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Viyahapannatti 9

English (machine translation) 9

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English

Contents

9.0.438

1. Jambūdvīpa, 2. Jyotiṣka, 3–30. Antaradvīpas, 31. Not Having Heard, 32. Gāṅgeya,
33. Kuṇḍagrāma, 34. The Man: [there are] thirty-four [uddeśakas] in the ninth śataka.

9.1.439

At that time, in that period, there was a city named Mithilā—description [as elsewhere]. The Māṇibhadra caitya—description [as elsewhere]. The Master arrived, the assembly went forth [to listen] up to Lord Gautama, venerating him, spoke thus: "Where, Venerable Sir, is the continent Jambūdvīpa? Of what shape, Venerable Sir, is the continent Jambūdvīpa?"
Thus the Jambūdvīpaprajñapti is to be recited, up to: "Even so, all together from east to west, in the continent Jambūdvīpa there are declared to be one million four hundred and fifty-six thousand rivers."
"So it is, Venerable Sir! So it is, Venerable Sir!"

9.2.440

At Rājagṛha, up to [Gautama] spoke thus: "In the continent Jambūdvīpa, Venerable Sir, how many moons have shone, do shine, or will shine?" Thus, as in the Jīvābhigama, up to—

9.2.441

One hundred thousand, indeed thirty-three thousand,
and nine hundred and fifty, crore-of-crores of stellar constellations,

9.2.442

have shone, do shine, and will shine.

9.2.443

"Venerable Sir, how many moons have shone, shine, or will shine in the Lavaṇa Ocean?"
In this manner, just as in the Jīvājīvābhigama down to the stars. In Dhātakīkhaṇḍa, Kālodaka, the excellent Puṣkara, the inner half of Puṣkara, and the human realm—in all these, just as in the Jīvājīvābhigama down to: the retinue of a single moon, of crores of crores of stars.
"Venerable Sir, how many moons have shone, shine, or will shine in the Puṣkaroda Ocean?"
In this manner, the stellar bodies should be spoken of in all continents and oceans down to Svayaṃbhūramaṇa, down to: have shone, shine, or will shine. "It is so, Venerable Sir; it is so, Venerable Sir!"

9.3.444

In Rājagṛha, down to, he spoke thus: "Where, Venerable Sir, is the island named Ekoruka Island of the southern Ekoruka humans declared to be?"
"Gautama! To the south of Mount Mandara in the continent of Jambūdvīpa, going into the Lavaṇa Ocean three hundred yojanas to the northeast from the eastern boundary of the Cullavimavanta boundary mountain, right there the island named Ekoruka Island of the southern Ekoruka humans is declared to be—three hundred yojanas in length and width, and slightly less than nine hundred and forty-nine yojanas in circumference.
It is surrounded on all sides completely by an excellent lotus-balustrade and by a woodland grove. The dimension and description of both [are to be given]. Thus, in this order, just as in the Jīvājīvābhigama down to Śuddhadanta Island, down to: 'Those humans are declared to attain the world of the gods, O long-lived śramaṇa!'
In this manner all twenty-eight intermediate islands should be spoken of, each with its own length and width, with this difference only: an uddeśaka for each island, so there are altogether twenty-eight uddeśakas."
"It is so, Venerable Sir; it is so, Venerable Sir!"

9.31.445

At Rājagṛha, and so on, he spoke thus: “Venerable Sir, without hearing from a kevalin, or from a kevalin’s male lay follower, or from a kevalin’s female lay follower, or from a kevalin’s male adherent, or from a kevalin’s female adherent, or from an adherent of that party, or from a male lay follower of that party, or from a female lay follower of that party, or from a male adherent of that party, or from a female adherent of that party, could one attain the hearing of the Dharma taught by a kevalin?”
“Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may attain the hearing of the Dharma taught by a kevalin, and someone may not attain the hearing of the Dharma taught by a kevalin.”
“Venerable Sir, for what reason is it said: ‘without hearing, up to, may not attain by hearing’?”
“Gautama, he by whom destruction-cum-suppression of knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may attain the hearing of the Dharma taught by a kevalin; he by whom destruction-cum-suppression of knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not attain the hearing of the Dharma taught by a kevalin. For that reason, Gautama, it is said: ‘without hearing, up to, may not attain by hearing.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one understand pure enlightenment?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may understand pure enlightenment, and someone may not understand pure enlightenment.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not understand pure enlightenment’?’
‘Gautama, he by whom destruction-cum-suppression of perception-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may understand pure enlightenment; he by whom destruction-cum-suppression of perception-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not understand pure enlightenment. For that reason, Gautama, it is said: ‘without hearing, up to, may not understand pure enlightenment.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one, having become completely tonsured, renounce from the household state into homelessness?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone, having become completely tonsured, may renounce from the household state into homelessness, and someone, having become completely tonsured, may not renounce from the household state into homelessness.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, having become completely tonsured, may not renounce from the household state into homelessness’?’
‘Gautama, he by whom destruction-cum-suppression of religious-hindering karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, having become completely tonsured, may renounce from the household state into homelessness; he by whom destruction-cum-suppression of religious-hindering karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, having become completely tonsured, may not renounce from the household state into homelessness. For that reason, Gautama, it is said: ‘without hearing, up to, having become completely tonsured, may not renounce from the household state into homelessness.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one dwell in pure celibacy?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may dwell in pure celibacy, and someone may not dwell in pure celibacy.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not dwell in pure celibacy’?’
‘Gautama, he by whom destruction-cum-suppression of conduct-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may dwell in pure celibacy; he by whom destruction-cum-suppression of conduct-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not dwell in pure celibacy. For that reason, Gautama, it is said: ‘without hearing, up to, may not dwell in pure celibacy.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one restrain oneself with pure self-restraint?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may restrain oneself with pure self-restraint, and someone may not restrain oneself with pure self-restraint.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not restrain oneself with pure self-restraint’?’
‘Gautama, he by whom destruction-cum-suppression of effort-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may restrain oneself with pure self-restraint; he by whom destruction-cum-suppression of effort-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not restrain oneself with pure self-restraint. For that reason, Gautama, it is said: ‘without hearing, up to, may not restrain oneself with pure self-restraint.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one restrain oneself with pure stoppage?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may restrain oneself with pure stoppage, and someone may not restrain oneself with pure stoppage.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not restrain oneself with pure stoppage’?’
‘Gautama, he by whom destruction-cum-suppression of resolve-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may restrain oneself with pure stoppage; he by whom destruction-cum-suppression of resolve-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not restrain oneself with pure stoppage. For that reason, Gautama, it is said: ‘without hearing, up to, may not restrain oneself with pure stoppage.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure sensory knowledge?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure sensory knowledge, and someone may not generate pure sensory knowledge.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure sensory knowledge’?’
‘Gautama, he by whom destruction-cum-suppression of sensory-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure sensory knowledge; he by whom destruction-cum-suppression of sensory-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure sensory knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure sensory knowledge.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure scriptural knowledge?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure scriptural knowledge, and someone may not generate pure scriptural knowledge.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure scriptural knowledge’?’
‘Gautama, he by whom destruction-cum-suppression of scriptural-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure scriptural knowledge; he by whom destruction-cum-suppression of scriptural-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure scriptural knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure scriptural knowledge.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure clairvoyant knowledge?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure clairvoyant knowledge, and someone may not generate pure clairvoyant knowledge.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure clairvoyant knowledge’?’
‘Gautama, he by whom destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure clairvoyant knowledge; he by whom destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure clairvoyant knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure clairvoyant knowledge.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate pure mind-reading knowledge?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate pure mind-reading knowledge, and someone may not generate pure mind-reading knowledge.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate pure mind-reading knowledge’?’
‘Gautama, he by whom destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate pure mind-reading knowledge; he by whom destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate pure mind-reading knowledge. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate pure mind-reading knowledge.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one generate omniscience?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party, someone may generate omniscience, and someone may not generate omniscience.’
‘Venerable Sir, for what reason is it said: ‘without hearing, up to, may not generate omniscience’?’
‘Gautama, he by whom destruction of omniscience-obscuring karmas has been effected, he, without hearing from a kevalin or up to a female adherent of that party, may generate omniscience; he by whom destruction of omniscience-obscuring karmas has not been effected, he, without hearing from a kevalin or up to a female adherent of that party, may not generate omniscience. For that reason, Gautama, it is said: ‘without hearing, up to, may not generate omniscience.’
‘Venerable Sir, without hearing from a kevalin or up to a female adherent of that party, could one: (1) attain the hearing of the Dharma taught by a kevalin, (2) understand pure enlightenment, (3) having become completely tonsured, renounce from the household state into homelessness, (4) dwell in pure celibacy, (5) restrain oneself with pure self-restraint, (6) restrain oneself with pure stoppage, (7) generate pure sensory knowledge, (8) generate pure scriptural knowledge, (9) generate pure clairvoyant knowledge, (10) generate pure mind-reading knowledge, (11) generate omniscience?’
‘Gautama, without hearing from a kevalin or up to a female adherent of that party: (1) someone may attain the hearing of the Dharma taught by a kevalin, and someone may not attain the hearing of the Dharma taught by a kevalin; (2) someone may understand pure enlightenment, and someone may not understand pure enlightenment; (3) someone, having become completely tonsured, may renounce from the household state into homelessness, and someone, having become completely tonsured, may not renounce from the household state into homelessness; (4) someone may dwell in pure celibacy, and someone may not dwell in pure celibacy; (5) someone may restrain oneself with pure self-restraint, and someone may not restrain oneself with pure self-restraint; (6) someone may restrain oneself with pure stoppage, and someone may not restrain oneself with pure stoppage; (7) someone may generate pure sensory knowledge, and someone may not generate pure sensory knowledge; (8) someone may generate pure scriptural knowledge, and someone may not generate pure scriptural knowledge; (9) someone may generate pure clairvoyant knowledge, and someone may not generate pure clairvoyant knowledge; (10) someone may generate pure mind-reading knowledge, and someone may not generate pure mind-reading knowledge; (11) someone may generate omniscience, and someone may not generate omniscience.’
‘Venerable Sir, for what reason is it said thus: ‘without hearing, just that, up to, someone may generate omniscience, and someone may not generate omniscience’?’
‘Gautama, he by whom (1) destruction-cum-suppression of knowledge-obscuring karmas has not been effected, (2) destruction-cum-suppression of perception-obscuring karmas has not been effected, (3) destruction-cum-suppression of religious-hindering karmas has not been effected, (4) destruction-cum-suppression of conduct-obscuring karmas has not been effected, (5) destruction-cum-suppression of effort-obscuring karmas has not been effected, (6) destruction-cum-suppression of resolve-obscuring karmas has not been effected, (7) destruction-cum-suppression of sensory-knowledge-obscuring karmas has not been effected, (8) destruction-cum-suppression of scriptural-knowledge-obscuring karmas has not been effected, (9) destruction-cum-suppression of clairvoyant-knowledge-obscuring karmas has not been effected, (10) destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has not been effected, (11) destruction of omniscience-obscuring karmas has not been effected—he, without hearing from a kevalin or up to a female adherent of that party, may not attain the hearing of the Dharma taught by a kevalin, may not understand pure enlightenment, up to may not generate omniscience.
He by whom destruction-cum-suppression of knowledge-obscuring karmas has been effected, by whom destruction-cum-suppression of perception-obscuring karmas has been effected, by whom destruction-cum-suppression of religious-hindering karmas has been effected, thus up to he by whom destruction of omniscience-obscuring karmas has been effected—he, without hearing from a kevalin or up to a female adherent of that party, may attain the hearing of the Dharma taught by a kevalin, may understand pure enlightenment, up to may generate omniscience.’”

9.31.446

To him, while performing the continuous ascetic practice of fasting for two days at a time, repeatedly raising his arms upwards, facing the sun, exposing himself to heat in the heat-exposure ground, because of his naturally gentle nature, naturally tranquil nature, naturally attenuated anger, pride, deceit, and greed, endowed with softness and gentleness, humble, well-disciplined, on some occasion, through auspicious intention, auspicious transformation, progressively purifying leśyās, and the destruction-cum-suppression of the obscuring karmas of that [knowledge], while applying deliberation, reasoning, inquiry, and investigation, the nescience named vibhaṅga arises.
Arising with that vibhaṅga-knowledge, he knows and sees at a minimum an innumerable part of a finger-breadth, and at a maximum innumerable thousands of yojanas. Arising with that vibhaṅga-knowledge, he knows jīvas and knows ajīvas; he knows those following heterodox paths, engaged in harm, possessing possessions, becoming afflicted, and he knows those becoming purified.
First indeed he attains right view; having attained right view, he takes delight in the śramaṇa's Dharma; having taken delight in the śramaṇa's Dharma, he undertakes [ascetic] conduct; having undertaken [ascetic] conduct, he adopts the ascetic garb. When his modes of false belief progressively diminish and his modes of right view progressively increase, that vibhaṅga-nescience, embraced by right view, quickly turns into avadhi-knowledge.

9.31.447

“Venerable Sir! In how many leśyās would he be?”
“Gautama! He would be in the three pure leśyās, that is to say: in tejo-leśyā, in padma-leśyā, in śukla-leśyā.”
“Venerable Sir! In how many knowledges would he be?”
“Gautama! He would be in three: in ābhinibodhika-knowledge, śruta-knowledge, and avadhi-knowledge.”
“Venerable Sir! Would he be with yoga or without yoga?”
“Gautama! He would be with yoga, not without yoga.”
“If he is with yoga, would he be with mind-yoga? With speech-yoga? With body-yoga?”
“Gautama! He may be with mind-yoga, or with speech-yoga, or with body-yoga.”
“Venerable Sir! Would he be with determinate application or with indeterminate application?”
“Gautama! He may be with determinate application, or with indeterminate application.”
“Venerable Sir! In which bone-structure would he be?”
“Gautama! He would be in the vajrarṣabhanārāca bone-structure.”
“Venerable Sir! In which bodily form would he be?”
“Gautama! He would be in any one of the six bodily forms.”
“Venerable Sir! In what height would he be?”
“Gautama! At a minimum seven cubits, at a maximum five hundred bow-lengths.”
“Venerable Sir! In what lifespan would he be?”
“Gautama! At a minimum a lifespan of a little over eight years, at a maximum a lifespan of a pūrvakoṭi.”
“Venerable Sir! Would he possess sex-feeling or be without sex-feeling?”
“Gautama! He would possess sex-feeling, not be without sex-feeling.”
“If he possesses sex-feeling, would he possess female sex-feeling? Male sex-feeling? Male-neuter sex-feeling? Neuter sex-feeling?”
“Gautama! He would not possess female sex-feeling; he would possess male sex-feeling; he would not possess neuter sex-feeling; he may possess male-neuter sex-feeling.”
“Venerable Sir! Would he possess passions or be without passions?”
“Gautama! He would possess passions, not be without passions.”
“If he possesses passions, Venerable Sir, in how many passions would he be?”
“Gautama! In four: in sañjvalana-anger, pride, deceit, and greed.”
“Venerable Sir! How many mental states are declared for him?”
“Gautama! Innumerable mental states are declared.”
“Venerable Sir! Are they auspicious or inauspicious?”
“Gautama! Auspicious, not inauspicious.”
“Venerable Sir! Increasing through those auspicious mental states, he disconnects himself from endless acquisitions of hellish rebirths, disconnects himself from endless acquisitions of animal rebirths, disconnects himself from endless acquisitions of human rebirths, disconnects himself from endless acquisitions of divine rebirths. And whatever these four sub-types named hellish, animal, human, and divine destiny are, with respect to them, he destroys the foundational anantānubandhin anger, pride, deceit, and greed; having destroyed them, he destroys the apratyākhyāna passion of anger, pride, deceit, and greed; having destroyed them, he destroys the pratyākhyānāvaraṇa anger, pride, deceit, and greed; having destroyed them, he destroys the sañjvalana anger, pride, deceit, and greed; having destroyed them, having destroyed the fivefold knowledge-obscuring, the ninefold perception-obscuring, the fivefold obstructive karma, and having severed the deluding karma like the top of a palm tree, entering into the apūrvakaraṇa which scatters the dust of karma, there arises for him the infinite, supreme, unobstructed, unveiled, complete, and entire excellent kevala-knowledge and perception.”

9.31.448

“Venerable Sir! Would he declare, explain, or elucidate the Dharma taught by the Omniscient?”
“This meaning is not competent, except by a single illustrative example or a single explanation [to a question].”
“Venerable Sir! Would he initiate or tonsure [anyone]?”
“This meaning is not competent; however, he may give instruction.”
“Venerable Sir! Does he become liberated up to make an end of all suffering?”
“Yes, he becomes liberated up to makes an end of all suffering.”

9.31.449

"Venerable Sir! Would he be above, would he be below, [or] would he be across?"
"Gautama! He could be above, he could be below, or he could be across. If he is above, he could be on the circular Vaitāḍhya mountains in the Śabdāpātī, Vikaṭāpātī, Gandhāvatī, and Mālyavat ranges; in terms of conveyance, he could be in the Saumanasa forest or the Pāṇḍaka forest. If he is below, he could be in a pit or a cave; in terms of conveyance, he could be in the underworld or in a celestial mansion. If he is across, he could be in the fifteen realms of karmic activity; in terms of conveyance, he could be in a portion of the two and a half continents and oceans. Venerable Sir, how many of them could there be at one single moment?"
"Gautama! At minimum one, two, or three; at maximum ten. For that reason, Gautama, it is said thus: 'Without having heard from an omniscient one or up to a female lay follower of his faction, a certain person may attain the hearing of the Dharma proclaimed by an omniscient one, [while] a certain person, without having heard from an omniscient one or up to a female lay follower of his faction, may not attain the hearing of the Dharma proclaimed by an omniscient one, up to: a certain person may produce omniscience, [while] a certain person may not produce omniscience.'"

9.31.450

"Venerable Sir, having heard [it] from a kevalin, or from a male disciple of a kevalin, or from a female disciple of a kevalin, or from a male lay follower of a kevalin, or from a female lay follower of a kevalin, or from one belonging to their tradition, or from a male disciple belonging to their tradition, or from a female disciple belonging to their tradition, or from a male lay follower belonging to their tradition, or from a female lay follower belonging to their tradition, could one attain the hearing of the Dharma taught by a kevalin?"
"Gautama, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, some attain the hearing of the Dharma taught by a kevalin, while some do not attain the hearing of the Dharma taught by a kevalin."
"For what reason, Venerable Sir, is it said: 'Having heard [it] up to some do not attain the hearing?'"
"Gautama, he by whom the destruction-cum-suppression of knowledge-obscuring karmas has been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin. He by whom the destruction-cum-suppression of knowledge-obscuring karmas has not been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, does not attain the hearing of the Dharma taught by a kevalin. For that reason, Gautama, it is said: 'Having heard [it] up to some do not attain the hearing.'
Thus, whatever was stated regarding 'not having heard' is to be stated regarding 'having heard' as well; with the only difference that the wording is 'having heard'; the remainder is identical without omission up to: he by whom the destruction-cum-suppression of mind-reading-knowledge-obscuring karmas has been effected, and by whom the destruction of omniscience-obscuring karmas has been effected, having heard [it] from a kevalin up to a female lay follower belonging to their tradition, attains the hearing of the Dharma taught by a kevalin, understands absolute enlightenment up to produces omniscience.
As he cultivates himself with uninterrupted ascetic practice of continuous two-day fasts, through his innate goodness, through his innate tranquility, through his innately attenuated anger, pride, deceit, and greed, through his endowment with gentleness and humility, through his restrained conduct, through his discipline, at some time, with auspicious mental application, with auspicious transformation, with lesyās becoming ever purer, through the destruction-cum-suppression of karmas obscuring that [knowledge], as he engages in deliberation, reflection, searching, and inquiry, clairvoyance arises [in him]. With that clairvoyance arisen, he knows and sees at minimum an innumerableth part of a finger's breadth, [and] at maximum innumerable segments measuring the size of the world in the non-world.
In how many lesyās, Venerable Sir, might he exist?"
"Gautama, he might exist in six lesyās, namely: from black lesyā up to white lesyā."
"In how many knowledges, Venerable Sir, might he exist?"
"Gautama, he might exist in three or in four. If in three, he would exist in sensory knowledge, scriptural knowledge, and clairvoyance. If in four, he would exist in sensory knowledge, scriptural knowledge, clairvoyance, and mind-reading knowledge."
"Venerable Sir, would he be endowed with activity (sayogī) or devoid of activity (ayogī)?"
"Gautama, he would be endowed with activity, not devoid of activity."
"If he is endowed with activity, would he have mental activity, vocal activity, or bodily activity?"
"Gautama, he might have mental activity, vocal activity, or bodily activity."
"Venerable Sir, would he have articulate application of consciousness (sākāropayukta) or inarticulate application of consciousness (anākāropayukta)?"
"Gautama, he might have articulate application of consciousness or inarticulate application of consciousness."
"In which physical build (saṃghayana), Venerable Sir, would he exist?"
"Gautama, he would exist in the vajra-ṛṣabha-nārāca build."
"In which bodily configuration (saṃsthāna), Venerable Sir, would he exist?"
"Gautama, he would exist in any one of the six bodily configurations."
"In which height, Venerable Sir, would he exist?"
"Gautama, at minimum seven cubits, at maximum five hundred bows."
"In which lifespan, Venerable Sir, would he exist?"
"Gautama, at minimum a lifespan of slightly more than eight years, at maximum a lifespan of a pūrvakoṭi."
"Venerable Sir, would he be with gender-feeling (savedaka) or without gender-feeling (avedaka)?"
"Gautama, he might be with gender-feeling or without gender-feeling."
"If he is without gender-feeling, would he have suppressed gender-feeling or destroyed gender-feeling?"
"Gautama, he would not have suppressed gender-feeling; he would have destroyed gender-feeling."
"If he is with gender-feeling, would he have female gender-feeling, male gender-feeling, or male-neuter gender-feeling?"
"Gautama, he might have female gender-feeling, male gender-feeling, or male-neuter gender-feeling."
"Venerable Sir, would he be with passion (sakaṣāyī) or without passion (akaṣāyī)?"
"Gautama, he might be with passion or without passion."
"If he is without passion, would he have suppressed passion or destroyed passion?"
"Gautama, he would not have suppressed passion; he would have destroyed passion."
"If he is with passion, Venerable Sir, in how many passions would he exist?"
"Gautama, he might exist in four, in three, in two, or in one. If in four, he would exist in four: gleaming anger, pride, deceit, and greed. If in three, he would exist in three: gleaming pride, deceit, and greed. If in two, he would exist in two: gleaming deceit and greed. If in one, he would exist in one: gleaming greed."
"How many mental dispositions, Venerable Sir, are expounded for him?"
"Gautama, innumerable mental dispositions are expounded."
"Are they, Venerable Sir, auspicious or inauspicious?"
"Gautama, they are auspicious, not inauspicious."
"Venerable Sir, through those growing auspicious mental dispositions, he disassociates himself from infinite future births as an inhabitant of hell, disassociates himself from infinite future births in animal wombs, disassociates himself from infinite future births as a human, [and] disassociates himself from infinite future births as a celestial being. And whatever these four secondary nature-types named infernal, animal, human, and celestial destinations are—having warded them off, he destroys the lifelong-binding anger, pride, deceit, and greed; having destroyed [them], he destroys the non-renunciation passions: anger, pride, deceit, and greed; having destroyed [them], he destroys the partial-renunciation-obscuring anger, pride, deceit, and greed; having destroyed [them], he destroys the gleaming anger, pride, deceit, and greed; having destroyed [them], having rendered deluding [karma] like a severed palm tree top, for him who has entered into the unprecedented process (apūrvakaraṇa) which disperses the particles of karma, infinite, unsurpassable, unobstructed, unobscured, complete, and fully accomplished supreme knowledge and vision of omniscience arises."
"Venerable Sir, could he declare, explain, or elucidate the Dharma taught by a kevalin?"
"Yes, he could declare, explain, or elucidate [it]."
"Could he initiate or tonsure [others], Venerable Sir?"
"Yes, he could initiate or tonsure [others]."
"Does he become liberated, enlightened, up to put an end to all suffering?"
"Yes, he becomes liberated up to puts an end to all suffering."
"Do his disciples also become liberated, Venerable Sir, up to put an end to all suffering?"
"Yes, they become liberated up to put an end to all suffering."
"Do his disciples' disciples also become liberated, Venerable Sir, up to put an end to all suffering?"
"Yes, they become liberated up to put an end to all suffering."
"Venerable Sir, could he be above? Just as in the case of 'not having heard' up to he could be in a particular area of the two-and-a-half continents and oceans.
How many, Venerable Sir, could there be at a single instant?"
"Gautama, at minimum one, two, or three; at maximum one hundred and eight. For that reason, Gautama, it is said: 'Having heard [it] from a kevalin up to a female lay follower belonging to their tradition, some produce omniscience, while some do not produce omniscience.'"
"So it is, Venerable Sir! So it is, Venerable Sir!"

9.32.451

At that time, in that period, there was a city named Vāṇiyaggāma—[to be described as in the standard] description. [There was] the Dūtipalāsa caitya. The Lord arrived. The assembly came out. Dharma was taught. The assembly returned.
At that time, in that period, a homeless ascetic named Gāṅgeya, a follower of Pārśva, went to where the Śramaṇa, the Blessed Mahāvīra was. Having approached, standing neither too far nor too near the Śramaṇa, the Blessed Mahāvīra, he spoke thus to the Śramaṇa, the Blessed Mahāvīra:
“Venerable Sir, do inhabitants of hell take birth with an interval, [or] do inhabitants of hell take birth without an interval?”
“Gāṅgeya! Inhabitants of hell take birth with an interval as well, and inhabitants of hell take birth without an interval as well.”
“Venerable Sir, do Asurakumāras take birth with an interval, [or] do Asurakumāras take birth without an interval?”
“Gāṅgeya! Asurakumāras take birth with an interval as well, and Asurakumāras take birth without an interval as well. Likewise up to the Stanitakumāras.”
“Venerable Sir, do earth-bodied [souls] take birth with an interval, [or] do earth-bodied [souls] take birth without an interval?”
“Gāṅgeya! Earth-bodied [souls] do not take birth with an interval; earth-bodied [souls] take birth without an interval. Likewise up to plant-bodied [souls]. Two-sensed [beings] up to Vaimānikas are just like the inhabitants of hell.”

9.32.452

“Venerable Sir, do inhabitants of hell pass away with an interval, [or] do inhabitants of hell pass away without an interval?”
“Gāṅgeya! Inhabitants of hell pass away with an interval as well, and inhabitants of hell pass away without an interval as well. Likewise up to the Stanitakumāras.”
“Venerable Sir, do earth-bodied [souls] pass away with an interval? […]—question.”
“Gāṅgeya! Earth-bodied [souls] do not pass away with an interval; earth-bodied [souls] pass away without an interval.
Likewise up to plant-bodied [souls]—not with an interval, they pass away without an interval.”
“Venerable Sir, do two-sensed [beings] pass away with an interval, [or] do two-sensed [beings] pass away without an interval?”
“Gāṅgeya! Two-sensed [beings] pass away with an interval as well, and two-sensed [beings] pass away without an interval as well. Likewise up to the Vāṇamantaras.”
“Venerable Sir, do Jyotiṣkas fall [from heaven] with an interval? […]—question.”
“Gāṅgeya! Jyotiṣkas fall [from heaven] with an interval as well, and Jyotiṣkas fall [from heaven] without an interval as well. Likewise the Vaimānikas also.”

9.32.453

"Venerable Sir, how many kinds of entrance are stated?"
"Gāṅgeya! Entrance is stated to be of four kinds, namely: hell inhabitant entrance, animal entrance, human entrance, and celestial entrance."
"Venerable Sir, how many kinds of hell inhabitant entrance are stated?"
"Gāṅgeya! It is stated to be of seven kinds, namely: Ratnaprabhā earth hell inhabitant entrance up to Adhaḥsaptamī earth hell inhabitant entrance."
"Venerable Sir, when one hell inhabitant is entering via hell inhabitant entrance, would he be in Ratnaprabhā, in Śarkarāprabhā, up to in Adhaḥsaptamī?"
"Gāṅgeya! He may be in Ratnaprabhā, up to he may be in Adhaḥsaptamī."
"Venerable Sir, when two hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā, up to in Adhaḥsaptamī?"
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and one in Śarkarāprabhā; or one in Ratnaprabhā and one in Vālukāprabhā, up to one in Ratnaprabhā and one in Adhaḥsaptamī. Or one in Śarkarāprabhā and one in Vālukāprabhā, up to or one in Śarkarāprabhā and one in Adhaḥsaptamī. Or one in Vālukāprabhā and one in Paṅkaprabhā, thus up to or one in Vālukāprabhā and one in Adhaḥsaptamī. In this manner, omitting each successive earth, up to or one may be in Tamā and one in Adhaḥsaptamī."
"Venerable Sir, when three hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā, up to in Adhaḥsaptamī?"
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and two in Śarkarāprabhā, up to or one in Ratnaprabhā and two in Adhaḥsaptamī. Or two in Ratnaprabhā and one in Śarkarāprabhā, up to or two in Ratnaprabhā and one in Adhaḥsaptamī. Or one in Śarkarāprabhā and two in Vālukāprabhā, up to or one in Śarkarāprabhā and two in Adhaḥsaptamī. Or two in Śarkarāprabhā and one in Vālukāprabhā, up to or two in Śarkarāprabhā and one in Adhaḥsaptamī. Thus, just as the statement was made for Śarkarāprabhā, so it should be stated for all the earths, up to or two in Tamā and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, and one in Vālukāprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, and one in Paṅkaprabhā, up to or one in Ratnaprabhā, one in Śarkarāprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Vālukāprabhā, and one in Paṅkaprabhā; or one in Ratnaprabhā, one in Vālukāprabhā, and one in Dhūmaprabhā, thus up to or one in Ratnaprabhā, one in Vālukāprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā, up to or one in Ratnaprabhā, one in Paṅkaprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Tamā, and one in Adhaḥsaptamī. Or one in Śarkarāprabhā, one in Vālukāprabhā, and one in Paṅkaprabhā; or one in Śarkarāprabhā, one in Vālukāprabhā, and one in Dhūmaprabhā, up to or one in Śarkarāprabhā, one in Vālukāprabhā, and one in Adhaḥsaptamī. Or one in Śarkarāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā, up to or one in Śarkarāprabhā, one in Paṅkaprabhā, and one in Adhaḥsaptamī. Or one in Śarkarāprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Śarkarāprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Tamā, and one in Adhaḥsaptamī. Or one in Vālukāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā; or one in Vālukāprabhā, one in Paṅkaprabhā, and one in Tamā; or one in Vālukāprabhā, one in Paṅkaprabhā, and one in Adhaḥsaptamī. Or one in Vālukāprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Vālukāprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Vālukāprabhā, one in Tamā, and one in Adhaḥsaptamī. Or one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Dhūmaprabhā and one in Adhaḥsaptamī; or one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī."
"Venerable Sir, when four hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and three in Śarkarāprabhā; or one in Ratnaprabhā and three in Vālukāprabhā, thus up to or one in Ratnaprabhā and three in Adhaḥsaptamī. Or two in Ratnaprabhā and two in Śarkarāprabhā, thus up to or two in Ratnaprabhā and two in Adhaḥsaptamī. Or three in Ratnaprabhā and one in Śarkarāprabhā, thus up to or three in Ratnaprabhā and one in Adhaḥsaptamī. Or one in Śarkarāprabhā and three in Vālukāprabhā; thus, just as [combinations were] applied for Ratnaprabhā with the succeeding earths, so also it should be applied for Śarkarāprabhā with the succeeding earths; thus it should be applied with each successive [earth], up to or three in Tamā and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, and two in Vālukāprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, and two in Paṅkaprabhā, thus up to one in Ratnaprabhā, one in Śarkarāprabhā, and two in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Śarkarāprabhā, and one in Vālukāprabhā, thus up to or one in Ratnaprabhā, two in Śarkarāprabhā, and one in Adhaḥsaptamī. Or two in Ratnaprabhā, one in Śarkarāprabhā, and one in Vālukāprabhā, thus up to or two in Ratnaprabhā, one in Śarkarāprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Vālukāprabhā, and two in Paṅkaprabhā, up to or one in Ratnaprabhā, one in Vālukāprabhā, and two in Paṅkaprabhā, up to or one in Ratnaprabhā, one in Vālukāprabhā, and two in Adhaḥsaptamī. In this way, by this method, just as the triple combination of three was stated, so it should be stated, up to or two in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Paṅkaprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Dhūmaprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Tamā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā. Thus, just as the earths succeeding Ratnaprabhā were applied, so also the earths succeeding Śarkarāprabhā should be applied, up to or one in Śarkarāprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī. Or one in Vālukāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Vālukāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Vālukāprabhā, one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Vālukāprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Paṅkaprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī."
"Venerable Sir, when five hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and four in Śarkarāprabhā, up to or one in Ratnaprabhā and four in Adhaḥsaptamī. Or two in Ratnaprabhā and three in Śarkarāprabhā, thus up to or two in Ratnaprabhā and three in Adhaḥsaptamī. Or three in Ratnaprabhā and two in Śarkarāprabhā, thus up to in Adhaḥsaptamī. Or four in Ratnaprabhā and one in Śarkarāprabhā, thus up to or four in Ratnaprabhā and one in Adhaḥsaptamī. Or one in Śarkarāprabhā and four in Vālukāprabhā. Thus, just as the succeeding earths were applied with Ratnaprabhā, so they should be applied with Śarkarāprabhā, up to or four in Śarkarāprabhā and one in Adhaḥsaptamī. Thus they should be applied with each successive [earth], up to or four in Tamā and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, and three in Vālukāprabhā, thus up to or one in Ratnaprabhā, one in Śarkarāprabhā, and three in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Śarkarāprabhā, and two in Vālukāprabhā, thus up to or one in Ratnaprabhā, two in Śarkarāprabhā, and two in Adhaḥsaptamī. Or two in Ratnaprabhā, one in Śarkarāprabhā, and two in Vālukāprabhā, thus up to or two in Ratnaprabhā, one in Śarkarāprabhā, and two in Adhaḥsaptamī. Or one in Ratnaprabhā, three in Śarkarāprabhā, and one in Vālukāprabhā, thus up to or one in Ratnaprabhā, three in Śarkarāprabhā, and one in Adhaḥsaptamī. Or two in Ratnaprabhā, two in Śarkarāprabhā, and one in Vālukāprabhā, thus up to in Adhaḥsaptamī. Or three in Ratnaprabhā, one in Śarkarāprabhā, and one in Vālukāprabhā, thus up to or three in Ratnaprabhā, one in Śarkarāprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Vālukāprabhā, and three in Paṅkaprabhā. Thus, in this sequence, just as the triple combination was stated for four, so the triple combination should also be stated for five, with the difference that there one was permuted, here two [are permuted]; the rest is the same, up to or three in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and two in Paṅkaprabhā, thus up to or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and two in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Śarkarāprabhā, two in Vālukāprabhā, and one in Paṅkaprabhā, thus up to in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Śarkarāprabhā, one in Vālukāprabhā, and one in Paṅkaprabhā, thus up to or one in Ratnaprabhā, two in Śarkarāprabhā, one in Vālukāprabhā, and one in Adhaḥsaptamī. Or two in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Paṅkaprabhā, up to or two in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, and one in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, and two in Dhūmaprabhā. Thus, just as the quadruple combination was stated for four, so the quadruple combination should also be stated for five, with the difference that an additional one should be permuted, thus up to or two in Paṅkaprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Dhūmaprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, and one in Tamā; or one in Ratnaprabhā, up to one in Paṅkaprabhā and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Tamā; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Paṅkaprabhā, up to one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Vālukāprabhā, up to one in Tamā; or one in Śarkarāprabhā, up to one in Paṅkaprabhā, one in Dhūmaprabhā, and one in Adhaḥsaptamī; or one in Śarkarāprabhā, up to one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Paṅkaprabhā, up to one in Adhaḥsaptamī; or one in Vālukāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when six hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and five in Śarkarāprabhā; or one in Ratnaprabhā and five in Vālukāprabhā, up to or one in Ratnaprabhā and five in Adhaḥsaptamī. Or two in Ratnaprabhā and four in Śarkarāprabhā, up to or two in Ratnaprabhā and four in Adhaḥsaptamī. Or three in Ratnaprabhā and three in Śarkarāprabhā. Thus, in this sequence, just as the dual combination was stated for five, so it should be stated for six, with the difference that one more should be permuted, up to or five in Tamā and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, and four in Vālukāprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, and four in Paṅkaprabhā, thus up to or one in Ratnaprabhā, one in Śarkarāprabhā, and four in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Śarkarāprabhā, and three in Vālukāprabhā. Thus, in this sequence, just as the triple combination was stated for five, so it should be stated for six, with the difference that one more should be enunciated; the rest is the same. The quadruple combination also likewise; the quintuple combination also likewise, with the difference that one more should be permuted, up to the last alternative: or two in Vālukāprabhā, one in Paṅkaprabhā, one in Dhūmaprabhā, one in Tamā, and one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, up to one in Tamā; or one in Ratnaprabhā, up to one in Dhūmaprabhā and one in Adhaḥsaptamī; or one in Ratnaprabhā, up to one in Paṅkaprabhā, one in Tamā, and one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, one in Dhūmaprabhā, up to one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, one in Paṅkaprabhā, up to one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Vālukāprabhā, up to one in Adhaḥsaptamī; or one in Śarkarāprabhā, one in Vālukāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when seven hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! [One may be in] Ratnaprabhā and six in Śarkarāprabhā. Thus, in this sequence, just as the dual combination was stated for six, so it should be stated for seven, with the difference that one more is permuted; the rest is the same. The triple combination, quadruple combination, quintuple combination, and sextuple combination—just as they were stated for six, so they should be stated for seven, with the difference that one each more should be permuted, up to the sextuple combination: or two in Śarkarāprabhā, one in Vālukāprabhā, up to one in Adhaḥsaptamī; or one in Ratnaprabhā, one in Śarkarāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when eight hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and seven in Śarkarāprabhā. Thus the dual combination up to the sextuple combination—just as it was stated for seven, so it should be stated for eight, with the difference that one each more should be permuted; the rest is the same, up to the sextuple combination: or three in Śarkarāprabhā, one in Vālukāprabhā, up to one in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, up to one in Tamā and two in Adhaḥsaptamī; or one in Ratnaprabhā, up to two in Tamā and one in Adhaḥsaptamī. Thus it should be permuted up to or two in Ratnaprabhā and one in Adhaḥsaptamī. Thus it should be permuted up to or two in Ratnaprabhā, one in Śarkarāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when nine hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and eight in Śarkarāprabhā. Thus the dual combination up to the septuple combination—just as it was stated for eight, so it should be stated for nine, with the difference that one each more should be permuted; the rest is the same. The final statement: or three in Ratnaprabhā, one in Śarkarāprabhā, one in Vālukāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when ten hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and nine in Śarkarāprabhā. Thus the dual combination up to the septuple combination—just as for nine, with the difference that one each more should be permuted; the rest is the same. The final statement: or four in Ratnaprabhā, one in Śarkarāprabhā, up to one in Adhaḥsaptamī."
"Venerable Sir, when numerable hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and numerable in Śarkarāprabhā, thus up to or one in Ratnaprabhā and numerable in Adhaḥsaptamī. Or two in Ratnaprabhā and numerable in Śarkarāprabhā, thus up to or two in Ratnaprabhā and numerable in Adhaḥsaptamī. Or three in Ratnaprabhā and numerable in Śarkarāprabhā. In this sequence, one each should be permuted, up to or ten in Ratnaprabhā and numerable in Śarkarāprabhā; thus up to or ten in Ratnaprabhā and numerable in Adhaḥsaptamī. Or numerable in Ratnaprabhā and numerable in Śarkarāprabhā, up to or numerable in Ratnaprabhā and numerable in Adhaḥsaptamī. Or one in Śarkarāprabhā and numerable in Vālukāprabhā. Thus, just as Ratnaprabhā was applied with the succeeding earths, so Śarkarāprabhā also should be applied with the succeeding earths; thus each successive earth should be applied with the succeeding earths, up to or numerable in Tamā and numerable in Adhaḥsaptamī.
Or one may be in Ratnaprabhā, one in Śarkarāprabhā, and numerable in Vālukāprabhā; or one in Ratnaprabhā, one in Śarkarāprabhā, and numerable in Paṅkaprabhā, up to or one in Ratnaprabhā, one in Śarkarāprabhā, and numerable in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Śarkarāprabhā, and numerable in Vālukāprabhā, up to or one in Ratnaprabhā, two in Śarkarāprabhā, and numerable in Adhaḥsaptamī. Or one in Ratnaprabhā, three in Śarkarāprabhā, and numerable in Vālukāprabhā. In this sequence, one each should be permuted in Śarkarāprabhā, up to or one in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Vālukāprabhā, up to or one in Ratnaprabhā, numerable in Vālukāprabhā, and numerable in Adhaḥsaptamī. Or two in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Vālukāprabhā, up to or two in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Adhaḥsaptamī. Or three in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Vālukāprabhā. In this sequence, one each should be permuted in Ratnaprabhā, up to or numerable in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Vālukāprabhā, up to or numerable in Ratnaprabhā, numerable in Śarkarāprabhā, and numerable in Adhaḥsaptamī. Or one in Ratnaprabhā, one in Vālukāprabhā, and numerable in Paṅkaprabhā, up to or one in Ratnaprabhā, one in Vālukāprabhā, and numerable in Adhaḥsaptamī. Or one in Ratnaprabhā, two in Vālukāprabhā, and numerable in Paṅkaprabhā. In this sequence, the triple combination, quadruple combination, up to septuple combination should be stated just as for ten. The final statement of the septuple combination: or numerable in Ratnaprabhā, numerable in Śarkarāprabhā, up to numerable in Adhaḥsaptamī."
"Venerable Sir, when innumerable hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! They may be in Ratnaprabhā, up to they may be in Adhaḥsaptamī.
Or one may be in Ratnaprabhā and innumerable in Śarkarāprabhā. Thus the dual combination up to the septuple combination—just as it was stated for numerable, so it should also be stated for innumerable, with the difference that 'innumerable' should be stated as additional; the rest is the same, up to the final statement of the septuple combination: or innumerable in Ratnaprabhā, innumerable in Śarkarāprabhā, up to innumerable in Adhaḥsaptamī."
"Venerable Sir, when maximally [many] hell inhabitants are entering via hell inhabitant entrance, would they be in Ratnaprabhā?" — [this is] the question.
"Gāṅgeya! All of them may indeed be in Ratnaprabhā; or in Ratnaprabhā and in Śarkarāprabhā; or in Ratnaprabhā and in Vālukāprabhā, up to or in Ratnaprabhā and in Adhaḥsaptamī. Or in Ratnaprabhā, in Śarkarāprabhā, and in Vālukāprabhā, thus up to or in Ratnaprabhā, in Śarkarāprabhā, and in Adhaḥsaptamī. Or in Ratnaprabhā, in Vālukāprabhā, and in Paṅkaprabhā, up to or in Ratnaprabhā, in Vālukāprabhā, and in Adhaḥsaptamī. Or in Ratnaprabhā, in Paṅkaprabhā, and in Dhūmā. Thus, not abandoning Ratnaprabhā, just as the triple combination of three was stated, so it should be stated, up to or in Ratnaprabhā, in Tamā, and in Adhaḥsaptamī. Or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, and in Paṅkaprabhā; or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, and in Dhūmaprabhā, up to or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, and in Adhaḥsaptamī. Or in Ratnaprabhā, in Śarkarāprabhā, in Paṅkaprabhā, and in Dhūmaprabhā. Thus, not abandoning Ratnaprabhā, just as the quadruple combination of four was stated, so it should be stated, up to or in Ratnaprabhā, in Dhūmaprabhā, in Tamā, and in Adhaḥsaptamī. Or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, in Paṅkaprabhā, and in Dhūmaprabhā; or in Ratnaprabhā, up to in Paṅkaprabhā and in Tamā; or in Ratnaprabhā, up to in Paṅkaprabhā and in Adhaḥsaptamī; or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, in Dhūmaprabhā, and in Tamā. Thus, not abandoning Ratnaprabhā, just as the quintuple combination of five was stated, so it should be stated, up to or in Ratnaprabhā, in Paṅkaprabhā, up to and in Adhaḥsaptamī. Or in Ratnaprabhā, in Śarkarāprabhā, up to in Dhūmaprabhā and in Tamā; or in Ratnaprabhā, up to in Dhūmaprabhā and in Adhaḥsaptamī; or in Ratnaprabhā, in Śarkarāprabhā, up to in Paṅkaprabhā, in Tamā, and in Adhaḥsaptamī; or in Ratnaprabhā, in Śarkarāprabhā, in Vālukāprabhā, in Dhūmaprabhā, in Tamā, and in Adhaḥsaptamī; or in Ratnaprabhā, in Śarkarāprabhā, in Paṅkaprabhā, up to and in Adhaḥsaptamī; or in Ratnaprabhā, in Vālukāprabhā, up to and in Adhaḥsaptamī; or in Ratnaprabhā, in Śarkarāprabhā, up to and in Adhaḥsaptamī."
"Venerable Sir, of these Ratnaprabhā earth hell inhabitant entrance, Śarkarāprabhā earth hell inhabitant entrance, up to Adhaḥsaptamī earth hell inhabitant entrance, which are fewer, more, equal, or especially more than which?"
"Gāṅgeya! The fewest of all are Adhaḥsaptamī earth hell inhabitant entrance; the Tamā earth hell inhabitant entrance are innumerably times more; thus in reverse order up to Ratnaprabhā earth hell inhabitant entrance are innumerably times more."

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