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Viyahapannatti 8.8

English (machine translation) 8.8

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8.8.412

In Rājagṛha, up to he said as follows:
"Concerning elders, Venerable Sir, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary of the ācārya, an adversary of the upādhyāya, and an adversary of the senior monk.
Concerning rebirth, Venerable Sir, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary in this world, an adversary in the next world, and an adversary in both worlds.
Concerning the community, Venerable Sir, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary of the lineage, an adversary of the group, and an adversary of the saṅgha.
Concerning compassion, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary of the ascetic, an adversary of the sick, and an adversary of the novice.
Concerning scripture, Venerable Sir, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary of the text, an adversary of the meaning, and an adversary of both.
Concerning internal state, Venerable Sir, how many adversaries are taught?"
"Gautama, three adversaries are taught, namely: an adversary of knowledge, an adversary of faith, and an adversary of conduct."

8.8.413

"How many kinds of judicial procedure, Venerable Sir, are taught?"
"Gautama, five kinds of judicial procedure are taught, namely: canon, scripture, command, precedent retention, and custom.
If there is canon there, one should determine the judicial procedure by the canon.
And if there is no canon there, but if there is scripture there, one should determine the judicial procedure by the scripture.
And if there is no scripture there, but if there is command there, one should determine the judicial procedure by the command.
And if there is no command there, but if there is precedent retention there, one should determine the judicial procedure by the precedent retention.
And if there is no precedent retention there, but if there is custom there, one should determine the judicial procedure by the custom.
One should determine the judicial procedure by these five, namely: by the canon, by the scripture, by the command, by the precedent retention, and by the custom.
Just as the canon, scripture, command, precedent retention, and custom are, so one should determine the judicial procedure.
Why do they say this, Venerable Sir: 'Śramaṇa Nirgranthas are reliant on the canon'?"
"Practicing this fivefold judicial procedure properly—whenever and wherever, then and there—unattached and free from bias, the Śramaṇa Nirgrantha becomes a fulfiller of the command."

8.8.414

“Venerable Sir, of how many kinds is bondage declared to be?”
“Gautama, bondage is declared to be of two kinds, namely: īryāpathika bondage and sāmparāyika bondage.”
“Venerable Sir, does an inhabitant of hell bind īryāpathika karma? Does a male animal bind [it]? Does a female animal bind [it]? Does a man bind [it]? Does a woman bind [it]? Does a god bind [it]? Does a goddess bind [it]?”
“Gautama, an inhabitant of hell does not bind [it], a male animal does not bind [it], a female animal does not bind [it], a god does not bind [it], a goddess does not bind [it]. With regard to those who have previously attained [the state], men and women bind [it]. With regard to those currently attaining [it]: (1) either one man binds [it], (2) or one woman binds [it], (3) or [several] men bind [it], (4) or [several] women bind [it], (5) or one man and one woman bind [it], (6) or one man and [several] women bind [it], (7) or [several] men and one woman bind [it], (8) or [several] men and [several] women bind [it].”
“Venerable Sir, does a female bind it? Does a male bind it? Does a neuter bind it? Do females bind it? Do males bind it? Do neuters bind it? Does one who is neither female, nor male, nor neuter bind it?”
“Gautama, a female does not bind it, a male does not bind it, a neuter does not bind it, females do not bind it, males do not bind it, neuters do not bind it; one who is neither female, nor male, nor neuter binds it: with regard to those who have previously attained [the state], those devoid of gender-orientation bind [it]; with regard to those currently attaining [it], either one devoid of gender-orientation binds [it], or [several] devoid of gender-orientation bind [it].”
“Venerable Sir, if one devoid of gender-orientation binds [it], or [several] devoid of gender-orientation bind [it], then, Venerable Sir: (1) does one who formerly had female gender-orientation bind [it]? (2) Does one who formerly had male gender-orientation bind [it]? (3) Does one who formerly had neuter gender-orientation bind [it]? (4) Do those who formerly had female gender-orientation bind [it]? (5) Do those who formerly had male gender-orientation bind [it]? (6) Do those who formerly had neuter gender-orientation bind [it]? Or does one who formerly had female gender-orientation and one who formerly had male gender-orientation bind [it] (four combinations)? Or does one who formerly had female gender-orientation and one who formerly had neuter gender-orientation bind [it] (four combinations)? Or does one who formerly had male gender-orientation and one who formerly had neuter gender-orientation bind [it] (four combinations)? Or does one who formerly had female gender-orientation, one who formerly had male gender-orientation, and one who formerly had neuter gender-orientation bind [it] (eight combinations)—in this way, these twenty-six combinations, up to: or do those who formerly had female gender-orientation, those who formerly had male gender-orientation, and those who formerly had neuter gender-orientation bind [it]?”
“Gautama, (1) one who formerly had female gender-orientation also binds [it]; (2) one who formerly had male gender-orientation also binds [it]; (3) one who formerly had neuter gender-orientation also binds [it]; (4) those who formerly had female gender-orientation also bind [it]; (5) those who formerly had male gender-orientation also bind [it]; (6) those who formerly had neuter gender-orientation also bind [it]; (7) or one who formerly had female gender-orientation and one who formerly had male gender-orientation bind [it]; in this manner, these very twenty-six combinations are to be stated, up to: (26) or those who formerly had female gender-orientation, those who formerly had male gender-orientation, and those who formerly had neuter gender-orientation bind [it].”
“Venerable Sir, (1) did [a soul] bind, does it bind, and will it bind? (2) Did it bind, does it bind, and will it not bind? (3) Did it bind, does it not bind, and will it bind? (4) Did it bind, does it not bind, and will it not bind? (5) Did it not bind, does it bind, and will it bind? (6) Did it not bind, does it bind, and will it not bind? (7) Did it not bind, does it not bind, and will it bind? (8) Did it not bind, does it not bind, and will it not bind?”
“Gautama, with regard to the span of existences, a certain [soul] bound, binds, and will bind; a certain [soul] bound, binds, and will not bind; in this manner, all that up to: a certain [soul] did not bind, does not bind, and will not bind.
With regard to the span of intake, a certain [soul] bound, binds, and will bind, in this manner up to: a certain [soul] did not bind, binds, and will bind; but certainly not: did not bind, binds, and will not bind; a certain [soul] did not bind, does not bind, and will bind; a certain [soul] did not bind, does not bind, and will not bind.”
“Venerable Sir, does it bind [it] with a beginning and with an end? With a beginning and without an end? Without a beginning and with an end? Without a beginning and without an end?”
“Gautama, it binds [it] with a beginning and with an end; not with a beginning and without an end; not without a beginning and with an end; not without a beginning and without an end.”
“Venerable Sir, does it bind a part with a part? Does it bind the whole with a part? Does it bind a part with the whole? Does it bind the whole with the whole?”
“Gautama, it does not bind a part with a part, it does not bind the whole with a part, it does not bind a part with the whole; it binds the whole with the whole.”

8.8.415

"Venerable Sir! Does an inhabitant of hell bind saṃparāyika karma? Does an animal bind it? up to does a goddess bind it?"
"Gautama! An inhabitant of hell also binds it, an animal also binds it, a female animal also binds it, a human also binds it, a human female also binds it, a god also binds it, a goddess also binds it."
"Venerable Sir! Does a woman bind it? Does a man bind it? In the same way, up to does one who is neither woman nor man nor neuter bind it?"
"Gautama! A woman also binds it, a man also binds it, up to neuters also bind it, or one whose gender is eliminated binds it, or those whose gender is eliminated bind it."
"Venerable Sir, if one whose gender is eliminated binds it, or those whose gender is eliminated bind it, then, Venerable Sir, does one previously a woman bind it? Does one previously a man bind it? In this way, just as with the binder of īryāpathika [karma], so without remainder, up to or those previously women and those previously men and those previously neuters bind it."
"Venerable Sir, did [a soul] (1) bind, does it bind, will it bind? (2) did it bind, does it bind, will it not bind? (3) did it bind, does it not bind, will it bind? (4) did it bind, does it not bind, will it not bind?"
"Gautama! (1) A certain one bound, binds, and will bind. (2) A certain one bound, binds, and will not bind. (3) A certain one bound, does not bind, and will bind. (4) A certain one bound, does not bind, and will not bind."
"Venerable Sir, does it bind with a beginning and with an end? The question is in the same way."
"Gautama! It binds either with a beginning and with an end, or without a beginning and with an end, or without a beginning and without an end; it certainly does not bind with a beginning and without an end."
"Venerable Sir, does it bind part with part? In this way, just as with the binder of īryāpathika [karma], up to it binds all with all."

8.8.416

"How many karma-nature types, Venerable Sir, are taught?"
"Gautama! Eight karma-nature types are taught, namely: jñānāvaraṇīya, darśanāvaraṇīya, vedanīya, mohanīya, āyuṣka, nāma, gotra, and antarāyika."
"How many afflictions, Venerable Sir, are taught?"
"Gautama! Twenty-two afflictions are taught, namely: the affliction of hunger, the affliction of thirst, the affliction of cold, the affliction of heat, the affliction of gadflies and mosquitoes, the affliction of nakedness, the affliction of discontent, the affliction of women, the affliction of wandering, the affliction of lodging, the affliction of resting-place, the affliction of abuse, the affliction of injury, the affliction of begging, the affliction of non-acquisition, the affliction of disease, the affliction of touch of grass, the affliction of dirt, the affliction of honour and hospitality, the affliction of intellect, the affliction of knowledge, and the affliction of faith."
"Venerable Sir, into how many karma-nature types are these twenty-two afflictions subsumed?"
"Gautama! They are subsumed into four karma-nature types, namely: jñānāvaraṇīya, vedanīya, mohanīya, and antarāyika."
"Venerable Sir, how many afflictions are subsumed in jñānāvaraṇīya karma?"
"Gautama! Two afflictions are subsumed, namely: the affliction of intellect and the affliction of knowledge."
"Venerable Sir, how many afflictions are subsumed in vedanīya karma?"
"Gautama! Eleven afflictions are subsumed, namely:

8.8.417

Five in consecutive order, wandering, resting-place, injury, and disease,
and touch of grass and dirt: [these] eleven in vedanīya.

8.8.418

"Venerable Sir, how many afflictions are subsumed in darśana-mohanīya karma?"
"Gautama! One, the affliction of faith, is subsumed."
"Venerable Sir, how many afflictions are subsumed in cāritra-mohanīya karma?"
"Gautama! Seven afflictions are subsumed, namely:

8.8.419

Discontent, nakedness, woman, lodging, begging, and abuse,
honour and hospitality: these seven are in cāritra-moha.

8.8.420

"Venerable Sir, how many afflictions are subsumed in antarāyika karma?"
"Gautama! One, the affliction of non-acquisition, is subsumed."
"Venerable Sir, how many afflictions are taught for a binder of seven types [of karma]?"
"Gautama! Twenty-two afflictions are taught; but one experiences twenty [at one time]: at the time one experiences the affliction of cold, one does not experience the affliction of heat; at the time one experiences the affliction of heat, one does not experience the affliction of cold; at the time one experiences the affliction of wandering, one does not experience the affliction of lodging; at the time one experiences the affliction of lodging, one does not experience the affliction of wandering.
So too for a binder of eight types.
How many afflictions, Venerable Sir, are taught for an unliberated person with attachment who binds six types?
"Gautama! Fourteen afflictions are taught; but one experiences twelve: at the time one experiences the affliction of cold, one does not experience the affliction of heat; at the time one experiences the affliction of heat, one does not experience the affliction of cold; at the time one experiences the affliction of wandering, one does not experience the affliction of resting-place; at the time one experiences the affliction of resting-place, one does not experience the affliction of wandering."
"How many afflictions, Venerable Sir, are taught for an unliberated person free from attachment who binds one type?"
"Gautama! Just the same, exactly as for a binder of six types."
"How many afflictions, Venerable Sir, are taught for an embodied kevalin with activity who binds one type?"
"Gautama! Eleven afflictions are taught; but one experiences nine; the rest is as for a binder of six types."
"How many afflictions, Venerable Sir, are taught for an embodied kevalin without activity who is a non-binder?"
"Gautama! Eleven afflictions are taught; but one experiences nine: at the time one experiences the affliction of cold, one does not experience the affliction of heat; at the time one experiences the affliction of heat, one does not experience the affliction of cold; at the time one experiences the affliction of wandering, one does not experience the affliction of resting-place; at the time one experiences the affliction of resting-place, one does not experience the affliction of wandering."

8.8.421

"Venerable Sir! In Jambūdvīpa island, do the suns at the time of rising appear far away and near? At the time of midday appear near and far away? At the time of setting appear far away and near?"
"Yes, Gautama! In Jambūdvīpa island, the suns at the time of rising appear far away and near, at the time of midday appear near and far away, [and] at the time of setting appear far away and near."
"Venerable Sir! In Jambūdvīpa island, are the suns at the time of rising, at the time of midday, and at the time of setting equal in height everywhere?"
"Yes, Gautama! In Jambūdvīpa island, the suns at the time of rising, at the time of midday, and at the time of setting are equal in height everywhere."
"If, Venerable Sir, in Jambūdvīpa island the suns are equal in height everywhere at the time of rising, at the time of midday, and at the time of setting, then for what reason, Venerable Sir, is it said: 'In Jambūdvīpa island, do the suns at the time of rising appear far away and near, up to at the time of setting appear far away and near?'"
"Gautama! Due to the obstruction of light-rays, at the time of rising they appear far away and near; due to the intense radiance of light-rays, at the time of midday they appear near and far away; due to the obstruction of light-rays, at the time of setting they appear far away and near. For that reason, Gautama, it is said: 'In Jambūdvīpa island, the suns at the time of rising appear far away and near, up to at the time of setting appear far away and near.'
"Venerable Sir! In Jambūdvīpa island, do the suns traverse past space? Do they traverse present space? Do they traverse future space?"
"Gautama! They do not traverse past space; they traverse present space; they do not traverse future space."
"Venerable Sir! In Jambūdvīpa island, do the suns illuminate past space? Do they illuminate present space? Do they illuminate future space?"
"Gautama! They do not illuminate past space; they illuminate present space; they do not illuminate future space."
"Venerable Sir, do they illuminate what is touched, or illuminate what is untouched?"
"Gautama! They illuminate what is touched, they do not illuminate what is untouched, up to invariably in the six directions."
"Venerable Sir! In Jambūdvīpa island, do the suns brighten past space?"
"Just so, up to invariably in the six directions."
"So they heat; so they radiate, up to invariably in the six directions."
"Venerable Sir! In Jambūdvīpa island, is activity performed by the suns in past space? Is activity performed in present space? Is activity performed in future space?"
"Gautama! Activity is not performed in past space; activity is performed in present space; activity is not performed in future space."
"Venerable Sir, is it performed as touched, or performed as untouched?"
"Gautama! It is performed as touched, not performed as untouched, up to invariably in the six directions."
"Venerable Sir! In Jambūdvīpa island, how much space do the suns heat above? How much space do they heat below? How much space do they heat horizontally?"
"Gautama! They heat one hundred yojanas above; they heat one thousand eight hundred yojanas below; they heat forty-seven thousand two hundred and sixty-three and twenty-one sixtieth parts of a yojana horizontally."
"Venerable Sir, those celestial beings who are moons, suns, planet groups, constellations, and asterisms inside the Mānuṣottara mountain—are they, Venerable Sir, reborn upward?"
As in the *Jīvājīvābhigama*, precisely so in its entirety, up to:
"Venerable Sir, for how long a time is the place of Indra vacant of rebirth?"
"Gautama! At minimum, one samaya; at maximum, six months."
"Venerable Sir, those celestial beings who are moons, suns, planet groups, constellations, and asterisms outside the Mānuṣottara mountain—are they, Venerable Sir, reborn upward?"
As in the *Jīvājīvābhigama*, up to:
"Venerable Sir, for how long a time is the place of Indra taught to be vacant of rebirth?"
"Gautama! At minimum, one samaya; at maximum, six months."
"That is so, Venerable Sir! That is so, Venerable Sir!"

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