celestial-karma-venomous beings?" Thus for all undevelopable ones. For all undevelopable Jyotiṣkas.
"If Vaimānika celestial-karma-venomous beings, are they Kalpopapanna Vaimānika celestial-karma-venomous beings [or] Kalpātīta Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Kalpopapanna Vaimānika celestial-karma-venomous beings, not Kalpātīta Vaimānika celestial-karma-venomous beings."
"If Kalpopapanna Vaimānika celestial-karma-venomous beings, are they Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Acyuta-kalpa Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are not Ānata-kalpa Vaimānika celestial-karma-venomous beings up to not Acyuta-kalpa Vaimānika celestial-karma-venomous beings."
"If Saudharma-kalpa Vaimānika celestial-karma-venomous beings, are they developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings [or] undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings?"
"Gautama! They are not developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings. Thus up to: they are not developable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings."

8.2.390

There are ten things that a non-omniscient soul (chadmastha) does not know or see in all aspects, namely: 1. the medium of motion (dharmāstikāya); 2. the medium of rest (adharmāstikāya); 3. the space entity (ākāśāstikāya); 4. a soul unbound by a body; 5. an ultimate atom of matter; 6. sound; 7. smell; 8. wind; 9. whether this one will become a Jina or will not become [one]; 10. whether this one will make an end to all suffering or will not make [one].
These very things, the arhat, the Jina, the kevalin, who possesses arisen knowledge and vision, knows and sees in all aspects, namely: the medium of motion, the medium of rest, the space entity, a soul unbound by a body, an ultimate atom of matter, sound, smell, wind, whether this one will become a Jina or will not become [one], and whether this one will make an end to all suffering or will not make [one].

8.2.391

“Venerable Sir, how many kinds of knowledge are stated?”
“Gautama, five kinds of knowledge are stated, namely: sensory knowledge (ābhinibodhikanāṇa), scriptural knowledge (śrutanāṇa), clairvoyant knowledge (avadhināṇa), telepathic knowledge (manaḥparyāyanāṇa), and omniscience (kevalanāṇa).”
“Now what, [Venerable Sir], is sensory knowledge?”
“Sensory knowledge is stated to be of four kinds, namely: sensation (avagraha), speculation (īhā), judgment (avāpa), and retention (dhāraṇā). Thus, as the divisions of knowledges are [given] in the Rājapraśnīya, so indeed it should be stated here, up to: this is omniscience.”
“Venerable Sir, how many kinds of non-knowledge (ajñāna) are stated?”
“Gautama, it is stated to be of three kinds, namely: sensory non-knowledge (matiajñāna), scriptural non-knowledge (śrutājñāna), and fallacious clairvoyance (vibhaṅgajñāna).”
“Now what, [Venerable Sir], is sensory non-knowledge?”
“Sensory non-knowledge is stated to be of four kinds, namely: sensation, speculation, judgment, and retention.”
“Now what, [Venerable Sir], is sensation?”
“Sensation is stated to be of two kinds, namely: object-sensation (arthāvagraha) and contact-sensation (vyañjanāvagraha). In this way, just as for sensory knowledge, so indeed [here], with the exception of synonyms, up to quasi-sensory retention. This is retention; this is sensory non-knowledge.”
“Now what, [Venerable Sir], is scriptural non-knowledge?”
“Scriptural non-knowledge is that which has been expounded by ignorant persons of wrong belief out of willful intellect and thought, such as: the Bhārata, the Rāmāyaṇa, as in the Nandī, up to the four Vedas with their auxiliary and secondary branches. This is scriptural non-knowledge.”
“Now what, [Venerable Sir], is fallacious clairvoyance?”
“Fallacious clairvoyance is stated to be of many kinds, namely: shaped like a village, shaped like a city, up to shaped like a settlement, shaped like an island, shaped like an ocean, shaped like a continent (varṣa), shaped like a boundary mountain, shaped like a mountain, shaped like a tree, shaped like a stūpa, shaped like a horse, shaped like an elephant, shaped like a human, shaped like a kinnara, shaped like a kimpuruṣa, shaped like a mahoraga, shaped like a gandharva, shaped like a bull, shaped like a beast, shaped like a wild animal, shaped like a bird, shaped like a monkey—it is stated to be shaped in various shapes.”
“Venerable Sir, are souls knowledgeable or non-knowledgeable?”
“Gautama, souls are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, in some cases endowed with three knowledges, in some cases endowed with four knowledges, and in some cases endowed with one knowledge. Those who have two knowledges have sensory knowledge and scriptural knowledge. Those who have three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge, or sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who have four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. Those who have one knowledge necessarily have omniscience.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Those who have two non-knowledges have sensory non-knowledge and scriptural non-knowledge. Those who have three non-knowledges have sensory non-knowledge, scriptural non-knowledge, and fallacious clairvoyance.”
“Venerable Sir, are inhabitants of hell knowledgeable or non-knowledgeable?”
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have three knowledges, namely: sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus the three non-knowledges are disjunctive.”
“Venerable Sir, are the Asurakumāras knowledgeable or non-knowledgeable?”
“Just like the inhabitants of hell, so indeed: three knowledges are necessary, and three non-knowledges are disjunctive. In this way, up to the Stanitakumāras.”
“Venerable Sir, are earth-bodied beings knowledgeable or non-knowledgeable?”
“Gautama, they are not knowledgeable; they are non-knowledgeable. Those who are non-knowledgeable necessarily have two non-knowledges: sensory non-knowledge and scriptural non-knowledge. In this way, up to plant-bodied beings.”
[There is] the question regarding two-sensed beings.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have two knowledges, namely: sensory knowledge and scriptural knowledge. Those who are non-knowledgeable necessarily have two non-knowledges, namely: sensory non-knowledge and scriptural non-knowledge. In this way also the three-sensed and four-sensed beings.”
[There is] the question regarding five-sensed animals.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, and in some cases endowed with three knowledges.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus three knowledges and three non-knowledges are disjunctive. Humans are like souls in general: likewise five knowledges and three non-knowledges are disjunctive. Vyantara gods are like the inhabitants of hell. For Jyotiṣka and Vaimānika gods, three knowledges and three non-knowledges are [each] necessary.”
“Venerable Sir, [there is] the question regarding liberated souls.”
“Gautama, they are knowledgeable, not non-knowledgeable; they necessarily have one knowledge—omniscience.”

8.2.392

"Venerable Sir! Are jīvas who have the hell destiny possessing knowledge or possessing ignorance?"
"Gautama! They are both possessing knowledge and possessing ignorance. Necessarily [they have] three knowledges; optionally [they have] three ignorances."
"Venerable Sir! Are jīvas who have the animal destiny possessing knowledge or possessing ignorance?"
"Gautama! Necessarily [they have] two knowledges or two ignorances."
"Venerable Sir! Are jīvas who have the human destiny possessing knowledge or possessing ignorance?"
"Gautama! Optionally [they have] three knowledges; necessarily [they have] two ignorances. Those with the divine destiny are like those with the hell destiny."
"Venerable Sir! Are jīvas who have the liberated destiny possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are jīvas possessing sense organs possessing knowledge or possessing ignorance?"
"Gautama! Four knowledges, three ignorances—optionally."
"Venerable Sir! Are one-sensed jīvas possessing knowledge?"
"[They are] like earth-bodied beings. Two-sensed, three-sensed, and four-sensed [beings] have necessarily two knowledges or two ignorances. Five-sensed [beings] are like those possessing sense organs."
"Venerable Sir! Are sense-organless jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are embodied jīvas possessing knowledge or possessing ignorance?"
"Gautama! Five knowledges, three ignorances—optionally. Earth-bodied beings up to plant-bodied beings are not possessing knowledge; they possess ignorance, necessarily possessing two ignorances, namely: possessing mind-ignorance and possessing śruta-ignorance. Mobile-bodied beings are like embodied beings."
"Venerable Sir! Are bodiless jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are subtle jīvas possessing knowledge?"
"[They are] like earth-bodied beings."
"Venerable Sir! Are gross jīvas possessing knowledge?"
"[They are] like embodied beings."
"Venerable Sir! Are neither-subtle-nor-gross jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are fully developed jīvas possessing knowledge?"
"[They are] like embodied beings."
"Venerable Sir! Are fully developed inhabitants of hell possessing knowledge?"
"Necessarily [they have] three knowledges or three ignorances. As the inhabitants of hell, so the Thaṇiyakumāras. Earth-bodied beings are like one-sensed beings; thus up to four-sensed beings."
"Venerable Sir! Are fully developed five-sensed animals possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally. Humans are like embodied beings. Vāṇamantara, Joisiya, and Vemāṇiya [gods] are like the inhabitants of hell."
"Venerable Sir! Are undeveloped jīvas possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally."
"Venerable Sir! Are undeveloped inhabitants of hell possessing knowledge or possessing ignorance?"
"Necessarily [they have] three knowledges; optionally [they have] three ignorances. Thus up to the Thaṇiyakumāras. Earth-bodied beings up to plant-bodied beings are like one-sensed beings."
[As to] the inquiry regarding two-sensed beings:
"Necessarily [they have] two knowledges or two ignorances. Thus up to five-sensed animals."
"Venerable Sir! Are undeveloped humans possessing knowledge or possessing ignorance?"
"Optionally [they have] three knowledges; necessarily [they have] two ignorances. Vāṇamantaras are like the inhabitants of hell. For undeveloped Joisiya and Vemāṇiya [gods], necessarily [they have] three knowledges or three ignorances."
"Venerable Sir! Are neither-developed-nor-undeveloped jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are jīvas existing in hell existence possessing knowledge or possessing ignorance?"
"[They are] like those with the hell destiny."
"Venerable Sir! Are jīvas existing in animal existence possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally."
"[Are jīvas] existing in human existence?"
"[They are] like embodied beings."
"Venerable Sir! [Are jīvas] existing in divine existence?"
"[They are] like those existing in hell existence. Those not existing in existence are like the liberated souls."
"Venerable Sir! Are capable-of-liberation jīvas possessing knowledge?"
"[They are] like embodied beings."
[As to] the inquiry regarding incapable-of-liberation beings:
"Gautama! They are not possessing knowledge; they possess ignorance; three ignorances optionally."
"Venerable Sir! Are neither-capable-nor-incapable-of-liberation jīvas possessing knowledge?"
"[They are] like the liberated souls."
[As to] the inquiry regarding sentient beings:
"[They are] like beings possessing sense organs. Non-sentient beings are like two-sensed beings. Neither-sentient-nor-non-sentient beings are like the liberated souls."

8.2.393

"Venerable Sir! How many kinds of attainment (laddhi) have been declared?"
"Gautama! Ten kinds of attainment have been declared, namely: 1. attainment of knowledge, 2. attainment of right view, 3. attainment of conduct, 4. attainment of partial conduct, 5. attainment of giving, 6. attainment of gain, 7. attainment of enjoyment, 8. attainment of repeated enjoyment, 9. attainment of energy, 10. attainment of sense faculties.
"Venerable Sir! How many kinds of attainment of knowledge have been declared?"
"Gautama! Five kinds have been declared, namely: attainment of sensory knowledge up to attainment of omniscient knowledge.
"Venerable Sir! How many kinds of attainment of non-knowledge have been declared?"
"Gautama! Three kinds have been declared, namely: attainment of mental non-knowledge, attainment of scriptural non-knowledge, and attainment of fallacious clairvoyance.
"Venerable Sir! How many kinds of attainment of view have been declared?"
"Gautama! Three kinds have been declared, namely: attainment of right view, attainment of wrong view, and attainment of mixed right-and-wrong view.
"Venerable Sir! How many kinds of attainment of conduct have been declared?"
"Gautama! Five kinds have been declared, namely: attainment of equanimous conduct, attainment of re-initiation conduct, attainment of conduct with purification through avoidance, attainment of conduct with subtle passion, and attainment of perfect conduct as declared.
"Venerable Sir! How many kinds of attainment of partial conduct have been declared?"
"Gautama! It is declared to be of one form. Likewise, up to attainment of repeated enjoyment, they are declared to be of one form each.
"Venerable Sir! How many kinds of attainment of energy have been declared?"
"Gautama! Three kinds have been declared, namely: attainment of the foolish [person's] energy, attainment of the wise [person's] energy, and attainment of the foolish-and-wise [person's] energy.
"Venerable Sir! How many kinds of attainment of sense faculties have been declared?"
"Gautama! Five kinds have been declared, namely: attainment of the auditory sense faculty up to attainment of the tactile sense faculty.
"Venerable Sir! Are beings possessing attainment of knowledge knowing or non-knowing?"
"Gautama! Knowing, not non-knowing. Some possess two knowledges; thus, the five knowledges are disjunctively present.
"Venerable Sir! Are beings who lack it knowing or non-knowing?"
"Gautama! Not knowing, [they are] non-knowing. Some possess two non-knowledges; the three non-knowledges are disjunctively present.
"Venerable Sir! Are beings possessing attainment of sensory knowledge knowing or non-knowing?"
"Gautama! Knowing, not non-knowing. Some possess two knowledges; four knowledges are disjunctively present.
"Venerable Sir! Are beings who lack it knowing or non-knowing?"
"Gautama! Both knowing and non-knowing. Those who are knowing necessarily possess one knowledge: omniscient knowledge. Those who are non-knowing: some possess two non-knowledges; the three non-knowledges are disjunctively present. Likewise also for those possessing attainment of scriptural knowledge. Those who lack it are also [stated] just as those who lack sensory knowledge.
[Gautama asks] the question regarding those possessing attainment of clairvoyant knowledge.
"Gautama! Knowing, not non-knowing. Some possess three knowledges, some possess four knowledges. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who possess four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge.
[Gautama asks] the question regarding those who lack it.
"Gautama! Both knowing and non-knowing. Thus, excluding clairvoyant knowledge, four knowledges and three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those possessing attainment of telepathic knowledge.
"Gautama! Knowing, not non-knowing. Some possess three knowledges, some possess four knowledges. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who possess four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge.
[Gautama asks] the question regarding those who lack it.
"Gautama! Both knowing and non-knowing. Excluding telepathic knowledge, four knowledges and three non-knowledges are disjunctively present.
"Venerable Sir! Are beings possessing attainment of omniscient knowledge knowing or non-knowing?"
"Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge.
[Gautama asks] the question regarding those who lack it.
"Gautama! Both knowing and non-knowing. Excluding omniscient knowledge, four knowledges and three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those possessing attainment of non-knowledge.
"Gautama! Not knowing, [they are] non-knowing. Three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those who lack it.
"Gautama! Knowing, not non-knowing. Five knowledges are disjunctively present. Just as those possessing attainment and lacking attainment of non-knowledge have been spoken of, so should those possessing attainment and lacking attainment of mental non-knowledge and scriptural non-knowledge be spoken of. For those possessing attainment of fallacious clairvoyance, three non-knowledges are necessarily present. For those who lack it, five knowledges are disjunctively present and two non-knowledges are necessarily present.
"Venerable Sir! Are beings possessing attainment of view knowing or non-knowing?"
"Gautama! Both knowing and non-knowing. Five knowledges and three non-knowledges are disjunctively present.
"Venerable Sir! Are beings who lack it knowing or non-knowing?"
"Gautama! There are none who lack it.
For those possessing attainment of right view, five knowledges are disjunctively present. For those who lack it, three non-knowledges are disjunctively present.
For those possessing attainment of wrong view, three non-knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present.
Those possessing attainment and lacking attainment of mixed right-and-wrong view should be spoken of just like those possessing attainment and lacking attainment of wrong view.
"Venerable Sir! Are beings possessing attainment of conduct knowing or non-knowing?"
"Gautama! Five knowledges are disjunctively present.
For those who lack it, excluding telepathic knowledge, four knowledges and three non-knowledges are disjunctively present.
"Venerable Sir! Are beings possessing attainment of equanimous conduct knowing or non-knowing?"
"Gautama! Knowing—excluding omniscient knowledge, four knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present. Just as those possessing attainment and lacking attainment of equanimous conduct have been spoken of, so up to those possessing attainment and lacking attainment of perfect conduct as declared should be spoken of; with this distinction: for those possessing attainment of perfect conduct as declared, five knowledges are disjunctively present.
"Venerable Sir! Are beings possessing attainment of partial conduct knowing or non-knowing?"
"Gautama! Knowing, not non-knowing. Some possess two knowledges, some possess three knowledges. Those who possess two knowledges have sensory knowledge and scriptural knowledge. Those who possess three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge.
For those who lack it, five knowledges and three non-knowledges are disjunctively present.
For those possessing attainment of giving, five knowledges and three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those who lack it.
"Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge. In this way, up to those possessing attainment and lacking attainment of energy should be spoken of.
For those possessing attainment of the foolish [person's] energy, three knowledges and three non-knowledges are disjunctively present. For those who lack it, five knowledges are disjunctively present.
For those possessing attainment of the wise [person's] energy, five knowledges are disjunctively present. For those who lack it, excluding telepathic knowledge, knowledges and non-knowledges are disjunctively present.
For those possessing attainment of the foolish-and-wise [person's] energy, three knowledges are disjunctively present. For those who lack it, five knowledges and three non-knowledges are disjunctively present.
"Venerable Sir! Are beings possessing attainment of sense faculties knowing or non-knowing?"
"Gautama! Four knowledges and three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those who lack it.
"Gautama! Knowing, not non-knowing. They necessarily possess one knowledge: omniscient knowledge.
Those possessing attainment of the auditory sense faculty are just like those possessing attainment of sense faculties.
[Gautama asks] the question regarding those who lack it.
"Gautama! Both knowing and non-knowing. Those who are knowing: some possess two knowledges, some possess one knowledge. Those who possess two knowledges have sensory knowledge and scriptural knowledge. Those who possess one knowledge have omniscient knowledge. Those who are non-knowing necessarily possess two non-knowledges, namely: mental non-knowledge and scriptural non-knowledge. Those possessing attainment and lacking attainment of the ocular and olfactory sense faculties are just like those of the auditory sense faculty.
For those possessing attainment of the gustatory sense faculty, four knowledges and three non-knowledges are disjunctively present.
[Gautama asks] the question regarding those who lack it.
"Gautama! Both knowing and non-knowing. Those who are knowing necessarily possess one knowledge: omniscient knowledge. Those who are non-knowing necessarily possess two non-knowledges, namely: mental non-knowledge and scriptural non-knowledge. Those possessing attainment and lacking attainment of the tactile sense faculty are just like those possessing attainment and lacking attainment of sense faculties."

8.2.394

"Venerable Sir! Are souls engaged in determinate application knowledgeable or unknowledgeable?"
"[They have] five knowledges [or] three un-knowledges—alternatively."
"Venerable Sir, [what about] those engaged in the determinate application of sensory cognition?"
"Four knowledges, alternatively. Likewise also those engaged in the determinate application of scriptural knowledge. Those engaged in the determinate application of clairvoyant knowledge are like those possessing the attainment of clairvoyant knowledge. Those engaged in the determinate application of mind-reading knowledge are like those possessing the attainment of mind-reading knowledge. Those engaged in the determinate application of omniscient knowledge are like those possessing the attainment of omniscient knowledge.
For those engaged in the determinate application of sensory un-knowledge, [they have] three un-knowledges, alternatively. Likewise also those engaged in the determinate application of scriptural un-knowledge. For those engaged in the determinate application of illusory knowledge, [they have] three un-knowledges, invariably."
"Venerable Sir! Are souls engaged in indeterminate application knowledgeable or unknowledgeable?"
"[They have] five knowledges [or] three un-knowledges—alternatively. Likewise also those engaged in the indeterminate application of ocular awareness and non-ocular awareness; with the distinction that: four knowledges [or] three un-knowledges—alternatively."
[As for] the question regarding those engaged in the indeterminate application of clairvoyant awareness:
"Gautama! [They are] both knowledgeable and unknowledgeable. Those who are knowledgeable—some possess three knowledges, some possess four knowledges. Those who possess three knowledges possess sensory cognition, scriptural knowledge, and clairvoyant knowledge. Those who possess four knowledges possess from sensory cognition up to mind-reading knowledge. Those who are unknowledgeable possess three un-knowledges invariably, that is: sensory un-knowledge, scriptural un-knowledge, and illusory knowledge. Those engaged in the indeterminate application of omniscient awareness are like those possessing the attainment of omniscient knowledge."
"Venerable Sir! Are souls with activities knowledgeable or unknowledgeable?"
"Like those with bodies. Likewise also those with mental activity, vocal activity, and physical activity. Those without activities are like the liberated souls."
"Venerable Sir! Are souls with lesyā knowledgeable or unknowledgeable?"
"Like those with bodies."
"Venerable Sir! Are souls with black lesyā knowledgeable or unknowledgeable?"
"Like those with sense organs. Likewise up to lotus-pink lesyā; those with white lesyā are like those with lesyā. Those without lesyā are like the liberated souls."
"Venerable Sir! Are souls with passions knowledgeable or unknowledgeable?"
"Like those with sense organs. Likewise up to greed-passioned."
"Venerable Sir! Are souls without passions knowledgeable or unknowledgeable?"
"Five knowledges, alternatively."
"Venerable Sir! Are souls with gender-orientation knowledgeable or unknowledgeable?"
"Like those with sense organs. Likewise also those with female gender-orientation, likewise those with male gender-orientation, likewise those with neuter gender-orientation. Those without gender-orientation are like those without passions."
"Venerable Sir! Are souls that take nourishment knowledgeable or unknowledgeable?"
"Like those with passions, with the distinction that: omniscient knowledge as well."
"Venerable Sir! Are souls that do not take nourishment knowledgeable or unknowledgeable?"
"The knowledges excluding mind-reading knowledge, [and] the three un-knowledges—alternatively."

8.2.395

"Venerable Sir! How extensive is the scope of sensory knowledge (ābhinibodhikanāṇa) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of sensory knowledge knows and sees all substances indirectly.
In terms of space, the possessor of sensory knowledge knows and sees all space indirectly.
In terms of time, the possessor of sensory knowledge knows and sees all time indirectly.
In terms of state, the possessor of sensory knowledge knows and sees all states indirectly.

"Venerable Sir! How extensive is the scope of scriptural knowledge (śrutajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of scriptural knowledge, when attentively engaged, knows and sees all substances.
In terms of space, the possessor of scriptural knowledge, when attentively engaged, knows and sees all space.
In terms of time, the possessor of scriptural knowledge, when attentively engaged, knows and sees all time.
In terms of state, the possessor of scriptural knowledge, when attentively engaged, knows and sees all states.

"Venerable Sir! How extensive is the scope of clairvoyant knowledge (avadhijñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite material substances; at maximum, knows and sees all material substances.
In terms of space, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part [of an aṅgula]; at maximum, knows and sees innumerable sections in the non-cosmos (aloka) measuring the size of the cosmos (loka).
In terms of time, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part of an āvalikā; at maximum, knows and sees innumerable descending half-cycles (avasarpiṇī) and ascending half-cycles (utsarpiṇī) of past and future time.
In terms of state, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite states; at maximum, also knows and sees infinite states, [yet] knows and sees an infinite part of all states.

"Venerable Sir! How extensive is the scope of mind-reading knowledge (manaḥparyāyajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, one with simple mind-reading knowledge (ṛjumati) knows and sees infinite aggregates having infinite space-points; the one with complex mind-reading knowledge (vipulamati) knows and sees those very same [aggregates] in a manner that is still more extensive, broader, purer, and clearer.
In terms of space, one with simple mind-reading knowledge knows and sees the mental states of sentient, fully-developed five-sensed beings downwards as far as the uppermost lowest cavernous layer of this Ratnaprabhā earth, upwards as far as the upper surface of the Jyotiṣka [realm], and horizontally within the realm of human beings (manuṣyakṣetra) across the two and a half continents and oceans, across the fifteen lands of karmic action (karmabhūmi), the thirty lands of non-karmic action (akarmabhūmi), and the fifty-six intermediate islands;
and one with complex mind-reading knowledge knows and sees space exceeding that by two and a half aṅgulas, in a manner that is broader, purer, and clearer.
In terms of time, one with simple mind-reading knowledge, at minimum, knows and sees an innumerableth part of a palyopama; at maximum, also knows and sees an innumerableth part of a palyopama of past or future time;
and one with complex mind-reading knowledge knows and sees that very same [time] in a manner that is still more extensive, broader, purer, and clearer.
In terms of state, one with simple mind-reading knowledge knows and sees infinite states, [yet] knows and sees an infinite part of all states;
and one with complex mind-reading knowledge knows and sees that very same [state] in a manner that is still more extensive, broader, purer, and clearer.

"Venerable Sir! How extensive is the scope of omniscience (kevalajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the omniscient one knows and sees all substances.
In terms of space, the omniscient one knows and sees all space.
In terms of time, the omniscient one knows and sees all time.
In terms of state, the omniscient one knows and sees all states.

"Venerable Sir! How extensive is the scope of sensory nescience (matyajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of sensory nescience knows and sees substances encompassed by sensory nescience.
In terms of space, the possessor of sensory nescience knows and sees space encompassed by sensory nescience.
In terms of time, the possessor of sensory nescience knows and sees time encompassed by sensory nescience.
In terms of state, the possessor of sensory nescience knows and sees states encompassed by sensory nescience.

"Venerable Sir! How extensive is the scope of scriptural nescience (śrutājñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of scriptural nescience expounds, explains, and establishes substances encompassed by scriptural nescience.
In terms of space, the possessor of scriptural nescience expounds, explains, and establishes space encompassed by scriptural nescience.
In terms of time, the possessor of scriptural nescience expounds, explains, and establishes time encompassed by scriptural nescience.
In terms of state, the possessor of scriptural nescience expounds, explains, and establishes states encompassed by scriptural nescience.

"Venerable Sir! How extensive is the scope of erroneous clairvoyance (vibhaṅgajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of erroneous clairvoyance knows and sees substances encompassed by erroneous clairvoyance.
In terms of space, the possessor of erroneous clairvoyance knows and sees space encompassed by erroneous clairvoyance.
In terms of time, the possessor of erroneous clairvoyance knows and sees time encompassed by erroneous clairvoyance.
In terms of state, the possessor of erroneous clairvoyance knows and sees states encompassed by erroneous clairvoyance."

8.2.396

"Venerable Sir! For how long in terms of time is a knower [present as] a knower?"
"Gautama! A knower is declared to be of two kinds, namely: 1. having a beginning and unending, or 2. having a beginning and ending. Therein, that which has a beginning and has an end lasts for a minimum of an antarmuhūrta, and at maximum for a little over sixty-six sāgaropamas."
"Venerable Sir! For how long in terms of time is one possessing sensory knowledge [present as] one possessing sensory knowledge?"
"Gautama! In the very same way."
"Likewise also one possessing scriptural knowledge."
"One possessing clairvoyant knowledge is also the very same way, with the exception that: at minimum for one samaya."
"Venerable Sir! For how long in terms of time is one possessing mind-reading knowledge [present as] one possessing mind-reading knowledge?"
"Gautama! At minimum for one samaya, and at maximum for slightly less than a pūrvakoṭi."
"Venerable Sir! For how long in terms of time is one possessing omniscient knowledge [present as] one possessing omniscient knowledge?"
"Gautama! Having a beginning and unending."
"[Concerning] the ignorant, one possessing sensory ignorance, and one possessing scriptural ignorance, Venerable Sir!—the question [is the same]."
"Gautama! The ignorant, one possessing sensory ignorance, and one possessing scriptural ignorance are declared to be of three kinds, namely: 1. beginningless and unending, 2. beginningless and ending, [or] 3. having a beginning and ending. Therein, that which has a beginning and has an end lasts for a minimum of an antarmuhūrta, and at maximum for an infinite time—infinite avasarpinīs and utsarpinīs in terms of time, and in terms of space slightly less than half a pudgala-parivarta."
"[Concerning] one possessing erroneous clairvoyance, Venerable Sir!—the question [is the same]."
"Gautama! At minimum for one samaya, and at maximum for thirty-three sāgaropamas increased by slightly less than a pūrvakoṭi."
"Venerable Sir! For how long in terms of time is the interval of one possessing sensory knowledge?"
"Gautama! At minimum an antarmuhūrta, and at maximum an infinite time up to slightly less than half a pudgala-parivarta."
"For those possessing scriptural knowledge, clairvoyant knowledge, and mind-reading knowledge, it is the very same way."
"The question concerning one possessing omniscient knowledge?"
"Gautama! There is no interval."
"The question concerning one possessing sensory ignorance and one possessing scriptural ignorance?"
"Gautama! At minimum an antarmuhūrta, and at maximum a little over sixty-six sāgaropamas."
"The question concerning one possessing erroneous clairvoyance?"
"Gautama! At minimum an antarmuhūrta, and at maximum the duration of vegetable-bodied life."
"Venerable Sir! Among these souls possessing sensory knowledge, possessing scriptural knowledge, possessing clairvoyant knowledge, possessing mind-reading knowledge, and possessing omniscient knowledge, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing mind-reading knowledge are the fewest of all; those possessing clairvoyant knowledge are innumerably times more; those possessing sensory knowledge and scriptural knowledge are both equal and specifically more; those possessing omniscient knowledge are infinitely times more."
"Venerable Sir! Among these souls possessing sensory ignorance, possessing scriptural ignorance, and possessing erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing erroneous clairvoyance are the fewest of all; those possessing sensory ignorance and scriptural ignorance are both equal and infinitely times more."
"Venerable Sir! Among these souls possessing sensory knowledge, possessing scriptural knowledge, possessing clairvoyant knowledge, possessing mind-reading knowledge, possessing omniscient knowledge, possessing sensory ignorance, possessing scriptural ignorance, and possessing erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing mind-reading knowledge are the fewest of all; those possessing clairvoyant knowledge are innumerably times more; those possessing sensory knowledge and scriptural knowledge are both equal and specifically more; those possessing erroneous clairvoyance are innumerably times more; those possessing omniscient knowledge are infinitely times more; those possessing sensory ignorance and scriptural ignorance are both equal and infinitely times more."
"Venerable Sir! How many modes of sensory knowledge are declared?"
"Gautama! Infinite modes of sensory knowledge are declared."
"Venerable Sir! How many modes of scriptural knowledge are declared? In the very same way."
"Thus up to omniscient knowledge. Likewise for sensory ignorance and scriptural ignorance."
"Venerable Sir! How many modes of erroneous clairvoyance are declared?"
"Gautama! Infinite modes of erroneous clairvoyance are declared."
"Venerable Sir! Among these modes of sensory knowledge, modes of scriptural knowledge, modes of clairvoyant knowledge, modes of mind-reading knowledge, and modes of omniscient knowledge, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of mind-reading knowledge are the fewest of all; the modes of clairvoyant knowledge are infinitely times more; the modes of scriptural knowledge are infinitely times more; the modes of sensory knowledge are infinitely times more; the modes of omniscient knowledge are infinitely times more."
"Venerable Sir! Among these modes of sensory ignorance, modes of scriptural ignorance, and modes of erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of erroneous clairvoyance are the fewest of all; the modes of scriptural ignorance are infinitely times more; the modes of sensory ignorance are infinitely times more."
"Venerable Sir! Among these modes of sensory knowledge up to modes of omniscient knowledge, modes of sensory ignorance, modes of scriptural ignorance, and modes of erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of mind-reading knowledge are the fewest of all; the modes of erroneous clairvoyance are infinitely times more; the modes of clairvoyant knowledge are infinitely times more; the modes of scriptural ignorance are infinitely times more; the modes of scriptural knowledge are specifically more; the modes of sensory ignorance are infinitely times more; the modes of sensory knowledge are specifically more; the modes of omniscient knowledge are infinitely times more."
"That is so, Venerable Sir! That is so, Venerable Sir!"

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