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Viyahapannatti 9.32

English (machine translation) 9.32

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English

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."

9.32.454

"Venerable Sir! Of how many kinds is entry as an animal taught to be?"
"Gāṅgeya! It is taught to be of five kinds, namely: entry as a one-sensed animal up to entry as a five-sensed animal."
"Venerable Sir! When one animal enters by way of animal-entry, would it be among one-sensed [animals] up to would it be among five-sensed [animals]?"
"Gāṅgeya! It may be among one-sensed [animals] up to it may be among five-sensed [animals]."
"Venerable Sir! When two animals [enter] by way of animal-entry—" [the inquiry].
"Gāṅgeya! They may be among one-sensed [animals] up to they may be among five-sensed [animals]; or one may be among one-sensed [animals] and one may be among two-sensed [animals]. In this way, as with entry as an inhabitant of hell, so also entry as an animal is to be expounded up to 'innumerable'."
"Venerable Sir! When maximum animals [enter] by way of animal-entry—" [the inquiry].
"Gāṅgeya! All of them indeed may be among one-sensed [animals], or they may be among one-sensed and two-sensed [animals]. In this way, just as the inhabitants of hell were distributed, so also the animals are to be distributed. Without omitting the one-sensed [beings], combinations of two, combinations of three, combinations of four, and combinations of five are to be expounded after considering them carefully up to: or they may be among one-sensed, two-sensed, up to five-sensed [animals]."
"Venerable Sir! Among this entry as a one-sensed animal up to entry as a five-sensed animal, which are fewer, greater, equal, or specially greater compared to which?"
"Gāṅgeya! Entry as a five-sensed animal is the least of all; entry as a four-sensed animal is specially greater; entry as a three-sensed animal is specially greater; entry as a two-sensed animal is specially greater; entry as a one-sensed animal is specially greater."

9.32.455

"Venerable Sir! Of how many kinds is entry as a human taught to be?"
"Gāṅgeya! It is taught to be of two kinds, namely: entry as an spontaneously generated human and entry as a womb-born human."
"Venerable Sir! When one human enters by way of human-entry, would it be among spontaneously generated humans [or] would it be among womb-born humans?"
"Gāṅgeya! It may be among spontaneously generated humans, or it may be among womb-born humans."
"Venerable Sir! When two humans [enter]—" [the inquiry].
"Gāṅgeya! They may be among spontaneously generated humans, or they may be among womb-born humans; or one may be among spontaneously generated humans and one may be among womb-born humans. In this way, following this sequence, as with entry as an inhabitant of hell, so also entry as a human is to be expounded up to ten."
"Venerable Sir! When numerable humans [enter]—" [the inquiry].
"Gāṅgeya! They may be among spontaneously generated humans, or they may be among womb-born humans; or one may be among spontaneously generated humans and numerable among womb-born humans; or two may be among spontaneously generated humans and numerable among womb-born humans. In this way, advancing one by one up to: or numerable may be among spontaneously generated humans and numerable among womb-born humans."
"Venerable Sir! When innumerable humans [enter]—" [the inquiry].
"Gāṅgeya! All of them indeed may be among spontaneously generated humans; or innumerable among spontaneously generated humans and one among womb-born humans; or innumerable among spontaneously generated humans and two among womb-born humans; in this way up to: innumerable may be among spontaneously generated humans and numerable among womb-born humans."
"Venerable Sir! When maximum humans [enter]—" [the inquiry].
"Gāṅgeya! All of them indeed may be among spontaneously generated humans, or they may be among spontaneously generated humans and womb-born humans."
"Venerable Sir! Between this entry as a spontaneously generated human and entry as a womb-born human, which are fewer, greater, equal, or specially greater compared to which?"
"Gāṅgeya! Entry as a womb-born human is the least of all; entry as a spontaneously generated human is innumerably multiplied."

9.32.456

"Venerable Sir! Of how many kinds is entry as a celestial being taught to be?"
"Gāṅgeya! It is taught to be of four kinds, namely: entry as a bhavanavāsin deity up to entry as a vaimānika deity."
"Venerable Sir! When one deity enters by way of deity-entry, would it be among bhavanavāsins? Would it be among vāṇamantaras, jyotiṣkas, [or] vaimānikas?"
"Gāṅgeya! It may be among bhavanavāsins, or it may be among vāṇamantaras, jyotiṣkas, or vaimānikas."
"Venerable Sir! When two deities [enter] by way of deity-entry—" [the inquiry].
"Gāṅgeya! They may be among bhavanavāsins, or they may be among vāṇamantaras, jyotiṣkas, or vaimānikas; or one may be among bhavanavāsins and one may be among vāṇamantaras. In this way, as with entry as an animal, so also entry as a deity is to be expounded up to 'innumerable'."
"Venerable Sir! When maximum [deities enter]—" [the inquiry].
"Gāṅgeya! All of them indeed may be among jyotiṣkas; or they may be among jyotiṣkas and bhavanavāsins; or they may be among jyotiṣkas and vāṇamantaras; or they may be among jyotiṣkas and vaimānikas; or they may be among jyotiṣkas, bhavanavāsins, and vāṇamantaras; or they may be among jyotiṣkas, bhavanavāsins, and vaimānikas; or they may be among jyotiṣkas, vāṇamantaras, and vaimānikas; or they may be among jyotiṣkas, bhavanavāsins, vāṇamantaras, and vaimānikas."

9.32.457

"Of these, Venerable Sir—the entrance of Bhavanavāsin gods, the entrance of Vāṇamantara gods, the entrance of Jyotiṣka gods, and the entrance of Vaimānika gods—which are fewer, more, equal, or especially greater than which?"
"Gāṅgeya! The entrance of Vaimānika gods is the least of all; the entrance of Bhavanavāsin gods is innumerably times greater; the entrance of Vāṇamantara gods is innumerably times greater; the entrance of Jyotiṣka gods is numerably times greater.
Of these, Venerable Sir—the entrance of hell-beings, the entrance of animals, the entrance of humans, and the entrance of gods—which are fewer, more, equal, or especially greater than which?"
"Gāṅgeya! The entrance of humans is the least of all; the entrance of hell-beings is innumerably times greater; the entrance of gods is innumerably times greater; the entrance of animals is innumerably times greater."

9.32.458

"Venerable Sir, do inhabitants of hell take birth at intervals, or do inhabitants of hell take birth continuously? Do Asurakumāras take birth at intervals, or do Asurakumāras take birth continuously, up to do Vaimānikas take birth at intervals, or do Vaimānikas take birth continuously?
Do inhabitants of hell emerge [upon death] at intervals, or do inhabitants of hell emerge continuously, up to do Vāṇamantaras emerge at intervals, or do Vāṇamantaras emerge continuously? Do Jyotiṣkas pass away at intervals, or do Jyotiṣkas pass away continuously? Do Vaimānikas pass away at intervals, or do Vaimānikas pass away continuously?"
"Gāṅgeya! Inhabitants of hell take birth at intervals and also take birth continuously, up to Stanitakumāras take birth at intervals and also take birth continuously. Earth-bodied beings do not take birth at intervals; they take birth continuously—thus up to plant-bodied beings. The rest are like inhabitants of hell, up to Vaimānikas take birth at intervals and also take birth continuously.
Inhabitants of hell emerge at intervals and also emerge continuously—thus up to Stanitakumāras. Earth-bodied beings do not emerge at intervals; they emerge continuously—thus up to plant-bodied beings. The rest are like inhabitants of hell, with this distinction: the expression for Jyotiṣkas and Vaimānikas is 'pass away', up to Vaimānikas pass away at intervals and also pass away continuously."
"Venerable Sir, do inhabitants of hell take birth as existent [entities] or do inhabitants of hell take birth as non-existent [entities]? Do Asurakumāras take birth as existent entities, up to do Vaimānikas take birth as existent entities or do Vaimānikas take birth as non-existent entities? Do inhabitants of hell emerge as existent entities or do inhabitants of hell emerge as non-existent entities? Do Asurakumāras emerge as existent entities, up to do Vaimānikas pass away as existent entities or do Vaimānikas pass away as non-existent entities?"
"Gāṅgeya! Inhabitants of hell take birth as existent entities, not as non-existent entities. Asurakumāras take birth as existent entities, not as non-existent entities, up to Vaimānikas take birth as existent entities, not as non-existent entities. Inhabitants of hell emerge as existent entities, not as non-existent entities, up to Vaimānikas pass away as existent entities, not as non-existent entities."
"For what reason, Venerable Sir, is it said: 'Inhabitants of hell take birth as existent entities, not as non-existent entities, up to Vaimānikas pass away as existent entities, not as non-existent entities'?"
"Indeed, Gāṅgeya, by Pārśva, the Arhat, the foremost of men, the world has been declared to be eternal, without beginning, without end, finite, enclosed, wide below, contracted in the middle, broad above; shaped like a cane-seat below, shaped like a noble vajra in the middle, shaped like an upright mṛdaṅga-drum above. And in that eternal, beginningless, endless, finite, enclosed world—wide below, contracted in the middle, broad above, shaped like a cane-seat below, shaped like a noble vajra in the middle, shaped like an upright mṛdaṅga-drum above—infinite soul-masses, having originated again and again, pass away; finite soul-masses, having originated again and again, pass away.
It has been, originated, ceased, and transformed; it is seen and perceived by means of non-soul [entities]; that which is seen is the world. For that reason, Gāṅgeya, it is said: '...up to Vaimānikas pass away as existent entities, not as non-existent entities.'"
"Venerable Sir, do you know this by yourself, or not by yourself? Do you know this without hearing, or having heard: 'Inhabitants of hell take birth as existent entities, not as non-existent entities, up to Vaimānikas pass away as existent entities, not as non-existent entities'?"
"Gāṅgeya! I know this by myself, not not-by-myself; I know this without hearing, not having heard: 'Inhabitants of hell take birth as existent entities, not as non-existent entities, up to Vaimānikas pass away as existent entities, not as non-existent entities.'"
"For what reason, Venerable Sir, is it said: 'I know this by myself, not not-by-myself; I know this without hearing, not having heard: Inhabitants of hell take birth as existent entities, not as non-existent entities, up to Vaimānikas pass away as existent entities, not as non-existent entities'?"
"Gāṅgeya! A Kevalin knows both the finite and the infinite in the east; in the south, in the west, in the north, above, and below, he knows both the finite and the infinite.
A Kevalin knows all, a Kevalin sees all;
A Kevalin knows in all respects, a Kevalin sees in all respects;
A Kevalin knows at all times, a Kevalin sees at all times;
A Kevalin knows all states, a Kevalin sees all states.
Infinite is the knowledge of a Kevalin, infinite is the intuition of a Kevalin;
Unobscured is the knowledge of a Kevalin, unobscured is the intuition of a Kevalin. For that reason, Gāṅgeya, it is said: 'I know this by myself, not not-by-myself; I know this without hearing, not having heard: ...the same up to nor do Vaimānikas pass away as non-existent entities.'"
"Venerable Sir, do inhabitants of hell take birth by themselves among inhabitants of hell, or do inhabitants of hell take birth not by themselves among inhabitants of hell?"
"Gāṅgeya! Inhabitants of hell take birth by themselves among inhabitants of hell, not not-by-themselves do inhabitants of hell take birth among inhabitants of hell."
"For what reason, Venerable Sir, is it said: 'Inhabitants of hell take birth by themselves among inhabitants of hell, not not-by-themselves do inhabitants of hell take birth among inhabitants of hell'?"
"Gāṅgeya! Through the fruition of karma, through the heaviness of karma, through the burden of karma, through being heavily burdened with karma; through the fruition of inauspicious karmas, through the ripening of inauspicious karmas, through the fruitful ripening of inauspicious karmas, inhabitants of hell take birth by themselves among inhabitants of hell, not not-by-themselves do inhabitants of hell take birth among inhabitants of hell. For that reason, Gāṅgeya, it is said: 'Inhabitants of hell take birth by themselves among inhabitants of hell, not not-by-themselves do inhabitants of hell take birth among inhabitants of hell.'"
"Venerable Sir, Asurakumāras—[the same question]."
"Gāṅgeya! Asurakumāras take birth by themselves among Asurakumāras, not not-by-themselves do Asurakumāras take birth among Asurakumāras."
"For what reason... the same up to take birth?"
"Gāṅgeya! Through the fruition of karma, through the dissipation of karma, through the purification of karma, through the complete purity of karma; through the fruition of auspicious karmas, through the ripening of auspicious karmas, through the fruitful ripening of auspicious karmas, Asurakumāras take birth by themselves as Asurakumāras, not not-by-themselves do Asurakumāras take birth as Asurakumāras. For that reason, up to take birth. Thus up to Stanitakumāras."
"Venerable Sir, earth-bodied beings—[the same question]."
"Gāṅgeya! Earth-bodied beings take birth by themselves among earth-bodied beings, not not-by-themselves do earth-bodied beings take birth among earth-bodied beings."
"For what reason... up to take birth?"
"Gāṅgeya! Through the fruition of karma, through the heaviness of karma, through the burden of karma, through being heavily burdened with karma; through the fruition of auspicious and inauspicious karmas, through the ripening of auspicious and inauspicious karmas, through the fruitful ripening of auspicious and inauspicious karmas, earth-bodied beings take birth by themselves among earth-bodied beings, not not-by-themselves do earth-bodied beings take birth among earth-bodied beings. For that reason, up to take birth.
Thus up to humans.
Vāṇamantaras, Jyotiṣkas, and Vaimānikas are like Asurakumāras. For that reason, Gāṅgeya, it is said: 'Vaimānikas take birth by themselves among Vaimānikas, not not-by-themselves do Vaimānikas take birth among Vaimānikas.'"

9.32.459

From that time on, the homeless ascetic Gāṅgeya recognised the Śramaṇa, the Lord Mahāvīra, as omniscient and all-seeing. Then the homeless ascetic Gāṅgeya circumambulated the Śramaṇa, the Lord Mahāvīra, three times from right to right, and having done so, paid homage and made obeisance. Having paid homage and made obeisance, he spoke thus: "Venerable Sir, I desire to dwell having accepted from you the Dharma of the five great vows along with repentance in place of the fourfold Dharma."
"Do as pleases you, beloved of the gods! Do not make delay."
Then the homeless ascetic Gāṅgeya paid homage and made obeisance to the Śramaṇa, the Lord Mahāvīra, and having paid homage and made obeisance, dwelled having accepted the Dharma of the five great vows along with repentance in place of the fourfold Dharma.
Then the homeless ascetic Gāṅgeya fulfilled many years of the ascetic state. Having fulfilled them, he accomplished that goal for the sake of which are undertaken nakedness, tonsure, not bathing, not brushing the teeth, not holding an umbrella, not wearing shoes, sleeping on the ground, sleeping on a plank, sleeping on wood, pulling out the hair, the practice of celibacy, entering the houses of others, taking whatever is received or not received, [enduring] diverse unpleasant thorns of village life, and enduring the twenty-two troubles and calamities. Having accomplished that goal, with his last inhalations and exhalations, he became liberated, enlightened, freed, fully extinguished, and rid of all suffering.
"It is so, Venerable Sir! It is so, Venerable Sir!"

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