Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 03

Author(s): K C Lalwani
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/002132/1

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भगवतीसूत्र भगवती सू
Bhagavatt भगवनSutra सूत्र Hol KC. C. Lalwani भगवती सूत्र भगवती

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About the Bhagavati Sutra
The Bhagavati Sutra, also called Vihayapannatti, is a massive work, an encyclopaedia of diverse themes, scientific as well as theological, known to the human mind, much bigger in size than many of the Jaina Agamas taken together. The Sutra in its present form has come from Vira Samvat 980 (approximately A. D. 553 ) according to Skandila and from Vira Samvat 893 ( A.D. 466) according to the followers of Nagarjuna. Abhayadeva Suri wrote a vrtti on the Bhagavati in A.D. 1071. In his Jina-ratnakosa H.D. Velankar mentions of 10 more Commentaries on this Sutra.
According to B.C. Law, the Bhagavati Sutra is a "Jaina Canonical mosaic of various texts". Winternitz has described it "a motley mixture of ancient doctrines and traditions with numerous later additions". W. Schubring has compartmentalised the whole Sutra into several groups of 'uniform content'. Whatever the view taken by individual scholars, there is no doubt that the Bhagavati is the most outstanding contribution of the Jainas to the intellectual world for all times.

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1
BHAGAVATI SUTRA

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Sudharma Svāmi's
BHAGAVATI SUTRA
Vol-III (Satakas 7-8)
Prākrit Text with English Translation and Notes based on the Commentary of Abhayadeva Sūri
by K. C. Lalwani
जैनभवन JAIN BHAWAN
CALCUTTA

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Mahavir Jayanti March 1980
76
M.R.P Rs. 150/-)
KC Lalwani 1980
Distributors:
Firma K L M Pvt. Ltd.
257B, B. B. Ganguly Street, Calcutta-12
Published by K. L. Srimal Secretary, Jain Bhawan
P-25, Kalakar Street, Calcutta-7
Printed by D. P. Mitra at the Elm Press
63, Beadon Street, Calcutta-6

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In memoriam
Dip Chand Bothra
who died in a street accident
on August 12, 1979
C

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TRANSLATOR'S FOREWORD
The Third Volume of the Bhagavati Sūtra goes to the earnest reader after a gap of six years which was due to circumstances beyond control; but from the writer's side, the period has not been altogether barren so much so that the output of the period includes an authentic text on the life and doctrines of Mahavira and two comprehensive translations, one the Uttaradhyayana Sutra and the other the Kalpa Sutra, the former in verse-form like the original. It is expected that henceforth the flow of the subsequent volumes of the Bhagavati may be more regular.
As in the previous two volumes (English Version), so here too topics under discussion go on changing so that the reader is always kept on the suspense as to what to expect next. Thus, for instance, the topics in Book Seven range from food intake till heretics, and yet the reader does not lose interest. Likewise, in Book Eight, topics range from matter which is highly concrete till devotion which is an abstract item.
The volume is rich in historical matter in so far as it refers to two great wars of the reign of king Kunika which must have been very important events, though the presentation is in the form of mythology. The age of Mahāvīra was an age of heterodox religions with many spiritual leaders, all of whom were outside the fold of the Brahminical religion. In this volume, we come across the names of many sects and of heretical monks some of whom came in touch with Mahavira and his monks and were converted to Jainism.
a
The volume is also rich in scientific content, since a very long and penetrating discussion is devoted to matterConsciously transformed, spontaneously transformed and as mixture of the two. Well, it has not been possible to check the reaction of a modern particle physicist to this, but it can be safely said that the discussion, whatever its worth today, was one of the most advanced for the period during which it was written and was unprecedented in any other text of the time.

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(viii)
Last but not least in interest should be the description of the state of things in Bharata in the penultimate phase of the present downward moving time cycle contained in this volume when humans will be indistinguishable from nonhumans, when life will hardly be worth living and when climate will be extreme on the side of severity. We have similar gloomy picture about the future in other religious texts as well, both oriental (Srimad Bhāgavat) and occidental (Bible), which clearly means that all the glitter of present day civilisation is not only going to last, but surely it is not going to transplant humanity in greater bliss. The reader is left to himself to consider what value he should give to it and what lesson he should derive from it.

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Translator's Foreword
CHAPTER FOUR
CHAPTER ONE
Couplet 1 Timing of intake 3; the shape of the universe 4; ac.ivities-iriyapathiki and samparāikī 4; merit in bestowing food 6; goal of a karmafree soul 7; on the touch of pain 10; activities again 10; on lapses in intake 11; prohibition regarding space, etc., 13; criteria for purity 15. CHAPTER Two
On renunciation right and wrong 17 types of renunciation 18; renounced, unrenounced, their distribution 21; question of eternality 26.
CHAPTER THREE
CONTENTS
Food intake by plants 28; tinges and karma 30 ; karma experience and exhaustion 32; eternality or otherwise of infernal beings 36.
CHAPTER FIVE
BOOK SEVEN
Types of worldly beings 38.
On birds 39.
CHAPTER SIX
PAGE vii
Bondage and experience of life-span 40; karma, painful and painfree 42; karma, pleasant and unpleasant 44; last phase of the time-cycle in Bharata 46.
CHAPTER SEVEN
Activities of a zealous monk 52; on desires and experiences 53; on the chadmasta and the kevalin 57; experience with and without desiring 59. CHAPTER EIGHT
On the chadmasta again 62; pain from sin 62 ; activities without renunciation 63.
17
28
38
39
40
40
62

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CHAPTER NINE
Unrestrained monk 65; account of Mahāśilākaṇṭaka battle 66; account of Rathamūṣala battle 70.
CHAPTER TEN
Account of Kalodai 80.
NOTES ON BOOK SEVEN
CHAPTER ONE
( x )
Couplet 101; On the transformation of matter 103; section (daṇḍaka) one general classification 103; section (dandaka) two with or without attainments 108 sectin (daṇḍaka) three : on body types III; section (daṇḍaka) four: regarding sense organs 113; section (dandaka) five regarding body and sense organs 114; section (dandaka) six regarding colour, till body structure 115 section (daṇḍaka) seven on body and colour 116; section (daṇḍaka) eight on sense organs and colour 16; section (daṇḍaka) nine : on body, sense organs and colour 117; matter as a mixture 117 ; matter spontaneously transformed 118; on transformation of one object 119; transformation when two objects are involved 130; when three objects are involved 133; when four objects are involved 134; relative position of the outcome.
BOOK EIGHT
CHAPTER Two
Poisonous beings 137; objects not known to a junior monk 143; types of knowledge 143; twenty gateways of acquisition of knowledge and nonknowledge 149; on knowledge as power, etc., 157.
CHAPTER FOUR
CHAPTER THREE
Types of trees 180; touch of space points of the soul by weapon 181; eight worlds 182.
On deeds 184.
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8889
80
89
101
137
180
184

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( xi )
185
CHAPTER Five
Followers, belongings 185 ; transgression of a
Śrāvaka's vow 187. CHAPTER Six
194 Merit in offering pure and right food 194 ; what is it that is burning in a lamp 200 ; on relative
activities 201. CHAPTER SEVEN
206 A dialogue between senior monks and heretics
206 ; flow of movement 212. CHAPTER EIGHT
214 On adversaries 214 ; on behaviour 216 ; on bondage 217 ; on karma and hardship 223 ; the sun and
sun-shine 228. CHAPTER NINE
234 On bondage again 234 ; body-type bondage 241 ; bondage due to the formation of a fluid body 252 ; bondage due to the formation of a fiery body 263 ; bondage due to the formation of a karman body
266 ; correlation between the bondage of bodies 273. CHAPTER TEN
280 On devotion to conduct and canons 280 ; devotion and devotee 281 ; last life of a devotee 283 ; on transformation of matter 285 ; space-points of matter 286 ; karma bondage of the soul 288. NOTES ON BOOK EIGHT
299 Word Index
311

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णमोत्थुणं समणस्स भगवओं महावीरस्स
गणधर-श्रीसुधास्वामी प्रणीतम्
श्रीभगवती सूत्रम्
सत्तमो सतको Book Seven
गाहा
आहार-विरइ-थावर-जीवा-पक्खी य। आउ-अणगारे-छउमत्थ-असंवुड-अण्णउत्थि दस सत्तम्मि सए ।
Couplet
Food, renunciation, immobile beings, Living beings, aerial beings, life-span, Homeless, monk, unrestrained and heretics, (These are the topics for Book Seven)

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पढमो उद्देसो तेणं कालेणं तेणं समएणं जाव...एवं वयासी :
Chapter One
[ timing of intake ] In that period, at that time, Indrabhuti Gautama raised the following question :
प्रश्न १-जीवे णं भंते ! के समयं अणाहारए भवइ ?
Q. 1. Bhante ! When does a soul (when moving on to its next birth) remain without food ?
उत्तर १-गोयमा ! पढमे समए सिय आहारए सिय अणाहारए। विइए समए सिय आहारए सिय अणाहारए। तइए समए सिय आहारए सिय अणाहारए। चउत्थे समए णियमा आहारए। एवं दंडओ। जीवा य एगिदिया य चउत्थे समए। सेसा तइए समए। A. 1. Gautama ! In the first unit of countable time (samaya), it is sometimes with food and sometimes without it ; so in the second unit of countable time ; and so again in the third unit ; but in the fourth unit, as a rule, it takes food. The same applies to all the (twentyfour) species. Minute forms of life, including those with one organ of sense, take food in the fourth unit of countable time, the rest in the third unit.
प्रश्न २-जीवे णं भंते ! के समयं सव्वप्पाहारए भवइ ?
Q. 2. Bhante! When does a soul hak the smallest intake of food ?
उत्तर २-गोयमा! पढमसमयोववण्णए वा चरमसमए भवत्थे वा एत्थ णं जीवे सव्वप्पाहारए भवइ। दंडओ भाणियव्वो जाव...वेमाणियाणं।

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भगवती सूत्रम् सः ७ उः १
A. 2. Gautama! A soul has the smallest intake of food during the first unit of countable time of rebirth and also during the final unit in this world. This holds good of all the species till the Vaimānikas.
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[ the shape of the universe ]
प्रश्न ३ – किं संठिए णं भंते !
लोए पण्णत्ते ?
Q. 3. Bhante ! What is the shape of the universe (loka) stated to be ?
जाव...
उत्तर ३ – गोयमा ! सुपइट्ठगसंठिए लोए पष्णते । हेट्ठा विच्छिणे ... उप्पिं उड्ढमुइंगागारसंठिए । तंसि य णं सासयंसि लोगंसि हेट्ठा विच्छिण्णंसि जाव... उप्पिं उड्ढं मुइंगागारसंठियंसि उप्पण्णणाणदंसणधरे अरहा जिणे केवली जीवे वि जाणइ पासइ अजीवे वि जाणइ पासइ तओ पच्छा सिज्झइ जाव... अंतं करेइ ।
A. 3. Gautama ! The shape of the universe (loka) is like that of a wine cup, wide at the base, till, at the surface, like the shape of a mrdanga (a musical instrument) turned upside down. In this universe, wide at the base, till like the shape of a mrdanga at the top, the Arihantas, the Jinas, the Kevalis know and see the souls (living beings) and non-soul, (matter, space, time, motion and rest ), and are perfected, till end all misery.
[activities, iriyāpathikī and sāmparāiki ]
प्रश्न ४ – समणोवासयस्स णं भंते! सामाइयकडस्स समणोवासए अच्छमाणस्स तस्स णं भंते ! किं इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ?
Q. 4. Bhante! Does a follower of the śramana path, seated for performing a sāmāyika in the monks' lodge, indulge in activity with due care and with knowledge and faith, called iriyapathiki, or activity without care and without knowledge and faith, called sāmparūikī ?

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Bhagavati Sūtra Bk. 7 Ch. 1
उत्तर ४ – गोयमा ! णो इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ।
A. 4. Gautama ! He indulges not in, iriyāpathiki, but in sāmparāiki, activity.
प्रश्न ५- से केणट्ठेणं जाव...संपराइया ?
Q. 5. Bhante ! Why, till sāmparāiki activity ?
उत्तर ५ – गोयमा ! समणोवासयस्स णं सामाइयकडस्स समणोवास अच्छमाणस्स आया अहिगरणी भवइ । आयाऽहिगरणवत्तियं य णं तस्स णो इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ । से तेणट्ठेणं • संपराइया ।
जाव....
A. 5. Gautama! The soul of a follower of the śramana path, seated for performing a sāmāyika in the monks' lodge, is still an instrument (of indulging in violence and being a victim of passions). Being an instrument, it does not perform iriyāpathikī activity, but performs sāmparāiki activity. Hence so, till sāmparāikī activity.
प्रश्न ६ – समणोवासयस्स णं भंते ! पुव्वामेव तसपाणसमारंभ पच्चक्खाए भवद्द पुढविसमारंभे अपच्चक्खाए भवइ । से य पुढविं खणमाणे अण्णयरं तसं पाणं विहिंसेज्जा | से णं भंते ! तं वयं अइचरइ ?
Q. 6. Bhante ! A follower of the śramaņa path has renounced, say, violence to mobile beings, but is not so renounced regarding the earth bodies. Now, digging the earth, he causes injury to mobile beings. Does it tantamount to a transgression of the vow ?
उत्तर ६—णो इणट्ठे समट्ठे णो खलु से तस्स अइवायाए आउट्टइ ।
A. 6. No, it does not. He had no intention to cause injury to mobile beings.
प्रश्न ७ – समणोवासयस्स णं भंते ! पुव्दामेव वणस्सइसमारंभे पच्चक्

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भगवती सूत्रम् सः ७ उः १ खाए से य पुढविं खणमाणे अण्णय रस्स रुक्खस्स मूलं छिंदेज्जा। से णं भंते ! तं वयं अइचरइ?
Q. 7. Bhante ! A follower of the śramana path bas renounced, say, violence to plant life, but not to the earth bodies. Now, in digging the earth, he cuts the roots of some trees. Does it tantamount to a transgression of the vow ?
उत्तर ७–णो इणठे समठे। णो खलु से तस्स अइवायाए आउट्टाइ ।
A. 7. No, it does not. He had no intention to cut the roots.
[ merit in bestowing food ]
प्रश्न ८-समणोवासए णं भंते ! तहारूवं समणं वा माहणं वा फासुएसणिज्जेणं असणपाणखाइमसाइमेणं पडिलाभेमाणे किं लब्भइ ?
Q. 8. Bhante! What merit does the follower of the śramaņa path derive in bestowing pure and prescribed food, drink, dainties and delicacies to a worthy śramana (monk) or a worthy māhana (follower) ?
उत्तर ८-गोयमा ! समणोवासए णं तहारूवं समणं वा जाव...पडिलाभेमाणे तहारूवस्स समणस्स. वा माहणस्स वा समाहिं उप्पाएइ। समाहिकारए णं तमेव समाहिं पडिलब्भइ।
A. 8. Gautama ! In bestowing pure and prescribed food, till a worthy Imāhana, he helps him to attain beatitude (samadhi) and, in doing so, he himself attains beatitude.
प्रश्न ९–समणोवासए णं भंते ! तहारूवं समणं वा जाव...पडिलाभेमाणे किं चयइ?
Q. 9. Bhante ! In bestowing pure and prescribed food, till a worthy māhana, what does the follower renounce ?
उत्तर ९-गोयमा ! जीवियं चयइ दुच्चयं चयइ दुक्करं करेइ दुल्लहं लहइ बोहिं बुज्झइ तओ पच्छा सिज्झइ जाव....अंतं करेइ ।

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Bhagavati Sutra Bk. 7 Ch. 1
A. 9. Gautama ! Verily does he renounce the means to life (food), renounces something difficult to renounce. does something difficult to perform, renounces a rare object and attains right faith. Thereafter he is perfected, till ends all misery.
[ goal of a karma-free soul]
प्रश्न १०-अस्थि णं भंते ! अकम्मस्स गई पण्णायइ ?
Q. 10. Bhante : Does a soul freed from the fetters of karma attain its goal ?
उत्तर १०-हंता अस्थि । A. 10. Yes, it does. प्रश्न ११-कहं णं भंते ! अकम्मस्स गई पण्णायई ? Q. 11. Bhante ! How does it attain its goal ?
उत्तर ११-गोयमा ! णिस्संगयाए णिरंगणयाए गइपरिणामेणं बंधणछेयणयाए णिरिंधणयाए पुव्वप्पओगेणं अकम्मस्स गई पण्णायइ ।
A. 11. (It attains its goal) because of non-association, because of non-attachment, because of transmigration, because of cutting asunder the bondage, because of the absence of ignition, because of prior exertion-a soul is thus freed from the fetters of karma.
प्रश्न १२-कहं णं भंते ! णिस्संगयाए णिरंगणयाए गईपरिणामेणं अकम्मस्स गई पण्णायइ ?
Q. 12. Bhante ! How does a soul freed from the fetters of karma attain its goal because of non-association, non-attachment and transmigration ?
उत्तर १२-से जहाणामए केइ पुरिसे सुक्कं तुंबं णिच्छिडु णिरुवहयं आणुपुब्बीए परिकम्मेमाणे परिकम्मेमाणे दब्भेहि य कुसेहि य वेढेइ । वेढेत्ता

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भगवती सूत्रम् सः ७ उः १
अट्ठहिं मट्टिया लेवेहिं लिंपइ । लिंपित्ता उन्हे दलयइ भूइं भूइं सुक्कं समाणं अत्थाहमतारमपोरिसियंसि उदगंसि पक्खिवेज्जा | से णूणं गोयमा ! से तुंबे तेसिं अट्ठण्हं मट्टियालेवाणं गुरुयत्ताए भारियताए गुरुसंभारियत्ताए सलिलतलमइवइत्ता अहे धरणितलपइट्ठाणे भवइ ?
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हंता भवइ ।
- अहे णं से तुंबे तेसिं अट्ठण्हं मट्टियालेवाणं परिक्खएणं धरणितलमइवइत्ता उप्पिं सलिलतलपइट्ठाणे भवइ ?
हंता भवइ ।
एवं खलु गोयमा ! णिस्संगयाए णिरंगणयाए गइपरिणामेणं
अम्मर गई पण्णायइ ।
A. 12. Gautama! Suppose there's a dry gourd without a leak, without a crack. That gourd is wrapped carefully with kusa and darva grass. Then it is given a coat of clay and dried in the sun, and the process is repeated eight times. Then it is thrown in uncrossable, one-man deep water. Tell me, Gautama, does that gourd, because of the weight due to eight coats of clay, due to its heaviness, due to its weight and heaviness, reach the bottom of the water and touch the earth underneath?
-Yes, it does.
And then because of its remaining inside the water, as the eight coats of clay get diluted and separated, then, does the gourd leave the bottom and come to surface of the water again?
the
- Yes, it does.
- Indeed, in the same manner, oh Gautama, a soul freed from the fetters of karma attains its own goal because of non-association, non-attachment and transmigration.
प्रश्न १३ – कहं णं भंते! बंधणछेयणयाए अकम्मस्स गई पण्णत्ता ?

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Bhagavati Sūtra Bk, 7 Ch. 1
Q. 13. Bhante! How does a soul freed from the fetters of karma attain its goal for cutting as under the bondage ?
उत्तर १३-गोयमा ! से जहाणामए कलसिंबलिया इ वा मुग्गसिंवलिया इ वा माससिंबलिया इ वा सिंवलिसिंवलिया इ वा एरंडमिंजिया इ वा उण्हे दिण्णा सुक्का समाणी फुडित्ता णं एगंतमंतं गच्छई। एवं खलु गोयमा !
___A. 13. Like a pea, mug or udad, or a fruit of simula or eranda, dried up in the sun, throwing out its seeds to invisible nooks, oh Gautama.
प्रश्न १४-कहं णं भंते ! णिरिंधणयाए अकम्मस्स गई ?
Q. 14. Bhante ! How does a soul freed from fetters of karma attain its goal for lack of ignition ?
the
___ उत्तर १४-गोयमा ! से जहाणामए धूमस्स इंधणविप्पमुक्कस्स उड्ढं वीससाए णिव्वाधाएणं गई पवत्तइ । एवं खलु गोयमा !
___A. 4. Like the smoke separated from fuel shooting up unobstructed in its natural course, oh Gautama !
प्रश्न १५-कहं णं भंते ! पुष्वप्पओगेणं अकम्मस्स गई पण्णत्ता ?
Q. 15. Bhante ! How does a soul freed from the fetters of karma attain its goal due to prior exertion ?
उत्तर १५-गोयमा ! से जहाणामए कंडस्स कोदंडविप्पमुक्कस्स लक्खाभिमुही णिव्वाधाएणं गई पवत्तइ एवं खलु गोयमा ! पुव्वप्पओगेणं अकम्मरस गई पण्णायते । एवं खलु गौयमा! णीस्संगयाए णिरंगणयाए जाव...पुव्वप्पओगेणं अकम्मस्स गई पण्णत्ता।
A. 15. Like an arrow, released from the bow-string, rushing forth at its target without obstruction, ob Gautama ! Thus it attains its goal due to prior exertion. In this manner, because of non-association, till prior exertion, a soul freed from the fetters of karma attains its goal.

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10
भगवती सूत्रम् सः ७ उः १
[ on the touch of pain
प्रश्न १६ – दुक्खी णं भंते ! दुक्खेणं फुडे अदुकुखी दुक्खणं फुडे ?
Q. 16. Bhante ! Is a miserable soul touched by pain ? Is a non-miserable soul touched by pain?
उत्तर १६ – गोयमा ! दुक्खी दुक्खणं फुडे णो अदुक्खी दुक्खेणं फुडे ।
A. 16. Gautama ! A miserable soul is touched by pain, not a non-miserable soul.
प्रश्न १७ – दुक्खी णं भंते! णेरइए दुक्खेणं फुडे अदुक्खी णेरइए दुक्खेणं फुड ?
Q. 17. Bhante Is a miserable infernal being touched by pain? Is a non-miserable infernal being touched by pain ?
उत्तर १७ - गोयमा ! रइए दुक्खणं फुडे । एवं णेयव्वा - दुक्खी दुक्खणं फुडे । उदीरेइ । दुक्खी दुक्खं वेएइ
।
दुक्खी रइए दुक्खेणं फुडे णो अदुक्खी दंडओ जाव वेमाणियाणं । एवं पंच दंडगा दुक्खी दुक्खं परियाय । दुक्खी दुक्ख दुक्खी दुक्खं णिज्जरेइ ।
A. 17. Gautama ! A miserable infernal being is touched by pain, not a non-miserable infernal being. And this holds of all the species, till the Vaimānikas. The following five assertions become relevant in this
context :
A miserable soul is touched by pain. A miserable soul acquires pain. A miserable soul fructifies pain. A miserable soul experiences pain.
A miserable soul exhausts pain.
[ activities again
प्रश्न १८ – अणगारस्स णं भंते ! अणाउत्तं गच्छमाणस्स वा चिट्ठ

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Bhagavati Sūtra Bk. 7 Ch. 1
माणस्स वा णिसीयमाणस्स वा तुयट्टमाणस्स वा अणाउत्तं वत्थं पडिग्गहं कंबलं पायपुंछणं गेण्हमाणस्स वा णिक्खिवमाणस्स वा तस्स णं भंते ! किं इरियाहिया किरिया कज्जइ संपराइया किरिया कज्जइ ?
11
Q. 18. Bhante ! When a monk who is without proper equipage (knowledge and faith) walks, stands, sits, prostrates, and, like this, picks up his clothes, bowl, blanket and duster, is he indulging in iriyapathiki or samparāikī activity ?
उत्तर १८ - गोयमा ! णो इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ।
A. 18. Gautama! He is indulging, not in iriyāpathiki, but in sāmparāiki activity.
प्रश्न १९ - से केणट्ठेणं ?
Q. 19. Bhante ! What is the reason for this ?
तस्स णं संपराइया
उत्तर १९ - गोयमा ! जस्स णं कोहमाणमायालोभा वोच्छिण्णा भवंति तस्स णं इरियावहिया किरिया कज्जइ णो संपराइया किरिया कज्जइ । जस्स णं कोहमाणमायालोभा अवोच्छिण्णा भवंति किरिया कज्जइ णो इरियावाहिया किरिया कज्जइ । इरियावहिया किरिया कज्जइ उस्सुतं रीयमाणस्स 4ज्जइ । से णं उस्सुत्तमेव रीयइ । से तेणट्ठेणं ।
[ on lapses in intake ]
सइंगालस्स सधुमस्स
A. 19. Gautama ! A soul whose anger, pride, attach - ment and greed are no longer in bloom ( i. e., separated) indulges in iriyāpathiki, not sämparäikī, activity. One whose endeavour is directed by the prescriptions of the canonical texts indulges in iriyapathiki activity; one acting contrary to the texts indulges in sām parāiki activity. It happens like that because the soul indulges in activity contrary to the texts.
प्रश्न २० - अह भंते ! पाणभोयणस्स के अट्ठे पण्णत्ते ?
अहासुत्तं रीयमाणस्स संपराइया किरिया
संजोयणादोसदुट्ठस्स

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भगवती सूत्रम् सः ७ उः १
Q. 20. Bhante ! What is the meaning of food and drink being contaminated by angāra-dosa, dhuma-dosa and samyojanā-dosa ?
उत्तर २०–गोयमा! जेणं णिग्गंथे वा णिग्गंथी वा फासुएसणिज्जं असणपाणखाइमसाइमं पडिग्गाहेत्ता मुच्छिए गिद्धे गढिए अज्झोववण्णे आहारं आहारेइ एस णं गोयमा ! सइंगाले पाणभोयणे। जे णं णिग्गंथे वा णिग्गंथी वा फासुएसणिज्ज असणपाणखाइमसाइमं पडिग्गाहेत्ता मयाअप्पत्तियं कोहकिलामं करेमाणे आहारं आहारेइ एस णं गोयमा ! सधूमे पाणभोयणे। जे णं णिग्गंथे वा जाव...पडिग्गाहेत्ता गुणुप्पायणहेउं अण्णदव्वेणं सद्धिं संजोएत्ता आहारं आहारेइ एस णं गोयमा! संजोयणादोसदुठे पाणभोयणे। एस णं गोयमा ! सइंगालस्स सधुमस्स संजोयणादोसदुट्ठस्स पाणभोयणस्स अट्ठे पण्णत्ते ।
A. 20. Gutamai When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them as if stupified with excessive greed, with deep involvement and profound attachment, then, Gautama, the food and drink have acquired angāra type of contamination. When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them with profound dissatisfaction, being upset with rage and anger, then, Gautama, the food and drink have acquired dhuma type of contamination. When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them by adding tastegiving substances, then, Gautama, the food and drink have acquired samyojanā type of contamination. Such is the implication, oh Gautama, of food and drink being contaminated by angāra-doșa, dhuma-daşa and samyojana-doşa.
प्रश्न २१-अह भंते ! वीतिंगालस्स वीयधूमस्स संजोयणादोसविप्पमुक्कस्स पाणभोयण्णस्स के अट्ठे पण्णत्ते ?
Q. 21. Bhante ! What is the meaning of food and drink being free from angara-dosa, dhuma-dosa and samyojana dosa ?

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Bhagavati Sūtra Bk. 7 Ch. 1
13
उत्तर २१--गोयमा ! जे णं णिग्गंथे वा जाव...पडिग्गाहेत्ता अमुच्छिए जाव...आहारेइ एस णं गोयमा ! वीतिंगाले पाणभोयणे । जे णं निग्गंथे णिग्गंथी वा जाव...पडिगाहेत्ता णो महयाअप्पत्तियं जाव...आहारेइ एस णं गोयमा ! वीयधूमे पाणभोयणे। जे णं णिग्गंथे णिग्गंथी वा जाव...पडिगाहेत्ता जहा लद्धं तहा आहारं आहारेइ एस णं गोयमा! संजोयणादोसविप्पमुक्के पाणभोयणे। एस णं गोयमा ! वीतिगालस्स वीयधूमस्स संजोयणादोसविप्पमुक्कस्स पाणभोयणस्स अट्ठे पण्णत्ते ।
A. 21. Gautama ! When a monk or a nun, till eats unstupified, then the food and drink are said to be free from angāra-dosa. When a monk or a nun, till eats them not with dissatisfaction and so on, then the food and drink are said to be free from dhuma-doşa. When a monk or a nun, till eats them as received, then the food and drink are said to be free from samyojana-dosa. Such is the meaning, oh Gautama, of the food and drink being free from angāra-dosa, dhuma-dosa and samyojanā-dosa.
[ prohibition regarding space etc. ]
प्रश्न २२-अह भंते ! खेत्ताइक्कंतस्स कालाइक्कंतस्स मग्गाइक्कंतस्स पमाणाइक्कंतस्स पाणभोयणस्स के अढे पण्णते ?
Q. 22. Bhante ! What is the meaning of food and drink having violated the prohibition regarding space, time path and standard ?
उत्तर २२–गोयमा! जे णं णिग्गंथे वा णिग्गंथी वा फासुएसणिज्जं असणपाणखाइमसाइमं अणुग्गए सूरिए पडिग्गाहेत्ता उग्गए सूरिए आहारं आहारेइ एस णं गोयमा ! खित्ताइक्कंते पाणभोयणे। जे णं णिग्गंथे वा जाव...साइमं पढमाए पोरिसीए पडिग्गाहेत्ता पच्छिमं पोरिसिं उवायणावेत्ता आहारं आहारेइ एस णं गोयमा! कालाइक्कंते पाणभोयणे । जे णं णिग्गंथो वा जाव...साइमं पडिगाहेत्ता परं अद्धजोयणमेराए वीइक्कमावइत्ता आहारमाहारेइ एस णं गोयमा! मग्गाइक्कते पाणभोयणे। जे णं णिग्गंथो वा

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भगवती सूत्रम् सः ७ उः १
णिग्गंथी वा फासुएसणिज्जं जाव... साइमं पडिग्गाहेत्ता परं बत्तीसाए कुक्कुडिअंडगपमाणमेत्ताणं कवलाणं आहारं आहारेइ एस णं गोयमा ! पमाणाइक्कंते पाणभोयणे । अट्ठ कुक्कुडिअंडगपमाणमेत्त कवले आहारं आहारेमाणे अप्पाहारे । दुवालस कुक्कुडिअंडगपमाणमेत्ते कवले आहारं आहारेमाणे अवड्ढोमोयरिया | सोलस कुक्कुडिअंडगपमाणमेत्ते कवले आहारं आहारेमाणे भागप्पत्ते । चउथ्वीसं कुक्कुडिअंडगपमाणे जाव... आहारं आहारेमाणे ओमोयरिया । बत्तीसं कुक्कुडिअंडगमेते कवले आहारं आहारेमाणे पमाणपत्ते । एत्तो एक्केण वि धासेणं ऊणगं आहारं आहारेमाण समणे णिग्गंथे णो पकामरसभोईत्ति वत्तव्वं सिया । एस णं गायमा । खत्ताइक्कंतस्स कालाइक्कृंतस्स मग्गाइक्कंतस्स पमाणाइक्कंतस्स पाणभोयणस्स अट्ठे पण्णत्ते ।
14
A. 22. Gautama ! When a monk or a nun, having received before sunrise, food and drink, dainties and delicacies, pure and prescribed, eats them after sunrise, then (because of the sun's changing it position) the intake of that food, etc, is said to have transgressed prohibition regarding space. When a monk or a nun, till having received in the first quarter (porisi) defers the intake till the last quarter, then the intake is said to have transgressed prohibition regarding time. When a monk or anun, when begging food, till delicacies, goes beyond the prescribed limit of half a yojana (about a mile) to seek, then he or she is said to have transgressed prohibition regarding path. When a monk or a nun having received food, till delicacies, eats them in morsels each no bigger than a fowl's egg, more than thirty-two such morsels, then the intake is said to have transgressed prohibition regarding standard. One taking as many as eight such morsels, (i. e., each morsel no bigger than a fowl's egg), is said to be a little-eater ; one taking as twelve such morsels is said to be eating less many as than half the stomach ; one taking as many as sixteen such morsels is said to be eating half the stomach, which is half the standard quantity prescribed ; one taking as many as twenty-four such morsels is said to be eating less than full stomach ; one taking as many as said to be eating full stomach thirty-two morsels is (which is the standard). In eating even a morsel less

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Bhagavati Sütra Bk. 7 Ch. 1
than thirty-two, one does not become greedy of tongue. Such is the meaning, oh Gautama, of the intake of food not violating the prohibition regarding space, time, path and standard.
15
[ criteria for purity 1
प्रश्न २३ – अह भंते ! सत्यातीयस्स सत्यपरिणामियस्स एसियस्स वेसियस्स सामुदाणियस्स पाणभोयणस्स के अट्ठे पण्णत्ते ?
Q. 23. Bhante ! What is the meaning of food and drink being śastrātita, śastraparināmita, esita, veşita and sāmudaika ?
उत्तर २३– गोयमा ! जे णं णिग्गंथे वा णिग्गंथी वा णिक्खित्त सत्यमुसले ववगयमालावण्णगविलेवणे ववगयचुयच इयचत्तदेहं जीवविप्पजढं अयं अकारियं असंकप्पियं अणाहूयं अकीयकडं अणुद्दिट्ठ णवकोडीपरिसुद्धं दसदोस विप्पमुक्कं उग्गमुप्पायणेसणासुपरिसुद्धं वीतिंगालं वीतधुमं संजोयणादोसविप्पमुक्कं सुरसुरं अचवचवं अदुयं अविलंबियं अपरिसाडिं अक्खोबंजणवणाणुलेवणभूयं संजमजायामायावत्तियं संजमभारवहणट्ट्याए बिलमिव पण्णगभूएणं अप्पाणणं आहारे आहारेइ । एस णं गोयमा ! सत्थातीय स सत्थपरिणामियस्स जाव... पाणभोयणस्स अयमट्ठ पण्णत्ते ।
Gautama i
no
A. 23. When a monk (or a nun) who has weapon or mace in his possession, who has no flower garland or sandal paste in his decoration, takes food which is free from worm or any other form of life, which, is not cooked by him or for him, which is not pre-planned, which is not the outcome of invitation, which is not bought for him or meant for him, which is nine-fold pure, which is free from ten faults, such as doubt, etc., which is free from faults called udgama and utpadana in the search for food, which is free from contaminations (already cited) called angāra, dhuma and samyojanā, which is free from sound, such as, sur-sur, chap-chap, which is not spoiled by hurried or slow pace in begging, which is taken, without.

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16
भगवती सूत्रम् सः ७ उः १
wasting or dropping any portion, but like grease applied to the axle of a wheel or ointment applied to a sore, only for the fulfilment of restraint, to carry the burden of restraint, and like a snake crawling straight into its hole, then, Gautama, the food and drink he takes is said to be sastrātīta, sastra- . parināmita, and so on.
ta và !
da và !
= 1
-Bhante ! Right you are. It is truly so.
पढमो उद्देसो समत्तो। Chapter one ends.

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बिईओ उद्देसो Chapter Two
[ on renunciation, right and wrong ]
प्रश्न २४-से णूणं भंते! सव्वपाणेहिं सव्वभूएहिं सव्वजीवहिं सव्वसत्तेहिं पच्चक्खायमिति वयमाणस्स सुपच्चक्खायं भवइ दुपच्चक्खायं भवइ ?
Q. 24. Bhante! Someone says, 'I renounce violence to all one to four-organ beings, to plant life,to five-organ beings and to immobile beings'. In saying like this, does he make a good or a bad renunciation ?
उत्तर २४–गोयमा ! सव्वपाणेहिं जाव...सव्वसत्तेहिं पच्चखायमिति वयमाणस्स सिय सुपच्चक्खायं भवइ सिय दुपच्चक्खायं भवइ ।
A, 24. Gautama ! Sometimes he makes a good renunciation and sometimes a bad one.
प्रश्न २५-से केणठेणं भंते ! एवं वुच्चइ-सव्वपाणेहिं जाव...सन्वसत्तेहिं जाव...सिय दुपच्चक्खायं भवह ? .
Q. 25. Bhante ! Why do you say that sometimes he makes a good renunciation and sometimes a bad one ?
उत्तर २५-गोयमा ! जस्स णं सव्वपाणेहिं जाव...सम्वसत्तेहिं पच्चकसायमिति वयमाणस्स णो एवं अभिसमण्णागयं भवइ-इमे जीवा इमे अजीवा इमे तसा इमे थावरा तस्स णं सव्वपाणेहिं जाव...सव्वसत्तेहिं पच्चखायमिति वयमाणस्स णो सुपच्चक्खायं भवइ दुपच्चक्खायं भवइ । एवं खलु से दुपच्चक्खाई सव्वपाणेहिं जाव...सव्वसत्तेहिं पच्चक्खायमिति वयमाणे णो सच्चं भासं भासह मोसं भासं भासइ । एवं खलु से मुसावाई सव्वपाणेहिं जाव...सव्व
सत्तेहिं तिविहं तिविहेणं असंजयविरयपडिहयपच्चक्खायपावकम्मे सकिरिए • असंवुडे एगंतदंडे एगंतबाले यावि भवइ। जस्स णं सव्वपाणेहिं जाव...सन्व

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18
भगवती सूत्रम् सः ७ २
सत्तेहिं पच्चक्खायमिति वयमाणस्स एवं अभिसमण्णागयं भवइ - इमे जीवा इमे अजीवा इमे तसा इमे थावरा तस्स णं सव्वपाणेहिं जाव... .. सव्वसत्तेहिं पच्चकुखायमिति वयमाणस्स सुपच्चक्खायं भवइ णो दुपच्चक्खायं भवइ । एवं खलु से सुपच्चक्खाई सव्वपाणेहिं जाव... सव्वसत्तेहिं पच्चक्खायमिति वयमाणे सच्चं भासं भासइ णो मोसं भासं भासइ । एवं खलु से सच्चवाई सव्वपाणेहिं जाव... सव्वसत्तेहिं तिविहं तिविहेणं संजयविरयपडिह्यपच्चक्खायपावकम्मे अकिरिए संबुडे एगंतपंडिए यावि भवइ । से तेणट्ठेणं गोयमा ! एवं बुच्चइ - जाव... सिय दुपच्चखायं भवइ ।
A. 25. Gautama ! In making a renunciation in the aforesaid manner, if the person concerned has no clear knowledge about life, non-life, mobile beings, immobile beings, then, this cannot be a good renunciation, but is just a bad one. In making a bad renunciation, he does not speak the truth, but indulges in falsehood. And the said person indulging in falsehood cannot be restrained in three modes and three instruments. He cannot be detached in any way. He has not stopped, nor renounced sinful activities. Full of physical effort and lacking a check on fresh karma inflow, he indulges in violence and is virtually a fool. In contrast, in uttering the aforesaid renunciation, if he is aware of the distinction between life and non-life, mobile beings and immobile beings, then his renunciation is good, not bad. In making a good renunciation, he speaks the truth, and not an untruth. Thus the person well-renounced and truthful is restrained in three modes and in three instruments. He is detached in all respects. He has stopped and renounced sinful activities. Devoid of physical effort and equipped with a check on fresh karma inflow, he is wholly prudent. Gautama ! This explains the point raised by you.
I types of renunciation ]
प्रश्न २६ – कइविहे णं भंते ! पच्चक्खाणे पण्णत्ते ?
Q. 26. Bhante ! How many types of renunciation are there ?

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Bhagavati Sūtra Bk, 7 Ch. 2
उत्तर २६-गोयमा ! दुविहे पच्चक्खाणे पण्णत्ते तं जहा-मूलगुणपच्चक्खाणे य उत्तरगुणपच्चक्खाणे य । ___A. 26. Gautama ! Two types, viz., of roots and of branches, mulaguna and uttaraguna.
प्रश्न २७-मूलगुणपच्चक्खाणे णं भंते ! कइविहे पण्णते ?
Q. 27. Bhante ! How many are the types of mulaguna renunciation ?
उत्तर २७-गोयमा ! दुविहे पण्णत्ते तं जहा-सव्वमूलगुणपच्चक्खाणे य देशमूलगुणपच्चक्खाणे य ।
A. 27. Gautama ! Two types, viz., of the whole (sarva) and of the part (deśa).
प्रश्न २८-सव्वमूलगुणपच्चक्खाणे णं भंते ! कइविहे पण्णत्ते ?
. Q. 28. Bhante ! Haw many are the types of sarvamūlaguņa renunciation ?
उत्तर २८-गोयमा ! पंचविहे पण्णत्ते तं जहा-सव्वाओ पाणाइवायाओ वेरमणं जाव...सव्वाओ परिग्गहाओ वेरमणं।
. A. 28. Gautama ! Five types, viz., to desist from all forms of violence, till to desist from all forms of accumulation.
प्रश्न २९-देसमूलगुणपच्चक्खाणे णं भंते ! कइविहे पण्णते ?
Q. 29. Bhante ! How many are the types of desamülaguņa renunciation ?
उत्तर २९-गोयमा ! पंचविहे पण्णत्ते तं जहा-थूलाओ पाणाइवायाओ वेरमणं जाव...थूलाओ परिग्गहाओ वेरमणं ।
A. 29. Gautama ! Five types, viz., to desist in general from violence, till to desist in general from accumulation.

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20
- प्रश्न ३० – उत्तरगुणपच्चक्खाणे णं भंते !
Q. 30. Bhante ! How many are the types of uttaraguna renunciation ?
भगवती सूत्रम् सः ७ उ:
कइविहे पण्णत्ते ?
उत्तर ३०–गोयमा ! दुविहे पण्णत्ते तं जहा - सञ्वुत्तरगुणपच्चक्खाणे य देसुत्तरगुणपच्चक्खाणे य ।
A. 30. Gautama ! Two types, viz., whole and part. प्रश्न ३१ - सव्वुत्तरगुणपच्चक्खाणे णं भंते ! कइविहे पण्णत्ते ? Q. 31. Bhante! How many are the types of savvuttaraguna renunciation ?
उत्तर ३१ – गोयमा ! दसविहे पण्णत्ते तं जहा
अणागमइक्कतं कोडीसहियं णियंटियं चैव । सागारमणागारं परिमाणकडं निरवसेसं ॥
साकेयं चेव अद्धाए पच्चक्खाणं भवे दसहा ।
A. 31. Gautama ! Ten types which are
anāgaya, aikkanta, kodisahiya, niyantiya, sāgāramanāgāra, parimānakada, niravasesa, sākeya, addha.
प्रश्न ३२- देसुत्तरगुणपच्चक्खाणे णं भंते ! कइविहे पण्णते ?
Q. 32. Bhante ! How many are the types of desuttaräguna renunciation ?
उत्तर ३२ – गोयमा ! सत्तविहे पण्णत्ते तं जहा - दिसिव्वयं उवभोगपरिभोगपरिमाणं अण्णत्थदंडवेरमणं सामाइयं देसावगासियं पोसहोववास अतिहिसंविभागो अप्पच्छिममारणंतिय संलेहुणा भूसणाऽऽराहणया ।
A. 32. Gautama! Seven types which are
distvvaya, uvabhoga-paribhoga-parimāna, anatthdandaveramana, sāmāyiya, desävagāsiya, posahoravāsa, (and the seventh one consisting of a couple of items) atihi-samvibhāga and apacchima-māranantiyasamlekhanā-jhusanā ārāhanā.

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Bhagavati Sūtra Bk. 7 Ch. 2
21
[renounced, unrenounced, their disiribution), प्रश्न ३३-जीवा णं भंते ! किं मूलगुणपच्चक्खाणी उत्तरगुणपच्चक्खाणी अपच्चक्खाणी ?
Q. 33. Bhante ! Are the living beings mülaguna-renounced, uttaraguņa-renounced or unrenounced ?
उत्तर ३३-गोयमा! जीवा मूलगुणपच्चक्खाणी वि उत्तरगुणपच्चकखाणी वि अपच्चक्खाणी वि ।
A. 33. Gautama ! The living beings are mulagunarenounced, also uttaraguna-renounced, also unrenounced...'
प्रश्न ३४-णेरइया णं भंते ! कि मूलगुणपच्छक्खाणी-पुच्छा ?
Q. 34. Bhante ! Are the infernal beings' mülagunarenounced, and so on ?
उत्तर ३४-गोयमा ! रइया णो मूलगुणपच्चक्खाणी णो उत्तरगुणपच्चक्खाणी अपच्चक्खाणी। एवं जाव...चउरिंदिया। पंचिंदियतिरिक्खजोणिया मणुस्सा य जहा जीवा। वाणमंतर-जोइसिय-वेमाणिया जहा रइया।
A. 34. Gautama ! The infernal beings are neither mulaguna-renounced, nor uttaraguna-renounced, but unrenounced. And like this, till the four-organ beings.. Fiveorgan beings, animals and men are like ordinary (aughika) beings. The Vāņavyantaras, the Jyotişkas and the Vaimānikas are like the infernal beings.
प्रश्न ३५-एएसि णं भंते ! जीवाणं मूलगुणपच्चक्खाणीणं उत्तरगुणपच्चक्खाणीणं अपच्चक्खाणीणं य कयरे कयरेहिंतो जाव...विसेसाहिया वा?
Q. 35. Bhante ! Of the living beings who are either mūlaguņa-renounced or uttaraguņa-renounced or unrenounced, which ones are less, more, equal and especially more ?
उत्तर ३५-गोयमा ! सव्वत्थोवा जीवा मूलगुणपच्चक्खाणी उत्तरगुणपच्चक्खाणी असंखेज्जगुणा अपच्चखाणी अणंतगुणा।

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भगवती सूत्रम् सः ७ उः २
A. 35. Gautama ! Smallest in number are beings who are mülaguna-renounced ; innumerably more than these are beings who are uttaraguna-renounced ; and infinitely more than the latter are beings without renunciation.
प्रश्न ३६-एएसि णं भंते ! पंचिंदियतिरिक्खजोणियाणं-पुच्छा?
Q. 36. Bhante ! Among the five-organ sub-human beings (with mulaguna-renunciation, till unrenounced), which ones are less, more, equal and especially more ?
उत्तर ३६-गोयमा ! सव्वत्थोवा जीवा पंचिंदियतिरिक्खजोणिया मूलगुणपच्चक्खाणी उत्तरगुणपच्चक्खाणी असंखेज्जगुणा अपच्चक्खाणी असंखेज्जगुणा।
A. 36. Gautama ! Smallest in number are the fiveorgan animals with mūlaguna-renunciation ; innumerably more than these are those with uttaraguna renunciation ; and innumerably more than the latter are those without renunciation.
प्रश्न ३७-एएसि णं भंते ! मणुस्साणं मुलगुणपच्चक्खाणीणं-पुच्छा ?
Q. 37. Bhante ! What about men with mülaguna-renunciation, etc., till especially more ?
उत्तर ३७-गोयमा! सव्वत्थोवा मणुस्सा मूलगुणपच्चक्खाणी उत्तरगुणपच्चक्खाणी संखेज्जगुणा अपच्चक्खाणी असंखेज्जगुणा।
A. 37. Gautama ! Men with mulaguna-renunciation are the smallest in number ; countable number of times more are men with uttar aguņa-renunciation ; and innumerably more than the latter are men without renunciation.
प्रश्न ३८-जीवा णं भंते ! किं सव्वमूलगुणपच्चक्खाणी देसमूलगुणपच्चक्खाणी अपच्चक्खाणी ?
Q. 38. Bhante ! Are the living beings renounced of the whole mülaguna, or of a part thereof, or are they without renunciation ?

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22
Bhagavati Sutra Bk. 7 Ch. 2
उत्तर ३८-गोयमा ! जीवा सव्वमूलगुणपच्चक्खाणी देसमूलगुणपच्चक्खाणी अपच्चक्खाणी वि ।
A. 38. Gautama ! The living beings are renounced of the whole mülaguna, also of a part thereof ; they are also without renunciation.
प्रश्न ३९-रईयाणं-पुच्छा ? Q. 39. How about the infernal beings ?
उत्तर ३९ - णेरइया णो सव्वमूलगुणपच्चक्खाणी णो देसमूलगुणपच्चक्खाणी अपच्चक्खाणी। एवं जाव...चउरिंदिया।.
A. 39. Gautama ! The infernal beings are neither renounced of the whole mülaguņa, nor of a part ; they are without renunciation. And this holds, till four-organ beings.
प्रश्न ४०-पंचिंदियतिरिक्खजोणियाणं---पुच्छा ?
Q. 40. And how about the five-organ sub-human beings ?
उत्तर ४०-गोयमा ! पंचिंदियतिरिक्खजोणिया णो सव्वमूलगुणपच्चकखाणी देसमूलगुणपच्चक्खाणी वि अपच्चक्खाणी वि। मणुस्सा जहा जीवा। वाणमंतर-जोइस-वेमाणिया जहा णेरइया ।
A. 40. Gautama ! The five-organ sub-human beings are not renounced of the whole mūlaguna, but are renounced of a part of it, and are also without renunciation. Men are like ordinary beings and the Vāņavyantaras, the Jyotişkas and the Vaimānikas are like the infernal beings.
प्रश्न ४१-एएसि णं भंते ! जीवाणं सव्वमूलगुणपच्चक्खाणीणं देसमूलगुणपच्चक्खाणीणं य कयरे कयरेहितो जाव...विसेसाहिया वा ? . • Q. 41. Bhante ! Of the living beings renounced of the whole mülaguna, of a part thereof and those without renunciation, which ones are less, more, equal and especially more ?

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भगवती सूत्रम्सः ७ उः २ उत्तर ४१-गोयमा ! सव्वत्थोवा जीवा सव्वमूलगुणपच्चक्खाणी देसमूलगुणपच्चक्खाणी असंखेज्जगुणा अपच्चक्खाणी अणंतगुणा। एवं अप्पाबहुगाणि तिणि वि जहा पढमिल्लए दंडए णवरं सव्वत्थोवा पंचिंदियतिरिक्खजोणिया देसमूलगुणपच्चक्खाणी अपच्चक्खाणी असंखेज्जगुणा ।
A. 41. Gautama ! Smallest in number are those who are renounced of the whole mülaguna ; innumerable times more are those renounced of a part thereof ; and infinitely more are those without renunciation. This holds gopd, more or less, of the three species, exception being the five-organ sub-human beings, in which case, (as aforesaid), smaller in number are those renounced of a part mülaguna, (not the whole), and innumerable times more than these are those without renunciation.
प्रश्न ४२-जीवा णं भंते! किं सव्वुत्तरगुणपच्चक्खाणी देसुत्तरगुणपच्चक्खाणी अपच्चक्खाणी ?
Q. 42. Bhante ! Are the living beings renounced of the whole uttaraguna, or a part thereof, or are they without renunciation ? .
उत्तर ४२-गोयमा! जीवा सव्वुत्तरगुणपच्चक्खाणी वि तिण्णि वि। पंचिंदियतिरिक्खजोणिया मणुस्सा य एवं चेव । सेसा अपच्चक्खाणी जाव... वेमाणिया ।
A. 42. Gautama ! They may be all the three. This holds of the sub-human and human beings. The rest, till the Vaimānikas, are without renunciation,
प्रश्न ४३-एएसि णं भंते ! जीवाणं सव्वुत्तरगुणपच्चक्खाणीणं...? Q, 43. And how about their distribution ? उत्तर ४३-अप्पाबहुगाणि तिण्णि वि जहा पढमे दंडए जाव...मणुस्साणं।
A. 43. More or less the same three as in statement one, till human beings.

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Bhagavati Sutra Bk. 7 Ch. 2
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प्रश्न ४४-जीवा णं भंते ! किं संजया असंजया संजयासंजया ?
Q. 44. unrestrained part)?
Bhante! Are the living beings restrained, or restrained-unrestrained (i.e., restrained in
उत्तर ४४-गोयमा! जीवा संजया वि असंजया वि संजयासंजया वि तिण्णि वि! एवं जहेव पण्णवणाए तहेव भाणियव्वं जाव...वेमाणिया। अप्पाबहुगं तहेव तिण्ह वि भाणियव्वं ।
A. 44. Gautama ! They are all the three, viz., restrained, unrestrained, restrained unrestrained. Repeat on this topic what is contained in the Prajñāpaņá Sutra (Pada 32), till the Vaimānikas. Their distribution as aforesaid.
प्रश्न ४५-जीवा णं भंते ! किं पच्चक्खाणी अपच्चक्खाणी पच्चक्खाणापच्चक्खाणी?
Q. 45. Bhante ! Are the living beings renounced, unrenounced or renounced-unrenounced, (i.e., renounced in part) ?
उत्तर ४५-- गोयमा ! जीवा पच्चक्खाणी वि तिणि वि । एवं मणुस्सा वि तिण्णि वि। पंचिंदियतिरिक्खजोणिया आइल्लविरहिया । सेसा सम्वे अपच्चक्खाणी जाव...वेमाणिया।
___A. 45. Gautama ! All the three. And so are men, all the three. The sub-human beings do not take the first type (i.e., they are never renounced, but unrenounced or renounced. in part). The rest, till the Vaimānikas, are unrenounced.
प्रश्न ४६-एएसि णं भंते ! जीवाणं पच्चक्खाणीणं जाव...विसेसाहिया
वा?
Q. 46.
Bhante !
How about the distribution of these ?
उत्तर ४६-गोयमा! सव्वत्थोवा जीवा पच्चक्खाणी पच्चक्खाणा

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भगवती सूत्रम् सः ७ ऊः २ पच्चक्खाणी असंखेज्जगुणा अपच्चक्खाणी अणंतगुणा। पंचिंदियतिरिक्खजोणिया सव्वत्थोवा पच्चक्खाणापच्चक्खाणी अपच्चक्खाणी असंखेज्जगुणा । मणुस्सा सव्वत्थोवा पच्चक्खाणी पच्चक्खाणापच्चक्खाणी संखेज्जगुणा अपच्चक् खाणी असंखेज्जगुणा।
. A. 46. Gautama! Smallest in number are the renounced beings; innumerably more are those who are renounced in part ; and infinitely more are those without renunciation. Among the five-organ sub-human beings, smaller in number are those who are renounced in part, and infinitely more are those without renunciation. Among human beings, smallest in number are those who are renounced ; countable number of times more are those who are renounced in part ; and innumerable times more are those without renunciation.
[question of eternality]
प्रश्न ४७-जीवा णं भंते ! कि सासया असासया ?
Q. 47. Bhante ! Are the living beings eternal ? Are they non-eternal ?
उत्तर ४७-गोयमा ! जीवा सिय सासया सिय असासया।
A. 47. Gautama ! In a sense they are eternal. In a sense, they are non-eternal.
प्रश्न ४८-से केणठेणं भंते ! एवं वुच्चइ-जीवा सिय सासया सिय असासया । . Q. 48. Bhante ! Why so ?
उत्तर ४८-गोयमा ! दविठ्ठयाए सासया भावठ्ठयाए असासया। से तेणठेणं गोयमा ! एवं वुच्चइ-जाव...सिय असासया। ..
eternal.
A. 48. Gautama ! As substance, they are As form they are non-eternal. Hence I say so. ..... प्रश्न ४९-णेरइया णं भंते ! किं सासया असासया ?

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_Q. 49. Bhante ! Are the infernal beings eternal ? Are they non-eternal ?
उत्तर ४९-एवं जहा जीवा तहा णेरइया वि। एवं जाव...वेमाणिया आव...सिय सासया सिय असासया।
A. 49. The infernal beings are like any other living being (in this respect), and like this, till the Vaimānikas, eternal in a sense, non-eternal in another sense.
सेवं भंते ! सेवं भंते ! ति।
-Bhante !
Right you are. It is truly so.
बिईओ उद्देसो समत्तो। Chapter Two ends

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तईओ उद्देसो
Chapter Three
[food intake by plants ] प्रश्न ५०-वणस्सइक्काइया णं भंते ! किं कालं सव्वप्पाहारगा वा सव्वमहाहारगा वा भवंति ?
__Q. 50. Bhante ! In what period, does plant life have the lowest intake and in what time the highest ?
उत्तर ५०-गोयमा ! पाउसवरिसारत्तेसु णं एत्थ णं वणस्सइकाइया सव्वमहाहारगा भवंति । तदाणंतरं च णं सरए तदाणंतरं च णं हेमंते तदाणंतरं च णं वसंते तदाणंतरं च गिम्हे गिम्हासु णं वणस्सइकाइया सव्वप्पाहारगा भवंति ।
A. 50. Gautama ! Plant life has the highest intake of food in pre-rainy and rainy seasons, and then the intake gets reduced from autumm to winter, winter to spring, the lowest being in summer.
प्रश्न ५१-जइ णं भंते ! गिम्हासु वणस्सइकाइया सव्वप्पाहारगा भवंति कम्हा णं भंते ! गिम्हासु बहवे वणस्स इक्काइया पत्तिया पुप्फिया फलिया हरियगरेरिज्जमाणा सिरीए अईव अईव उवसोभेमाणा उवसोभेमाणा चिट्ठति ?
Q. 51. Bhante ! If, as you say, plant life has the lowest intake of food in summer, then, how is it, as we see, that in summer, quite a large number of plants shoot out fresh leaves, blossom flowers and yield fruits ; they are very green and bright, and they look immensely beautiful ?
उत्तर ५१-गोयमा! गिम्हासु णं बहवे उसिणजोणिया जीवा य पोग्गला य वणस्सइक्काइयत्ताए वक्कमति विउक्कमति चयंति उववज्जति । एवं खलु गोयमा ! गिम्हासु बहवे वणस्सइक्काइया पत्तिया पुप्फिया जाव...चिट्ठति।

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29
___A. 51. Gautama ! In summer, many a soul and matter-atoms who are prone to take brith in the tropics are born as plants, are especially born, attain growth and especially do so. This is the reason why in summer quite a large number of plants shoot out fresh leaves, till look immensely beautiful.
प्रश्न ५२-से णूणं भंते ! मूला मूलजीवफुडा कंदा कंदजीवफुडा जाव... बीया बीयजीवफुडा ?
Q. 52. Bhante ! Is the root of a plant touched by the soul in the root, the trunk by the soul in the trunk and the seed by the soul in the seed ?
उत्तर ५२-हंता गोयमा ! मूला मूलजीवफुडा जाव...बीया बीयजीवफुडा ।
A. 52. Gautama ! They are touched as stated.
प्रश्न ५३-जह णं भंते ! मूला मूलजीवफुडा जाव...बीया बीयजीवफुडा कम्हा णं भंते ! वणस्सइक्काइया आहारेंति कम्हा परिणामेंति ?
Q. 53. Bhante ! If the root is touched by the soul in the root, till the seed is touched by the soul in the seed, then how does plant life (as a whole) take food, and digest it ?
उत्तर ५३–गोयमा! मूला मूलजीवफुडा पुढवीजीवपडिबद्धा तम्हा आहारेति तम्हा परिणामेति । कंदा कंदजीवफुडा मूलजीवपडिवद्धा तम्हा आहारेति तम्हा परिणाम ति । एवं जाव...बीया बीयजीवफडा फलजीवपडिवद्धा तम्हा आहारेति तम्हा परिणामेति ।
A. 53. Gautama ! The soul in the root which touches the root is in its turn linked with the soul in the earth. from which the former derives food and digests it. The soul in the trunk which touches the trunk is in its turn linked with the soul in the root, from which the former derives food and digests it. The soul in the seed which

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भगवती सूत्रम् सः ७ उः ३
touches the seed is in its turn linked with the soul in the trunk, from which the former derives food and digests it.
प्रश्न ५४ – अह भंते ! आलुए मूलए सिंगबेरे हिरिली सिरिलि सिस्सिरिलि किट्टिया छिरिया छीरविरालिया कण्हकंदे वज्जकंदे सूरणकंदे खेलूडे अद्दभद्दमुत्था पिडंहलिद्दा लोहिणी हूथीहू थिरुगा मुग्गपण्णी अस्सकण्णी सीहणी सीढी सुंढी जेयावण्णे तहप्पगारा सब्वे ते अनंतजीवा विविहसत्ता ?
Q.54. Bhante ! Potato, raddish, ginger, hirīlī, sirili, sissirīli, kittikā, chiriyā, chiravidärikā, vajrakanda, sūranakanda, kheludā, ärdrabhadramothā, pindaharidrā, rohini, huthihu, thtrugā, mudgaparni, asvakarni, sinhakarni, sihandhi, musundhi, and many other like these, do these have an infinite number of souls and do these take diverse forms ?
आलुए मूलए जाव... अनंतजीवा विविह
उत्तर ५४ - हंता गोयमा !
सत्ता ।
A. 54. Yes, Gautama ! These have an infinite number of souls and they take diverse forms.
[ tinges and karma ]
प्रश्न ५५ - सिय भंते! कण्हले से णेरइए अप्पकम्मतराए णीललेसे णेरइए महाकम्मतराए ?
Q. 55. Bhante ! Is it a fact that infernal beings with a a black tinge have sometimes less karma, while those with a blue tinge have much karma ?
उत्तर ५५ - हंता सिया ।
A. 55. Yes, it is sometimes like this.
प्रश्न ५६ – से केणट्ठणं भंते ! एवं वुच्चइ - कण्हलेसे णेरइर अप्पकम्मतराए णीललेसे णेरइए महाकम्मतराए ?
Q.56. Bhante ! What is the reason for this ?

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Bhagavati Sutra Bk. 7 Ch. 3
उत्तर ५६-गोयमा ! ठिई पडुच्च से तेणठेणं गोयमा ! जाव...महाकम्मतराए।
A. 56. Gautama ! It is so because of the difference in the span of their remaining life.
णीललेसे रइए अप्पकम्मतराए काउलेसे
प्रश्न ५७-सिय' भंते ! रइए महाकम्मतराए ?
Q. 57. Bhante ! Is it a fact that infernal beings with a blue tinge have sometimes less karma, while those with a grey tinge have much karma ?
उत्तर ५७ -हंता सिया।
A. 57. Yes, it is sometimes like this.
प्रश्न ५८-से केणठेणं भंते ! एवं वुच्चइ-णीललेसे णेरइए अप्पकम्मतराए काउलेसे रइए महाकम्मतराए ?
Q. 58. Bhante ! What is the reason for this ?
उत्तर ५८-गोयमा ! ठिइं पडुच्च से तेणट्ठणं गोयमा ! जाव...महाकम्मतराए। एवं असुरकुमारेवि णवरं तेउलेसा अब्भहिया। एवं जाव... वेमाणिया । जस्स जइ लेस्साओ तस्स तत्तिया भाणियव्वाओ जोइसियस्स ण भण्णइ ।
A. 58. Gautama ! It is so because of the difference in the span of their remaining life. The same holds of the Asurakumāras, who have also a red tinge in addition, and repeat the same, till the Vaimānikas, stating specifically the number of tinges in each case, but the Jyotişkas are to be excluded.
प्रश्न ५९-जाव...सिय भंते ! पम्हलेसे वेमाणिए अप्पकम्मतराए सुक्कलेसे वेमाणिए महाकम्मतराए ?
Q. 59. Bhante ! Is it a fact that the Vaimanikas with

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भगवती सूत्रम् सः ७ उः ३
a pink tinge have sometimes less karma, while those with a white tinge have more ?
उत्तर ५९-हंता सिया। A. 59. Yes, it is sometimes like this. प्रश्न ६०-से केणठेणं ? Q. 60. Bhante ! What is the reason for this ? उत्तर ६० -सेसं जहा णेरइयस्स जाव...महाकम्मतराए।
A. 60. The same as stated in the case of the infernal beings.
[ karma experience and exhaustion]. प्रश्न ६१-से णूणं भंते ! जा वेयणा सा णिज्जरा जा णिज्जरा सा वेयणा?
.
Q. 61. Bhante ! Is experience (with karma) the same as exhaustion (of karma), and vice versa ?
उत्तर ६१-गोयमा ! णो इणठे समठे। A. 61. No, it is not.
प्रश्न ६२-से केणठेणं भंते ! एवं वुच्चई-जा वेयणा ण सा णिज्जरा जा णिज्जरा ण सा वेयणा ? ..
Q. 62. Bhante ! Why do you say that experience is not the same as exhaustion, and vice versa ?
उत्तर ६२–गोयमा! कम्म वेयणा णोकम्म णिज्जरा। से तेणठेणं गोयमा ! जाव...ण सा वेयणा।
A. 62. Gautama ! Karma is experience, no-karma is exhaustion. Hence so.

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प्रश्न ६३-णेरइयाणं भंते! जा वेयणा सा णिज्जरा जा णिज्जरा सा चेयणा?
Q. 63. Bhante ! As for the infernal beings, is experience the same as exhaustion, and vice versa ?
उत्तर ६३-गोयमा! णो इणठे समठे।
A. 63. No, it is not so.
प्रश्न ६४–से केणद्वेणं भंते ! एवं वुच्चइ-णेरइयाँणं जा वेयणा ण सा णिज्जरा जा णिज्जरा ण सा वेयणा?
Q. 64. Bhante !
Why do you say so ?
उत्तर ६४–गोयमा ! रइयाणं कम्म वेयणा णोकम्म णिज्जरा। से तेणठेणं गोयमा ! जाव...ण सा वेयणा । एवं जाव...वेमाणियाणं ।
A. 64. Gautama ! With the infernal beings, karma is experience, no-karma is exhaustion. Hence so, and like this, till the Vaimānikas.
प्रश्न ६५-से गुणं भंते ! जं वेदेंसु तं णिज्जरिंसु जं णिज्जरिंसु तं वेदेंसु?
Q. 65. Bhante ! Is it correct that when a karma has been experienced, it has been exhausted, and when a karma has been exhausted, it has already been experienced ?
उत्तर ६५-णो इणठे समठे।
A. 65. No, this is not correct.
प्रश्न ६६–से केणठेणं भंते ! एवं वुच्चइ-जं वेदेंसु णो तं णिज्जरेंसु जं णिज्जरेंसु णो तं वेदेंसु?
Q. 66. Bhante !
Why do you say so ?
3

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भगवती सूत्रम् सः ७ उः ३ . उत्तर ६६-गोयमा ! कम्मं वेदें सु णोकम्मं णिज्जरिंसु। से तेणठेणं गोयमा ! जाव...णो तं वेदेंसु ।
. A: 66. Gautama ! I say so because karma is to be experienced, while no-karma is its exhaustion.
प्रश्न ६७-णेरइयाणं भंते ! जं वेदेंसु तं णिज्जरेंसु ?
Q. 67. Bhante ! In the case of the infernal beings, is a karma which is experienced is also karma exhausted ?
उत्तर ६७-एवं रइया वि । एवं जाव...वेमाणिया ।
A. 67. The same holds of the infernal beings, till the Vaimānikas.
प्रश्न' ६८-से णणं भंते ! जं वेदेति तं णिज्जरेंति जं णिज्जरेंति तं वेदेति ?
Q. 68. Bhante ! Is it correct that when a karma is being experienced, it is being exhausted, and when a karma is being exhausted, it is being experienced ?
उत्तर ६८-गोयमा ! णो इणठे समठे । A. 68. No, this is not correct.
प्रश्न ६९-से केणठेणं भंते ! एवं वुच्चइ-जाव...णो तं वेदेति ? Q. 69. Bhante ! Why do you say so ?
उत्तर ६९-गोयमा! कम्मं वेदेति णोकम्मं णिज्जरेंति । से तेणठेणं गोयमा! जाव...णो तं वेदेति । एवं रइया वि जाव...वेमाणिया ।
A. 69. Gautama ! Karma is what is being experienced; no-karma is what is exhausted. Hence so, and this holds good of the infernal beings, till the Vaimānikas.
प्रश्न ७०-से णणं भंते! जं वेदिस्संति तं णिज्जरिस्संति जं णिज्जरिस्संति तं वेदिस्संति ?

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35.
Q. 70. Bhante ! Is it correct that when a karma will be experienced, it will be exhausted, and vice versa ? .....
उत्तर ७०-गोयमा! णो इणठे समठे । A. 70. Gautama ! This too is not correct. प्रश्न ७१-से केणठेणं जाव...णो तं वेदिस्संति ? Q. 71. Bhante ! Why do you say so ?
उत्तर ७१–गोयमा! कम्मं वेदिस्संति णोकम्मं णिज्जरिस्संति । से तेणठेणं जाव...णो तं णिज्जरिस्संति । एवं र इया वि जाव...वेमाणिया।
A. 71. Gautama ! I say so because karma will be experienced, while no-karma will be exhausted. This holds good of the infernal beings, till the Vaimānikas.
प्रश्न ७२–से गूणं भंते ! जे वेयणासमए से णिज्जरासमए जे णिज्जरासमए से वेयणासमए ?
Q. 72. Bhante ! Is it correct that what is time for karma experience is also time for its exhaustion, and vice versa ?
उत्तर ७२–णो इणठे समठे ! A. 72. No, this is not correct.
प्रश्न ७३-से केणट्टेणं एवं वुच्चइ-जे वेयणासमए ण से णिज्जरासमए जे णिज्जरासमए ण से वेयणासमए ?
Q. 73. Bhante ! Why do you say so ? ।
उत्तर ७३–गोयमा ! जं समयं वेदेति णो तं समयं णिज्जति जं समयं णिज्जरेंति णो तं समयं वेदेति । अण्णम्मि समए वेदेति अण्णम्मि समए णिज्जति । अण्णे से वेयणासमए अण्णे से णिज्जरासमए। से तेणठेणं जाव...ण से वेयणासमए ण से णिज्जरासमए।

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A. 73. Gautama ! When it is time to experience, it is no time to exhaust, and when it is time to exhaust, it is no time to experience. Experience is at a different time and exhaustion is at a different time. Their respective times are entirely separate. Hence so.
प्रश्न ७४–णेरइयाणं भंते ! जे वेयणासमए से णिज्जरासमए जे णिज्जरासमए से वेयणासमए ?
Q. 74. Bhante ! For the infernal beings, is it correct to say that what is time for karma experience is also time for its exhaustion, and vice versa ?
उत्तर ७४–गोयमा ! णो इणठे समझें। A. 74. No, this is not correct.
प्रश्न ७५-से केणढेणं एवं वुच्चइ-णेरइयाणं जे वेयणासमए ण से णिज्जरासमए जे णिज्जरासमए ण से वेयणासमए ?
Q. 75. Bhante ! Why do you say so ?
उत्तर ७५-गोयमा ! रइयाणं जं समयं वेदेति णो तं समयं णिज्जरेंति जं समयं णिज्जरेंति णो तं समयं वेदेति। अण्णम्मि समए वेदेति अण्णम्मि समए णिज्जरेंति। अण्णे से वेयणासमए अण्णे से णिज्जरासमए । से तेणठेणं जाव...ण से णिज्जरासमए। एवं जाव...वेमाणियाणं ।
A. 75. Gautama ! I say so because when it is time for the infernal being to experience, it is not the time for exhaustion, and when it is time for exhaustion, it is not the time for experience. Experience (by the infernal beings) is at a different time, and exhaustion is at a different time. Their respective times are entirely separate. Hence so, and this holds good, till the Vaimānikas.
[ eternality or otherwise of infernal beings |
. प्रश्न ७६-णेरइया णं भंते ! किं सासया असासया?

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37 infernal beings eternal or
Q. 76.
Bhante !
Are the
non-eternal ?
उत्तर ७६-गोयमा ! सिय सासया सिय असासया ।
A. 76. Gautama ! Sometimes eternal and sometimes non-eternal.
प्रश्न ७७-से केणठेणं भंते ! एवं वुच्चइ-जेरइया सिय सासया सिय असासया?
Q. 77.
Bhante !
Why do you say so ?
उत्तर ७७-गोयमा ! अव्वोच्छित्तिणयट्ठयाए सासया वोच्छित्तिणयट्ठयाए असासया । से तेण्ठेणं जाव...सिय सासया सिय असासया। एवं जाव... वेमाणिया जाव...सियः असासया ।
A. 77. Gautama ! Eternal as per avvocchittinaya (which is about substance), but non-eternal as per yvocchitti. naya (which is about form). Hence they are eternal as well as non-eternal. And this holds good, till the Vaimanikas.
सेवं भंते ! सेवं भंते ! त्ति ! - Bhante ! Right you are. It is truly so.
तईओ उद्देसो समत्तो। Chapter Three ends

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चउत्थो उद्देसो
Chapter Four
[ types of worldly beings ] रायगिहे णयरे जाव...एवं वयासी : Venue : Rajagrha. ... made the following submission : प्रश्न ७८-काइविहा णं भंते ! संसारसमावण्णगा जीवा पण्णत्ता ?
Q. 78. Bhante ! How many types have been stated to be the worldly beings ?
उत्तर ७८-गोयमा! छव्विहा संसारसमावण्णगा जीवा पण्णता तं तहा- . पुढविकाइया एवं जहा जीवाभिगमे जाव...सम्मत्तकिरियं वा मिच्छत्तकिरियं वा ।
A. 78. Gautama ! The worldly beings have been stated to be of six types, viz., earth bodies, water bodies, air bodies, fire bodies and plant life and (the whole range of) mobile beings. The whole description, till right activity and wrong activity, as contained in the Jivābhigama Sutra.
गाहा जीवा छविह पुढवी जीवाण ठिई भवठिई काय ।
णिल्लेवण अणगारे किरिया सम्मत्त-मिच्छत्ता ॥ Gathā :
Living beings are of six types, So are also the earth bodies, Their state of being and worldly life, Their vacancy, homeless monk, Right activity, wrong activity.
(All as stated in the Jivābhigama). सेवं भंते ! सेवं भंते ! त्ति । - Bhante : Right you are. It is truly so.
चउत्थो उद्देसो सम्मत्तो । Chapter Four ends.

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रायगिहे जाव...
Venue : Rajagrha.
पंचमी उद्देसो Chapter Five
[ on birds ]
• एवं वयासी :
made the following submission : प्रश्न ७६ - खहयरपंचिंदिय-तिरिक्ख - जोणियाणं भंते ! कइविहे जोणीसंगहे पणते ?
Q. 79. Bhante ! How are the five-organ aerial beings (birds) born?
उत्तर ७६--गोयमा ! तिविहे जोणीसंगहे पण्णते तं जहा -- अंडया पोयया समुच्छिमा । एवं जहा जीवाभिगमे जाव... णो चेव णं ते विमाणे वीईव - एज्जा एमहालया णं गोयमा ! ते विमाणा पण्णत्ता ।
Gāthā :
A. 79. Gautama ! They are born in three ways, viz., from eggs (andaja), with a foetus (potaja) and without mating. For details refer to Jivabhigama Sutra, till 'so expansive are the vimānas stated to be that they cannot be crossed through'.
गाहा जोणी संग्रह - लेसा दिट्ठी णाण य जोग-उवओगे । उववाय-ट्ठिइ- समुग्धाय चवण - जाइ - कुल-विहीओ ॥
Mode of birth, tinges, outlook, Activities, knowledge, yoga, upayoga, Genesis, span of life, samudghāta,* Descent from heaven, caste and line.
सेवं भंते
सेवं भंते ! त्ति ।
— Bhante : Right you are. It is truly so.
पंचमो उद्देसो सम्मत्तो । Chapter Five ends.

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छट्टो उद्देसो Chapter Six
[ bondage and experience of life-span ]
रायगिहे जाव...एवं वयासी : Venue : Rajagxha... made the following submission :
प्रश्न ८०-जीवे णं भंते ! जे भविए णेरइएसु उववज्जित्तए से णं भंते ! किं इहगए रइयाउयं पकरेति उववज्जमाणे णेरइयाउयं पकरेइ उववण्णे णेरड्याउयं पकरेइ ?
Q. 80. Bhante! A soul is fit to be born in hell. Does it acquire the span of infernal life right here in this world, or while it is in the process of being born in hell or after being born in hell ?
उत्तर ८०-गोयमा ! इहगए रइयाउयं पकरेइ णो उववज्जमाणे रइयाउयं पकरेइणो उववण्णे णेरइयाउयं पकरेइ। एवं असुरकुमारेसु वि । एवं जाव...वेमाणिएसु।
A. 80. Gautama ! A soul fit to be born in hell acquires the span of infernal life right here in this world, not while being born in hell, nor after being born in hell.
प्रश्न ८१-जीवे णं भंते ! जे भविए णेरइएसु उववज्जित्तए से णं भंते! किं इहगए णेरइयाउयं पडिसंवेदेइ उववज्जमाणे णेरइयाउयं पडिसंवेदेइ उववण्णे रइयाउयं पडिसंवेदेति ?
Q. 81. Bhante ! A soul is fit to be born in hell. Does it have the experience of infernal life right here in this world, or while being born in hell or after being born in hell ?
उत्तर ८१-गोयमा! णो इहगए रइयाउयं पडिसंवेदेइ उववज्जमाणे

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Bhagavati Sūtra Bk. 7 Ch. 6
रइयायं पडिसंवेदेइ उववण्णे वि णेरइयाउयं पडिसंवेदेइ । माणिए ।
41
एवं जाव...
A. 81. Gautama! A soul fit to be born in hell has. the experience of infernal life not in this world, but while in the process of being born in hell and thereafter. And like this, till the Vaimānikas.
प्रश्न ८२ – जीवे णं भंते! जे भविए णेरइएसु उववज्जित्तए से णं भंते! किं इहगए महावेयणे उववज्जमाणे महावेयणे उववण्णे महावेयणे ?
Q. 82. Bhante ! A soul is fit to be born in hell. Does it have a great pain while it is still in this world, or while being born in hell or after being born in hell?
उत्तर ८२ - गोयमा ! माणे सिय महावेयणे सिय पच्छा एगंतदुक्खं वेयणं वेयइ आहच्च सायं ।
इहगए सिय महावेयणे सिय अप्पवेयणे उववज्ज-. अप्पवेयर्णे 1 अहे णं उबवणे भवइ ओ
A. 82. Gautama ! While in this world, it may sometimes have a great pain and sometimes a little pain. While it is in the process of being born in hell, it may sometimes have a great pain and sometimes a little pain. But after it is born in hell, it has uniformly a great pain, and scarcely any relief.
प्रश्न ८३ - जीवे णं भंते ! जे भविए असुरकुमारेसु उववज्जित्त -पुच्छा ?
Q. 83. Bhante ! What about a soul fit to be born as an Asurakumāra ?
उत्तर ८३ – गोयमा ! इहगए सिय महावेयणे सिय अप्पवेयणे उववज्जमाणे सिय महावेयणे सिय अपवेयणे । अहे णं उववण्णे भवइ तओ पच्छा एगंत्तसायं वेयणं वदेइ आहन्च असायं । एवं जाव... .णिय कुमारेसु ।
A. 83. Gautama ! Such a soul has sometimes a great

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भगवती सूत्रम् सः ७ उ: ६
pain and sometimes a little pain in this world; and so also when it is in the process of being born. But after it is born, it has uniformly a great pain and scarcely any relief. All this holds, till the Stanitkumaras.
42
प्रश्न ८४ - जीवे णं भंते ! जे भवि पुढविक्काइएसु उववज्जित्तए — पुच्छा ?
Q. 84. Bhante ! What about a soul fit to be born among the earth bodies ?
उत्तर ८४ – गोयमा ! इहगए सिय महावेयणे सिय अप्पवेयणे । एवं उववज्जमा वि । अहे णं उववण्णे भवइ तओ पच्छा वेमायाए वेयणं वेदेइ । एवं जाव... .. मणुस्सेसु वाणमंतर - जोइसिय-वेमाणिएसु जहा असुरकुमारेसु ।
A. 84. Gautama ! Such a soul has sometimes a great pain and sometimes a little pain in this world, and so also while it is in the process of being born; but after it is born thither, it has only pain of diverse sort. And this holds, till the human beings. Vānavyantaras, Jyotişkas and Vaimānikas are like the Asurakumāras.
प्रश्न ८५ - जीवा णं भंते ! किं आभोगणिव्वत्तियाउया अणाभोगणिव्वत्तियाज्या ?
Q. 85. Bhante ! Do living beings have a life-span as long as their experiences last or even thereafter?
उत्तर ८५ - गोयमा ! णो आभोगणिव्वत्तियाउया अणाभोगणिव्वत्तियाउया । एवं रइया वि एवं जाव... वेमाणिया ।
A. 85. Not only as long as their experiences last, but even thereafter. This holds from the infernal beings, till the Vaimānikas.
a
[ karma, pinful and painfree ]
प्रश्न ८६ - अस्थि णं भंते! जीवाणं कक्कसवेयणिज्जा कम्मा कज्जंति ?

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Bhagavati Sütra Bk. 7 Ch. 6
Q. 86. Bhante ! Do living beings bind karma which is harsh to bear ?
43
उत्तर ८६ - हंता अस्थि ।
A. 86. Yes, Gautama, they do.
प्रश्न ८७ - कहं णं भंते ! जीवाणं कक्कसवेयणिज्जा कम्मा कज्जंति ?
Q. 87. Bhante ! How which is harsh to bear ?
do living beings bind
karma
उत्तर ८७ – गोयमा ! पाणाइवाएणं जाव... मिच्छादंसणसल्लेणं । एवं खलु गोयमा ! जीवाणं कक्कसवेय णिज्जा कम्मा कज्जति ।
A. 87. Gautama ! They do so by practising violence, till by acquiring the thorn of wrong faith. In these ways, they bind karma which is harsh to bear.
प्रश्न ८८ - अत्थि णं भंते ! णेरइयाणं कक्कसवेय णिज्जा कम्मा कज्जंति ?
Q. 88, Bhante ! Do infernal beings bind karma which is harsh to bear ?
उत्तर ८८ – एवं चेव एवं जाव... वेमाणियाणं ।
A. 88. Yes, they do, and this holds, till the Vaimānikas. प्रश्न ८९ - अस्थि णं भंते ! जीवाणं अकक्कसवेयणिज्जा कम्मा कज्जंति ?
उत्तर ८९ - हंता अस्थि ।
A. 89. Yes, they do.
प्रश्न ९० - कहं णं भंते !
Q. 89. Bhante ! Do living beings bind karma which is
free from harshness ?
जीवा अकक्कसवेणिज्जा कम्मा कज्जंति ?

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भगवती सूत्रम् सः ७ उः ६
Q. 50. Bhante ! free from harshness ?
How do they bind karma which is
उत्तर ९०-गोयमा ! पाणाइवायवेरमणेणं 'जाव...परिग्गहवरमणेणं . कोहविवेगेणं जाव...मिच्छादसणसल्लविवेगेणं । एवं खलु गोयमा ! जीवाणं अकक्कस-वेयणिज्जा कम्मा कज्जति ।
A. 90. Gautama ! They do so by desisting from violence, till accumulation of property, by developing a conscience against anger. till against wrong faith. In these ways, living beings bind karma which is free from harshness.
प्रश्न ९१-अस्थि णं भंते ! रइयाणं अकक्कसवेयणिज्जा कम्मा कज्जंति?
Q. 91. Bhante ! Do infernal beings bind karma which is free from harshness ?
उत्तर ९१-गोयमा ! णो इणठ्ठ समझें। एवं जाव...वेमाणिया । णवरं मणुस्साणं जहा जीवाणं ।
A. 91. Gautama ! They do not. And this holds, till the Vaimānikas. Human beings stand slightly apart like other (five-organ) living beings.
[ karma, pleasant and unpleasant ]
प्रश्न ९२-अत्थि णं भंते ! जीवाणं सायावेयणिज्जा कम्मा कज्जंति ?
Q. 92. Bhante ! Do living beings bind karma giving pleasant experiences ?
उत्तर ९२-हंता अत्थि। A. 92. Yes, they do. प्रश्न ९३–कहं णं भंते ! जीवाणं सायावेयणिज्जा कम्मा कज्जति ?
Q. 93. Bhante ! How do livings beings bind karma giving pleasant experiences ?

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Bhagavati Sūtra Bk. 7 Ch. 6
45
उत्तर ९३-गोयमा ! पाणाणुकंपयाए भूयाणुकंपयाए जीवाणुकंपयाए सत्ताणुकंपयाए। बहूणं पाणाणं जाव...सत्ताणं अदुक्खणयाए असोयणयाए अजूरणयाए अतिप्पणयाए अपिट्टणयाए अपरियावणयाए। एवं खलु गोयमा ! जीवाणं सायावेयणिज्जा कम्मा कज्जंति। एवं रइयाणं वि एवं जाव... वेमाणियाणं।
___A. 93. Gautama ! They do so through compassion to two to four-organ beings, to plant life, to five-organ beings and to immobile beings, by not causing pain to them, by not giving shock to them, by not generating grief or a sense of hurt in them, by not chastising them, by not causing them remorse in any way. In these ways, living beings bind karma giving pleasant experiences. This holds from the infernal beings, till the Vaimānikas.
प्रश्न ९४-अत्थि णं भंते! जीवाणं असायावेयणिज्जा कम्मा कज्जति?
beings bind
karma
Q. 94. Bhante ! Do living giving uppleasant experiences ?
उत्तर ९४-हंता अस्थि ।
A. 94. Yes, they do. प्रश्न ९५-कहं णं भंते ! जीवाणं असायावेयणिज्जा कम्मा कज्जति ?
Q. 95. Bhante ! How do living beings bind karma giving unpleasant experiences ?
उत्तर ९५–गोयमा! परदुखणयाए परसोयणयाए परजूरणयाए परतिप्पणयाए परपिट्टणयाए परपरियावणयाए। बहुणं पाणाणं जाव... सत्ताणं दुक्खणयाए सोयणयाए जाव...परियावणयाए । एवं खलु गोयमा ! जीवाणं अस्सायावेयणिज्जा कम्मा कज्जति । एवं रइयाणं वि। एवं जाव...वेमाणियाणं ।
___A. 95. Gautama ! This they do by giving pain to •others, by generating shock, by causing them hurt, by beating them, by causing them remorse, by giving pain to two

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46
भगवती सूत्रम् सः ७ उः ६ .
to four-organ beings, to plant life, to five-organ beings, to immobile beings, by causing them grief, till remorse. In these ways, living beings bind karma giving unpleasant experiences. This holds from the infernal beings, till the Vaimānikas.
[ last phase of the time-cycle in Bhārata ]
प्रश्न ९६-जंबुद्दीवे र्ण भंते ! दीवे भारहे वासे इमीसे ओसप्पिणीए दुसमदुसमाए समाए उत्तमकट्ठपत्ताए भरहस्स वासस्स केरिसए आयारभावपडोयारे भविस्सइ ?
Q. 96. Bhante! In Bhāratavarşa which is in the Jambudvīpa, what will be the shape of things in the unbracing. unbracing (duhsamā-duhsamā) phase of the down-turn (avasar pini) of the time-cycle, in its most difficult phase ?
उत्तर ९६-गोयमा ! कालो भविस्सइ हाहाभूए भंभाभूए कोलाहलगभूए। समयाणुभावेण य णं खरफरुसधूलीमइला दुव्विसहा वाउला भयंकरा वाया संवगा य वाहिति । इह अभिक्खं धूमा हति य दिसा समंता रओसला रेणुकलुसतमपडलणिरालोगा। समयलुक्खयाए य णं अहियं चंदा सीयं मोच्छंति अहियं सूरिया तवइस्संति। अदुत्तरं च णं अभिक्खणं बहवे अरसमेहा विरसमेहा खारमेहा खत्तमेहा खट्टमेहा अग्गिमेहा विज्जुमेहा विसमेहा असणिमेहा अपिवणिज्जोदगा ( अजवणिज्जोदया ) वाहि-रोग-वेदणोदीरणापरिणामसलिला अमणुण्णपाणियगा चंडाणिलपहयतिक्खधाराणिवायपउरं वासं वासिहिति । जे णं भारहे वासे गामाऽगर-णयर-खेड-कब्बड-मंडब-दोणमुहपट्टणाऽसमगयं जणवयं चउप्पय-गवेलए खहयरे पक्खिसंधे गामाऽरण्ण पयारणिरए तसे य पाणे बहुप्पगारे रुक्ख-गुच्छ-गुम्म-लय-वल्लि-तण-पव्वयग-हरिओसहि पवालं कुरमादीए य तणवणस्सइकाइए विद्धंसे हिंति पव्वय-गिरि-डोंगरउत्थल-भट्ठीमादिए य वेयड्ढगिरिवज्जे विरावेहिंति सलिलबिल-गड्डदुग्गविसमणिण्णुण्णयाइं च गंगा-सिंधुवज्जाइं समीकरेहिंति।
A. 96. Gautama ! This phase will hear painful groans, yells and chirps. There will blow wind, cyclonic, extremely harsh, polluted with dust, unbearable, disturbing and horrible, With dust, floating and flying, directions will look dark, dirty

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Bhagavati Sutra Bk. 7 Ch. 6
and gloomy. Because of the hardness of the time, the rains will be too cold and the sun too hot. There will be heavy and short showers from clouds which will pour bad water, uncongenial water, alkaline water, sour water, pungent water, boiling water, electrified water, poisoned water, water containing snow-balls, water smashing rocks, water unfit for drinking, water incapable to quench thirst, water generating diseases, ailments and pain, water shaking the nerves. Such heavy and short showers will be associated with terrific blows of wind, because of which many human beings, living in villages, mines, towns, till hermitages, many quadruped animals and birds, many mobile animals living in villages and forests and many varieties of trees, herbs, creepers plants, grass, hay, canes, paddy, sprouts, fodder etc., and all other types of flora will be destroyed. Leaving aside. the Vaitadhya mountain, all other mountains, hillocks, mounds, flat soil, deserts, etc., will be destroyed. Leaving aside the Ganga and the Sindhu, all other rivers, fountains, ditches, tanks, ponds, etc., will be destroyed. All the land areas, accessibie and inaccessible, high and low, will become flat.
47
प्रश्न ९७ - तीसे णं समाए भारहवासस्स भूमीए केरिसए आयारभावपडोयारे भविस्सइ ?
Q. 97. Bhante ! What will be the shape of the landsurface in Bharatavarșa?
उत्तर ९७ - गोयमा ! भूमी भविस्सइ इंगालब्भूया मुम्मुरब्भूया छारियभूया तत्तकवेल्लयन्भूया तत्तसमजोइभूया धूलिबहुला रेणुबहुला पंकबहुला पणगबहुला चलदिबहुला बहूणं धरणिगोयराणं सत्ताणं दुष्णिकम्मा यावि भविस्सइ ।
A. 97. Gautama ! The land-surface in Bharatavarşa will be ablaze like fire, like burning cow-dung cake, like burning ashes, like a hot cauldron, like a burning flame, full of dust, full of dirt, full of mud, full of moss, extremely slippery. The living beings inhabiting this earth will find it extremely difficult to pace on it.

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प्रश्न ९८ -- तीसे णं भंते ! भावपडोयारे भविस्सइ ?
भगवती सूत्रम् सः ७ उः ६
समाए भारहे वासे मणुयाणं केरिसए आयार
98. Bhante! In that period, what will be the state of human affairs in Bhāratavarṣa ?
उत्तर ९८ - गोयमा ! मणुया भविस्संति दुरूवा दुव्वण्णा दुग्गंधा दुरसा दुफासा अणिट्ठा अकंता जाव... अमणामा हीणस्सरा दीणस्सरा अणिट्ठस्सरा जाव... अमणामस्सरा अणादेज्जवयणपच्चायाया णिल्लज्जा कूड कवड- कलहवह बंध-वेरणिरया मज्जायातिक्कमप्पहाणा अकज्जणिच्चुज्जता गुरुणियोयविणयरहिया य विकल-रूवा परूढणहकेसमंसुरोमा काला खरफरुस झामवण्णा फुट्टसिरा कविलपलिय- केसा बहुमहारुसंपिणद्धदुदं सणिज्जरूवा संकुडियवलीतरंगपरिवेढियंग मंगा जरा-परिणयव्व थेरगणरा पविरलपरिसडियदंतसेढी उभडघड (य) मुहा ( उब्भू डेघाडामुहा ) विसमणयणा वंकणासा वक (ग) वलीविगय भसे मुहा कच्छुकसराभिभूया खरतिक्खणखकंड इयविक्खयतणू ददुकिडिभ सिंज्झफुडियफरसच्छवी चित्तलंगा टोलागइविसम संधि-बंधण उक् कुड्डअट्ठिगविभत्तदुब्बला कुसंघयण - कुप्पमाणकुसंठिया कुरूवा कुट्ठाणासणकुसेज्ज दुब्भोइणो असुइणो अणेगवाहि- परिपीलियंगमंगा खलंतवेब्भलगई णिरुच्छाहा सत्तपरिवज्जिया विंगयचेट्ठणट्ठतेया अभिक्खणं सीय उन्हखरफरुसवायविज्झ डियमणिपं सुरयगुंडियंग मंगा बहुकोहमाणमाया बहुलोभा असुहदुक्खभागी ओसणं धम्मसण्णसम्मत्तपरिभट्ठा उक्कोसेणं रयणिप्पमाणमेत्ता, सोलसवीस इवासपरमाउसो पुत्तणत्तुपरियालपणय ( परिपालण ) बहुला गंगासिंधूओ महाणईओ वेयं च पव्त्रयं णिस्साए वावरिं णिओया बीयं बीयामेत्ता बिलवासिणो भविस्संति ।
A. 98. Gautama ! In that period, human beings in Bhāratavarsa will have a bad form, bad colour, bad smell, bad taste and bad touch. They will be unpleasant, detestable, unwholesome, with lowly voice, pitious voice, harmful voice, unpleasant voice, till unacceptable voice, unfriendly voice. They will be shameless. deceitful, crafty, quarrelsome, addicted to killing, arresting and fighting, ready to transgress decency, quick in misdeeds, violating the orders of the parents and superiors, lacking humility, lacking good shape, with grown nails, hairs, beard, moustache and pourhairs, dark in complexion, extremely rude, black, with hairs

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Bhagavati Sūtra -Bk. 7 Ch. 6
floating untidily, with brown and white hairs, covered with innumerable sinews, with uncouth shape detestable to the eyes, with contracted, curved and distorted limbs, dotted with many inauspicious marks, with few dilapidated, rotten and broken teeth like those of old folks, with a huge mouth as big as a jar, with terrible eyes, with a curved nose, with a curved and terrific mouth, with bad itches, with skin rendered uneven by sharp and deep wounds by nails, with ring worm, leucoderma and severe leprosy, with unsmooth skin, with peculiar limbs, with movement like that of a camel, with a bad shape, with unusual joints, with bones not duly set, with a bad formation, with a bad structure, with unusual formation and with swollen limbs. They will use bad cushions, take filthy food and will suffer from sundry diseases. They will be with irregular movement, lacking in enterprise, lacking in energy, with perverse endeavour, lacking in vigour, looking dirty because of the dust deposited on them by hot, cold, sharp and hard winds, with severe anger, pride, attachment and greed, suffering from unwholesome pain, mostly slipped off from pious thoughts and equanimity. They will be no more than one cubit in length. Their span of life will be around sixteen years, and in no case will it exceed twenty. They will have large family and they will be blind with affection for their family. They will be sheltered in the hollows and crevices on the beaches of the Ganga and the Sindhu and in mountain caves (to serve as seeds for the coming generations of men).
प्रश्न ९९ ते णं भंते ! मणुया किं आहारं आहारेहिंति ?
Q. 99. Bhante! What type of food will these human beings take ?
उत्तर ९९-गोयमा ! तेणं कालेणं तेणं समएणं गंगासिंधुओ महाणईओ रहपहवित्थराओ अक्खसोयप्पमाणमेत्तं जलं वोज्झिहिंति से वि य णं जले बहुमच्छकच्छभाइण्णे णो चेव णं आउबहुले भविस्सइ। तए णं ते मणुया सूरुग्गमणमु हुत्तं सि य सूरत्थमणमुत्तसि य बिलेहितो णिद्धाहिति णिद्धाइत्ता बिलेहितो मच्छकच्छभे थलाई गाहेहिंति गाहित्ता सियायवतत्तएहिं मच्छकच्छएहिं एक्कवीसं वाससहस्साई वित्तिं कप्पेमाणा विहरिस्संति ।

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भगवती सूत्रम् सः ७ उः ६
A. 99. Gautama ! In that period, at that time, the great rivers, the Ganga and the Sindhu, will be no wider than a chariot's route. In their beds, the flow of water will be no wider than the length of a spoke. That slender flow of water will have many a fish and tortoise. But mind that there will not be much water. Now, these human beijngs who are sleeping all the time will come out for a muhurta at sunrise, and for a muhurta again at sun-down, and put some fish and tortoise under the sand on the beach to roast there. Fish and tortoise buried in the evening will be taken out and devoured in the morning, and those buried in the morning will be taken out and devoured in the evening. In this manner, they will live on for twenty-one thousand years.
प्रश्न १०० ते णं भंते ! मणुया णिस्सीला णिग्गुणा णिम्मेरा . णिप्पच्चक्खाणपोसहोववासा ओसणं मंसाहारा मच्छाहारा खोद्दाहारा कुणिमाहारा कालमासे कालं किच्चा कहिं गच्छिहिंति कहिं उववज्जिहिंति ?
Q. 100. Bhante ! These men devoid of conduct. devoid of merit, devoid of status, devoid of renunciation, confession or fast, mostly living on meat, fish, filth, carcass, etc., where will they repair after death, where will they be born again ?
उत्तर १००-गोयमा ! ओसण्णं णरगतिरिक्खजोणिएसु उववज्जिहिंति।
A. 100. Gautama ! They will go mostly to hell or to the world of subhuman beings. They will be born as infernal beings or as animals.
प्रश्न १०१ ते णं भंते ! सीहा वग्धा वगा दीविया अच्छा तरच्छा परस्सरा हिस्साला तहेव जाव...कहिं उववज्जि हिंति ?
Q. 101. Bhante ! In that period, at that time, where will the wild animals, lions, tigers, leopards, wolves, rhinoes, etc., who are mostly without right conduct, where will they repair after death, where will they be born again ?

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51
उत्तर १०१-गोयमा ! हिंति ।
ओसण्णं णरगतिरिक्खजोणिएसु उववज्जि
A. 101. Gautama ! They will go mostly to hell or to the world of subhuman beings. They will be born as infernal beings or as animals.
प्रश्न १०२ ते णं भंते ! ढंका कंका विलका मदुगा सिही णिस्सीला तहेव जाव...कहिं उववज्जिहिंति ?
Q. 102. Bhante ! Where will the birds, crows, peacocks, etc., who are without right conduct, where will they repair after death, where will they be born again ?
ओसणं णरगतिरिक्खजोणिएसु उववज्जि
उत्तर १०२-गोयमा ! हिंति।
A. 102. Gautama ! They will invariably go to bell or to the world of subhuman beings. They will be born as infernal beings or as animals.
सेवं भंते ! सेवं भंते ! त्ति ।
Bhante !
Right you are. It is truly so.
छछो उद्देसो समत्तो। Chapter Six ends.

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सत्तमो उद्देसो Chapter Seven
[ activities of a zealous monk ]
प्रश्न १०३-संवुडस्स णं भंते ! अणगारस्स आउत्तं गच्छमाणस्स जाव... आउत्तं तुयट्टमाणस्स आउत्तं वत्थं पडिग्गहं कंबलं पायपुंछणं गेण्हमाणस्स वा णिखिवमाणस्स वा तस्स णं भंते ! कि इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ?
Q. 103. Bhante ! A zealous monk who duly walks, sits, till stretches, who duly picks up and puts down his robes, bowl, blanket and duster, does he indulge in iriyāpathiki activity or sämparāiki activity ?
उत्तर १०३–गोयमा ! संवुडस्स णं अणगारस्स जाव...तस्स णं इरियावहिया किरिया कज्जइ णो संपराइया।
a
monk
indulges in
A. 103. Gautama ! Such ir iyāpathiki, not sämparāiki, activity.
प्रश्न १०४-से केणठेणं भंते! एवं वुच्चइ-संवुडस्स णं जाव...णो संपराइया किरिया कज्जइ ?
Q. 104. Bhante ! What is the reason for this ?
उत्तर १०४-गोयमा ! जस्स णं कोहमाणमायालोभा वोच्छिण्णा भवंति तस्स णं इरियावहिया किरिया कज्जइ तहेव जाव...उस्सुत्तं रीयमाणस्स संपराइया किरिया कज्जइ । से णं अहासुत्तमेव रीयइ। से तेणद्वेण गोयमा ! जाव...णो संपराइया किरिया कज्जइ ।
A. 104. Gautama ! One whose anger, pride, attachment and greed have dropped out indulges in iriyā pathiki activity only. When one acts contrary to the canonical texts, does he indulge in sämparāiki activity. But a zealous monk does not do so. Hence I say so.

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Bhagavati Sutra Bk.-7 Ch.7
53
Lon desires and experiences ]
...
.
प्रश्न १०५-रूवी भंते ! कामा अरूवी कामा ?
Q. 105. Bhante ! Are desires ( kāma ) with or without form ?
उत्तर १०५-गोयमा ! रूवी कामा णो अरूवी कामा।
A. 105. Gautama ! They are with form, not without. प्रश्न १०६–सचित्ता भंते ! कामा अचित्ता कामा ? Q. 106. Bhante ! Are desires conscious or unconscious ? उत्तर १०६-गोयमा ! सचित्ता वि कामा अचित्ता वि कामा। ..
A. 106. Gautama ! They are both.
प्रश्न १०७-जीवा भंते ! कामा अजीवा भंते ! कामा?
Q. 107. Bhante ! Are desires life or non-life ? उत्तर १०७-गोयमा! जीवा वि कामा अजीवा वि कामा ।
A. 107. Gautama ! They are both. प्रश्न १०८-जीवाणं भंते ! कामा अजीवाणं कामा ?
Q. 108. Bhante ! Are desires generated in animate,or . in inanimate, beings ?
उत्तर १०८-गोयमा ! जीवाणं कामा णो अजीवाणं कामा। ___A. 108. Gautama ! They are generated in animate, not in inanimate beings.
प्रश्न १०९-काइविहा णं भंते ! कामा पण्णत्ता?
Q. 109. Bhante ! How many types of desire are there?

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भगवती सूत्रम् सः ७ उः ७
उत्तर १०९ - गोयमा ! दुविहा कामा पण्णत्ता तं जहां सदा य रूवा य ।
types, viz.,
A. 109. Gautama! Desires are of two desire for sound and desire for shape.
प्रश्न ११० - रूवी भंते ! भोगा अरूवी भोगा ?
Are experiences (bhoga) with or
Q.110. Bhante ! without form ?
उत्तर ११० - गोयमा ! ख्वी भोगा णो अरूवी भोगा ।
A. 110. Gautama !
प्रश्न १११ - सचित्ता भंते ! भोगा अचित्ता भोगा ?
They are with form, not without.
Bhante! Are experiences conscious or un
Q. 111. conscious ?
उत्तर १११ - गोयमा ! सचित्ता वि भोगा अचित्ता वि भोगा ।
A. 111. Gautama ! They are both.
प्रश्न ११२ - जीवा णं भंते ! भोगा पुच्छा ?
Q. 112. Bhante ! Are experiences life or non-life ? उत्तर ११२ – गोयमा ! जीवा वि भोगा अजीवा वि भोगा ।
A. 112.
Gautama ! They are both.
प्रश्न ११३ - जीवाणं भंते ! भोगा अजीवाणं भोगा ?
Q.113. Bhante! Are experiences generated in animate, or in inanimate, beings ?
उत्तर ११३ – गोयमा ! जीवाणं भोगा णो अजीवाणं भोगा ।
A. 113. Gautama! They are generated in animate, not in inanimate, beings.

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Bhagavati Sutra Bk. 7 Ch. 7
प्रश्न ११४–काइविहा णं भंते ! भोगा पण्णत्ता ?
Q. 114. Bhante ! How many types of experience are there?
उत्तर ११४-गोयमा ! तिविहा भोगा पण्णत्ता तं जहा-गंधा रसा
फासा।
A. 114. Experiences are of three types, viz., experience of smell, of taste and of touch.
प्रश्न ११५-कइविहा णं भंते ! कामभोगा पण्णता ?
Q. 115. Bhante ! How many types of desire and experience (kāmabhoga ) are there ?
उत्तर ११५-गोयमा ! पंचविहा कामभोगा पण्णत्ता तं जहा-सद्दा रूवा गंधा रसा फासा ।
A. 115. Gautama ! They are of five types, viz., sound. shape, smell, taste and touch.
प्रश्न ११६---जीवा णं भंते ! किं कामी भोगी ?
Bhante !
Do five-organ beings desire ?
Do they
Q. 116. experience ?
उत्तर ११६-गोयमा ! जीवा कामी वि भोगी वि ।
A. 116. Gautama ! They both desire and experience. प्रश्न ११७–से केणठेणं भंते ! एवं वुच्चइ जीवा कामी वि भोगी वि? Q. 117. Bhante ! Why do you say so ?
उत्तर ११७-गोयमा! सोइंदियचकखिदियाई पड़च्च कामी घाणिंदियजिभिदियफासिंदियाई पडुच्च भोगी। से तेणठेणं गोयमा ! जाव...भोगी वि।

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भगवती सूत्रम् सः ७ उः ७
A. 117. Gautama ! They desire because of the organs of vision and audition ; they experience because of the organs of smell, taste and touch. Hence I say so.
प्रश्न ११८-णेरइयाणं भंते
कि कामी भोगी ?
Q. 118. experience ?
Bhante !
Do infernal beings desire ?
Do they
उत्तर ११८-एवं चेव जाव...थणियकुमारा ।
A. 118. Gautama ! They do both, and this holds, till the Stanitkumāras
प्रश्न ११९ पुढविकाइयाणं पुच्छा ? Q. 119. Bhante! What about the earth bodies ? उत्तर ११९-गोयमा ! पुढविकाइया णो कामी भोगी।
A. 119. Gautama ! The earth bodies do not desire, but. they experience.
प्रश्न १२०–से केणट्टेणं जाव...भोगी? Q. 120. Why is it so ?
उत्तर १२०-गोयमा ! फासिंदियं पडुच्च से तेणद्वेणं जाव...भोगी। एवं जाव...वणस्सइकाइया। बेइंदिया एवं चेव णवरं जिभिंदियफासिंदियाइं पडुच्च भोगी। तेइंदिया वि एवं चेब णवरं घाणिंदियजिभिंदियफासिं दियाइं पडुच्च भोगी।
A. 120. Gautama! They experience because they have only the organ of touch. This holds, till plant life. Even the two-organ beings experience with their organs of taste and touch. Also the three-organ beings experience with their organs of smell, taste and touch.
प्रश्न १२१-चरिंदियाणं पुच्छा ?

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Bhagavati Sūtra Bk. 7 Ch. 7
57
Q. 121. And what about the four-organ beings ? उत्तर १२१ - गोयमा! चरिंदिया कामी वि भोगी वि ।
A. 121. Gautama ! They desire as well as they experience.
प्रश्न १२२-से केणठेणं जाव...भोगी वि ? Q. 122. What's the reason for this ?
उत्तर १२२-गोयमा ! चखिदियं पडुच्च कामी घाणिंदियजिभिंदियफासिंदियाई पडुच्च भोगी। से तेणठेणं जाव...भोगी वि। अवसेसा जहा जीवा जाव...वेमाणिया।
A. 122. Gautama ! They desire with their organ of sight and they experience with their organs of smell, taste and touch. The rest like five-organ beings, till the Vaimānikas.
प्रश्न १२३-एएसि णं भंते ! जीवाणं कामभोगीणं णोकामीणं णोभोगीणं भोगीणं य कयरे कयरेहिंतो जाव...विसेसाहिया वा?
Q. 123. Bhante ! Of living beings who desire as well as experience, who neither desire nor experience, and who expe-. rience only, which ones are the smallest in number, till especially more ?
उत्तर १२३-गोयमा ! सव्वथोवा जीवा कामभोगी णोकामी णोभोगी अणंतगुणा भोगी अणंतगुणा ।
A. 123. Gautama ! Smallest in number are those who desire and experience ; infinite times more are those who neither desire nor experience ; and still infinite times more are those who only experience.
( on the chadmasta and the kevalin. ]
प्रश्न १२४-छउमत्थे णं भंते ! मणूसे जे भविए अण्णयरेसु देवलोएसु देवत्ताए उववज्जित्तए से पूणं भंते ! से खीणभोगी णो पभू उठाणेणं कम्मेणं

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58
भगवती सूत्रम् स: ७ उः ७
बलेणं वीरिएणं पुरिसक्कारपरक्कमेणं विउलाई भोगभोगाइं भुंजमाणे विहरित्तए। से गूणं भंते ! एयमझें एवं वयह ?
Q. 124. Bhante ! Some ordinary people, chadmasta, who are otherwise fit to be born in some heaven, have their body frame so very reduced (may be due to austerities or illness) and are rendered incapable of large experiences because of their poor endeavour, activity, strength, energy and capability. What do you think of them ?
उत्तर १२४-गोयमा ! णो इणठे समझें पभू णं भंते ! से उट्ठाण वि कम्मेण वि वलेण वि वीरिएण वि पुरिसक्कारपरक्कमेण वि अण्णयराई विपुलाई भोगभोगाइं भुजमाणे विहरितए तम्हा भोगी भोगे परिच्चयमाणे महाणिज्जरे महापज्जवसाने भवइ ।
A. 124. Gautama ! It is correct that some ordinary people, because of their poor endeavour, till capability, are unfit to exert on a large scale, but still within the limited capability of their frame, they may renounce and exbaust the fetters of karma, and then the great outcome ( liberation ) is theirs.
प्रश्न १२५ - आहोहिए णं भंते ! मणूसे जे भविए अण्णयरेसु देवलोएसु... ? .
Q. 125. Bhante ! Suppose a man has limited avadhi knowledge, and is otherwise fit to be born in heaven, but he has his body frame, till capability, so very reduced. What do you think of him ?
उत्तर १२५-गोयमा ! एवं चेव जहा छउमत्थे जाव...महापज्जवसाणे
'भवइ ।
A. 125. Gautama ! The same as stated just now, till the .great outcome is his.
प्रश्न १२६-परमाहोहिए णं भंते ! मणुस्से जे भविए तेणेव भवग्गहणणं सिज्झित्तए जाव...अंतं करेत्तए । से गूणं भंते ! से खीणभोगी ?
Q. 126. Bhante ! In case he has wide avadhi knowledge

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Bhagavati Sütra Bk. 7 Ch. 7
and is fit to be perfected in this very life. What do you think of him ?
उत्तर १२६ – सेसं जहा छउमत्थस्स ।
A. 126. The same as in the case of a chadmasta.
प्रश्न १२७ – केवली णं भंते ! मणूसे जे भविए तेणेव भवग्गहणेणं ?
Q. 127. Bhante ! If the person be a kevalin and is to be perfected in this very life, then ?
उत्तर १२७ – गोयमा ! एवं जहा परमाहोहिए जाव...
भवइ ।
59
.महापज्जवसाणे
A. 127. Gautama ! The same as one with wide avadhi knowledge, till the great outcome is his.
[ experience with and without desiring]
प्रश्न १२८ - जे इमे भंते ! असण्णिणो पाणा तं जहा - पुढविक्काइआ जाव... वणस्स इकाइआ छट्ठा य एगइया तसा । एए णं अंधा मूढा तमं पविट्ठा तमपडलमोहजालपडिच्छण्णा अकामणिकरणं वेयणं वेदेतीत्ति वत्तव्वं सिया ?
Q. 128. Bhante ! There are one-organ living beings without mind, such as the earth bodies, till flora, and the sixth, some mobile beings who are ignorant, idiotic, engrossed in darkness, handicapped by nescience and entangled in the snares of attachment. Can it be said about these that they experience without desiring ?
उत्तर १२८ - हंता गोयमा ! जे इमे असण्णिणो पाणा जाव...पुढवीकाइआ जाव... वणस्सइकाइआ छट्ठा य जाव...वेयणं वेदेतीति वत्तव्वं सिया ।
प्रश्न १२९ - अत्थि णं भंते !
A. 128. Yes, it can be said like that about these who are without mind.
पभू वि अकामणिकरणं वेयणं वेदेति ?

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भगवती सूत्रम् सः ७ उः ७
Q. 129. Bhante ! Is it possible that even when they are capable, (i.e., they have the faculty of mind), they still experience without desiring ?
उत्तर १२९ – हंता गोयमा !
A. 129. Yes, they do.
60
अत्थि ।
प्रश्न १३० - कहं णं भंते ! पभूवि अकामणिकरणं वेयणं वेदेति ?
Q. 130. Bhante ! Why does it happen like this ?
उत्तर १३० – गोयमा ! जे णं णो पभू विणा पईवेणं अंधकारंसि रुवाई पात्तिए जे णं णो पभू पुरओ रूवाइं अणिज्झाइत्ता णं पासित्तए जे णं णो पभू मग्गओ रुवाइं अणवयक्खित्ता णं पासित्तए जे णं णो पभू पासओ रूवाई अणवलोइत्ता णं पात्तिए जे णं णो पभू उड्ढं रूवाई अणालोएत्ता णं पासितए जे णं णो पभू अहे रूवाई अणालोइत्ता णं पात्तिए एस णं गोयमा ! पभूवि अकामणिकरणं वेयणं वेदेंति ।
A. 130. Gautama! Those beings who are capable, but cannot see things in darkness without the aid of a lamp, who cannot see things in front of them without looking at it, who cannot see anything in the rear without turning back, who cannot see anything on both the sides without looking, who cannot see things above or below without discussion, such ones experience without desiring.
प्रश्न १३१ - अत्थि णं भंते !
पभू वि पंकामणिकरणं वेयणं वेदेति ?
Q. 131. Bhante! Is it ever possible that those who are capable do experience with utmost desire ?
उत्तर १३१ - हंता अस्थि ।
A. 131. Yes, they do.
प्रश्न १३२ - कहं णं भंते !
पभू वि पकामणिकरणं वेयणं वेदेंति

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Bhagavati Sūtra Bk. 7 Ch. 7
Q. 132. Bhante !
How does it happen ?
उत्तर १३२-गोयमा! जे णं णो पभू समुदस्स पारं गमित्तए जे णं णो पभू समुदस्स पारगयाइं रूवाई पासित्तए जे णं णो पभू देवलोगं गमित्तए जे णं णो पभू देवलोगगयाई रूवाइं पासित्तए एस णं गोयमा ! पभू वि पकामणिकरणं वेयणं वेदेति ।
A. 132. Gautama ! Those who are incapable to reach the other end of the ocean, to see things at the other end of the ocean, who are incapable to go to heaven and who cannot see things in heaven, such ones, though capable, experience with utmost desire.
-सेवं भंते !
सेवं भंते ! ति।
Bhante !
Right you are. It is truly so.
Chapter Seven ends सत्तमो उद्देसो समत्तो।

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अट्ठमो उद्देसो Chapter Eight
[ on the chadmasta ]
प्रश्न १३३ – छउमत्थे णं भंते ! मणूसे तीयमणंतं सासयं समयं केवलेणं संजमेणं ...?
Q. 133. Bhante ! In the infinite and eternal past period, has there been a case (cases) where an ordinary human being has been perfected, enlightened and liberated by sheer restraint (i. e., by sheer checking the inflow of karma, by the practice of celibacy and by the fulfilment of the eight Mother Discourses) ?
उत्तर १३३ – एवं जहा पढमसए चउत्थे उद्देसए तहा भाणियत्वं जाव... अलमत्थु ।
A. 133. Gautama ! On this, refer to S. 1. U. 4. above, till the perfected beings.
प्रश्न १३४ - से णूणं भंते ! हत्थिस्स य कुंथुस्स य समे चेव जीवे ?
Q. 134. Bhante! Is the soul of an elephant the same as the soul of an insect (kunthu) ?
उत्तर १३४ – हंता गोयमा ! हत्थिस्स य कुंथुस्स य एवं जहा रायपसेणइज्जे जाव... ..खुड्डियं वा महालियं वा से तेणट्ठेणं गोयमा ! जाव... समे
चेव जीवे ।
A. 134. Gautama ! They are. On this, refer to Rajapraśniya Sutra.
the
[pain from sin ]
प्रश्न १३५ -- णेरइयाणं भंते ! पावे कम्मे जे य कडे जे य कज्जइ जे य कज्जिस्सइ सव्वे से दुक्खे जे णिज्जिपणे से सुहे ?

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Bhagavati Satra Bk. 7 Ch. 8
63.
Q. 135. Bhante ! For the infernal beings, are the sinful acts done in the past, being done in the present and to be done in the future, all pain ? Are those acts which are exhausted all pleasure ?
रइयाणं पावे काम्मे जाव...सुहे। एवं
उत्तर १३५-हंता गोयमा ! जाव...वेमाणियाणं।
A. 135. Gautama ! They are like that, and this holds, till the Vaimānikas.
प्रश्न १३६-काइ णं भंते ! सण्णाओ पण्णत्ताओ ?
Q. 136. Bhante ! ciousness ?
How many are the types of cons
उत्तर १३६-गोयमा! दस सण्णाओ पण्णत्ताओ तं जहा-आहारसण्णा भयसण्णा मेहुणसण्णा परिग्गहसण्णा कोहसण्णा माणसण्णा मायासण्णा लोभसण्णा लोगसण्णा ओहसण्णा। एवं जाव...वेमाणियाणं! रइया दसविहं वेयणं पच्चणुभवमाणा विहरंति तं जहा--सीयं उसिणं खुहं पिवासं कंडं परमं जरं दाहं भयं सोगं ।
___A. 136. Gautama ! They are ten, viz., about food, fear, sin, wealth , anger, pride, attachment, greed, instrument of knowledge and instrument of faith. And this also holds, till the Vaimānikas.
(To add), the infernal beings live in ten types of pain, viz., cold, heat, hunger, thirst, itch, servility, fever, burn, fear and grief.
[ activities without renunciation ]
प्रश्न १३७-से णूणं भंते ! हथिस्स य कुंथुस्स य समा चेव अपच्चक्खाणकिरिया कज्जइ?
Q. 137. Bhante !
Are the activities of an elephant and

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64
..
भगवती सूत्रम् सः ७
८
of an insect which are the outcome of a lack of renunciation alike ?
उत्तर १३७-हता गोयमा ! हथिस्स य कुंथुस्स य जाव...कज्जइ ।
A. 137. Yes, they are.
प्रश्न १३८-से केण→णं भंते ! एवं वुच्चइ जाव...कज्जइ ?
Q. 138. Bhante ! Why is it so ?
उत्तर १३८-गोयमा ! अविरई पडुच्च से तेणठेणं जाव...कज्जइ ।
A. 138. unrestrained.
Gautama !
It
is
so
because
both
are
प्रश्न १३९-आहाकम्मं णं भंते ! भुजमाणे किं बंधइ कि पकरेइ कि चिणाइ कि उवचिणाइ ?
Q. 139. Bhante ! One who indulges in āhākamma, what does he bind, what does he do, what does he acquire, what does he fructify ?
उत्तर १३९-एवं जहा पढमे सए णवमे उद्देसए तहा भाणियव्वं जाव... सासए पंडिए पंडियत्तं असासयं ।
A. 139. On this, refer to S.1.U.9., till ever existent is the prudent, not ever-existent is prudence.
-सेवं भंते ! सेवं भंते ! त्ति।
Bhante !
Right you are. It is truly so.
अट्ठमो उद्देसो सम्मत्तो। Chapter Eight ends.

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णवमो उद्देसो Chapter Nine
[ unrestrained monk ]
प्रश्न १४०-असंवुडे णं भंते ! अणगारे बाहिरए पोग्गले अपरियाइत्ता पभू एगवण्णं एगरूवं विउवित्तए ?
Q. 1!), Bhante ! Can an unrestrained monk, without the help of external matter, transform into a single colour and a single form ?
उत्तर १४०--णो इणठे समझें ।
A. 140.
No, he cannot.
प्रश्न १४१-असंवुडे णं भंते ! अणगारे बाहिरए पोग्गले परियाइत्ता पभू एगवण्णं एगरूवं जाव...?
Q. 141. Bhante ! Can an unrestrained monk, with the help of external matter, transform into a single colour and a single form ?
उत्तर १४१-हंता पभू। A. 141. Yes, he can.
प्रश्न १४२-से भंते ! किं इहगए पोग्गले परियाइत्ता विउव्वइ तत्थगए पोग्गले परियाइता विउव्वइ अण्णत्थगए पोग्गले परियाइत्ता विकुम्वइ ?
Q. 142. Bhante ! Does he do so with matter from here (this world ), or with matter from there (the world ahead), or with matter outside these two places ?
उत्तर १४२ --गोयमा ! इहगए पोग्गले परियाइत्ता विकुव्वइ णो तत्थगए

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भगवती सूत्रम् सः ७ उः ९
पोग्गले परियाइत्ता विकुव्वइ णो ‘अण्णत्थगए पोग्गले जाव...विकुम्वइ। एवं एगवण्णं अणेगरूवं चउभंगो जहा छट्ठसए णवमे उद्देसए तहा इहा वि भाणियव्वं णवरं अणगारे इहगयं (ए) इहगए चेव पोग्गले परियाइत्ता विकव्वइ। सेसं तं चैव जाव...लुक्खपोग्गलं णिद्धपोग्गलत्ताए परिणामेत्तए । हंता पभू । से भंते ! किं इहगए पोग्गले परियाइत्ता जाव...णो अण्णत्थगए पोग्गले परियाइत्ता विकुव्वइ।
A. 142. Gautama ! He does so with matter from here but not with matter from there or elsewhere. In this way, he may assume one colour and many forms, (many colours and one form, many colours and many forms), and so on, four forms as stated in S. 6. U. 9. Exception to be especially noticed is that a monk from this world transforms with the help of matter from this world only. The rest as per reference, till is it possible to transform rough matter into a smooth one...is it possible to transform with the help of matter from this world, till does not transform with the help of matter from elsewhere.
(account of mahāśilākanțaka battle] प्रश्न १४३–णायमेयं अरहया सुयमेयं अरहया विण्णायमेयं अरया महासिलाकंटए संगामे । महासिलाकंटए णं भंते ! संगामे वट्टमाणे के जइत्या के पराजइत्था ?
Q. 143. The Arihanta ( Mahāvīra ) knows about it, has heard about it, has especially known about it. Bhante ! Which one of the two parties won the Mabāśilākanţaka battle, and which one of the two lost ?
उत्तर १४३-गोयमा! वज्जी विदेहपुत्ते जइत्था णव मल्लई णव लेच्छई कासीकोसलगा अट्ठारस वि गणरायाणो पराजइत्था। तए णं से कोणिए
राया महासिलाकंटकं संगामं उवटियं जाणित्ता कोडंबियपुरिसे सद्दावेइ सद्दावित्ता एवं वयासी :
खिप्पामेव भो देवाणुप्पिया ! उदाई हत्थिरायं पडिकप्पेह हयगयरहजोहकलियं चाउरंगिणिं सेणं सण्णाहेह सण्णाहेत्ता मम एयमाणत्तियं खिप्पामेव पच्चप्पिणह ।

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Bhagavati Sūtra Bk. 7 Ch. 9
A. 143. Gautama ! The Lord of the Thunder (Indra) and Videhaputra (Konika) won the battle, and the nine Malla chiefs, nine Licchavi chiefs, and eighteen gana-rulers from Kasi and Kośala lost it. Having known that Mahāśilākanṭaka battle was about to break out, King Konika called his officers and said unto them,
"Oh beloved of the gods! Prepare at once the royal elephant named Udai, mobilise the four-fold army consisting of the infantry, cavalry, chariots and elephants, and report back to me at once."
जाव.
तएणं ते कोटुंबियपुरिसा कोणिएणं रण्णा एवं वृत्ता समाणा हट्ठतुट्ठ ... अंजलि कट्टु एवं सामी तहत्ति' आणाए विणणं वयणं पडिसुगंति पडिणित्ता खिप्पामेव छयायरियोवएसमंतिकपणा विकप्पेहिं सुणिउणेहिं एवं जहा उववाइए जाव... भीमं संगामियं अउज्यं उदाहं हत्थिरायं पडिकप्पेंति हयगय जाव... सण्णार्हेति सण्णाहित्ता जेणेव कूणिए राया तेणेव उवागच्छंति उवागच्छित्ता करयल जाव... कूणियस्स रण्णो तमाणत्तियं पच्चप्पिणंति । तएण से कूणिए राया जेणेव मज्जणघरं तेणेव उवागच्छति उवागच्छित्ता मज्जणघरं अणुप्पविसइ मज्जणघरं अणुप्पविसित्ता व्हाये कयबलिकम्मे कयको उय मंगलपायच्छित्ते सव्वालंकारविभूसिए सण्णद्धबद्धवम्मियकवए उप्पीलियसरासणपट्टीए पिणद्धगेवेज्जविमलवरबद्ध चिधपट्टे गहियाउहप्पहरणे सकोरिंटमल्लदामेणं छत्तेणं धरिज्जमाणेणं चउचामरबालवीइयंगे मंगलजयसद्द कथालीए एवं जहा उववाइए जाव... उवागच्छित्ता उदाई हत्थिरायं दुरूढे ।
Being ordered like this by King Konika, the officers who were close to the king were highly delighted and pleased. They touched their forehead with folded palms and made following submission :
the
“Thy Majesty ! As it may please thee !”
a
Thereafter they prepared the great royal elephant Udai in manner described in the Aupapātika Sutra, making him ready for the ensuing great battle. Then they organised the four-fold army consisting of the infantry, cavalry, elephantry and chariots. Having completed all arrangements, they came back to the king and communicated to him the due fulfilment of his orders.
1
:

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भगवती सूत्रम् सः ७ उः ९
Thereon the king came to his bathroom and entered into it. Having completed all the accessories, he finished his bath. Thereafter he fulfilled the rituals for the removal of all obstacles and propitiated good omens. Then he dacorated his person with arms and ornaments, duly protected himself with armour, placed necklaces on his breast, picked up the curved bow and decorated himself with the chosen orders of a warrior. He took a necessary stock of arms and weapons and had an umbrella decorated with a garland of koranțaka flowers over his head. He was fanned by camaras and hailed by shouts of victory all around. In this manner, King Konika, as per the description of the Aupapatika Sūtra, took his seat on the elephant.
तए णं से कूणिए राया हारोत्थयसुकयरइयवच्छे जहा उववाइए जाव... सेयवरचामराहिं उद्धृव्वमाणीहिं उद्धृव्वमाणीहिं हयगयरहपवरजोहकलियाए चाउरंगिणीए सेणाए सद्धि संपरिवुडे महयाभडचडगरविंद परिखित्ते जेणेव महासिलाकंटए संगामे तेणेव उवागच्छइ उवागच्छित्ता महासिलाकंटयं संगामं ओयाए। पुरओ य से सक्के देविंदे देवराया एगं महं अभेज्जकवयं वइरपडिरूवगं विउव्वित्ता णं चिट्ठइ । एवं खलु दो इंदा संगामे संगामेति तं जहा-देविंदे य मणुइंदे य। एगहत्थिणा वि णं पभू कूणिए राया परा जिणित्तए। तएणं से कूणिए राया महासिलाकंटकं संगामं संगामेमाणे णव मल्लई णव लेच्छई कासीकोसलगा अट्ठारस वि गणरायाणो हयमहियपवरवीरघाइय-वियडियचिंधद्धयपडागे किच्छपाणगए दिसो दिसि पडिसेहित्था ।
Then King Konika, with his breast covered with necklaces, giving delight to the people, and being incessantly fanned by white camara, as per the description of the Aupapātika Sūtra, and attended by the four-fold army consisting of the int cavalry, elephantry and chariots, came for the Mahāśilakantaka battle. He encountered the challenge of Sakra, the king of the gods, who transformed himself and stood before him like an impenetrable wall. It looked as if a duel had started between two Indras, one the Indra of the gods and the other the Indra of men. King Konika was, however, so very powerful that he was capable to attain victory over his adversaries with a single elephant. (So · Konika won over Indra to his side.)

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Bhagavati Sūtra Bk. 7 Ch, 9
69
In the battle, King Konika hurt, wounded or killed all the great warriors of the Mallas, the Licchavis and the gana.kings, snatched away their flags and ensigns bearing their respective marks and put the vassal kings whose life was in danger to their heels.
प्रश्न १४४-से केणट्ठणं भंते ! एवं वुच्चइ-महासिलाकंटए संगामे ?
Mahāśilā
Q. 144. Bhante! Why is the battle called kantaka ?
उत्तर १४४--गोयमा ! महासिलाकंटए णं संगामे वट्टमाणे जे तत्थ आसे वा हत्यी वा जोहे वा सारही वा तणेण वा पत्तेण वा कट्टेण वा सक्कराए वा अभिहम्मइ सव्वे से जाणेइ महासिलाए अहं अभिहए। से तेणठेणं गोयमा! महासिलाकंटए संगामे ।
A. 144. Gautama ! As the battle raged in full fury, horses. elephants, infantrymen and charioteers, though hit by straw, wood, leaf or pebble, had the feeling as if they had been hit by big slabs or rocks. Hence it has been called Mahāśilākantaka.
प्रश्न १४५-महासिलाकंटए णं भंते ! संगामे वट्टमाणे कइ जणसयसाहस्सीओ वहियाओ ?
Q. 145. Bhante ! How were killed in the battle ?
many hundred thousand
men
उत्तर १४५-गोयमा ! चउरासीइं जणसयसाहस्सीओ वहियाओ।
A. 145. Eighty-four hundred killed.
thousand men
were
प्रश्न १४६ ते णं भंते ! मणया णिस्सीला जाव...णिप्पच्चक्खाणपोसहोववासा रुट्ठा परिकुविया समरवहिया अणुवसंता कालमासे कालं किच्चा कहिं गया कहिं उववण्णा ? ।

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भगवती सूत्रम् सः ७ उः ९
Q. 146. Bhante ! Being devoid of conduct, till devoid of confession and fast, full of bitterness, full of anger, wounded and without rest, where did these men go after death, and where have they been reborn ?
उत्तर १४६-गोयमा !
ओसण्णं णरगतिरिक्खजोणिएसु उववण्णा।
A. 146. Gautama ! Mostly they have taken a fresh life in the hells or in the subhuman world of animals.
.
[ account of Rathamūşala battle ]
pala battle]
.
प्रश्न १४७--णायमेयं अरहया सुयमेयं अरहया विण्णायमेयं अरहया रहमुसले संगामे। रहमुसले णं भंते ! संगामे वट्टमाणे के जइत्था के पराजइत्था ?
Q. 147. Bhante ! The Arihanta knows, till I am very curious to know about another battle of this war which has been called Rathamūşala battle. Which party did win and which party lose ?
उत्तर १४७-गोयमा! वज्जी विदेहपुत्ते चमरे असुरिंदे असुरकुमारराया जइत्था णवमल्लई णवलेच्छई पराजयित्था । तएणं से कूणिए राया रहमुसलं संगामं उठियं सेसं जहा महासिलाकंटए णवरं भूयाणंदे हत्थिराया जाव... रहमुसलं संगामं ओयाए। पुरओ य से सक्के देविंदे देवराया एवं तहेव जाव... चिट्ठति । मग्गओ य से चमरे असुरे असुरिंदे असुरकुमारराया एगं महं आयसं किढिणपडिरूवगं विउव्वित्ता णं चिट्ठइ । एवं खलु तओ इंदा संगाम संगामेति तं जहा-देविंदे य मणुइंदे य असुरिंदे य। एगहत्थिणा वि णं पभू कूणिए राया जइत्तए तहेव जाव...दिसोदिसिं पडिसेहित्था।
A. 147. Gautama ! The Lord of the Thunder (Sakra), Videhaputra (Konika) and the Lord of the Asuras (Camarendra) won the battle, and the Mallas, the Licchavis and their allies lost. Knowing that the Rathamūşala battle was about to break out, King Konika called the officers nearest to him and uttered similar words as he did before the

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Bhagavati Sūtra Bk. 7 Ch. 9
Mahāśilākanţaka battle, except that the royal elephant now was named Bhutānanda. Sakra, the king of the gods, was at the head of Konika's army, till the rest as aforesaid. The Lord of the Asuras, Camara, transformed as an iron wall, took care of the rear. In this manner, this time, three Indras were fighting on one side, the Indra of the gods, the Indra of men and the Indra of the asuras.
प्रश्न १४८–से केणठेणं भंते ! एवं वुच्चइ रहमुसले संगामे ?
Q. 148. Bhante ! Why is the battle called Rathamūşala ?
उत्तर १४८-गोयमा ! रहमुसले णं संगामे वट्टमाणे एगे रहे अणासए असारहिए अणारोहए समुसले महया जणक्खयं जणवहं जणप्पमदं जणसंवटकप्पं रुहिरकद्दमं करेमाणे सव्वओ समंता परिधावित्था। से तेणठेणं जाव... रहमुसले संगामे।
A. 148. Gautama ! When this battle was raging in its utmost fury, chariots, horses and charioteers were flying helplessly in all directions in a disorderly manner, killing men, destroying men, annihilating men, doing a tremendous bavoc and making the soil muddy with human blood. Hence it is so called.
प्रश्न १४६-रहमुसले णं भंते ! संगामे वट्टमाणे कइ जणसयसाहस्सीओ वहियाओ?
Q. 149. Bhante ! How many hundred thousand men were killed in the battle ?
उत्तर १४६-गोयमा ! छण्ण उइ जणसयसाहस्सीओ वहियाओ।
A. 149. Gautama ! Ninety-six hundred thousand in a clean sweep:
प्रश्न १५० ते णं भंते ! मणुया णिस्सीला जाव...उववण्णा ?
Q. 150. Bhante! These men being devoid of conduct, till fast, where have they been reborn ?

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भगवती सूत्रम् सः ७ उः ९
उत्तर १५०-गोयमा ! तत्थ णं दससाहस्सीओ एगाए मच्छिए कुच्छिंसि उववण्णाओ एगे देवलोगेसु उववण्णे एगे सुकुले पच्चायाए अवसेसा ओसण्णं णरगतिरिक्खजोणिएसु उववणा।
A. 150. Gautama ! Of these, ten thousand were born from the womb of a fish, one in heaven and one in the world of men and the rest either in the hells or in the world of animals.
प्रश्न १५१-कम्हा णं भंते ! सक्के देविंदे देवराया चमरे य असुरिंदे असुरकुमारराया कूणियरण्णो साहेज्ज दलयित्था ?
Q. 151. Bhante ! Why did Sakrendra and Camarendra come to fight for King Konika ?
उत्तर १५१-गोयमा ! सक्के देविंदे देवराया पुटवसंगइए चमरे असुरिंदे असुरकुमारराया परियायसंगइए। एवं खलु गोयमा ! सक्के देविंदे देवराया चमरे य असुरिंदे असुरकुमारराया कूणियस्स रण्णो साहेज्ज दलयित्था।
___A. 151. Gautama ! Sakrendra was his intimate friend in his previous birth (as a merchant named Kārtika), and Camarendra was his brother in faith in a previous birth (as Purana tapasa). So both came to assist him.
प्रश्न १५२-बहुजणे णं भंते ! अण्णमण्णस्स एवमाइक्खइ जाव...परूवेइ-एवं खलु बहवे मणुस्सा अण्णयरेसु उच्चावएसु संगामेसु अभिमुहा चेव पहया समाणा कालमासे कालं किच्चा अण्णयरेसु देवलोएसु देवत्ताए उववत्तारो भवंति से कहमेयं भंते ! एवं?
Q. 152. Bhante! Many men say, till affirm, that if a man dies in a battle, big or small, he, along with others so killed, finds a place in one of the heavens. Is it correct ?
उत्तर १५२-गोयमा ! जण्णं से बहुजणो अण्णमण्णस्स एवं आइक्खइ जाव...उववत्तारो भवंति। जे ते एवमासु मिच्छं ते एवमाहंसु। अहं पुण

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Bhagavati Sūtra Bk. 7 Ch. 9
73
गोयमा ! एवं आइक्खामि जाव...परूवेमि। एवं खलु गोयमा ! तेणं कालेणं तेणं समएणं वेसाली णामं णयरी होत्था । वण्णओ। तत्थ णं वेसालीए णयरीए वरूणे णामं णागणत्तुए परिवसइ अड्ढे जाव...अपरिभूए समणोवासए अभिगयजीवाजीवे जाव...पडिलाभेमाणे छठें छठेणं अणिखित्तेणं तवोकम्मेणं अप्पाणं भावेमाणे विहरइ।
not correct.
I
A. 152. Gautama ! This assertion is say and firmly assert as follows :
In that period, at that time, there was a city named Vaisali. In that city, there lived one Varuņa who happened to be the grand-son of a man named Nāga. He was very rich and powerful. He was a devoted follower of the śramaņa path and had a complete knowledge of fundamentals like soul, non-soul, etc., till he used to help the monks with food, etc., and he himself lived by enriching his soul by fasts missing six meals at a stretch. तएणं से वरुणे णागणत्तुए अण्णया कयाइं रायाभिओगेण गणाभिओगेणं बलाभिओगेणं रहमुसले संगामे आणत्ते समाणे छट्टभत्तिए अठ्ठभत्तं अणुवट्टेइ अणुट्टित्ता कोडुबियपुरिसे सद्दावेइ सद्दावित्ता एवं वयासी-खिप्पामेव भो देवाणुप्पिया! चाउग्घंट आसरहं जुत्तामेव उवठावेह हयगयरह जाव... सण्णाहेत्ता मम एवं आणत्तियं पच्चप्पिणह। तएणं ते कोडुंबियपुरिसा जाव... पडिसुणेत्ता खिप्पामेव सच्छत्तं सज्झयं जाव...उवट्ठावेंति हयगयरह जाव... सण्णाति सग्णाहित्ता जेणेव वरुणे णागणत्तए जाव...पच्चप्पिणंति। तएणं से वरुणे णागणत्तुए जेणेव मज्जणघरे तेणेव उवागच्छइ जहा कूणिओ जाव... पायच्छित्ते सव्वालंकारविभूसिए सण्णद्ध-बघे सकोरंटमल्लदामेणं जाव... धरिज्जमाणेणं। अणेगगणणायग जाव...दूयसंधिपालसद्धिं संपरिवुडे मज्जणघराओ पडिणिक्खमइ पडिणिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला जेणेव चाउग्घंटे . आसरहे तेणेव उवागच्छइ उवागच्छित्ता चाउग्घंट आसरहं दुरुहइ दुरुहित्ता हयगयरह जाव...संपरिवुडे महयाभडचडगर जाव...परिखित्ते जेणेव रहमुसले संगामे तेणेव उवागच्छइ उवागच्छित्ता रहमुसलं संगामं ओयाओ। Now it so happened that by the order of the king, the state and the administration, Varuna, the grand-son of Naga,

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भगवती सूत्रम् सः ७ उः ९
was to proceed and participate in the Rathamūṣala battle. On that occasion, he extended his fast by a day missing eight meals at a stretch. Then he called the men nearest to him and said, "Oh beloved of the gods! Prepare a chariot with four bells with full equipment and horse-drawn which may take me to my destination in four hours, mobilise my four-fold army consisting of the infantry, cavalry, elephantry and chariots and report back to me."
The men carried out his orders, till made a chariot ready with canopy and flag, mobilised the fourfold army and reported back to Varuna, the grand-son of Nāga. Varuna then went to his bathroom...repeat the details as stated about King Konika. Then being surrounded by many servants and valets, he came out of the bathroom, reached the garrage where stood the horse-drawn chariot with four bells and took his seat on it. Then being surrounded by many followers and valets, and accompanied by a fourfold army as aforesaid, he came to the site of the Rathamüşala
battle.
74
तणं से वरुणे णागणत्तुए रहमुसलं संगामं ओयाए समाणे अयमेयारूवं अभिग्गहं अभिगेण्हइ — कप्पइ मे रहमुसलं संगामं संगामेमाणस्स जे पुब्बिं पहणइ से पsिहणित्तए अवसेसे णो कप्पइत्ति । अयमेयारूवं अभिग्गहं अभिगेण्हइ अभिगेहेत्ता रहमुसलं संगामं संगामेति । तएणं तस्स वरुणस्स णागणत्तुयस्स रहमुसलं संगामं संगामेमाणस्स एगे पुरिसे सरिसए सरिसत्तए सरिसव्वए सरिस - भंडमत्तोवगरणे रहेणं पडिरहं हव्वं आगए । तएण से पुरिसे वरुणं णागतुयं एवं वयासी - पहण भो वरुणा ! णागणत्तुया ! तएण से वरुणे नागणत्तु तं पुरिसं एवं वयासी - णो खलु मे कष्पइ देवाणुप्पिया ! पुब्विं अहयस्स पहणित्तए । तुमं चेव णं पुव्विं पहणाहि । तएण से पुरिसे वरुणं णागणत्तुए एवं वृत्ते समाणे आसुरुत्ते जाव... मिसिमिसिमाणे धणुं परामुसइ धणुं परामुसित्ता उसुं परामुसइ उसुं परामुसित्ता ठाणं ठाइ ठाणं ठिच्चा आययकण्णाययं उसुं करेइ आययकण्णाययं उसुं करिता वरुणं णागणत्तुयं गाढप्पहारी करेइ । तएण से वरुणे णागणत्तुए तेणं पुरिसेणं गाढप्पहारीकए समाणे आसुरूत्ते जाव... मिसिमिसेमाणे धणुं परामुसइ धणुं परामुसित्ता उसुं परामुसइ उसुं परामुसित्ता आययकण्णाययं उसुं करेइ आययकण्णाययं उसुं करेत्ता तं पुरिसं एगाहच्चं कूडाहच्चं जीवियाओ ववरोवइ ।

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Bhagavati Sūtra Bk. 7 Ch. 9
75
Before he joined action, he took the vow not to hit or hurt till someone did the same to him, and then to cease thereafter. Having made a mental resolve like that, he entered into the battle arena. While he was thus inside the arena, a man of very similar limbs and similar skin, armed with similar weapons, and seated on a chariot, came in the presence of Varuņa and said,
"Oh Varuna, the grand-son of Naga! I challenge thee to hurt me." Thereon replied Varuna as follows:
"Dear sir ! I am under a vow not to take the initiative to attacked first. So I beseech thee to hurt anyone till I am hurt me."
When Varuņa had said like that, the other man, his adversary, became blind with anger and passion, picked up his bow, fitted his arrow on it, and then standing at an appropriate angle, he pulled the arrow till his ear and let it go at his adversary. Though severely wounded, in a rage, Varuņa shot back his adversary with an arrow pulled till the ear so that, like a stone broken into pieces, the man fell dead.
तएणं से वरुणे णागणत्तुए तेणं पुरिसेणं गाढप्पहारीकए समाणे अत्थामे अबले अवीरिए अपुरिसक्कारपरक्कमे अधारणिज्जमिति कैट्टु तुरए णिगिण्हइ तुरए गिगिव्हित्ता रहं परावत्तइ रहं परावत्तित्ता रहमुसलाओ संगामाओ पडिणिक्खमइ पडिणिक्खमित्ता एगंतमंत अवक्कमइ एगंतमंतं अवक्कमित्ता तुरए णिगिण्हइ तुरए णिगिरिहत्ता रहं ठवेइ रहं ठवेत्ता रहाओ पच्चोरूहइ रहाओ पच्ची हित्ता तुरए मोएइ तुरए मोएत्ता तुरए विसज्जेइ तुरए विसज्जित्ता दब्भसंथारगं संथरइ संथरित्ता दब्भसंथारगं दुरूहइ दब्भसंथारगं दूरूहित्ता पुरत्याभिमुहे संपलिकणिसणे करयल जाव... कट्टु एवं वयासी - णमोत्थूणं अरिहंताणं भगवंताणं जाव... संपत्ताणं णमोत्थूणं समणस्स भगवओ महावीरस्स आइगरस्स जाव... संपाविउकामस्स मम धम्मायरियस्स धम्मोवदेसगस्स । वंदामि णं भगवंतं तत्थगयं इहगए । पासउ मे से भगवं तत्थगए जाव... वंदइ णमंसइ वंदित्ता मंसित्ता एवं वयासी - पुव्विं पि मए समणस्स भगवओ महावीरस्स अंतिए थूलए पाणाइवाए पच्चक्खाए जावज्जीवाए एवं जाव... .. थुलए परिग्गहे पच्चक्खाए जावज्जीवाए । इयाणिं पिणं अहं तस्सेव भगवओ महावीरस्स अंतिए सव्वं पाणाइवायं पच्चक्खामि जावज्जीवाए एवं जहा खंदओ जाव... वयं पि

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भगवती सूत्रम् सः ७ उः ९
णं चरमेहिं ऊपासणीसासेहिं वोसिरिस्सा मि-त्ति कट्टु सण्णाहपट्टे मुयइ मुइत्ता सल्लुद्धरणं करेइ सल्लुद्धरणं करेत्ता आलोइयपडिक्कंते समाहिपत्ते आणुपुव्वी कालगए ।
76
Being thus severely wounded, Varuna lost his strength, capacity and energy, and having known that his final moments might not be far, he had his chariot turned back and rushed out of the arena. When the chariot was stopped in a lonely place, he alighted from it and ordered the release of the horses. Then he spread darva grass as his final bed, took his seat on it facing the east, and with folded hands, fervently prayed, "I bow to Bhagavan Arihantas who have attained perfection. I bow to my spiritual master and preceptor, Bhagavān Mahāvīra, who is the founder of the church and who has acquired claim to perfection and liberation. To my spiritual master and preceptor, I send my obeisance from here. May the kind and benign Lord cast his glance at me from wherever he is !"
So saying he bowed low and paid his obeisance to Mahāvīra. Having bowed low and paid his obeisance, he added, "At first, I renounced before Bhagavan Mahavira and took the VOW not to kill big forms of life, till not to have a lare accumulation of property Now I renounce and take the vow in the name of the same Bhagavan Mahāvīra not to kill any form of life till I reach my end... ( repeat all that Skandaka said in S. 2. U. 1)..., with my last respiration, I renounce my body.” Having said like this, he removed the armour and took out the arrow. Then he confessed, performed the usual pratikramaṇa, and with complete concentration on self, he passed away.
तएणं तस्स वरुणस्स णागणत्तुयस्स एगे पियबालवयंसए रहमुसलं संगामं संगामे - माणे एगेणं पुरिसेणं गाढप्पहारीकए समाणे अत्थामे अबले जाव... ..अधारणिज्जमिति कट्टु वरुणं णागत्यं रहमुसलाओ संगामाओ पडिणिक्खमाणं पास पासित्ता तुरए णिगिण्हइ तुरए णिगिरिहत्ता जहा वरुणे जाव... तुरए विसज्जेइ पडसंथारगं दूरूहइ पडसंथारगं दूरूहित्ता पुरत्थाभिमुहे जाव... अंजलिं कट्टु एवं वयासी - जाई णं भंते ! मम पियबालवयंसस्स वरुणस्स

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Bhagavati Sūtra Bk. 7 Ch 9
77
णागणत्तुयस्स सीलाई वयाइं गुणाई वेरमणाई पच्चक्खाणपोसहोववासाई ताई णं मम पि भवंतु-त्ति कटु सण्णाहपटें मुयइ मुइत्ता सल्लुद्धरणं करेइ सल्लुद्धरणं करेत्ता आणुपुव्वीए कालगए। तएणं तं वरुणं णागणत्तुयं कालगयं जाणित्ता अहासण्णिहिएहिं वाणमंतरेहिं देवेहिं दिव्वे सुरभिगंधोदगवासे वुठे दसद्धवण्णे कुसुमे णिवाइए दिव्वे य गीयगंधव्वणिणाए कए या वि होत्था। तएणं तस्स वरुणस्स णागणत्तुयस्स तं दिव्वं देविड्ढिं दिव्वं देवज्जुई दिव्वं देवाणुभागं सुणित्ता य पासित्ता य बहुजणो अण्णमण्णस्स एवं आइक्खइ जाव.... परूवेइ एवं खलु देवाणुप्पिया ! बहवे मणुस्सा जाव...उववत्तारो भवति ।
Now an old friend of Varuņa, a companion from his childhood days, was also fighting in the said Rathamūşala battle. Being fatally wounded by his adversary, and being deprived of his strength, power and vitality, he too thought, "This body of mine would last no more.' He had seen Varuņa being wounded and taken away from the battle field. He also did the same and arrived at the spot where Varuņa lay, and unyoked his horses. Then he spread cloth for his bed, sat on it turning to the east and submitted with folded hands as follows: “Bhante ! I court the same vows of conduct, of discipline, of renunciation, confession and fast, which have been done by Varuna, the grand-son of Naga, who happens to be a friend of mine from my childhood days."
So saying, he removed his armour, pulled out the arrow from his body and, in due course, breathed his last. Having known that Varuņa was dead, the Vāņavyantaras who were living nearby sprinkled fragrant water on Varuna's body, showered flowers of five colours, sang music and sounded their musical instruments. Having thus seen and known the divine fortune, divine glow and divine influence of Varuna, many a man said, till asserted, “Oh beloved of the gods! Those who die on the battle field are born in heaven."
प्रश्न १५३-वरुणे णं भंते ! णागणत्तुए कालमासे कालं किच्चा कहिं गए कहिं उववण्णे ?

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भगवती सूत्रम् सः ७ उः ९
Q. 153. Bhante ! Where did Varuņa go after death, where was he reborn ?
78
उत्तर १५३ – गोयमा ! सोहम्मे कप्पे अरुणाभे विमाणे देवत्ताए उववण्णे | तत्थ णं अत्थेगइयाणं देवाणं चत्तारि पलिओवमाइ ठिई पण्णत्ता । वरुणस्स वि देवस्स चत्तारि पलिओमाई ठिई पण्णत्ता !
तत्थ णं
A. 153. Gautama ! He was born in a vimana named Arunabha in Saudharmakalpa. Here the span of life is said to be four palyopamas. So Varuna has acquired a span of life of four palyɔpamas.
प्रश्न १५४ - से णं भंते ! वरुणे देवे ताओ देवलोगाओ आउक्खएणं भवक्खएणं ठिइक्खएणं जाव... ?
Q. 154. Bhante ! When his life-span, stay and existence in that heaven is exhausted, where will he be born again?
उत्तर १५४ - महाविदेहे वासे सिज्झिहिति जाव... अंतं करेहिति ।
A. 154. Gautama ! He will be born in when he will be liberated, till end all misery.
Mahävideha
प्रश्न १५५ – वरुणस्स णं भंते ! णागणत्तुयस्स पियबालवयंसए कालमासे कालं किच्चा कहिं गए कहिं उववण्णे ?
Q. 155. Bhante ! Where did Varuna's friend from his childhood days go after his death, where was he reborn ?
उत्तर १५५ – गोयमा ! सुकुले पच्चायाए ।
A.155. Gautama! He has acquired life species (as a human being).
in a noble
प्रश्न १५६ - से णं भंते ! तओहिंतो अनंतरं उब्वट्टित्ता कहिं गच्छ - महिति कहिं उववज्जिहिति ?

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Bhagavati Sūtra Bk. 7 Ch. 9
79
Q. 156. Bhante ! Having completed his life-span there, where will he be born again ?
उत्तर १५६--गोयमा ! महाविदेहे वासे सिज्झिहिति जाव...अंतं करेहिति ।
A. 156 Gautama ! He will be born in Mahavideha, when he will be liberated, till end all misery.
सेवं भंते ! सेवं भंते ! ति। - Bhante ! Right you are. It is truly so.
णवमो उद्देसो सम्मत्तो। Chapter Nine ends.

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दसमो उद्देसो Chapter Ten
तेणं कालेणं तेणं समएणं रायगिहे णामं णगरे होत्था। वण्णओ। गुणसिलए चेइए। वण्णओ। जाव...पुढविसिलापट्टओ। वण्णओ। तस्स णं गुणसिलयस्स चेइयस्स अदूरसामंते बहवे अण्णउत्थिया परिवसंति तं जहाकालोदाई सेलोदाई सेवालोदाई उदए णामुदए णम्मुदए अण्णवालए सेलवालए संखवालए सुहत्थी गाहावई। तएणं तेसिं अण्णउत्थियाणं अण्णया कयाइं एगयओ समुवागयाणं सण्णिविट्ठाणं सण्णिसण्णाणं अयमेयारूवे मिहो कहासमुल्लावे समुप्पज्जित्था-एवं खलु समणे णायपुत्ते पंच अस्थिकाए पण्णवेइ नं जहा-घम्मस्थिकायं जाव...आगासस्थिकायं। तत्थ णं समणे णायपुत्ते चत्तारि अत्थिकाए अजीवकाए पण्णवेइ तं जहा-धम्मत्थिकायं अधम्मत्थिकायं आगासत्थिकायं पोग्गलत्थिकायं । एगं च णं समणे णायपुत्ते जीवस्थिकायं अरूविकायं जीवकायं पणवेइ। तत्थ णं समणे णायपुत्ते चत्तारि अत्थिकाए अरूविकाए पण्णवेइ तं जहा-धम्मत्थिकायं अधम्मत्थिकायं आगासत्थिकायं जीवत्थिकायं। एगं च णं समणे णायपुत्त पोग्गलत्यिकायं रूविकायं अजीवकायं पण्णवेइ । से कहमेहं मण्णे एवं ?
[ account of Kalodai ]
In that period, at that time, there was a city named Rajagxha. Description as before. There was a caitya named Guņaśīla which was dedicated to a yakşa, till there was a slab of stone in it. Within a short range of the said
Gunasila cailya, there lived many heretics, such as, Kalodai, Sailodāi, Saibalodāi, Udaya, Nāmodaya, Narmodaya, Anyapālaka, Sailapālaka, Sankhapālaka and Suhasti. One day, when all of them were seated together, they discussed among themselves as follows :
"According to Sramana Jnataputra ( Mahavira ), there are five astikāyas, which are, dharmāstikāya, adharmāstikāya, ākāśāstikāya, pudgalāstikāya and jivāstikāya. Of these five,

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81
Bhagavati Sūtra Bk. 7 Ch. 10
as
Sramaṇa Jñātaputra has named the first four to be inanimate, and the last one, jivāstikāya, the only animate. Of the five, four are without form and only pudgalāstikāya though inanimate, is with form. How do we position ?”
accept this
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे जाव... गुणसिलए चेइए समोसढे । जाव... परिसा पडिगया । तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जेट्ठे अंतेवासी इंदभूई णामं अणगारे गोयमगोत्ते णं एवं जहा बितियसए नियंठुद्देसए जाव.. .. भिक्खायरियाए अडमाणे अहापज्जत्तं भत्तपाणं पडिगाहिता रायगिहाओ नगराओ जाव... ....अतुरियं अचवलं असंभंत जाव... रियं सोहेमाणे सोहेमाणे तेसिं अण्णउत्थियाणं अदूरसामंतेणं वीइवयइ । तणं ते अण्णउत्थिया भगवं गोयमं अदूरसामंतेणं वीइवयमाणं पासंति पासेत्ता अण्णमण्णं सद्दावेंति अण्णमण्णं सद्दाविंता एवं वयासी :
एवं खलु देवाणुपिया ! अम्हं इमा कहा अविप्पकडा अयं च णं गोयमे अम्हं अदूरसामंतेणं वीईवयइ तं सेयं खलु देवाणुप्पिया ! अम्हं गोयमं एयमट्ठ पुच्छित्तए ।
In that period, at that time, Śramaņa Bhagavan Mahāvīra came to camp at the Guṇaśila caitya, till people went back. He had a senior disciple in Indrabhūti Gautama (description in S. 2. U. 5.) who, while wandering on a begging mission, on his way back through of the streets Rājaghra, at a slow pace, without hurry, without restlessvery much any lapse, alive ness, without and alert to the fulfilment of iriyā samiti, reached within a very When the heretics. heretics saw narrow range of the Bhagavan Gautama near them, they said to one another, "Oh beloved of the gods ! We are really ignorant about the astikäyas. Here is Gautama. Let us approach so that he may enlighten us about it."
him
ति कट्टु अण्णमण्णस्स अंतिए एयमट्ठ पडिसुगंति एयमट्ठ पडिसुणित्ता जेणेव भगवं गोयमे तेणेव उवागच्छंति तेणेव उवागच्छित्ता भगवं गोयमं एवं वयासी :
एवं खलु गोयमा ! तव धम्मायरि
धम्मोवएसए समणे णायपुत्ते पंच
6

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82
भगवती सूत्रम् सः ७ उ: १०
तं चैव
अंत्किए पण्णवेइ तं जहा - धम्मस्थिकायं जाव... आगासत्थिकायं । जाव... रूविकायं अजीवकायं पण्णवेइ । से कहमेयं गोयमा !
एवं ?
Having discussed thus among themselves. they came to Bhagavan Gautama and said as follows :
"Gautama ? Your spiritual master and preceptor, Śramaņa Mahāvīra, has said that there are five astikāyas, such as, dharmāstikāya, till with form, but inanimate. How is all that ?” तणं से भगवं गोयमे ते अण्णउत्थिए एवं वयासी :
णों खलु वयं देवाणुप्पिया ! अस्थिभावं णत्थि त्ति वयामो णत्थिभावं अंत्थि त्ति वयामो । अम्हे णं देवाणुप्पिया ! सव्वं अस्थिभावं अस्थि त्ति वयामो सव्वं णत्थिभावं णत्थि त्ति वयामो । तं चेयसा ( वेदसा ) खलु तुब्भे देवाणुपिया ! एयमट्ठ सयमेव पच्चुवेक्खह । त्ति कट्टु ते अण्णउत्थिए एवं वयासी — एवं एवं ।
Thereon Bhagavan Gautama gave the following reply:
"Oh beloved of the gods ! What is existent we do not call non-existent, and what is non-existent we do not call existent. In other words, what exists we call astibhāva, and what does not exist we call nästi-bhāva. This is how we feel. Now, oh beloved of the gods, you may consider the matter yourself.” On hearing this, the heretics said, "That's fine."
जेणेव गुणसिलए चेइए जेणेव समणे भगवं महावीरे एवं जहा नियंठु देसए जाव... भत्तपाणं पडिदंसेइ भत्तपाणं पडिदंसित्ता समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता णच्चासणे जाब... पज्जुवासइ |
Then he returned to the Gunasila caitya, and as per the description contained in S. 2. U. 5., placed the food he had obtained before Mahavira. Then having paid seat neither too his homage and obeisance, he took his near nor too far from his spiritual master.
तेण कालेणं तेणं समएणं समणे भगवं महावीरे महाकहापडिवण्णे या वि होत्या कालोदाई य तं देसं हव्वं आगए ।
— कालोदाई !

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Bhagavati Sūtra Bk. 7 Ch. 10
त्ति समणे भगवं महावीरे कालोदाइं एवं वयासी: से गूणं ते कालोदाई ! अण्णया कयाइ एगयओ सहियाणं समुवागयाणं संणिविट्ठाणं तहेव जाव...से कहमेयं मण्णे एवं ? से गूणं कालोदाई ! अठे समठे ? -हंता अस्थि । -तं सच्चे णं एसमठे कालोदाई ! अहं पंचत्थिकायं पण्णवेमि तं जहाधम्मस्थिकायं जाव...पोग्गलत्थिकायं। तत्थ णं अहं चत्तारि अत्थिकाए अजीवत्थिकाए अजीवतया पण्णवेमि तहेव जाव...एगं च णं अहं पोग्गलत्थिकायं रूविकायं पण्णवेमि। In that period, at that time, śramaņa Bhagavān Mahāvira was in the midst of a sermon which was being delivered to a vast gathering. Just then Kālodāi rushed in. Mahā. vira addressed him and said, "Oh Kalodai ! Sometime ago, you people held a discussion about the five astikāyas, till you said, How is all that ?' Is it right ?” - "Yes, sir, it is.” - "Kalodai ! The whole description about the astikāyas is correct. I assert that there are five astikāyas, viz., dharmāstikaya, till akaśāstikaya. Of these five, jivāstikāya apart, four are inanimate, and pudgalästikāya apart which has form, others are without form." तए णं से कालोदाई समणं भगवं महावीरं एवं वयासी : एयंसि णं भंते ! धम्मत्थिकायंसि अधम्मस्थिकायंसि आगासत्थिकार्यसि अरूविकायंसि अजीवकायंसि चक्किया केई आसइत्तए वा सइत्तए वा चिट्ठइत्तए वा णिसीइत्तए वा तुयट्टित्तए वा? -णो इणठे समठे कालोदाई ! एगंसि णं पोग्गलत्थिकायंसि रूविकायंसि अजीवकायंसि चक्किया केई आसइत्तए वा सइत्तए वा जाव...तुयट्टित्तए वा ।
-एयंसि णं भंते ! पोग्गलत्थिकायंसि रूविकायंसि अजीवकायंसि जीवाणं पावा णं कम्मा णं पावफलविवागसंजुत्ता कज्जति ? --णो इणठे समठे कालोदाई ! एयंसि णं जीवत्थिकायंसि अरूविकायसि जीवाणं पावा कम्मा पावफलविवागसंजुत्ता कज्जति ।

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भगवती सूत्रम् स; ७ उ १०
Thereon Kālodāi said as follows :
-"Bhante ! If that be so, then, does it happen that one can sit, prostrate, stand, sit underneath or roll this way or that on the three formless inanimate astikāyas." - "Kalodai ! This is not correct. Only pudgalāstikāya is inanimate with form. So anyone can sit, till roll this way or that on it." - "Bhante! Does pudgalāstikāya, which, as you say, is inanimate with form, acquire sinful karma giving unwholesome outcome to living beings ?" - "No, it does not. Only the formless jivāstikāya which is animate is capable to acquire sinful karma giving unwholesome outcome to living beings.” एत्थं णं से कालोदाई संबुद्धे समणं भगवं महावीरं वंदइ णमंसइ । वंदित्ता णमंसित्ता एवं वयासी : इच्छामि णं भंते ! तुम्भं अंतियं धर्म णिसामेत्तए एवं जहा खंदए तहेव पव्वइए तहेव एक्कारस अंगाइ जाव...विहरइ ।
These words of Mahāvira enlightened Kālodāi. He paid his homage and obeisance to him and said, “Bhante ! I would like very much to hear the Law from you." Bhagavān
Mahavira fulfilled his wishes. Thereon, like Skandaka, Kālodāi joined the spiritual order of Mahāvira and devoted himself to the study of the eleven Angas.
तए णं समणे भगवं महावीरे अण्णया कयाइ रायगिहाओ णयराओ गुणसिलाओ चेइयाओ पडिणिक्खमइ पडिणिक्खमित्ता बहिया जणवयविहारं विहरइ । तेणं कालेणं तेणं समएणं रायगिहे णामं णयरे गुणसिलए चेइए होत्था। तए णं समणे भगवं महावीरे अण्णया कयाइ जाव...समोसढे। परिसा जाव... पडिगया। तए णं से कालोदाई अणगारे अण्णया कयाइ जेणेव समणे भगवं महावीरे तेणेव उवागच्छद। तेणेव उवागच्छित्ता समणं भगवं महावीर वंदइ णमसइ वंदित्ता णमंसित्ता एवं वयासी: अस्थि णं भंते ! जीवाणं पावा कम्मा पावफलविवागसंजुत्ता कति ?

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Bhagavati Sūtra Bk. 7 Ch. 10
85
-हंता अस्थि । -कहं णं भंते ! जीवाणं पावा कम्मा पावफलविवागसंजुत्ता कज्जंति ? -कालोदाई! से जहाणामए केइ पुरिसे मणुण्णं थालीपागसुद्धं अट्ठारसवंजणाउलं विससंमिस्सं भोयणं मुंजेज्जा। तस्स णं भोयणस्स आवाए भद्दए भवइ । तओ पच्छा परिणममाणे परिणममाणे दुरूवत्ताए दुगंधत्ताए जहा महासवए जाव...भुज्जो भुज्जो परिणमइ ! एवामेव कालोदाई !. जीवाणं पाणाइवाए जाव...मिच्छादसणसल्ले तस्स णं आवाए भद्दए भवइ । तओ पच्छा विपरिणममाणे विपरिणममाणे दुरूवत्ताए जाव...भुज्जो भुज्जो परिणम । एवं खलु कालोदाई ! जीवाणं पावा काम्मा पावफलविवागसंजुत्ता जाव... कज्जति ।
In that period, at that time, Bhagavān Mahāvira closed his camp at the Guņaśīla caitya and was wandering from village to village. After a gap of time, Bhagavān Mahāvīra came to the same place and put up his camp there. People went out to hear him. People withdrew. Kālodāi, who was now a monk, came to him, paid his homage and obeisance and said, “Bhante ! Do living beings acquire sinful karma giving unwholesome outcome ?" - “Yes, Kalodai, they do." - “Bhante ! What is the nature of sinful karma giving unwholesome outcome ?" - "Kālodāi ! Just think of a man who takes eighteen courses of well-cooked food, but all adulterated. It is tasty at the start but turns out to be harmful at the end. (Vide S. 6. U.3.) In the same manner, one feels pleased in indulging in eighteen sinful areas like violence, till wrong faith, but when sinful karma acquired from these fructifies, then the outcome is unpleasant. Kalodai ! By entering into these eighteen sinful areas, living beings acquire sinful karma imparting unwholesome outcome,”
-अस्थि णं भंते ! जीवाणं कल्लाणा कम्मा कल्लाणफलविवागसंयुत्ता काजंति ?

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86
भगवती सूत्रम् सः ७ उः १०
-हंता अत्थि। --कहं णं भंते ! जीवाणं फल्लाणा कम्मा जाव...कज्जति ? - कालोदाई ! से जहाणामए केई पुरिसे मणुण्णं थालीपागसुद्धं अट्ठारसवंजणाउलं ओसहमिस्सं भोयणं मुंजेज्जा। तस्स णं भोयणस्स आवाए णो भद्दए भवइ। तओ पच्छा परिणममाणे परिणममाणे सुरूवत्ताए सुवण्णत्ताए जाव...सुहत्ताए णो दुक्खत्ताए भुज्जो भुज्जो परिणमइ। एवामेव कालोदाई ! जीवाणं पाणाइवायवेरमणे जाव...परिग्गहवेरमणे कोहविवेगे जाव...मिच्छादसणसल्लविवेगे तस्स णं आवाए णो भद्दए भवइ । तओ पच्छा परिणममाणे परिणममाणे सुरूवत्ताए जाव...णो दुक्खत्ताए भुज्जो भुज्जो परिणमइ। एवं खलु कालोदाई ! जीवाणं कल्लाणा कम्मा जाव...कज्जति।
- "Bhante ! Do living beings acquire pious karma giving wholesome outcome ?"
- "Yes, Kālodāi, they do."
- "Bhante ! What is the nature of pious karma giving wholesome outcome ?”
- "Kālodāi ! Just think of a man who takes eighteen courses of food duly cooked and seasoned with useful herbs. It may not taste as good in the beginning, but when digested, it turns out to be good, and in no case harmful. In the same manner, Kālodāi, it may be difficult in the beginning to keep apart from the eighteen sinful areas, but if one can do so, the outcome is always wholesome, and never unwholesome. This is how living beings acquire pious karma giving wholesome outcome.”
-दो भंते ! पुरिसा सरिसया जाव...सरिसभंडमत्तोवगरणा अण्णमण्णेणं सद्धि अगणिकायं समारंभंति तत्थ णं एग पुरिसे अगणिकायं उज्जालेइ एगे पुरिसे अगणिकायं णिव्वावेइ। एएसि णं भंते ! दोहं पुरिसाणं कयरे पुरिसे महाकम्मतराए चेव महाकिरियतराए चेव महासवतराए चेव महावयणतराए चेव ? कयरे वा पुरिसे अप्पकम्मतराए जाव...अप्पवेयणतराए चेव ? जे वा से पुरिसे अगणिकायं उज्जालेइ जे वा से पुरिसे अगणिकायं णिव्वावेइ ?

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Bhagavati Sūtra Bk. 7 Ch. 10
- कालोदाई ! तत्थ णं जे से पुरिसे अगणिकायं उज्जालेइ से णं पुरिसे
णं जे से पुरिसे
महाकम्मतराए चेव जाव... . महावेयणतराए चेव । तत्थ अगणिकायं णिव्वावेइ से णं पुरिसे अप्पकम्मतराए चेव तराए चेव ।
87
जाव ...
1. अप्पवेयण
- सेकेणट्ठणं भंते! एवं वुच्चइ तत्थ णं जे से पुरिसे जाव... अष्पवेयणतराए चेव ?
— कालोदाई ! तत्थ णं जे से पुरिसे अगणिकार्य उज्जालेई से गं पुरिसे बहुतरागं पुढविकायं समारंभइ बहुतरागं आउक्कार्य समारंभइ अप्पतरायं तेउकायं समारंभइ बहुतरायं वाउकायं समारंभइ बहुतरायं वणस्स इकार्य समारंभइ बहुतरायं तसकायं समारंभइ । तत्थ णं जे से पुरिसे अगणिकार्य णिव्वावेद से णं पुरिसे अप्पतरायं पुढविक्कायं समारंभइ अप्पतराय आउक्काय समारंभइ बहुतरायं तेउक्कायं समारंभइ अप्पतराय वाउकार्य समारंभइ अप्पतरायं वणस्सइकायं समारंभइ अप्पतरायं तसकार्य समारंभइ । से तेणट्ठेणं कालोदाई ! जाव ... अप्पवेयणतराए चेव ।
- "Bhante ! Suppose two persons of the same age and with the same equipment start playing with fire. Of these, one puts the fire bodies on fire and the other saves them by putting the fire out. Which of these two has great karma, great activity, great influx and great pain, and which one has little karma, little activity, little influx and little pain ? "
1
- "Kalodai ! Apparently the person who ignites fire to burn the fire bodies has great karma, till great pain, and the person who helps extinguish it has little karma, till little pain."
"Bhante ! Why is it so ? "
many
"Kalodāi ! A man who ignites fire kills many earth bodies, fire water bodies, few bodies, many air bodies, many plants and many moving organisms. In contrast,
a man who extinguishes fire kills but few earth bodies, few water bodies, many fire bodies, few air bodies, few plants and few moving organisms. Hence it is so.

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भगवती सूत्रम् सः ७ उ: १०
- अस्थि णं भंते ! अचित्ता वि पोग्गला ओभासंति उज्जोवेंति तवेंति पभासेंति ?
हंता अस्थि ।
- कयरे णं भंते ! अचित्ता वि पोग्गला ओभासंति जाव... प्रभासेति ।
88
— कालोदाई ! कुद्धस्स अणगारस्स तेयलेस्सा णिसट्ठा समाणी दूरं गया दूरं frers देस गया देसं निपतइ जहिं जहिं च णं सा णितइ तहिं तहिं णं ते अचित्ता वि पोग्गला ओभासंति जाव... पभासेंति । एएणं कालोदाई ! ते अचित्ता वि पोग्गला ओभासंति जाव... प्रभासेंति ।
matter shine, look bright,
"Bhante ! Does inanimate and impart heat and glow ? "
- "Yes, Kalodaī, it does.”
MOR
- "Bhante ! Which items from inanimate matter do shine, till impart glow ?"
- "Kalodai ! The
G
fiery forces ( tejo-lesya) of an angry monk fall at a distance, as well as in accessible regions. In whatever region they fall, inanimate matter there shines, till acquires a glow."
तए णं से कालोदाई . अणगारं समणं भगवं महावीरे वंदइ णमंसइ वंदित्ता णमंसित्ता बहुहिं चउत्थछट्ठट्ठम जाव... .. अप्पाणं भावेमाणे जहा पढमसए कालासवेसियपुत्ते जाव...सव्वदुक्खष्पहीणे [
After this, Kālodāī paid his homage and obeisance to Bhagavan Mahāvīra, till lived on enriching his soul by fasts missing four, six or eight meals at a stretch, till ended all misery like Kālāsavesiputra. (Vide S. 1. U. 9 )
- सेवं भंते ! सेवं भंते ! त्ति ।
"Bhante! Right you are. It is truly so."
दसमो उद्देसो समत्तो ॥ Chapter Ten ends. Book Seven ends.

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Book Seven
Notes
Question
1. When the soul is to be reborn straight in the first unit of time after death, then, it takes food in that very first unit. But when it is to be reborn, not straight, but in a roundabout manner, in the second unit, then the soul remains without food in the first unit and takes food in the second unit. The same holds as between the second and the third units of time. But by the fourth unit of time, no soul remains unborn, and hence none is without food.
2. During the first time unit after rebirth, the intake is the smallest because of the limited physical capacity. So also at the final moment when the capacity for intake is very much contracted. The Prajñāpanā Sūtra distinguishes between volitional and automatic intake of food. The reference here is to the latter form of intake."
9. In making an offer of food which is pure and without contamination of living objects, one attains equanimity. The offer of food is as good as the offer of life. The verb cayai ( 745 ) has been translated as 'to renounce'. It may also mean to reduce the duration of karma, to reduce its intensity, etc. Thus equanimity is derived by making an offer of good and prescribed food to a worthy recipient. Cf.
अणूकंप अकामणिज्जर बालतवे दाणविणए । ( Compassion, exhaustion with detachment, penance, offer and humility impart equanimity.
12. The eight-fold coat of grass and clay has been compared with eight-fold karma.

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भगवती सूत्रम् सः ७
13-15. Six factors which help a soul freed from the karma bondage to attain its goal, i. e., liberation, are non-association, non-attachment, state of existence, exhaustion of bondage, non-ignition and prior exertion.
90
19. The word vocchinna (af) in the text should mean 'thin and dormant'. The commentator's meaning as 'dormant' is not adequate. The reason is that in the eleventh through thirteenth guṇasthānas (ascending stages), there is only the iriyapathiki, not sämparäiki, activity. At the twelfth and the thirteenth stages, passions are completely exhausted. Even at the eleventh stage, passions stand tranquilised, and are no longer troublsome.
20. The text notes three factors which make food bad for a monk. They are: when the monk is stupified by the quality of food, when he is dissatisfied and when he adds taste to it. The fourth factor by implication is that it should be pure and prescribed. When it is not, it suffers from a lapse called apramana or substandard. The fifth lapse not noticed here is akarana or without sufficient cause. Some texts have six factors.
22. Here khetta () implies the heat zone, space traversed by the sun.
or the
23. The word satthātīyassa (a) means food which has been cooked on fire but is currently beyond the touch of fire. The word_satthaparināmiyassa ( सत्यपरिणामियस्स ) means food which has been rendered free from contamination with live objects by the touch of fire. Food is said to be pure in nine respects ( णवकोडीपरिसुद्ध ) when it is not to hurt self, not to hurt others, not to approve violence, not to cook by himself, not to make another cook, not to approve cooking, not to buy himself, not to ask another to buy, and not to approve any purchase whatsoever. As to sixteen lapses called udgama, we have the following:

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Bhagavati Sūtra Bk. 7.
अहाकम्मुद्देसिय पूइकम्मे य मीसजाए य। ठवणा पाहुडियाए पाओयर कीय पामिच्चे ॥१ परियटिए अभिहडे अन्भिण्णे मालोहडे इय। अच्छिज्जे अणिसिढे अज्झोयरए य सोलस ॥२
To be specific, they are :
(1) ahākamma- To render food free from live objects for the use of a monk or to cook food for a monk with a view to make it free from live objects
(2) udde siyam To cook more than what is necessary for the household.
(3) puikamma-To mix with impure food.
(4) misajāye-To cook food for the household as well as for the monk.
(5) thavana-To keep aside some food for the monk.
(6) pāhudiya-To change the date of a feast to suit the presence of a monk.
(7) pãoyara–To lit a candle to procure food from some dark corner of the store.
(8) kiya-To buy for a monk. (9) påmicca-To buy something on credit for a monk.
(10) pariyaftiye-To exchange something for the sake of a monk.
(11) abhihada-To fetch for a monk.
(12) abbhinna-To remove the lead (from a bottle) to make an offer.
(13) mälohada-To undergo pain to bring food down from the shelf,
(14) acchijje-To spatch from a weaker person, a servant or a child, to make an offer to a monk.
(15) anisittha-To make an offer without the knowledge of a co-owner or co-owners.
(16) ajjhoyara-To add more food to the cookiog vessel on receipt of the information that a monk is on his way to beg food.

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92
भगवती सूत्रम् सः ७
These sixteen lapses caused by a donor accrue to a monk. As to the sixteen lapses called utpädana, we have the following :
धाई दुई णिमित्त आजीव वाणिमगे तिगिच्छाय । कोहे माणे माया लोहे य हवति दस ए ए॥१ पुव्विंपच्छासंथव विज्जा मंते य चुण्ण जोगे य।
उपायणाइ दोसा सोलसमे मूलकम्मे य ॥२ They are : To earn food (livelihood) by serving as an attendant maid, as an intelligence (espionage) woman, or as an astrologer, by declaring one's caste and lineage, by extolling a particular sect to its followers, by administering herbs and medicines, by submission to passions, by praising the donor before and after receiving food, by stealing through the application of occult powers or by the display of some magic or acrobatic feats, and last but not least, by helping a woman to gain pregnancy or in abortion. The monk alone is responsible for these lapses. As to the ten faults accruing from the search for food called eșaņā, we have the following couplet :
संक्यिमक्खियणिखित्त पिहियसाहरियदायगुम्मीसे।
अपरिणयलित्तछड्डिए एसणदोसा दस हवंति ॥ (1) Sankiya means that there is doubt about there being some fault.
(2) Makkhiya means that the hand, spoon or laddle with which the food is to be given to a monk has touched some live object.
(3) Nikkitta means that the food which is going to be offered has been placed on some live object.
(4) Pihiya means that the food which is going to be offered has been covered by something which contains live object.
(5) Sahariya means the use of an unclean pot for the storage of food which is going to be offered.
(6) Dāyaga means the offer of food by children who do not have the proper authority to give.

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Bhagavati Sutra Bk. 7.
(7) Ummisa means that pure food has been mixed with impure stuff or vice versa.
(8) Aparinaya means not duly cooked...
(9) Litta means food like milk, curd, etc., which is likely to stick to the walls of the pot.
(10) Cchaddiya means liquid stuff whose drops fall on the ground. The householder as well as the monk is responsible for these ten lapses.
24-25. The order in the question is, good renunciation' followed by 'bad renunciation'. In the answer, however, the order is reversed. This is called yathåsanna nyāya. When the original order is followed, it is yathāsankhya nyāya.
31. Ten forms of savvuttaraguna renunciation are as follows:
(1) Anågaya-This is renunciation in anticipation of some difficulty at a future date. Cf.
होही पज्जोसवणा मम य तया अंतराइयं होज्जा । गुरुवयवच्चेणं तवस्सि गेलण्णयाए वा ॥१ सो दाइ तवोकम्म पडिवजह तं अणागए काले ।
एवं पच्चक्खाणं गणागय होइ णायव्वं ॥२ (2) Aikkanta-This is deferring renunciation till some future date because of unavoidable circumstances. Cf.
पज्जोसवणाइ तवं जो खलु ण करेइ कारणज्जाए। गुरुवेयावच्चेणं तवस्सिगेलण्णयाए वा ॥१ सो दाइ तवोकम्म पडिवज्जइ तं अइच्छिए काले ।
एयं पच्चक्खाणं अइक्कंतं होइ णायव्वं ॥२ __(3) Kodisahiya-This happens when before the fulfilment of one renunciation another starts. For example, on the day of breaking & fast, before one takes food, one may renounce all food items except one, which means that he takes only one food item in breaking his fast. Cf.

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भगवती सूत्रम् सः ७
पट्टवणओ उ दिवसो पच्चक्खाणस्स पिट्ठवणओ य ।
जहियं समेंति दोणि उतं भण्णाइ कोडीसहियं तु ॥ (4) Niyantiya-This means the fulfilment of a renunciation on a scheduled date notwithstanding any difficulty, howsoever great. Cf.
मासे मासे य तवो अमुगे दिणम्मि एवइयो।
हछेण गिलाणेण व कायव्वो जाव ...उसासो ॥१ __एवं पच्चक्खाणं णियंटियं धीरपुरिसपण्णत्तं ।
ज गेण्हत जणगारा अणिस्सियष्पा अपडिबद्धा ॥२ (5) Sāgār-When a conditional renunciation is concluded even earlier as soon as the condition is fulfilled. .. (6) Nirāgāra is unconditional renunciation.
(7) Parimanakada-A conditional renunciation in which : the donor, the quantity of food to be accepted, the household, etc., are already in the mind of the person concerned. The renunciation concludes only on the fulfilment of the condition. Cf.
दत्तीहि व कावलेहि व घरेहि भिक्खाहि अहव दव्वेहिं । - जो भत्तपरिच्चायं करेइ परिणामकड़मेयं । (8) niravasesa-This is renunciation of all types of food and drink without exception.
(9) Sakeya-This is renunciation in terms of some sign 'or symbol. Cf.
अंगुट्ठमुट्ठीधर से ऊसास थिबुगजोइक्खे ।
भणियं सकेयमेयं धीरेहिं अणंतणाणिहि ॥ (10) Addha—This is renunciation for a particular period, say, a quarter after suprise. Cf.
अद्धापच्चखाणं जं तं कालापमाणछेएणं । . पुरिमड्ढपोरुसिहि मुहुत्तमासद्धमासेहिं ।
32. Seven (eight ?) forms of desuttaraguņa renunciation are as follows :

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Bhgavati Sutra Bk. 9.
(1) Disivvaya-To restrict the direction of the movement.
(2) Uvabhoga-paribhoga-parimāna-To restrict the quantum of both uvabhoga and paribhoga. Uvabhoga refers to objects like food which can be used only once. Paribhoga refers to objects like cloth which can be used for sometime.
(3) Anarthadanda-viramana-To desist from unnecessary violence, such as, to think in terms of violence, to be careless in one's activity, to provide weapons to another to kill, etc.
(4) Sämáyika-To settle down in equanimity for a duration of 48 minutes.
(5) Deśāvagásiya-To restrict the zone or direction of movement.
(6) Posaho-ubabāsa-To live for some time like a monk and to undergo a fast.
(7) Atihisambibhāga-To' offer food, drink, cloth, medicine, bed, duster, etc., 14 items in all, to a monk, according to the need and requirement of the latter, in a detached mood, and to cultivate this habit for all times.
is
the
final
Apacchima-märaņāntiya-samlekhana—This renunciation at the time of death.
55. Here the exceptions have been noticed. Normally a soul with a black tinge lodged at the seventh hell should have greater karma bondage as against another who has a blue, grey or even white tinge. But if the former has already put in many years in the hell and the latter is a fresh entrant, then, the former may have lesser karma bondage.
the list
58. The Jyotiskas have been excluded from because they take only one tinge which is red.
77. Avvocchittinaya is consideration as substance and vocchittinaya is consideration as form.
78. On the six types of earth bodies, we have

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भगवती सूत्रम् सः ७
सण्हा य सुद्ध बालु य मणोस्सिला सक्कराय खरपुढवी । इग बार चोद्दस सोलढार बावीससयसहस्सा ॥
They are sañhā or ślakşņa, pure earth, sand, rock, ordinary soil and alkaline soil. The maximum stay of a soul in these forms, in proper order, are one, twelve, fourteen, sixteen, eighteen and twenty-two thousand years. For the infernal and the heavenly beings, the minimum stay is ten thousand years and the maximum is 33 sägaras. In human and subhuman life, the minimum stay is less than a muhurta and the maximum may be as long as three palyopamas. For details, Chapter on Sthitipada in the Prajñāpana Stra,
Nillevaņa signifies the state of vacancy when in a particular species, there is no soul at a particular time. Such a vacancy may exist in earth, water, air and fire bodies. It takes place over innumerable phases of the upswing and the downswing of the time-cycle, though the time-span on the side of the maximum is much more than that on the side of the minimum. Plant life is so varied that in their case, the state of vacancy never arises. The state of vacancy in the case of mobile beings may be over a hundred sägaropamas both in the minimum and the maximum, the latter being invariably more than the former. On activities, the heretics hold that a living being may simultaneouly indulge in right and wrong activities. This is not correct. A living being may indulge in one activity at a time, but never two. For details, Chapter Two of the Jivābhigama Sutra
79. The compound yoņi-samgraha has two words, viz., yoņi which is the source of birth and samgraha their plurality. Some birds are born from eggs, others are born with the foetus and still others are born without mating by the parents.

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Bhagavati Sūtra Bk. 7
97
Those born from eggs and with foetus may be male, female or impotent, but those born without mating by the parents are invariably impotents. In general, they have six tinges, three outlooks, three types of knowledge and three corresponding ignorances, three activities and three instruments. They hail from all the four species and they go to all the four. Their minimum life-span is less than a muhūrta, and the maximum is an infinitesimal fraction of a palya. Attention has been given to the dimension of the four vimāņas, viz., Vijaya Vaijayanta, Jayanta and Aparājita. They are very vast. If a heaven-born covers 850740 18/60 yojanas in a single step and walks incessantly like this for six months, then it is likely that he will see the end of some vimāņas, but not that of most others.
86-91. The distinction is between karma which gives bitter experience, as it happened to the followers of Skandaka and karma which gives pleasant experience, as it happened to King Bharata. However, the distinction between säyā-veyaņijja and asāyā-veyaņijja, on the one hand and kakkasa-veyaņijja and akakkasa-veyaņijja, on the other, must be deemed to be a very subtle one.
110. Bhoga has been rendered as ‘enjoyment'. It should be read both in positive and negative senses throughout the text.
124. Khiņa-bhogi refers to one with poor physical capacity, maybe due to hard penance or chronic illness. Such a person whose enjoyinent becomes limited cannot be said to be renounced in any sense. But if he renounces within the limit of his capacity, he can still exhaust karma and enter into liberation.
136. Ohasanna implies knowing something in a very general way. Hence it is synonymous with darśaņa. When

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98
भगवती सूत्रम् स: ७
it is known very thoroughly, it is logasannā, hence synonymous with jñana.
139. Ahākamma- Bad deeds done by a monk, such as, rendering live objects lifeless, cooking live things, building a house or weaving cloth. Similarly, anything which is done for a monk is also āhākamma. A monk accepting such a thing violates the code of conduct. Cf.
आधया साधुप्रणिधानेन यत्सचेतनमचेतनं क्रियते अचेतनं वा पच्यते चीयते वा गृहादिकं वयते वा वस्त्रादिकम् तदाधाकर्म ।
142. According to the commentator, ihagaye means of this world' where the monk is, tatthagaye means "the other world' where the monk is to go and annatthagaye refers to any other place apart from these two.
143. The background of the Mahasilākantaka battle is as follows: After the death of Sreņika Bimbisāra, his son Konika Ajātaśatru shifted his capital from Rājagțha to Champa and began to live there. One of his younger brothers was Vihalla. During his life-time, Śreņika had bestowed on Vihalla a fragrant elephant and an eighteenfold necklace named Bankachuda. Vihalla used to go to the bank of the Ganga with his harem on the back of this elephant and enjoyed bath there. This became a talk of the city, víz., that Vihalla was the person who was having the real enjoyment of the worldly life. When Queen Padmāyati, the consort of Konika, heard this became immensely jealous. She desired that t should requisition this elephant from his brother and give it to her. Vihalla agreed to part with his possession only when he would get a due share in the parental kingdom. This was too much of a condition for the king to accept. Under the circumstances, condidering that he would be too helpless at the palace, Vihalla fled to take shelter with his maternal grand-parent, King Cetaka of Vaiśāli. When Konika came to know of this, he demanded the immediate restoration of his brother.

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Bhagavati Sūtra Bk. 7
99
Apart from being Cețaka's own grand-child like Konika himself, Vihalla had taken a political asylum. So there was no question of his being handed over to his brother. On his own part, Konika held that all the best things of the kingdom belonged to the king. As there was no common ground between the two positions, the parties involved went to war. Cetaka mobilised his confederate kings, the Licchavis and the Mallas and the rulers of Kasi and Košala. So this was a great war in which virtually the whole of northern India was involved. The outcome of the war was the destruction of the Licchavi Confederacy.
Book Seven ends

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Page #115

णमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर-श्रीसुधास्वामो प्रणोतम्
श्रीभगवती सूत्रम्
अट्ठमो सतको Book Eight
गाहा पोग्गल आसीविस शक्ख किरिय आजीव । फासुय मदत्ते पडिणीय बंध आराहणा॥ य दस अट्ठमंमि सए ।
Couplet Matter, snakes, trees, Activities, Ajivakas, prescribed (food), Unbestowed, adversaries, bondage, Devotion-contents of Book Eight.

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Page #117

पढमो उद्देसो Chapter One
रायगिहे जाव...एवं वयासी--
In the city of Räjagsha, till made submission :
the
following
[ on the transformation of matter ]
प्रश्न १-काइविहा णं भंते ! पोग्गला पण्णत्ता ? Q. 1. Bhante ! How many types of matter are there ?
उत्तर १-गोयमा ! तिविहा पोग्गला पण्णत्ता तं जहा-पओगपरिणया मीससापरिणया वीससापरिणया य ।
A. 1. Gautama ! They are stated to be of three types, viz.. matter consciously transformed, matter as a mixture of the two and matter spontaneously transformed.
पढमो दंडगो Section (Dandaka) One
[ General classification] प्रश्न २-पओगपरिणया णं भंते ! पोग्गला कइविहा पण्णत्ता ?
Q. 2. Bhante ! How many types of consciously transformed matter are there ?
उत्तर २-गोयमा ! पंचविहा पण्णत्ता तं जहा-एगिदियपओगपरिणया बेइंदियपओगपरिणया जाव...पंचिंदियपओगपरिणया।
A. 2. Gautama ! They are stated to be of five types, viz., matter transformed as the body of one-organ beings, of two-organ beings, till of five-organ beings.

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104
भगवती सूत्रम् सः ८ उः १
प्रश्न ३ – एगिदियपओगपरिणया णं भंते ! पोग्गला कइविहा पण्णत्ता ?
Q. 3. Bhante ! transformed matter beings?
How
are
many types of consciously there in the case of one-organ
उत्तर ३ - गोयमा ! पंचविहा पण्णत्ता तं जहा - पुढविक्काइअएगिंदियपभोगपरिणया जाव... .वणस्स इकाइअए गिंदिअपओगपरिणया ।
A. 3. Gautama! They are stated to be of five types, viz., of earth bodies, till of plants.
प्रश्न ४ – पुढविक्का इआए गिंदियपओ गपरिणया णं भंते! पोग्गला कइविहा पण्णत्ता ?
Q.4.
Bhante ! How many types of consciously transformed matter are there in the case of one-organ earth bodies ?
उत्तर ४ – गोयमा ! दुविहा पण्णत्ता तं जहा - सुहमपुढविक्का इअएगिंदियपओगपरिणया बादरपुढविक्का इअएगिं दियपओगपरिणया य । आउक्काइअएगिंदिपओगपरिणया एवं चेव । एवं दुयओ भेदो जाव... वणस्सइकाइआ य ।
A. 4. Gautama ! Two types, viz., fine and coarse. Like this, two types for one-organ water bodies, fine and coarse, till two types for one-organ flora.
प्रश्न ५ - बेइंदियपओगपरिणयाणं पुच्छा
Q. 5. And how about two-organ beings?
उत्तर ५ – गोयमा ! चउरिंदियपओगपरिणया वि ।
अणेगविहा पण्णत्ता । एवं तेइंदियपओगपरिणया
A. 5. Gautama ! They are stated to be of many types ; and like this of three-organ beings, as well as four organ beings.

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Bhagavati Sūtra Bk. 8 Ch. 1
105
प्रश्न ६-पंचिंदियपओगपरिणयाणं पुच्छा ?
Q. 6. And how about five-organ beings ?
उत्तर ६-गोयमा ! चउब्विहा पण्णत्ता तं जहा-णेरइयपंचिंदियपओगपरिणया तिरिक्खजोणियपंचिंदियपओगपरिणया एवं मणुस्सपंचिंदियपओगपरिणया देवपंचिंदियफ्ओगपरिणया य ।
A. 6. Gautama ! They are stated to be of four types, viz., of infernal beings, of heavenly beings, of sub-human beings (animal) and of human beings.
प्रश्न ७-णेरइयपंचिंदियपोगपरिणयाणं पुच्छा ?
Q. 7. And how about the consciously transformed matter in the case of five-organ infernal beings ?
उत्तर ७-गोयमा ! सत्तविहा पण्णत्ता तं जहा-रयणप्पभापुढविणेरइयपंचिंदियपओगपरिणया वि जाव...अहेसत्तम पुढविणेरइअपओगपरिणया वि ।
A. 7. Gautama ! They are stated to be of seven types, corresponding to the seven hells, Ratnaprabhā and others, in which they are lodged, till the lowest and last bell.
प्रश्न ८–तिरिक्खजोणियपंचिंदियपओगपरिणयाणं पुच्छा ?
Q. 8. And, pray, what about the five-organ sub-humans (animals) ?
उत्तर ८–गोयमा ! तिविहा पण्णत्ता तं जहा-जलयरपंचिंदियतिरिक्खजोणियपओगपरिणया थलयरपंचिंदिय...खहयरपंचिंदिय... ।
A. 8. Gautama ! They are stated to be of three types depending on whether they live in water, on the soil or in
the sky.
प्रश्न ९-जलयरतिरिक्खजोणियपओगपरिणयाणं पुच्छा ?

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भगवती सूत्रम् सः ८ उः १
Q. 9. And how about animals living in water ?
उत्तर ९-गोयमा ! दुविहा पण्णत्ता तं जहा-समुच्छिमजलयर गब्भवक्कंतियजलयर।
A. 9. Gautama ! Two types, viz., those born without mating and those born from the mother's womb.
प्रश्न १०-थलयरतिरिक्ख...पुच्छा ? Q. 10. And of those living on the soil ?
उत्तर १०-गोयमा ! दुविहा पण्णत्ता तं जहा-चउप्पयथलयर परिसप्पथलयर।
A. 10. Gautama ! Two types, viz., the quadrupeds and the reptiles.
प्रश्न ११-चउप्पयथलयर...पुच्छा ? Q. 11. And how about the quadrupeds ?
उत्तर ११-गोयमा ! दुविहा पण्णत्ता तं जहा-समुच्छिमचउप्पयथलयर गब्भवक्कंतियचउप्पयथलयर। एवं एएणं अभिलावेणं परिसप्पा दुविहा पण्णत्ता तं जहा-उरपरिसप्पा य भुयपरिसप्पा य। उरपरिसप्पा दुविहा पण्णता तं जहा-समुच्छिमा य गब्भवक्कंतिया य। एवं भुयपरिसप्पा वि। एवं खयरा वि ।
A. 11. Gautama ! Two types, viz., those born without mating and those born from the mother's womb. So are the reptiles stated to be of two types, viz., those crawling on the belly and those crawling on the arms. Those crawling on the belly may be born either without mating or from the mother's womb. Similar two types with those who crawl on the arms and also of those who live in the air.
.
प्रश्न १२-मणुस्सपंचिंदियपओग...पुच्छा ?

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transformed
Q. 12. And what about the consciously matter in the case of five-organ human beings ?
उत्तर १२-गोयमा ! दुविहा पण्णत्ता तं जहा-समुच्छिममणुस्स गब्भवक्कंतियमणुस्स।
A. 12. Gautama ! Two types, viz., those born without mating and those born from the mother's womb.
प्रश्न १३-देवपंचिंदियपओग...पुच्छा ?
Q. 13. And what about (gods) ?
five-organ
heavenly beings
उत्तर १३-गोयमा ! चउव्विहा पण्णत्ता तं जहा-भवणवासिदेवपंचिंदियपओग...एवं जाव...वेमाणिया।
A. 13. Gautama ! They are stated to be of four types, viz., in the case berety of the Bhavanavāsis, till of the Vaimanikas.
प्रश्न १४-भवणवासिदेवपंचिंदिय पुच्छा ?
Q. 14. And how about the Bhavanavāsis ?
उत्तर १४-गोयमा ! दसविहा पण्णत्ता तं जहा-असुरकुमार जाव... थणियकुमार। एवं एएणं अभिलावेणं अट्ठविहा बाणमंतरा पिसाया जाव... गंधव्वा । जोइसिया पंचविहा पण्णत्ता तं जहा-चंदविमाणजोइसिया जाव... ताराविमाणजोइसिया देवा। वेमाणिया दुविहा पण्णत्ता तं जहा–कप्पोवग कप्पाईयगवेमाणिया। कप्पोवगा दुवालसविहा पण्णत्ता तं जहा-सोहम्म. कप्पोवग जाव...अच्चुयकप्पोवगवेमाणिया । कप्पाईयग दुविहा पण्णत्ता तं जहा-गेवेज्जगकप्पाईयग अणुत्तरोववाईयकप्पाईयग। गेवेज़्जकप्पाईयग णवविहा पण्णत्ता तं जहा–हेठिमहेठिमगवेज्जगकप्पाईयग जाब...उवरिमउवरिमगेवेज्जगकप्पाईयग।

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A. 14. Gautama! Ten types, viz, of Asurakumāras, till of Stanitkumāras. And in the same manner, of the eight types of Vāṇavyantaras, from Piśācas, till Gandharvas. And so of the five types of the Jyotiskas, viz., of the moons till of the stars. And so of the two types of Vaimānikas, viz., those born within the kalpas and those born beyond the kalpas. And SO of the twelve types born within the kalpas, viz., of those in Saudharmakalpa, till Acyutakalpa. And so of the two types born beyond the kalpas, viz., of those in Graiveyaka vimānas and of those in Anuttaraupapātika vimānas. And so of the nine types lodged at Graiveyaka vimānas, from the lowest, till the highest of Graiveyaka vimānas,
108
प्रश्न १५ – अणुत्तरोववाइयकप्पाईयगवेमाणियदेवपं चिंदियपओगपरिणया णं Hà ! qìmor #gfagı qoyar ?
Q. 15. Bhante! How many types have been stated to be the consciously transformed matter in the case of five-organ heavenly beings lodged at Anuttaraupapātika vimānas ?
उत्तर १५ – गोयमा ! पंचविहा पण्णत्ता तं जहा - विजयअणुत्तरोववाइय जाव... परिणया जाव... ... सव्वट्ठसिद्धअणुत्तरोववाइयदेवपं चिंदिय
परिणया ।
जाव...
A. 15 Gautama! Five types depending on the place of lodgement, from Vijaya, till Sarvārthasiddha.
वीओ दंडगो
Section (Daṇḍaka) Two
[ with or without attainments]
प्रश्न १६ – सुहुमपुढविक् का इअएगिंदियपअगपरिणया णं भंते ! पोग्गला fagi qorar?

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Q. 16. Bhante ! How many types are the consciously transformed matter in the case of fine one-organ earth bodies ?
उत्तर १६-गोयमा ! दुविहा पण्णत्ता तं जहा-(केया अपज्जत्तगं पढमं भणंति पच्छा पज्जत्तगं ) पज्जत्तगसुहुमपुढविक्काइअ जाव...परिणया य अपज्जत्तगसुहुमपुढविक्काइअ जाव...परिणया य। बादरपुढविक्काइअएगिंदिय एवं चेव । एवं जाव...वणस्सइकाइया । एककेक्का दुविहा सुहुमा य बायरा य पज्जत्तगा अपज्जत्तगा य भणियव्वा ।
A. 16. Gautama ! Two types, viz., those with full attainments and those without full attainments. (Some place the latter first.) Like this, of the coarse one-organ earth bodies, till p!ant life. State, as necessary, coarse or fine, with or without full attaiments.
प्रश्न १७-बेइंदियपओगपरिणयाणं...पुच्छा ? Q. 17. And how about the two-organ beings ?
उत्तर १७-गोयमा! दुविहा पण्णत्ता तं जहा-पज्जत्तगबेइंदिअपओगपरिणया य अप्पज्जत्तग जाव...परिणया य। एवं तेइंदिया वि एवं चउरिंदिया वि।
A. 17. Gautama ! Two types, viz., those with full attainments and those without. And likewise with the threeorgan beings and also with the four-organ beings.
प्रश्न १८–रयणप्पभापुढविणेरइअ...पुच्छा ?
Q. 18. And how about the denizens of Ratnaprabha hell ?
उत्तर १८-गोयमा ! दुविहा पण्णत्ता तं जहा-पज्जत्तगरयणप्पभा जाव...परिणया य एवं जाव...अहेसत्तमा।
A. 18. Gautama ! The same two, with and without full attainments, and the same holds, till the seventh hell.

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भगवती सूत्रम् सः ८ उः १
प्रश्न १९ – संमुच्छिम जलयरतिरिक्ख... पुच्छा ?
Q. 19. And what about the aquatics born without
_mating ?
उत्तर १९ - गोयमा ! दुविहा पण्णत्ता तं जहा - पज्जत्तग अपज्जत्तग । एवं गब्भवक्कंतिया वि। संमुच्छिमचउप्पयथलयरा एवं चैव । एवं गब्भवक्कंतिया वि । एवं जाव... २ . संमुच्छिमखहयर गब्भवक्कंतिया य । एक्केक्के पज्जत्तगा अपज्जत्तगा य भाणियव्वा ।
A. 19. Gautama ! The same two, with and without full attainments; and so of the quadrupeds living on the soil and born one way or the other, till sub-human beings living in the air born one way or the other. For each species, state whether with or without full attainments.
प्रश्न २० – संमुच्छिम मणुस्सपंचिंदिय... ?
Q. 20. And what about the five-organ human beings born without mating ?
उत्तर २० – गोयमा ! एगविहा पण्णत्ता- अपज्जत्तगा चेव ।
A. 20. Gautama? They are stated to be of one type, which is, without full attainments.
प्रश्न २१ – गब्भवक्कं तियमणुस्सपं चिंदिय... पुच्छा ?
Q. 21. And what about the five organ human beings born from the mother's womb ?
उत्तर २१ – गोयमा ! दुविहा पण्णत्ता तं जहा - पज्जत्तगगब्भवकं तिया वि अपज्जत्तगगब्भवक्कंतिया वि ।
A. 21. Gautama ! Two types, viz., with and without full attainments.

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प्रश्न २२ - असुरकुमारभवणवासिदेवाणं... पुच्छा ?
Q. 22 And what about Asurakumāras and the denizens of other bhavanas ?
111
उत्तर २२ - गोयमा ! दुविहा पण्णत्ता तं जहा - पज्जत्तगअसुरकुमार अपज्जत्तगअसुरकुमार एवं जाव... यणियकुमारा पज्जत्तगा अपज्जत्तगा य । एवं एएणं अभिलावेणं दुयएणं भेएणं पिसाया जाव... गंधव्वा चंदा जाव... ताराविमाणा सोहम्मकप्पोवगा जाव...अच्चुओ हेट्ठिमहेट्ठिमगेविज्जकपाती जाव... उवरिम उवरिमगेविज्ज विज विजयअणुत्तरोववा रोववाइअ जाव... अपराजिय ।
A. 22. Gautama! Two types, viz., with and without full attainments, till Stanitkumāras; and the same two types for Pisacas, till Gandharvas; the moons, till the stars; the denizens of Saudharmakalpa, till Acyutakalpa ; the denizens of Graiveyakas, from the lowest, till the highest ; the denizens of Vijaya, till Aparajita.
प्रश्न २३ -- सव्वट्ठसिद्धकप्पाईय... पुच्छा ?
Q. 23. And what about those lodged at Sarvärthasiddha ?
उत्तर २३– गोयमा ! दुविहा पण्णत्ता तं जहा - पज्जत्तासम्वट्ठसिद्धअणुत्तरोववाइअ अपज्जत्तासव्वट्ठ जाव... .. परिणया वि ।
Gautama! The same two types, with and without
A. 23. full attainments.
तइओ दंडगो
Section (Dandaka) Three
[ on body types ]
ज अपज्जता सुहुम पुढविक्का इयएगिंदियपओगपरिणया ते ओरालियतेयाकम्मगसरीरप्पगपरिणया । जे पज्जत्तसुहुम जाव... परिणया ते ओरालियतेयाकम्मगसरीरप्पओगपरिणया । एवं जाव... चउरिंदिया पज्जत्ता । णवरं जे

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भगवती सूत्रम् सः ८ उ: १
पज्जत्ताबायरवाउकाइअएगिंदियप्पओगपरिणया ते ओरालियवेउव्वियतेयाकम्मसरीर जाव...परिणया। सेसं तं चेव। जे अपज्जत्तरयणप्पभापुढविणेरइयपंचिंदियपओगपरिणया ते वेउव्वियातेयाकम्मसरीरप्पओगपरिणया। एवं पज्जत्तगा वि। एवं जाव...अहेसत्तमा। जे अपज्जत्तासमुच्छिमजलयर जाव...परिणया ते ओरालियतेयाकम्मसरीर जाव...परिणया। एवं पज्जत्तगा वि। गब्भवक्कंतियअपज्जत्तगा एवं चेव। पज्जत्तगा णं एवं चेव । णवरं सरीरगाणि चत्तारि जहा बायरवाउक्काइआणं पज्जत्तगाणं । एवं जहा जलयरेसु चत्तारि आलावगा भणिया एवं चउप्पयउरपरिसप्पभुयपरिसप्पखहयरेसु वि चत्तारि आलावगा भाणियव्वा । जे संमुच्छिममणुस्सपंचिंदियपओगपरिणया ते ओरालियतेयाकम्मसरीर जाव...परिणया । एवं गब्भवक्कंतिया वि। अपज्जत्तगा वि एवं चेव । णवरं सरीरगाणि पंच भाणियव्वाणि । जे अपज्जत्ताअसुरकुमारभवणवासि...जहा रइया तहेव । एवं पज्जत्तगा वि। एवं दुयएणं भेएणं जाव...थणिय कुमारा। एवं पिसाया जाव...गंधव्वा चंदा जाव...ताराविमाणा सोहम्मकप्पो जाव...अच्चुओ हेठिमहिठिमगेवेज्ज जाव...उवरिमउवरिमगेवेज्ज विजयअणुत्तरोववाइए जाव...सव्वट्ठसिद्धअणुत्तरोववाइए। एक्केक्के णं दुयओ भेओ भाणियन्वो जाव...जे य पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइअ जाव...परिणया ते वेउन्वियतेयाकम्मासरीरपओगपरिणया।
Consciously transformed matter found in fine one-organ earth bodies without full attainments takes gross, fiery and kārman bodies. Consciously transformed matter found in the fine, one-organ earth bodies with full attainments takes thel form of gross, fiery and kārman bodies. This holds, till the four-organ beings, exception being the coarse one-oglan air bodies which take gross, fluid, fiery and kār.nan bordes. The rest as aforesaid. Consciously transformed matter found in the five-organ infernal beings of Ratnaprabhā hell who are without full attainments takes fluid, fiery and kārman bodies. And so also those with full attainments, and so in all the seven hells. Consciously transformed matter in the case of the aquatics born without mating who are without full attainments takes gross, fiery and kärman bodies ; and the same holds of aquatics born without mating who are with full attainments ; and also of aquatics

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born from the mother's womb, without full attainments, exception being aquatics born from the mother's womb and with full attainments, who, like birds flying in the air, take four body forms. Like the last item, the quadrupeds, the reptiles crawling on their breast, those crawling on their arms and aerial (flying) animals, all take four body forms. Consciously transformed matter found in the fiveorgan human beings born without mating, with or without full attainments, takes gross, fiery and kārman bodies ; so also those born from the mother's womb and witho. t full attainments ; but those with full attainments take five body forms. What has been said of the infernal beings should be repeated for the heavenly beings, from Asura. kumāras, till Stanitkumāras, with as well as without full attainments ; the Piśācas, till the Vyantaras, the moons, till the stars, the denizens of Saudharmakalpa, till Sarvārthasiddha, with as well as without full attainments, all of them take fluid, fiery and kārman bodies.
चउत्थो दंडगो जे अपज्जत्तासुहुमपुढ विक्काइयएगिंदियपओगपरिणया ते फासिंदियप्पओगपरिणया। जे पज्जत्तासुहमपुढविक्काइय...एवं चेव। जे अपज्जत्ताबायरपुढविक्काइय...एवं चेव। एवं पज्जत्तगा वि। एवं चउक्कएणं भेएणं जाव... वणस्सइकाइया। जे अपज्जत्ताबेइंदियपयोगपरिणया ते जिभिंदियफासिंदियपओगपरिणया। जे पज्जत्ताबेइंदिय...एवं चेव। एवं जाव...चउरिंदिया । णवरं एक्केक्कं इंदियं वड्ढेयव्वं जाव...अपज्जत्तरयणप्पभापुढविणेरइयपंचिंदियपओगपरिणया ते सोइंदियचखिदियघाणिंदियजिभिंदियफासिंदियपओगपरिणया। एवं पज्जत्तगा वि। एवं सब्वे भाणियव्वा तिरिक्खजोणियमणुस्सदेवा जाव...जे पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइअ जाव...परिणया ते सोइंदियचखिदिय जाव....परिणया ।
Section (Dandaka) Four
[ regarding sense organs ]
Consciously transformed matter taking the form
of
fine

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one-organ earth bodies without full attainments has only the organ of touch; and the same holds of those with full attainments, fine as well as coarse, and repeat the same for all one-organ beings, till plant life, all of which have only the organ of touch. Consciously transformed matter taking the form of two-organ beings, with as well as without full attainments, has the organs of touch and taste. Repeat this, till four-organ beings, adding one more organ of sense from one to the next higher species, (smell and sight). The denizens of Ratnaprabha hell, with as well as without full attainments, have all the five organs, including the organ of hearing; and the same holds of animals, human beings and heavenly beings, till of those lodged at Sarvarthasiddha, all of whom are with full attainments, and endowed with all the five organs, from touch, till hearing.
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पंचमो दंडगो
बायर
जे अप्पज्जत्तासुहुमपुढविक्काइयएगिंदियओरालियतेयाकम्मसरीरपओगपरिणया ते फासिंदियप्पओगपरिणया । जे पज्जत्ता सुहुम... एवं चैव । अपज्जत्ता एवं चेव । एवं पज्जत्तगा वि । एवं एएवं अभिलावेगं जस्स जइ इंदियाणि सरीराणि य ताणि भाणियव्वाणि जाव... जे पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइअ जाव.. .. देवपंचिंदियवे उब्वियतेया कम्मासरीरप्पओगपरिणया ते सोइंदियचक्खिं दिय जाव... .. फासिंदियप्पअरोगपरिणया ।
Section (Dandaka) Five
[regarding body and sense organs ]
Consciously transformed matter of fine earth bodies, who are without full attainments, and who take gross, fiery and kārmaṇ bodies, is endowed only with the organ of touch. The same applies to fine earth bodies who have full attainments and gross, fiery and kārman bodies. This should be repeated for coarse earth bodies, with as well as without full attainments; and for all beings, stating the number of bodies that they take and the number

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of sense organs they are endowed with; and repeat this in due order, till the denizens of Sarvārthasiddha, with full attainments, who take fluid, fiery and kārman bodies and who are endowed with five sense organs, from touch, till hearing.
115
छट्ठो दंडगो
वण्णओ कालवण्णसुब्भिगंधपरिणया वि
जे अपज्जत्तासुमपुढविक्का इयरगिंदियपओगपरिणया ते परिणया वि णीललोहियहालिद्दसुक्किल... 1 गंधओ दुभिगंधपरिणया वि । रसओ तित्तरसपरिणया वि कडुयरसपरिणया वि कसायरसपरिणया वि अंबिलरस परिणया वि महुररसपरिणया वि । फासओ कक्खडफासपरिणया वि जाव... •. लुक्खफासपरिणया वि। संठाणओ परिमंडल ठाणपरिणया वि वट्टतसचउरंसआययसंठाणपरिणया वि । जे पज्जत्तसुहुमपुढवि... एवं चेव । एवं जहाणुपुवीए णेयव्वं जाव... जे पज्जत्ता सव्वट्ठसिद्धअणुत्तरोववाइअ जाव... परिणया ते वण्णओ कालवण्णपरिणया वि जाव... आययसंठाणपरिणया वि ।
Section (Dandaka) Six
[ on colour, till body structure ]
the
Consciously transformed matter taking form of fine one-organ earth bodies without full attainments may be black, blue, red, yellow or white in hue; fragrant or foul in smell; hot, bitter, pungent, sour or sweet in taste; hard, soft, cold, hot, heavy, light, rough or smooth in touch ; and surface-like (flat), circular, triangular, square or rectangular in shape. Repeat the same for fine one-organ earth bodies with full attainments, and continue in due order, till the denizens of Sarvarthasiddha, with full attainments, starting with black in hue, till rectangular in shape.
सत्तमो दंडगो
जे अपज्जत्ता सुमपुढविक्काइयए गिंदियओरालियतेया कम्मसरी रप्यओगपरिणया ते वण्णओ कालवण्णपरिणया वि जाव... आययसंठाणपरिणया वि । जो

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पज्जत्तासुहूमपुढविक्काइय...एवं चेव । एवं जहाणुपुव्वीए णेयव्वं जस्स जइ सरीराणि जाव...जे पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइयदेवपंचिंदियवेउव्वियतेयाकम्मासरीर जाव...परिणया ते वण्णओ कालवण्णपरिणया वि जाव... आययसंठाणपरिणया वि।
Section (Dandaka) Seven
[on body and colour ]
Consciously transformed matter taking the form of fine oneorgan earth bodies who are without full attainments, and who take gross, fiery and kārman bodies, may be black in hue, till rectangular in shape. Repeat the same for fine oneorgan earth bodies who have full attainments and who take gross, fiery and kärman bodies. State as many body-types in each case as there really are, and repeat the same, till Sarvārthasiddha Anuttaraupapātika gods, with full attainments, starting with black in hue, till rectangular in shape.
अट्ठमो दंडगो जे अपज्जत्तासुहुमपुढविक्काइयएगिदियफासिंदियपओगपरिणया ते वण्णओ कालवण्णपरिणया जाव...आययसंठाणपरिणया वि । जे पज्जत्तासुहुमपुढविक्काइय...एवं चेब। एवं जहाणुपुवीए जस्स जइ इंदियाणि तस्स तइ भाणियव्वाणि जाव...जे पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइस जाव...देवपंचिंदियसोइंदिया जाव...फासिंदियपयोगपरिणया ते वण्णओ कालवण्णपरिणया जाव... आययसंठाणपरिणया वि ।
Section (Dandaka) Eight
[on sense organs and colour ]
Consciously transformed matter taking the form of fine oneorgan earth bodies who are without full attainments, and who are endowed with the organ of touch, may be black in hue, till rectangular in structure. Repeat the same for fine one-organ earth bodies who have full attainments, and

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continue in due order stating as many organs as may be relevant, and repeat the same, till Sarvārthasiddha Anuttaraupapātika gods, with full attainments, who may be black in hue, till rectangular in shapc.
णवमो दंडगो जे अपज्जत्तासूहमपूढविककाइयएगिंदियओरालियतेयाकम्माफासिंदियपओगपरिणया ते वण्णओ कालवण्णपरिणया वि जाव...आययसंठाणपरिणया वि। जे पज्जत्तासुहुमपुढविक्काइय...एवं चेव। एवं जहाणुपुवीए जस्स जइ सरीराणि इंदियाणि य तस्स तइ भाणियव्वाणि जाव...जे पज्जत्तासव्वट्ठसिद्ध अणुत्तरोववाइयदेवपंचिंदियवेउवियतेयाकम्मासोइंदिय जाव...फासिंदियपओगपरिणया ते वण्णओ कालवण्णपरिणया जाव...आययसंठाणपरिणया वि। एवं एए णव दंडगा।
Section (Dandaka) Nine
[ on body, sense organs and colour ] Consciously transformed matter taking the form of fine one-organ earth bodies who are without full attainments, who take gross, fiery and kārman bodies, and who are equipped with the organ of touch, may be black in hue, till rectangular in structure. Repeat the same for fine one-organ earth bodies who have full attainments, who take gross, fiery and kärman bodies and who are equipped with the organ of touch, and proceed in that order stating as many body-types and sense-organs in each case as may be relevant, till Sarvārthasiddha Anuttaraupapatika gods, with full attainments, who may be black in hue, till rectangular in shape.
Such are the Nine Dandakas.
( matter as a mixture ] प्रश्न २४-मीसापरिणया णं भंते ! पोग्गला कइविहा पण्णत्ता ?
Q. 24. Bhante ! How many types of matter as a mixture (i. e., partly transformed consciously and partly transformed spontaneously) are there ?

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उत्तर २४-गोयमा! पंचविहां पण्णत्ता तं जहा-एगिंदियमीसापरिणया जाव...पंचिंदियमीसापरिणया।
____ A. 24. Gautama !
Five, corresponding to one to five
sense organs.
प्रश्न २५-एगिदियमीसापरिणया णं भंते ! पोग्गला कइविहा पण्णत्ता ?
as a
Q. 25. Bhante! How many types of matter mixture are to be found in the one-organ beings ? .
उत्तर २५-गोयमा ! एवं जहा पओगपरिणएहिं णव दंडगा भणिया एवं मीसापरिणएहिं वि णव दंडगा भाणियव्वा। तहेव सव्वं णिरवसेसं णवरं अभिलावो मीसापरिणया भाणियव्वं । सेसं तं चेव जाव...जे पज्जत्तासव्वट्ठ सिद्धअणुत्तरोववाइअ जाव...आययसंठाणपरिणया वि।
A. 25. Gautama ! The same nine dandakas as aforesaid about matter consciously transformed and the whole description is to be repeated verbatim, except that replace consciously transformed matter by matter as a mixture. The rest as before, till Sarvārthasiddha Anuttaraupapātika gods, with full attainments, till rectangular in shape.
[ matter spontaneously transformed ] प्रश्न २६-वीससापरिणया णं भंते ! पोग्गला काइविहा पण्णता ?
Q. 26. Bhante ! How many types of spontaneously transformed matter are there ?
उत्तर २६-गोयमा ! पंचविहा पण्णत्ता तं जहा–वण्णपरिणया गंधपरिणया रसपरिणया फासपरिणया संठाणपरिणया। जे वण्णपरिणया ते पंचविहा पण्णत्ता तं जहा-कालवण्णपरिणया जाव...सुक्किल्लवण्णपरिणया । जे गंधपरिणया ते दुविहा पण्णता तं जहा-सुब्भिगंधपरिणया वि दुब्भिगंधपरिणया वि। एवं जहा-पण्णवणाए तहेव णिरवसेसं जाव...जे संठाणओ आययसंठाणपरिणया ते वण्णओ कालवण्णपरिणया वि जाव...लुक्खफासपरिणया वि।

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A. 26. Gautama ! Five types, viz., as colour, as smell as taste, as touch and as structure. The colour of matter spontaneously transformed may be of five types, black, till white. Its smell may be of two types, pleasant and unpleasant. And repeat all that has been stated in the Prajñāpanā Sūtra, till rectangular in shape, till black in hue and rough in touch.
[ on transformation of one object ] प्रश्न २७-एगे भंते ! दव्वे किं पओगपरिणए मीसापरिणए वीससापरिणए ?
Q. 27. Bhante ! Is an object (dravya) consciously transformed, spontaneously transformed or a mixture of the two ?
उत्तर २७-गोयमा! पओगपरिणए वा मीसापरिणए वा वीससापरिणए
वा।
A. 27. Gautama ! It may be consciously transformed, at well as spontaneously transformed as well as a mixture.
प्रश्न २८-जइ पओगपरिणए कि मणप्पओगपरिणए वयप्पओगपरिणए कायप्पओगपरिणए?
Q. 28. Bhante ! If an object is consciously transformed, then is it relevant of mind, or of speech, or of body ?
उत्तर २८-गोयमा ! मणप्पओगपरिणए वा वयप्पओगपरिणए वा कायप्पओगपरिणए वा।
___A. 28. Gautama ! of mind, as well as of speech, as well as of body. .
प्रश्न २६-जइ मणप्पओगपरिणए कि सच्चमणप्पओगपरिणए मोसमणप्पओगपरिणए सच्चामोसमणप्पओगपरिणए असच्चामोसमणप्पओगपरिणए ?
Q. 29. Bhante ! Assuming that it is relevant of mind, is it relevant of a truthful mind, of an untruthful mind,

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mind or of
a non-truthful non
of a truthful-untruthful untruthful mind ?
उत्तर २६-गोयमा ! सच्चमणप्पओगपरिणए वा मोसमणप्पओगपरिणए वा सच्चामोसमणप्पओगपरिणए वा असच्चामोसमणप्पओगपरिणए वा।
A. 29. Gautama! non-untruthful mind.
All the four, till of a non-truthful
प्रश्न ३०-जइ सच्चमणप्पओगपरिणए कि आरंभसच्चमणप्पओगपरिणए अणारंभसच्चमणप्पओगपरिणए सारंभसच्चमणप्पओगपरिणए आरंभसच्चमणप्पओगपरिणए समारंभसच्चमणप्पओगपरिणए असमारंभसच्चमणप्पओगपरिणए ?
Q, 30. Bhante ! If the object in view refers to a truthful mind, does it imply violence, non-violence, resolve to indulge in violence, resolve not to indulge in violence, remorse for having indulged in violence, or remorse for not having indulged in violence ?
उत्तर ३०-गोयमा ! आरंभसच्चमणप्पओगपरिणए वा जाव...असमारंभसच्चमणप्पओगपरिणए वा ।
A. 30. Gautama ! All the six, till remorse having indulged in violence.
for
not
प्रश्न ३१-जइ मोसमणप्पओगपरिणए कि आरंभमोसमणप्पओगपरिणए वा?
Q. 31. Bhante ! If the object in view refers to an untruthful mind, does it imply violence, till remorse for not having indulged in violence ?
उत्तर ३१-एवं जहा सच्चेणं तहा मोसेण वि एवं सच्चामोसमणप्पओगेण वि एवं असच्चामोसमणप्पओगेण वि।
A. 31. Gautama ! What is stated about a truthful

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mind applies also to an untruthful mind, also to a truthfuluntruthful mind, also to a non-truthful non-untruthful mind.
प्रश्न ३२ - जइ वइप्पओगपरिणए किं सच्चवइप्पगपरिणए मोसवइओगपरिणए ?
Q. 32. Bhante ! Assuming that the object in view which is consciously transformed is speech, is it truthful speech, untruthful speech, truthful-untruthful speech or non-truthful non-untruthful speech?
उत्तर ३२-एवं जहा मणप्पओगपरिणए तहा वयप्पऔगपरिणए वा जाव... असमारंभ वइप्पओगपरिणए वा ।
A. 32. Gautama ! As in the case of mind, so in the case of speech, till remorse for not having indulged in
violence.
प्रश्न ३३ – जइ कायप्पओगपरिणए किं ओरालियसरीरकायनओगपरिणए ओरालियमीसासरीरकायप्पअरोगपरिणए वेउव्त्रियसरीरका यप्पओगपरिणए वेउव्वियमीसासरीरका यप्पओगपरिणए आहारगसरीरकायनओगपरिणए आहारगमीसासरीरका पओगपरिणए कम्मासरीरका यप ओगपरिणए ?
Q. 33. Bhante ! When there is a conscious transformation of matter as the body, is it relevant of the gross body or grosscum-mixed body, fluid body or fluid-cum-mixed body, caloric body or caloric-cum-mixed body, or kārman body ?
उत्तर ३३ - गोयमा ! कम्मासरीरकायप्पओगपरिणए वा ।
ओरालिय सरीरकायप्पओगपरिणए वा जाव....
A. 33. Gautama ! Of all, from gross, till kārman body. प्रश्न ३४ - जइ ओरालियसरीरकायप्पओगपरिणए किं एगिंदियओरालियसरीरकायप्पओगपरिणए एवं जाव... पंचिंदियओरालिय जाव... परिणए ?
Q. 34. Bhante ! When there is a conscious transfor

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mation of matter as a gross body, is it relevant of a body with one sense-organ, till five sense-organs ?
उत्तर ३४-गोयमा! एगिंदियओरालियसरीरकायप्पओगपरिणए वा बेइंदिय जाव...परिणए वा जाव...पंचिंदियओरालियकायप्पओगपरिणए वा।
A. 34. Gautama ! With one sense-organ, with two sense organs, till with five sense-organs.
प्रश्न ३५-जइ एगिंदियओरालियसरीरकायप्पओगपरिणए किं पुढविक्काइयएगिंदिय जाव...परिणए वा जाव...वणस्सइकाइयएगिदियओरालियकायप्पओगपरिणए वा ?
Q.35. Bhante ! If it be relevant of a gross body with one sense-organ, then, is it earth body, till plant body ?
उत्तर ३५-गोयमा ! पुढविक्काइयएगिंदिय जाव...परिणए वा जाव... वणस्सइकाइयएगिदिय जाव...परिणए वा ।
A. 35. Gautama ! of all, from earth body, till plant body.
प्रश्न ३६-जइ पुढविक्काइयएगिंदियओरालियसरीर जाव...परिणए किं सुहुमपुढविक्काइय जाव...परिणए बायरपुढविक्काइय जाव...परिणए?
be relevant of one-organ earth
Q. 36. Bhante ! If it body, is it fine or coarse ?
उत्तर ३६-गोयमा ! सुहमपुढविक्काइयएगिंदिय जाव...परिणए वा बायरपुढविक्काइय जाव...परिणए वा ।
A. 36.
Gautama ! It may be either fine or coarse.
प्रश्न ३७-जइ सुहुमपुढविक्काइय जाव...परिणए किं पज्जत्तसुहुमपुढविक्रूकाइय जाव...परिणए अपज्जत्तसुहुमपुढविक्काइय जाव...परिणए ?

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Q. 37. Bhante ! If it be a fine one-organ earth body, is it with full attainments or without full attainments ?
उत्तर ३१-गोयमा ! पज्जत्तसुहुमपुढविक्काइय जाव...परिणए वा अपज्जत्तसुहुमपुढविक्काइय जाव...परिणए वा। एवं बायरा वि एवं जाव... वणस्सइकाइयाणं चउक्कओ भेओ। बेइंदियतेइंदियचउरिंदियाणं दुयओ भेओपज्जत्तगा य अपज्जत्तगा य।
A. 37. Gautama! With or without full attainments for fine one-organ earth body. And so of coarse one-organ earth body, till plant body, each taking four varieties (viz., fine, coarse, with full attainments and without full attainments). Two-, three-, and four-organ beings take only two varieties, viz., with full attainments and without full attainments.
प्रश्न ३८-जइ पंचिंदियओरालियसरीरकायप्पओगपरिणए किं तिरिक्खजोणियपंचिंदियओरालियसरीरकायप्पओगपरिणए. मणुस्सपंचिंदिय जाव... परिणए ?
Q. 38. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ being, then, is it in the body of an animal or that of a human being ?
उत्तर ३८-गोयमा ! तिरिक्खजोणिय जाव...परिणए वा मणुस्सपंचिंदिय जाव...परिणए वा ।
____A, 38. Gautama ! It may be either in the body of an animal or that of a human being.
प्रश्न ३९–जइ तिरिक्खजोणिय जाव...परिणए कि जलयरतिरिक्ख जोणिय जाव...परिणए वा थलयरखहयर जाव...परिणए वा ?
Q. 39. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ animal, then, does it take place in an aquatic, or an earthly being, or an aerial being ?

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उत्तर ३९-एवं चउक्कओ भेओ जाव...खहयराणं ।
A. 39. Gautama ! State as aforesaid, till an aerial being, all the four forms (viz., born without mating, born from the womb, with full attainments, without full attainments).
प्रश्न ४०-जइ मगुस्सपंचिंदिय जाव...परिणए किं संमुच्छिममणुस्सपंचिंदिय जाव...परिणए गब्भवक्कंतियमणुस्स जाव...परिणए ?
Q. 40. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ human being, then, is it in the without-mating variety, or wombborn variety ?
उत्तर ४०-गोयमा! दोसु वि।
A. 40. Gautama ! It may be one or the other.
प्रश्न ४१-जइ गब्भवक्कंतियमणुस्स जाव...परिणए किं पज्जत्तगब्भवक्कंतिय जाव...परिणए अपज्जत्तगब्भवक्कं तियमणुस्सपंचिंदियओरालियसरीरकायप्पओग परिणए ?
Q. 41. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ human being, born from the mother's womb, then, is it the full-attainment variety, or non-full-attainment variety ?
उत्तर ४१-गोयमा ! पज्जत्तगब्भवक्कंतिय जाव...परिणए वा अपज्जत्तगब्भवक्कंतिय जाव...परिणए वा ।
A. 41.
Gautama ! It may be one or the other.
प्रश्न ४२-जइ ओरालियमीसासरीरकायप्पओगपरिणए किं एगिंदियओरालियमीसासरीरकायप्पओगपरिणए बेइंदिय जाव...परिणए जाव... पंचिंदियओरालिय जाव...परिणए ?

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- Q. 42. Bhante ! If there is a conscious transformation of matter in the gross-cum-mixed body, then, is it the body of an one-organ or of a two-organ, till of a five-organ being ?
उत्तर ४२–गोयमा ! एगिदियओरालिय एवं जहा ओरालियसरीरकायप्पओगपरिणएणं आलावगो भणिओ तहा ओरालियमीसासरीरकायप्पओगपरिणएण वि आलावगो भाणियव्वो। णवरं बायरवाउक्काइयगब्भवक्कंतियपचिंदियतिरिक्खजोणियगब्भवक्कंतियमणुस्साणं एएसिणं पज्जत्तापज्जत्तगाणं । सेसाणं अपज्जत्तगाणं ।
A. 42. Gautama ! It may be any, from an one-organ, till a five-organ being. What has been stated about the oneorgan gross body applies to one-organ gross-cum-mixed body, exceptions being coarse air-bodies, womb-born five-organ animals, womb-born human beings, who may be with or without full attainments ; the rest are without full attainments.
प्रश्न ४३-जइ वेउब्वियसरीरकायप्पओगपरिणए किं एगिदियवेउव्वियकायप्पओगपरिणए जाव...पंचिंदियवेउव्वियसरीर जाव...परिणए ?
Q.43. Bhante ! If there is a conscious transformation of matter in the fluid body, then, is it the body of an oneorgan being, or, till of a five-organ being ?
उत्तर ४३-गोयमा ! एगिदिय जाव...परिणए वा पंचिंदिय' जाव... परिणए वा।
A. 43. Gautama ! It may be any, from an one-organ being, till a five-organ being.
प्रश्न ४४-जइ एगिदिय जाव...परिणए किं वाउकाइयएगिंदिय जाव... परिणए अवाउक्काइयएगिंदिय जाव...परिणए ?
Q. 44. Bhante ! If there is a conscious transformation of matter in the fluid body of an one-organ being, then, is it relevant of an air-body, or of one other than an air-body ?

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उत्तर ४४-गोयमा ! वाउकाइयएगिंदिय जाव...परिणए णो अवाउक्काइय जाव...परिणए। एवं एएणं अभिलावेणं जहा ओगाहणसंठाणे वेउव्वियसरीरं भणियं तहा इह वि भाणियव्वं जाव...पज्जत्तसव्वट्ठसिद्धअणुत्तरोववाइयकप्पाईयवेमाणियदेवपंचिंदियवेउब्वियसरीरकायप्पओगपरिणए वा अपज्जत्तसव्वट्ठसिद्धअणुत्तरोववाईय जाव...परिणए वा ।
A. 44. Gautama ! It is relevant only of an air-body with one sense organ, and none else. Details are containedin Avagāhana-samsthāna Pada on the fluid body in the Prajnapana Sutra, till Sarvārthasiddha Anuttaraupapatika gods, with or without full attainments.
प्रश्न ४५-जइ वेउब्वियमीसासरीरकायप्पओगपरिणए कि एगिदिंयमीसासरीरकायप्पओगपरिणए जाव...पंचिंदियमीसासरीरकायप्पओगपरिणए ?
Q. 45. Bhante ! If there is a conscious transformation of matter in the fluid-cum-mixed body, then, is it relevant of an one-organ being, or, till of a five-organ being ?
उत्तर ४५-गोयमा ! एवं जहा वेउब्वियं तहा वेउन्वियमीसगं वि । णवरं देवणेरइयाणं अपज्जत्तगाणं सेसाणं पज्जत्तगाणं तहेव जाव...णो पज्जत्तसव्वट्ठसिद्धअणुत्तरोवाइय जाव...परिणए अपज्जत्तसब्बट्ठसिद्धअणुत्तरोववाइयदेवपंचिंदियवे उब्वियमोसासरीरकायप्पओगपरिणए ।
A. 45. Gautama ! What has been said about the fluid body should be repeated for the fluid-cum-mixed body, speciality being, it is without full attainments in the case of the heavenly and infernal beings, but with full attainments for the rest, till Sarvārthasiddha Anuttaraupapātika gods who are not with full attainments, but without full attainments.
प्रश्न ४६-जइ आहारगसरीरकायप्पओगपरिणए किं मणुस्साहारगसरीर• . कायप्पओगपरिणए अमणुस्साहारग जाव...परिणए ?
Q. 46. Bhante ! If there is a conscious transformation

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of matter in the caloric body, then, is it the body of a human being, or of one other than a human being ?
उत्तर ४६-एवं जहा ओगाहणसंठाणे जाव...इड्ढिपत्तपमत्तसंजयसम्मदिपिज्जत्तगसंखेज्जवासाउय जाव...परिणए णो अणिढिपत्तपमत्तसंजयसम्मदिपिज्जत्तसंखेज्जवासाउय जाव...परिणए ।
A. 46. Gautama ! On this, refer to the Prajñāpaņā Sūtra, ibid, till it is relevant of the caloric body of a human being, with full attainments, with a countable number of years of life-span, with a right outlook, with an infatuated restraint, with the intake of a gross human body and with unusual affluence, and not when there is no affluence but other conditions are fulfilled.
प्रश्न ४७-जइ आहारगमीसासरीरकायप्पओगपरिणए कि मणुस्साहारगमीसासरीर... ?
Q. 47. Bhante ! If there is a conscious transformation of matter in the caloric-cum-mixed body, then, is it relevant of the body of a buman being or of that of a non-human being ?
उत्तर ४७–एवं जहा आहारगं तहेव मीसगं पि णिरवसेसं भाणियव्वं ।
A. 47. Gautama ! Repeat here without omission what has been stated above about the caloric body.
प्रश्न ४८-जइ कम्मासरीरकायप्पओगपरिणए किं एगिदियकम्मासरीरकायप्पओगपरिणए जाव...पंचिंदियकम्मासरीर जाव...परिण ए ?
Q. 48. Bhante! If there is a conscious transformation of matter into the kärman body, then, is it relevant of an one-organ being, or, till of a five-organ being ?
उत्तर ४८-गोयमा! एगिंदियकम्मासरीरकायप्पओगपरिणए एवं जहा ओगाहणसंठाणे कम्मगस्स भेओ तहेव इहावि जाव...पज्जत्तसव्वट्ठसिद्धअणुत्तरोववाइय जाव...देवपंचिंदियकम्मासरीरकायप्पओगपरिणए अपज्जत्तसव्वट्ठसिद्धअणुत्तरोववाइय जाव...परिणए वा।

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A. 48. Gautama ! It is relevant of the kārman body of a one-organ being. For details, refer to Prajñāpaņā Sutra, ibid, till the kārman body of a Sarvārthasiddha Anuttaraupapātika god, with five organs, both with and without full attainments.
प्रश्न ४९-जइ मीसापरिणए किं मणमीसापरिणए वयमीसापरिणए कायमीसापरिणए ?
Q. 49. Bhante ! If there is a transformation of matter as a mixtures, then, is it relevant of mind, or of speech, or of body ?
उत्तर ४९-गोयमा! मणमीसापरिणए वा वयमीसापरिणए वा कायमीसापरिणए वा।
A. 49. Gautama ! All the three, mind, speech and body.
प्रश्न ५०-जइ मणमीसापरिणए कि सच्चमणमीसापरिणए वा मोसमणमीसापरिणए वा... ?
Q.50. Bhante! If it be mind, then, is it a truthful mind, or an untruthful mind, or a truthful-untruthful mind, or a non-truthful non-untruthful mind ?
उत्तर ५०-जहा पओगपरिणए तहा मीसापरिणए वि भाणियव्वं णिरवसेसं जाव...पज्जत्तसव्वट्ठसिद्धअणुत्तरोववाइय जाव...देवपंचिंदियकम्मासरीरगमीसापरिणए वा अपज्जत्तसव्वट्ठसिदधअणुत्तरोववाइय जाव...कम्मासरीरमीसापरिणए वा।
A. 50. Gautama ! What has been stated about consciously transformed matter is to be repeated for matter as a mixture, till the kārman body of a Sarvārthasiddha Anuttaraupapātika god, with five organs, with or without full attainments.
प्रश्न ५१-जइ वीससापरिणए कि वण्णपरिणए गंधपरिणए रसपरिणए __ फासपरिणए संठाणपरिणए ?

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Q. 51. Bhante ! If there is a spontaneous transformation of matter, does it apply to colour, smell, taste, touch or shape ?
उत्तर ५१-गोयमा ! वण्णपरिणए वा गंधपरिणए वा रसपरिणए वा फासपरिणए वा संठाणपरिणए वा।
A. 51. Gautama ! It applies to all the smell, taste, touch and shape.
five, --colour,
प्रश्न ५२-जइ वण्णपरिणए कि कालवण्णपरिणए णील जाव...सुक्किलवण्णपरिणए ?
Q. 52. Bhante! If it be colour, then, is it black, blue, till white ?
उत्तर ५२-गोयमा ! कालवण्णपरिणए जाव...सुक्किल्लवण्णपरिणए। A. 52. Gautama ! All, from black, till white. प्रश्न ५३-जइ गंधपरिणए किं सुब्भिगंधपरिणए दुन्भिगंधपरिणए ?
Q.53. Bhante ! If it be smell, then, is it a pleasant smell, or an unpleasant one ?
उत्तर ५३-गोयमा ! सुब्भिगंधपरिणए दुन्भिगंधपरिणए । A. 53. Gautama ! Either pleasant, or unpleasant. प्रश्न ५४-जइ रसपरिणए किं तित्तरसपरिणए-पुच्छा ? Q. 54. Bhante ! If it be taste, then, is it pungent, till sweet ? उत्तर ५४–गोयमा ! तित्तरसपरिणए जाव...महुररसपरिणए । A. 54. Gautama ! All, till sweet.
प्रश्न ५५-जइ फासपरिणए कि कक्खडफासपरिणए जाव...लुक्खफासपरिणए ?
9.

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Q. 55. rough ?
Bhante ! If it be touch, then, is it harsh, till
उत्तर ५५-गोयमा ! कक्खडफासपरिणए जाव...लुक्खफासपरिणए। A. 55. Gautama ! All, till rough. प्रश्न ५६-जइ संठाणपरिणए...पुच्छा ?
Q. 56. Bhante ! If it be shape, then, is it circular, till rectangular ?
उत्तर ५६-गोयमा ! परिमंडलसंठाणपरिणए वा जाव...आययसंठाणपरिणए वा।
A. 56. Gautama ! All, till rectangular.
[ transformation when two objects are involved ] प्रश्न ५७-दो भंते ! दव्वा किं पओगपरिणया मीसापरिणया वीससापरिणया ?
Q. 57. Bhante ! When two objects are involved, are they formed by matter consciously transformed, matter as a mixture, or matter spontaneously transformed ?
उत्तर ५७-गोयमा! पओगपरिणया वा मीसापरिणया वा वीससा परिणया वा। अहवा एगे पओगपरिणए एगे मीसापरिणए। अहवा एगे पओगपरिणए एगे वीससापरिणए । अहवा एगे मीसापरिणए एगे वीससापरिणए एवं (६)।
___A. 57. Gautama ! May be by matter consciously transformed, or as a mixture, or spontaneously transformed; or one may be formed by matter consciously transformed and another by matter as a mixture ; or one by matter consciously transformed and another by matter spontaneously transformed ; or one by matter as a mixture and another by matter spontaneously transformed. (six forms)

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प्रश्न ५८ जइ पओगपरिणया कि मणप्पओगपरिणया वइप्पओगपरिणया कायप्पओगपरिणया ?
__Q. 58. Bhante ! If they are formed by conscious transformation of matter, are they the mind, the speech or the body ?
उत्तर ५८–गोयमा ! मणप्पओगपरिणया वइप्पओगपरिणया कायप्पओगपरिणया वा। अहवा एगे मणप्पओगपरिणए एगे व इप्पओगपरिणए । अहवा एगे मणप्पओगपरिणए एगे कायप्पओगपरिणए। अहवा एगे वइप्पओगपरिणए एगे कायप्पओगपरिणए।
A. 58. Gautama ! They may be the mind, or the speech, or the body ; or one mind and the other speech ; or one mind and the other body ; or one speech and the other body.
प्रश्न ५९-जइ मणप्पओगपरिणया किं सच्चमणप्पओगपरिणया असच्चमणप्पओगपरिणया सच्चामोसमणप्पओगपरिणया असच्चामोसमणप्पओगपरिणया?
Q.59. Bhante ! If they be the mind, are they the truthful mind, or untruthful mind, or truthful-untruthful mind, or non-truthful non-untruthful mind ?
उत्तर ५९–गोयमा! सच्चमणप्पओगपरिणया वा जाव...असच्चामोसमणप्पओगपरिणया । अहवा एगे सच्चमणप्पओगपरिणए एगे मोसमणप्पओगपरिणए। अहवा एगे सच्चमणप्पओगपरिणए एगे सच्चामोसमणप्पओगपरिणए। अहवा एगे सच्चमणप्पओगपरिणए एगे असच्चामोसमणप्पओगपरिणए । अहवा एगे मोसमणप्पओगपरिणए एगे सच्चामोसमणप्प
ओगपरिणए। अहवा एगे मोसमणप्पओगपरिणए एगे असच्चामोसमणप्पओगपरिणए । अहवा एगे सच्चामोसमणप्पओगपरिणए एगे असच्चामोसमणप्पओगपरिणए
A. 59.
Gautama ! They may be the truthful
mind, or

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untruthful mind, or truthful-untruthful mind, or non-truthful non-untruthful mind ; or one truthful and another untruthful ; or one truthful and another truthful-untruthful ; or one truthful and another non-truthful non-untruthful; or one untruthful and another truthful-untruthful ; or one untruthful and another non-truthful non-untruthful ; or one truthful-untruthful and another non-truthful non-untruthful.
प्रश्न ६०-जइ सच्चमणप्पओगपरिणया कि आरंभसच्चमणप्पओगपरिणया जाव...असमारंभसच्चमणप्पओगपरिणया?
Q. 60. Bhante ! If they be truthful, then, are they so with regard to violence, or non-violence, or resolve for violence, or for torture ?
उत्तर ६०-गोयमा! आरंभसच्चमणप्पओगपरिणया वा जाव...असमारंभसच्चमणप्पओगपरिणया वा। अहवा एगे आरंभसच्चमणप्पओगपरिणए एगे अणारंभसच्चमणप्पओगपरिणए। एवं एएणं गमेणं दुयासंजोएणं णेयव्वं सव्वे संजोगा जत्थ जत्तिया उठेति ते भाणियव्वा जाव...सव्वट्ठसिद्धगइ ।
* A. 60. Gautama ! They may be with regard to violence, or non-violence, or resolve for violence, or for torture, or all possible combinations by two's, without any omission, and like this, till the gods in the Sarvārthasiddha Anuttaraupapātika vimāna.
प्रश्न ६१-जइ मीसापरिणया किं मणमीसापरिणया... ?
Q. 61. Bhante ! If the two objects are formed by matter as a mixture, then, are they relevant of the mind, etc. ?
उत्तर ६१-एवं मीसापरिणया वि।
____A. 61. Gautama ! Repeat here what has been stated of matter consciously transformed.
प्रश्न ६२-जइ वीससापरिणया किं वण्णपरिणया गंधपरिणया... ?

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Q. 62. Bhante ! If the two objects are formed by matter spontaneously transformed, then, are they relevant of colour, till shape ?
____ उत्तर ६२–एवं वींससापरिणया वि जाव...अहवा एगे चउरससंठाणपरिणए एगे आययसंठाणपरिणए वा ।
A. 62. As aforesaid, till one may have the shape of a square and another that of a rectangle.
[When three objects are involved ]
प्रश्न ६३-तिण्णि भंते ! दव्वा किं पओगपरिणया मीसापरिणया विससापरिणया ?
Q. 63. Bhante ! When three objects are involved, are they the outcome of matter consciously transformed, matter as a mixture or matter spontaneously transformed ?
_उत्तर ६३–गोयमा ! पओगपरिणया वा मीसापरिणया वा वीससापरिणया वा। अहवा एगे पयोगपरिणए दो मीसापरिणया। अहवा एगे पओगपरिणए दो वीससापरिणया। अहवा दो पओगपरिणया एगे मीससापरिणए। अहवा दो पओगपरिणया एगे विससापरिणए । अहवा एगे मीसापरिणए दो वीससापरिणया। अहवा दो मीससापरिणया एगे वीससा परिणए। अहवा एगे पओगपरिणए एगे मीसापरिणए एगे वीससापरिणए।
A. 63. Gautama ! May be all the three, one or the other, or one may be the outcome of matter consciously transformed and two of matter as a mixture, or one of matter consciously transformed and two of matter spontaneously transformed, or two of matter consciously transformed and one of matter as a mixture, or two of matter consciously transformed and one of matter spontaneously transformed, or one of matter as a mixture and two of matter spontaneously transformed, or two of matter as a mixture and one of matter spontaneously transformed, or one of matter consciously transformed, one of matter as a mixture and one of matter spontaneously transformed..

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प्रश्न ६४-जइ पओगपरिणया कि मणप्पओगपरिणया कइप्पओगपरिणया कायप्पओगपरिणया ?
Q. 64. Bhante ! If they be formed by matter consciously transformed, then, are they relevant of the mind, the speech or the body ?
उत्तर ६४-गोयमा ! मणप्पओगपरिणया वा...। एवं एक्कगसंजोगो दुयासंजोगो तियासंजोगो भाणियन्वो ।
___A. 64. Gautama ! May be all by matter consciously transformed, or all by matter as a mixture, or all by matier spontaneously transformed or by two's, or by all the three.
प्रश्न ६५-जइ मणप्पओगपरिणया कि सच्चमण्णप्पओगपरिणया असच्चमणप्पओगपरिणया सच्चामोसमणप्पओगपरिणया असच्चामोसमणप्पओगपरिणया?
Q. 65. Bhante! If it be the mind, is it the truthful mind, et seq.
उत्तर ६५-गोयमा! सच्चमणप्पओगपरिणया वा जाव...असच्चामोसमणप्पओगपरिणया वा। अहवा एगे सच्चमणप्पओगपरिणए दो मोसमणप्पओगपरिणया वा। एवं दुयासंजोगो तियासंजोगो भाणियव्वो एत्थ वि तहेव । जाव...अहवा एगे तंससंठाणपरिणए एगे चउरंससंठाणपरिणए एगे आययसंठाणपरिणए वा ।
A. 65. Gautama ! It may be the truthful mind, till non-truthful non-untruthful mind ; or one of them may be truthful mind and the other two untruthful mind ; state by two's and by three's. Like this, till shape, till one being a triangle, another a square and a third a rectangle.
[When four objects are involved ]
प्रश्न ६६-चत्तारि भंते ! दव्वा किं पओगपरिणया मीसापरिणया वीससापरिणया ?

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Bhagavati Sutra Bk. 8 Ch. 1
135
Q. 66. Bhante! When four objects are involved, are they the outcome of matter consciously transformed, or patter as a mixture or matter spontancously transformed ?
उत्तर ६६-गोयमा ! पओगपरिणया वा मीसापरिणया वा जीससापरिणया वा। अहवा एगे पओगपरिणए तिणि मीसापरिणया। अहबा एमे पओगपरिणए तिण्णि वीससापरिणया। अहवा दो पओगपरिणया दो मीसापरिणया। अहवा दो पओगपरिणया दो वीससापरिणया । अहवा तिण्णी पओगपरिणया एगे मीसापरिणए। अहवा तिणि पओगपरिणया एगे वीससापरिणए। अहवा एगे मीससापरिणए तिण्णी वीससापरिणया। अहवा दो मीससापरिणया दो वीससापरिणया। अहवा तिण्णि मीसापरिणया एगे वीससापरिणए। महवा एगे पोगपरिणए एगे मीसापरिणए दो वीससापरिणया । अहवा एगे पओगपरिणए दो मीसापरिणया एगे वीससापरिणए । प्रहना हो पयोगपरिणया एगे मीसापरिणए एगे वीससापरिणए।
__A. 66. Gautama ! May be all the four take one or the other of the three forms, or their various combinations (12 forms).
प्रश्न ६७-जइ पओगपरिणया कि मणप्पओगपरिणया वइप्पयोगपरिणया कायप्पओगपरिणया ?
Q. 67. Bhante ! If they be the outcome of . matter consciously transformed, then, are they relevant of the mind, the speech or the body ?
उत्तर ६७-एवं एएणं कमेणं पंच छ सत्त जाव...दस संखेज्जा असंखेज्जा अणंता य दव्वा भाणियव्वा दुयासंजोएणं तियासंजोएणं जाव...दससंजोएणं वारससंजोएणं उवजुंजिऊणं जत्थ जत्तिया संजोगा उठेति ते सव्वे भाणियव्वा । एए पुण जहा णवमसए पवेसणए भणिहामो तहा उवजुंजिऊण भाणियव्वा जाव...असंखेज्जा अणंता एवं चेव । णवरं एक्कं पदं अब्भहियं जाव...अहवा अणंता परिमंडलसंठाणपरिणया जाव...अणंता आययसंठाणपरिणया।
A. 67. All as stated before. And like this of five six, seven, eight, nine and ten objects, limited (countable),

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unlimited and infinite number of objects. And they may go by two's, three's, till ten's, twelve's ; state as many combinations as may be possible in each case. Anticipate them here in exactly the manner in which they have been narrated later in Sataka 9 Uddesaka 32. This process is to continue, till state the outcome of an unlimited number of objects, an infinite number of objects, till an infinite number of objects are round in shape, till an infinite number of objects are rectangular in shape.
[relative position of the outcome ]
प्रश्न ६८-एएसिणं भंते ! पोग्गलाणं पओगपरिणयाणं मीसापरिणयाणं वीससापरिणयायं य कयरे कयरेहिंतो जाव...विसेसाहिया वा?
Q. 68. Bhante ! Of the three types, matter consciously transformed. matter as a mixture and matter spontaneously transformed, which ones are more, till especially more ?
उत्तर ६८-गोयमा ! सव्वत्थोवा पोग्गला पओगपरिणया मीसापरिणया अणंतगुणा वीससापरिणया अणंतगुणा ।
A: 68. Gautama ! Smallest in number is matter consciously transformed ; infinitely more than this is matter as a mixture ; and infinitely more than the latter is matter spontaneously transformed.
सेवं भंते !
सेवं भंते ! त्ति ।
Bhante ! So they are. You are right.
पढमो उद्देसो समत्तो। Chapter One ends.

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बीओ उद्देसो Chapter Two
[ Poisonous beings ]
प्रश्न ६९-क इविहा णं भंते ! आसीविसा पण्णत्ता ?
Q. 69. Bhante ! How many types of poisonous beings are there ?
.
__उत्तर ६९-गोयमा ! दुविहा आसीविसा पण्णत्ता तं जहा-जाइआसीविसा य कम्मआसीविसा य ।
A. 69. Gautama ! There are two types of poisonous beings, viz., those by species/nature (jati) and those by kārma.
प्रश्न ७०-जाइआसीविसा णं भंते ! कइविहा पण्णत्ता ?
Q. 70. Bhante ! How many types of poisonous beings by species/nature are there ?
उत्तर ७०–गोयमा! चउब्विहा पण्णत्ता तं जहा–विच्छ्यजाइआसीविसे मंडुक्कजाइआसीविसे उरगजाइआसीविसे मणुस्सजाइआसीविसे ।
A. 70. Gautama ! Four types, viz., scorpion type, frog type, reptile type and human type.
प्रश्न ७१–विच्छ्यजाइआसीविसस्स णं भंते ! केवइए विसए पण्णत्ते ?
Q. 71. Bhante ! What is the extent of the capacity to poison of the scorpion type ?
उत्तर ७१-गोयमा ! पभू णं विच्छयजाइआसीविसे अद्धभरहप्पमाणमेत्तं बोंदि विसेणं विसपरिगयं विसट्टमाणं पकरेत्तए । विसए से विसठ्ठयाए णो चेव ण संपत्तीए करेंसु वा करेति वा करिस्संति वा।
A. 71. Gautama ! The scorpion type is capable

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of spreading through, and filling up with, its poison a body as large as half the size of the land of Bhärata. But this is only a capacity which, in reality, has never been used in the past, nor is it being currently used, nor will it ever be used in future.
प्रश्न ७२-मंडुक्कजाइआसीविस–पुच्छा ?
Q. 72. Bhante ! What is the extent of the capacity to poison of the frog type ?
उत्तर ७२ -गोयमा! पभू णं मंडुक्कजाइआसीविसे भरहप्पमाणमेत्तं बोंदिं विसेणं विसपरिगयं। सेसं तं चेव जाव...करिस्संति वा । एवं उरगजाइआसीविसस्स वि णवरं जंबुद्दीवप्पमाणमेत्तं बौदिं विसेणं विसपरिगयं । सेसं तं चेव जाव...करिस्संति वा । मणुस्सजाइआसीविसस्स वि एवं चेव णवरं समयखेत्तप्पमाणमेत्तं बोंदि विसेणं विसपरिगयं। सेसं तं चेव जाव...करिस्संति वा।
A. 72. Gautama ! The frog type is capable of spreading through, and filling up with, its poison a body as large as the land of Bhārata. But this is only a capacity which, in reality, has never been used in the past, till in the future. The reptile type is capable of spreading through, and filling up with, its poison a body as large as Jambudvīpa. But again this is only a capacity which, in reality, has never been used in the past, till in the future. Coming to the human type, he is capable of spreading through, and filling up with, its poison a body as large as the time sphere (where time sense exists, i. e., two isles and a half). But here also this is only a capacity which, in reality, has never been used in the past, till in the future.
प्रश्न ७३-जइ कम्मआसीविसे किं णेरइयकम्मआसीविसे तिरिक्खजोणियकम्मआसीविसे मणुस्सकम्मआसीविसे देवकम्म(सीविसे ?
Q. 73. Bhante ! If there are poisonous beings by kärma, are they the infernal type, the animal type, the human type or the divine type ?

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Bhagavati Sūtra Bk. 8 Ch. 2
उत्तर ७३ - गोयमा ! णो णेरइयकम्मआसी विसे । तिरिक्खजोणियकम्मआसोविसे वि मणुस्तकम्मआसीविसे वि देवकम्मआसीविसे वि ।
A. 73. Gautama ! There are the animal, human and divine types, but not the infernal type of poisonous beings by karma.
प्रश्न ७४ – जइ तिरिक्खजोणियकम्मआसीविसे किं एगिंदियतिरिक्खजोणियकम्मआसीविसे जाव... पंचिंदियतिरिक्खजोणियकम्मआसीविसे ?
Q. 74. Bhante! So far as the animal type goes, are they with one organ of sense, till five organs ?
उत्तर ७४—गोयमा ! णो एगिंदियतिरिक्ख जोणिय कम्मआसीविसे जाव... णो चउरिंदियतिरिक्खजोणियकम्म आसीविसे । पंचिंदियतिरिक्खजोणियकम्म
मासीविसे ।
A. 74. Gautama ! There are no poisonous beings by karma among one, two, three or four-organ animals, but only among five-organ animals.
प्रश्न ७५ - जइ पंचिं दियतिरिक्खजोणियकम्मआसीविसे किं संमुच्छिमपंचिंदियतिरिक्खजोणियकम्मआसीविसे गब्भवक्कं तियपं चिंदियतिरिक्ख जोणियकम्मआसी विसे ?
Q. 7. Bhante ! If there are poisonous beings by karma only among the five-organ animals, are they born without mating or from the mother's womb ?
उत्तर ७५ – एवं जहा वेउव्वियसरीरस्स भेओ जाव... पज्जत्तसंखेज्जवासाउयगब्भवक्कंतियपंचिंदियतिरिक्खजोणियकम्मआसीविसे णो संखेज्जवासाउय जाव... कम्मआसी विसे ।
अपज्जत्ता
in
A. 75. Gautama ! Repeat what has been stated the Prajñāpanā Sutra, Pada 21 on Fluid Body, till there are poisonous beings by karma among the five-organ animals born from the mother's womb with a life-span limited and countable in years, and with full attainments but never

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with a life-span unlimited and uncountable in years, born without mating, and without full attainments.
प्रश्न ७६-जइ मणुस्सकम्मआसीविसे किं समुच्छिममणुस्सकम्मआसीविसे गब्भवक्कंतियमणुस्सकम्मआसीविसे ?
Q. 76. Bhante ! If it be the human type, then, is he born without mating or from the mother's womb ?
- उत्तर ७६-गोयमा! णो समुच्छिममणुस्सकम्मआसीविसे गब्भवक्कंतियमणुस्सकम्मआसीविसे । एवं जहा वेउव्वियसरीरं जाव...पज्जत्तसंखेज्जवासाउयकम्मभूमगगब्भवक्कंतियमणुस्स कम्मआसीविसे णो अपज्जत्ता जाव...कम्मआसीविसे ।
A. 76. Gautama ! Not without mating, but from the mother's womb, as stated in the Prajñāpaņā Sutra, ibid, till there are poisonous beings of the human type in the zone of spiritual activity (karmabhūmi) who are born from the mother's womb with full attainments with a life-span limited and countable in years, but never with a life-span unlimited and uncoutable in years and without full attainments.
प्रश्न ७७-जइ देवकम्मआसीविसे किं भवणवासिदेवकम्मआसीविसे जाव... वेमाणियदेवकम्मआसीविसे ?
Q. 77. Bhante ! If there are poisonous beings by karma among the gods, are they to be found among the occupants of the bhavanas, till among the Vaimānikas ?
उत्तर ७७-गोयमा ! भवणवासिदेवकम्मआसीविसे वाणमंतरजोइसियवेमाणियदेवकम्मआसीविसे वि ।
A. 77. Gautama ! They are to be found among the Bhavanavāsīs, the Vyantaras, the Jyotişkas and the Vaimānikas.
प्रश्न ७८-जइ भवणवासिदेवकम्मआसोविसे कि असुरकुमारभवणवासिदेवकम्मआसीविसे जाव...थणियकुमार जाव...कम्मआसीविसे ?

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Bhagavati Sūtra Bk. 8 Ch. 2
141
Q.78. Bhante! If there are poisonous beings among the Bhavanavāsīs, are they to be found among Asurakumāras, till Stanitkumāras ?
वि
उत्तर ७८-गोयमा ! असुरकुमारभवणवासिदेवकम्मआसीविसे जाव...थणियकुमार जाव...कम्मआसीविसे वि ।
A. 78. Gautama ! They exist among all categories, from Asurakumāras, till Stanitkumāras.
प्रश्न ७९-जइ असुरकुमार जाव...कम्मआसीविसे किं पज्जत्तमसुरकुमारभवणवासिदेवकम्मआसीविसे अपज्जत्तअसुरकुमार जाव...कम्मआसीविसे ?
Q. 79. Bhante ! Are these Asurakumāras with poison due to karma with full attainments, or without full attainments ?
उत्तर ७९-गोयमा ! णो पज्जत्तअसुरकुमार जाव...कम्मआसीविसे अपज्जत्तअसुरकुमार जाव...कम्ममासीविसे । एवं जाव...थणियकुमाराणं ।
A. 79, Gautama ! Not with full attainments, but without full attainments, and like this will Stanitkumāras,
__ प्रश्न ८०-जइ वाणमंतरदेवकम्मआसीविसे किं पिसायवाणमंतरदेवकम्मासीविसे...?
Q. 80. Bhante ! If there are poisonous beings among the Vyantaras, are they the pisāca type, et seg ?
उत्तर ८०-एवं सव्वेसिं अपज्जत्तगाणं जोइसियाणं सव्वेसिं अपज्जत्तगाणं।
___A. 80. Gautama ! They include all the species of the Vyaộtaras starting with the pişācās with poison due to karma but without full attainments ;. and so also the Jyotiskas, all without full attaiments.
प्रश्न ८१-जइ वेमाणियदेवकम्मआसीविसे कि कप्पोवगवेमाणियदेवकम्मआसीविसे कप्पाईयवेमाणियदेवकम्मआसीविसे ?

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भगवती सूत्रम् सः ८ उः २
Q. 81. Bhante ! If there are poisonous beings among the Vaimānikas, are they born within the limit of the kalpas or beyond the kalpas ?
142
उत्तर ८१ – गोयमा ! कप्पोवगवेमाणियदेव कम्म आसीविसे णो कप्पाईयवेयाणि देवकम्मआसीविसे ।
A. 81 Gautama! Only within the limit of the kalpas, not beyond.
प्रश्न ८२ -- जइ कप्पोवगवेमाणियदेवकम्मआसीविसे किं सोहम्मकप्पोवग जाव... कम्मआसीविसे जाव...अच्चुयकष्पोवग जाव... .. कम्मआसीविसे ?
Q. 82. Bhante ! If they are born within the kalpas, do they belong to Saudharmakalpa, till Acyutakalpa ?
उत्तर ८२ - गोयमा !
सोहम्मकप्पोवगवेमाणियदेवकम्मआसीविसे वि जाव... सहस्सारकप्पोवगवेमाणियदेवकम्मआसीविसे वि । णो आणयकप्पोवग जाव...णो अच्चुयकप्पो वगवेमाणियदेवकम्मआसी विसे ।
A. 82. Gautama! They are born in Saudharmakalpa, till Sahasrāra, but not in ānata, Prānata, and Acyuta.
प्रश्न ८३ – जइ सोहम्मकप्पोवग जाव... कम्मआसी विसे किं पज्जत्तसोहम्मकप्पोवगवेमाणिय अपज्जत्तसोहम्म कप्पोवगवेमाणिय देवकम्मआसी विसे ?
Q. 83. Bhante ! Are the poisonous beings born in Saudharmakalpa endowed with full attainments, or without full attainments ?
उत्तर ८३ - गोयमा ! णो पज्जत्तसोहम्मकप्पोवगवेमाणियदेवकम्मआसीअपज्जत्तसोहम्मकप्पोवगवेमाणियदेवकम्मआसीविसे । एवं जाव...णो अपज्जत्तसहस्सार
जाव... कम्मआसी विसे
विसे
पज्जत्तसहस्सा रकप्पोवगवेमाणिय
कप्पोवग जाव... कम्मआसीविसे ।
A. 83. Gautama ! Not with full attainments, but without, all through, till Sahasrāra.

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[ objects not known to a junior monk ]
दस ठाणाई छउमत्थे सव्वभावेणं ण जाणइ ण पासइ तं जहा–१ धम्मत्थिकायं २ अधम्मत्थिकायं ३ आगासत्थिकायं ४ जीवं असरीरपडिबद्धं ५ परमाणुपोग्गलं ६ सद्घ ७ गंध ८ वायं ९ अयं जिणे भविस्सइ वा ण वा भविस्सइ १० अयं सब्वदुक्खाणं अंतं करेस्सइ वा ण वा करेस्सइ। एयाणि चेव उप्पण्णणाणदंसणधरे अरहा जिणे केवली सव्वभावेणं जाणइ पासइ तं जहा-धम्मत्थिकायं जाव...करेस्सइ वा ण वा करेस्सइ ।।
A junior monk (chadmasta) does not know or see ten objects in all their facets. They are ; motion-as-being (dharmāstikāya), rest-as-being (adharmāstikāya), space-as-being (ākāsātikāya), a soul not wrapped in a body, matter-atom, sound, smell, air, whether a soul will or will not become a Jina, and whether a soul will or will not terminate all misery. Only an, omniscient personality who is an Arhat, a Jina, who has conquered all passions, who has mastered knowledge and faith, is capable to kilow and see these ten objects in all. their facets.
[ types of knowledge ]
प्रश्न ८४–कइविहे णं भंते ! णाणे पण्णत्ते ?
____Q. 84. Bhante ! How many types of knowledge are there ?
उत्तर ८४-गोयमा ! पंचविहे गाणे पण्णत्ते तं जहा-आभिणिबोहियणाणे सुयणाणे ओहिणाणे मणपज्जवणाणे केवलणाणे ।
A. 84. Gautama ! There are five types of knowledge, viz., perceptual, scriptural, extra-sensory, psychological and supreme.
प्रश्न ८५-से किं तं आभिणिबोहियणाणे ?
Q. 85. Bhante ! How many types of perceptual knowledge are there ?

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उत्तर ८५ – गोयमा ! आभिणिबोहियणाणे चउव्विहे पण्णत्ते तं जहाउग्गहो ईहा अवाओ धारणा एवं जहा रायप्पसेणइज्जे णाणाणं भेओ तहेव इह भाणियव्वो जाव... सेत्तं केवलणाणे ।
144
A. 85.
Gautama ! There are four types, viz., indication or a bare link (ābhāsa), consideration ( ihā), determination (abāya) and memory (dhāraṇa), as state in the Rajapraśniya Sūtra, till supreme knowledge.
प्रश्न ८६ - अण्णाणे णं भंते ! कइविहे पण्णत्ते ?
Q. 86. Bhante ! How many types of non-knowledge are
there ?
उत्तर ८६ – गोयमा ! तिविहे पण्णत्ते तं जहा - मइअण्णाणे सुयअण्णा विभंगणाणे ।
A. 86. Gautama ! Three types, viz., perceptual nonknowledge, scriptural non-knowledge and distorted knowledge (vibhangajnāna).
प्रश्न ८७ - से किं तं मइअण्णाणे ?
Q. 87. What about perceptual non-knowledge ?
उत्तर ८७ - मइअण्णाणे चउव्विहे पण्णत्ते तं जहा -- उग्गहे जाव... "धारणा ?
A. 87. It has four types, wrong indication, till wrong memory.
प्रश्न ८८ ―से किं तं उग्गहे ?
Q. 88.
How about wrong indication ?
उत्तर ८८ - उग्गहे दुविहे पण्णत्ते तं जहा - अत्थोग्गहे य वंजणोग्गहे य । एवं जहेब आभिणिबोहियणाणं तव । णवरं एगट्ठियवज्जं जाव... णोइंदियधारणा । सेत्तं धारणा सेत्तं मइअण्णाणे |

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A. 88. Wrong indication may be of two types, viz., about meaning and about composition, as stated about perceptual knowledge in the Nandi Sutra, except synonyms, till wrong memory.
प्रश्न ८९-से किं तं सुयअण्णाणे ? Q. 89. And what about scriptural non-knowledge ?
उत्तर ८९-जं इमं अण्णाणिएहिं मिच्छादिट्ठिएहिं जहा गंदीए जाव... चत्तारि वेया संगोवंगा सेत्तं सुयअण्णाणे।
A; 89. The same as stated in the Nandi Sutra, till as decided by those with non-knowledge and with a wrong outlook, till the four Vedas with their supporting literature, - all these belong to scriptural non-knowledge.
प्रश्न ९०-से किं तं विभंगणाणे ?
Q. 90. And what about distorted knowledge ?
उत्तर ९०-विभंगणाणे अणेगविहे पण्णत्ते तं जहा-गामसंठिए णयरसंठिए दीवसंठिए समुद्दसंठिए वाससंठिए वासहरसंठिए पव्वयसंठिए रुक्खसंठिए त्रुभसंठिए हयसंठिए गयसंठिए णरसंठिए किण्णरसंठिए किंपुरिससंठिए महोरनसंठिए गंधव्वसंठिए उसभसंठिए पसुपसयविहगवाणरणाणासंठाणसंठिए पण्णत्ते।
___A. 90. Distorted knowledge takes many varieties. It may be village-based, town-based, sannivesa-based, island (continent) -based, ocean-based, region-based, mountain-based, hill-based, tree-based, mound-based, horse-based, elephant-based, manbased, kinnara-based, mahoraga-based, gandharva-based, ox-based, animal based, payasa (animal with two hoofs) - based, bird-based and monkey-based. Thus vibhanga knowledge is located at different sites.
प्रश्न ६१-जीवाणं भंते ! कि णाणी अण्णाणी ?
Q. 91. Bhante! Are the living beings with five organs of sense endowed with knowledge or with non-knowledge ?
10

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भगवती सूत्रम् सः ८ उ;
:
उत्तर ९१ - गोयमा ! जीवा णाणी वि अण्णाणी वि 1 जे गाणी ते अत्येगइया दुण्णाणी अत्येगइया तिण्णाणी अत्थेगइया चउणाणी अत्येगइया एगणाणी । जे दुण्णाणी ते आभिणिबोहियणाणी य सुयणाणी य । जे तिण्णाणी ते आभिणिबोहियणाणी सुयणामी ओहिणाणी अहवा आभिणिबोहिययणाणी सुवणाणी मणपज्जवणाणी । जे चडणाणी ते आभिणिबोहियणाणी सुयणाणी ओहिणाणी मणपज्जवणाणी । जे एगणाणी ते णियमा वाणी । जे अण्णाणी ते अत्थेगइया दुखण्णाणी अत्येगइया तिअण्णाणी । जे दुअण्णाणी ते मइअण्णाणी सुयअण्णाणी य । जे तिअण्णाणी ते मइअण्णाणी सुअण्णाणी विभंगणाणी ।
A. 91. Gautama ! They may be endowed with knowledge or with non-knowledge. Among those who are endowed with knowledge, some are endowed with two, some with three, some with four, and some with one. Those endowed with two types have perceptual and scriptural. Those with three have perceptual, scriptural and extra-sensory, or perceptual, scriptural and psychological. Those with four have perceptual, scriptural, extra-sensory and psychological. Those with one have, as a rule, the supreme knowledge. Those who are endowed with nonknowledge, may either have two types, viz., perceptual and scriptural, or three types, viz., perceptual, scriptural and distorted.
प्रश्न ९२ - णेरइया णं भते ! किं णाणी अण्णाणी ?
Q. 92. Bhante ! Are with knowledge, or with non-knowledge ?
the infernal beings endowed
उत्तर ९२ - गोयमा ! णाणी वि अण्णाणी वि । जे गाणी ते नियमा तिण्णाणी तं जहा - आभिणिबोहियणाणी सुयणाणी ओहिणाणी । जे अण्णाणी ते त्या दुअण्णाणी अत्थेगइया तिअण्णाणी । एवं तिण्णि अण्णाणि
भयणाए ।
A. 92. Gautama! With knowledge, also with non-knowledge. When endowed with knowledge, as a rule, three types of knowledge, viz., perceptual, scriptural and extra

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sensory: when with non-knowledge, some...with two and some with three. Thus upto three types of non-knowledge...
प्रश्न ९३-असुरकुमारा पं भंते ! किं णाणी अण्णाणी? .. .. ..
0.93. Bhante ! Are the Asurakumāras endowed with knowledge, or with non-knowledge ?
उत्तर ९३-जहेव णेरइया तहेव तिणि णाणाणि णियमा तिणि य अण्णाणाणि भयणाए। एवं जाव...थणियकुमारा।
A. 93. As with the infernals, with three types of knowledge, as a rule, but upto three of non-knowledge, and repeat this, till the Stanitkumāras.
प्रश्न ९४-पुढविक्काइयाणं भंते ! किंणाणी अण्णाणी ?
Q.94. Bhante ! Are the earth bodies endowed with knowledge, or with non-knowledge ?
उत्तर ९४--गोयमा! णो णाणी अण्णाणी। जे अण्णाणी ते णियमा दुअण्णाणी-मइअण्णाणी य सुयअण्णाणी य। एवं जाव...वणस्सइकाइया ।
A. 94. Gautama ! Not with knowledge, but with nonknowledge, and, as a rule, with perceptual non-knowledge and scriptural (meaning here knowledge of sound) non-knowledge, and like this, till plant life.
प्रश्न ९५-बेइंदियाणं पुच्छा ?
Q.95. And what about the two-organ beings ?
उत्तर ९५-गोयमा! गाणी वि अण्णाणी वि। जेणाणी ते णियमा तुण्णाणी तं जहा-आभिणिबोहियणाणी य सुयणाणी य। जे अण्णाणी ते णियमा दुअण्णाणी तं जहा-मइ अण्णाणी य सुयअण्णाणी य। एवं तेइंदियबउरिंदिया बि।

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A, 95. Gautama ! They may be endowed with knowledge, or with non.knowledge. Those who are endowed with knowledge are, as a rule, endowed with perceptual and scriptural knowledge. Those who are endowed with non-knowledge are also, as a rule, endowed with perceptual and scriptural non-knowledge, So also those with three organs and four organs.
प्रश्न ९६-पंचिंदियतिरिक्खजोणियाणं पुच्छा ?
Q. 96. And what about the five-organ animals ?
उत्तर ९६-गोयमा ! णाणी वि अण्णाणी वि । जे णाणी ते अत्थेगइया दुण्णाणी अत्थेगइया तिण्णाणी। एवं तिणि णाणाणि तिण्णि अण्णाजाणि य भयणाए। मस्सा जहा जीवा। तहेव पंच णाणाई तिण्णि अण्णाणाणि य भयणाए। वाणमंतरा जहा रइया । जोइसियवेमाणियाणं तिणि णाणाणि तिणि अण्णाणाणि णियमा ।
- A, 96. Gautama ! They may be endowed with knowledge, or with non-knowledge. In the case of those who are endowed with knowledge, some have two types and some have three : so also about three types of non-knowledge, i.e., upto three types of knowledge and three of non-knowledge. Men are like five organ beings, with knowledge upto five types, and non-knowledge upto three. The Vana-vyantaras are like the infernal beings. The Jyotişkas and the Vaimānikas have three types of knowledge and three types of non-knowledge, as a rule.
प्रश्न ९७–सिद्घाणं भंते ! पुच्छा ?
Q. 97. And the perfected beings, pray ?
उत्तर ९७-गोयमा ! णाणी णो अण्णाणी। णियमा एगणाणी केवलणाणी।
A. 97. Gautama !
They are endowed with knowledge,

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not with non-knowledge, and, as a rule, endowed with a single knowledge, which is the supreme knowledge.
[twenty gateways of acquisition of knowledge and non-knowledge.]
प्रश्न ९८ - णिस्यगइयाणं भंते 1 जीवा किं णाणी अण्णाणी ?
Q. 98. Bhante ! Are the souls on the way to the hells endowed with knowledge or with non-knowledge ?
उत्तर ९८ - गोयमा ! णाणी वि अण्णाणी वि । तिणिण णाणाई णियमा तिष्णि अण्णाणाइं भयणाए ।
A. 98. Gautama! They are endowed with knowledge, also with non-knowledge, three types of knowledge, as a rule, and upto three types of non-knowledge.
प्रश्न ९९ - तिरियगइयाणं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 99. Bhante ! Are the souls on the way to animal life endowed with knowledge, or with non-knowledge ?
उत्तर ९९ - गोयमा ! दो णाणा दो अण्णाणा णियमा ।
A. 99. Gautama ! They are endowed with two types of knowledge, and two types of non-knowledge, as a rule.
प्रश्न १०० - मणुस्सगइयाणं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 100. Bhante ! Are the souls on the way to human life endowed with knowledge, or with non-knowledge ?
उत्तर १०० - गोयमा ! तिष्णि णाणाई भयणाए दो अण्णाणादं णियमा । देवगया जहा गिरयगइया ।
A. 100. Gautama ! Upto three types of knowledge, but, as a rule, with two types of non-knowledge. Those on the

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way to heavenly life are similar to those on the way to infernal life.
प्रश्न १०१-सिद्धगइयाणं भते... ? .....
Q. 101. Bhante ! Those on the way to being perfected ?
उत्तर १०१-जहा सिद्धा ।
A. 101. They are like the perfected beings.
प्रश्न १०२-सई दिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 102. Bhante ! Are the living beings with sense organs endowed with knowledge, or with non-knowledge ?
उत्तर १०२-गोयमा ! चत्तारि णाणाइं तिण्णि अण्णाणाई भयणाए।
A. 102. Gautama ! Upto four types of knowledge, and upto three of non-knowledge.
प्रश्न १०३-एगिंदिया णं भंते ! जीवा किं णाणी... ?
Q. 103. Bhante ! Are the one-organ beings endowed with knowledge, etc. ?
उत्तर १०३–जहा पुढविकाइया। बेइंदियतेइंदियचउरिदियाणं दो णाणा दो अण्णाणा णियमा । पंचिंदिया जहा सइंदिया।
A. 103. They are similar to the earth bodies. Two, three and four organ beings have, as a rule, two types of knowledge, and two of non-knowledge. Five organ beings are like beings with sense organs.
प्रश्न १०४-अणिंदिया णं भंते ! जीवा किं णाणी... ?
Q. 104. Bhante ! Are those who have no sense organ endowed with knowledge, etc. ?

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उत्तर १०४---जहा सिद्धा । A. 104. They are like the perfected beings (see 101),
प्रश्न १०५-सकाइया णं भंते ! जीवा किं णाणी बण्णाणी?
Q. 105. Bhante ! Are the living beings with a body endowed with knowledge, or with non-knowledge ?
उत्तर १०५-गोयमा! पंच णाणाणि तिण्णि अणाणाइं भयणाए। पुढविक्काइया जाव...वणस्सइकाइया णो णाणी अण्णाणी णियमा दुअण्णाणि तं जहा-मइअण्णाणी य सुयअण्णाणी य। तसकाइया जहा सकाइया ।
A. 105. Gautama ! Upto five types of knowledge and three of non-knowledge. Earth bodies, till plant life, are not endowed with knowledge, but with non-knowledge, and these are, as a rule, two, viz., perceptual and scriptural. Mobile beings are like those with a body.
प्रश्न १०६-अकाइया णं भंते ! जीवा किं णाणी...?
Q. 106. Bhante ! with knowledge, etc. ?
Are those without a body endowed
उत्तर १०६-जहा सिद्धा।
A, 106. They are like the perfected beings (see 101).
प्रश्न १०७-सुहमा णं भंते ! जीवा किं णाणी...?
Q. 107. Bhante ! Are the minute beings (i.e., diminutive form of life) endowed with knowledge, etc. ?
उत्तर १०७-जहा पुढविक्काइया।
A. 107.
They are like the earth bodies.

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प्रपन १०८-बायरा णं भंते ! जीवा किं णाणी... ?
Q. 108. Bhante ! Are the coarse beings (ie,, visible form of life) endowed with knowledge, etc, ?
उत्तर १०८-जहा सकाइया।
A. 108. They are like those with a body.
प्रश्न १०९–णोसुहुमा गोबायरा णं भंते ! जीवा... ?
Bhante !
Q. 109. beings ?
What about the no-minute no-coarse
उत्तर १०९-जहा सिद्धा। A: 109. They are like the perfected beings. प्रश्न ११०-पज्जत्ता णं भंते ! जीवा किं णाणी... ?
Q. 110. Bhante ! Are the beings with full attainments. endowed with knowledge, etc. ?
उत्तर ११०-जहा सकाइया । A. 110. They are like those with a body.
प्रश्न १११-पज्जत्ता णं भंते ! णेरड्या किं णाणी... ?
Q. 111. Bhante! Are the infernal beings with full attainments endowed with knowledge ?
उत्तर १११-तिण्णि णाणा तिणि अण्णाणा णियमा। जहा रइया एवं जाव...पणियकुमारा। पुढविकाइया जहा एगिंदिया। एवं जाव... चउरिदिया ।
A. 111. As a rule, they are endowed with three types of

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knowledge, and three of non-knowledge, like the infernal beings,, and like this, till the Stanitkumāras. Earth bodies are like those with one organ of sense, and like this, till those with four organs of sense (see 103).
प्रश्न ११२-पज्जत्ता गं भंते ! पंचिंदियतिरिक्खजोणिया किं पाणी अण्णाणी?
Q. 112. Bhante ! Are the five-organ animals with full attainments endowed with knowledge, or with non-knowledge ?
उत्तर ११२-तिणि गाणा तिणि आण्णाणा भयणाए। मणुस्सा जहा सकाइया। वाणमंतरजोइसियवेमाणिया जहा णेरइया ।
A. 112. Gautama ! They have upto three types of knowledge, and upto three types of non-knowledge. Human beings are like those with a body (see 105). The Vāņa-vyantaras. Jyotiskas and Vaimānikas are like the infernal beings (see 92).
प्रश्न ११३-अपज्जत्ता णं भंते ! जीवा किं णाणी अण्णाणी?
Q. 113. Are those who are without full attainments endowed with knowledge, or with non-knowledge ?
उत्तर ११३-तिण्णि णाणा तिणि अण्णाणा भयणाए।
A. 113. They have upto three types of knowledge and upto three types of non-knowledge.
प्रश्न ११४-अपज्जत्ता णं भंते ! रइया किं णाणी अण्णाणी ?
Q. 114. Bhante ! Are the infernal beings without full attainments endowed with knowledge, or with non-knowledge ?
उत्तर ११४-तिणि गाणा णियमा तिणि अण्णाणा भयणाए। एवं जाव...थणियकुमारा। पुढविक्काइया जाव...वणस्सइकाइया जहा एगिंदिया।

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A. 114. With three types of knowledge, as a rule, but upto three types of non-knowledge, and like this, till the Stanitkumāras, Earth bodies, till plant life, are like those with a single organ of sense.
प्रश्न ११५ - बेइंद्रियाणं पुच्छा ?
Q. 115. And what about the two-organ beings ?
उत्तर ११५-दो णाणा दो अण्णाणा णियमा । - तिरिक्खजोणियाणं ।
154
एवं जाव... पंचिंदिय
A. 115. They have two types of knowledge, and two types of non-knowledge, as a rule, and like this, till the five organ animals.
प्रश्न ११६ – अपज्जत्तगा णं भंते !
मणुस्सा किं णाणी अण्णाणी ?
Q. 116. Bhante ! Are the human beings without full attainments endowed with knowledge, or with non-knowledge ?
उत्तर ११६ – तिणि णाणाई भयणाए दो अण्णाणाई णियमा । वाणमंतरा जहा णेरइया । अपज्जत्तगाणं जोइसियवेमाणियाणं तिणिण णाणा तिण्णि अण्णाणा णियमा ।
A. 116. They have upto three types of knowledge, but, as a rule, two types of non-knowledge. The Vaṇa-vyantaras are like the infernal beings (see 114 ) . The Jotiskas and the Vaimanikas without full attainments have, as a rule, three types of knowledge, and three of non-knowledge.
प्रश्न ११७ - णोपज्जत्तगा णोअपज्जत्तगा णं भंते ! जीवा किं णाणी... ?
Q. 117. Bhante ! Are the beings with no-attainments no-non-attainments endowed with knowledge, etc. ?
उत्तर ११७ - जहा सिद्धा ।
A. 117. They are like the perfected beings (see 101 ) .

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. प्रश्न ११८-णिरयभवत्था णं भंते ! जीवा किं णाणी अण्णाणी?
Q. 118. Bhante! Are the infernal beings who are already in the hells endowed with knowledge, or with non-knowledge ?
उत्तर ११८-जहा णिरयगइया ।
A. 118. They are similar to those on their way to the hells (see 98).
प्रश्न ११६-तिरयभवत्था णं भंते ! जीवा किं पाणी अण्णाणी-?
Q. 119. Bhanie! Are the beings who are already in animal form endowed with knowledge, or with non-knowledge ?
उत्तर ११६-तिण्णि णाणा तिणि अण्णाणा भयणाए ।
A. 119. They have upto three types of knowledge, and three of non-knowledge.
प्रश्न १२०-मणुस्सभवत्था गं... ?
Q. 120. pray ?
And those who are already in human form,
उत्तर १२०-जहा सकाइया। A. 120. They are like those with a body (see 105). प्रश्न १२१-देवभवत्था णं भंते... ?
Q. 121. And, bhante, what about those who are already in divine form ?
उत्तर १२१-जहा णिरयभवत्था। अभवत्था जहा सिद्धा । A. 121. They are like those who are already in the

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hells. (see 118) Those who do not belong to any one of these species are like the perfected beings (see 101 ) .
प्रश्न १२२ - भवसिद्धियाणं भंते! जीवा किं णाणी... ?
Q. 122. Bhante ! Are those to be perfected in this life (Bhavasiddhika) endowed with knowledge, etc. ?
उत्तर १२२ - जहा सकाइया ।
A. 122. They are like those with a body (see 105 ) .
प्रश्न १२३ - अभवसिद्धियाणं पुच्छा ?
Q. 123. And those who are not to be so perfected (abhavasiddhika), pray ?
उत्तर १२३ - गोयमा ! णो णाणी अष्णाणी तिणि अण्णाणाई भयणाए ।
156
A. 123. Gautama! Not endowed with knowledge, but with non-knowledge, and that upto three types of nonknowledge.
प्रश्न १२४ - णोभवसिद्धिया गोअभवसिद्धिया णं भंते ! जीवा... ?
Q.124. Bhante ! What about those who are no-bhavasiddhika no-abhavasiddhika ?
उत्तर १२४ - जहा सिद्धा ।
A. 124. They are like the perfected beings (see 101). प्रश्न १२५ -- सण्णीणं पुच्छा ?
Q. 125. And those with a mind (sanni), pray t
उत्तर १२५ - जहा सइंदिया | असण्णी जहा बेइंदिया | पोसण्णी जहा सिद्धा ।
णोसण्णी

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A. 125. They are like those with sense organs (see 102). Those without a mind (asanni) are like those with two organs of sense (see 95). Those who are no-sanni no-asanni are like the perfected beings (see 101).
157
[ on knowledge-as-power, etc. ]
प्रश्न १२६ - इविहा णं भंते ! लद्धी पण्णत्ता ?
Q. 126. Bhante ! How many types of power ( lābdhi ) are there ?
उत्तर १२६ – गोयमा ! दसविहा लद्धी पण्णत्ता तं जहा - णाणलद्वी दंसणलद्धी चरित्तलद्धी चरित्ताचरित्तलद्धी दाणलद्धी लाभलद्धी भोगलक्ष्मी उवभोग-लद्धी वीरियलद्वी इंदियलद्धी ।
A. 126. Gautama ! There are ten types, viz., knowledge - as-power, faith-as-power, conduct-as-power, part-renunciation ( cariträcaritra ) -as-power, gift-as-power, gain-as-power, enjoyment ( short )-as-power, enjoyment ( continuous )-as-power, energy-as-power and sense-organ-as-power.
प्रश्न १२७ - णाणलबुद्धी णं भंते ! कइविहा पण्णत्ता ?
Q. 127. Bhante ! How many types of knowledge-aspower are there ?
उत्तर १२७ – गोयमा ! पंचविहा पण्णत्ता तं जहा - आभिणिबोहियमाणलवी जाव... .केवलणाणलद्धी ।
A. 127. Gautama ! Five types, viz., perception, till supreme knowledge.
प्रश्न १२८ -- अण्णाणलद्धी णं भंते! कइविहा पण्णत्ता ?
Q. 128. Bhante ! How many types of non-knowledgeas-power are there ?
उत्तर १२८ - गोयमा ! तिविहा पण्णत्ता तं जहा - मइअण्णाणलद्धी सुयअण्णाणलद्धी विभंगणाणलद्धी ।

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भगवती सूत्रम् सः ८.उ. २
A. 128. Gautama ! Three types, viz,, perceptual nonknowledge, scriptural non-knowledge and distorted knowledge.
प्रश्न १२९-दसणलद्धी णं भंते ! काविहा पण्णत्ता।
Q. 129. Bhante ! How many types of faith-as-power are there ?
उत्तर १२९-गोयमा ! तिविहा पण्णत्ता तं जहा-सम्मदंसणलद्धी मिच्छादसणलद्धी सम्मामिच्छादसणलद्धी। ..
:
A. 129. Gautama ! Three types, viz., right, wrong and right-wrong. (i. e., mixed).
प्रश्न १३०-चरित्तलद्धी णं भंते ! कइविहा पण्णता ?
Q. 130. Bhante ! How many types of conduct-as-power are there ?
उत्तर १३०-गोयमा ! पंचविहा पण्णता तं जहा-सामाइयचरित्तलद्धी छेओवट्ठावणियलद्धी परिहारविसुद्धीलद्धी सुहुमसंपरायलद्धी महक्खायचरित्तलद्धी।
A. 130. Gautama ! Five types, viz., state of equanimity (sāmāika-chåritra), termination of past karma and transplantation of vows (chedopasthåniya), purification through special penance (parihāra-visuddhi), steady reduction of remnant passions (suksma-samparāya) and best and passion-free conduct as prescribed (yathākhyāta).
प्रश्न १३१-चरित्ताचरित्तलद्धी णं भंते कइविहा पण्णता?
Q. 131. Bhante ! How many types of part-renunciation (caritrācaritra)-as-power are there ?
उत्तर १३१-गोयमा! एगागारा पण्णत्ता एवं जाव...उवभोगलद्धी एगागारा पण्णत्ता ।
A. 131. Gautama ! Only one type and the same about others, till enjoyment (continuous).

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प्रश्न १३२-वीरियलद्धी णं भंते ! कइविहा पण्णत्ता ?
Q. 132. Bhante ! How many types of energy-as-power are there?
उत्तर १३२--गोयमा! तिविहा पण्णत्ता तं जहा-बालबीरियलरी पंडियवीरियलद्धी बालपंडियवीरियलद्घी ।
A. 132. Gautama ! Three types, viz., energy of the fool, energy of the prudent, and energy of the prudent-fool, i. e., part-prudent.
प्रश्न १३३ - इंदियलद्धी णं भंते ! कइविहा पण्णता ?
Q. 133. Bhante ! How many types of sense-organ-aspower are there ?
उत्तर १३३-गोयमा ! पंचविहा पण्णत्ता तं जहा-सोइंदियलद्धी जाव...फासिंदियलद्धी।
___A. 133 Gautama ! till organ of touch.
Five types, from organ of hearing,
प्रश्न १३४–णाणलद्धिया णं भंते ! जीवा..किं णाणी अण्णाणी ?
Q. 134. Bhante ! Are the living beings with the this power of knowledge endowed with knowledge, or with non-knowledge ?
उत्तर १३४-गोयमा! णाणी णो अण्णाणी। अत्थेगइया दुण्णाणी एवं पंच णाणाई भयणाए।
A. 134. Gautama ! With knowledge, not with non-knowledge, some with two, till upto five types of knowledge.
प्रश्न १३५-तस्स अलद्धीया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 135 .Bhante ! Are the living beings without this power endowed with knowledge, or with non-knowledge ?

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भगवती सूत्रम् सः ८ उः २
अत्येगइया दुअण्णाणी
उत्तर १३५ – गोयमा ! णो णाणी अण्णाणी ।
तिष्णि अण्णाणाई भयणाए ।
A. 135. Gautama ! Not with knowledge, but with nonknowledge, some with two types of non-knowledge, others with three.
प्रश्न १३६ - आभिणिबोहियणाणलद्वीया णं भंते ! जीवा... किं णाणी अण्णाणी ?
Q. 136. Bhante ! Are the living beings with the power of perception endowed with knowledge, or with non-knowledge ?
अत्येगइया दुण्णाणी
उत्तर १३६ – गोयमा ! पाणी णो अण्णाणी । चत्तारि णाणाई भयणाए ।
A. 136. Gautama ! Endowed with knowledge, not with non-knowledge, some with two, till upto four types.
प्रश्न १३७ -- तस्स अलद्धिया णं भंते ! जीवा किं णामी अण्णाणी ?
Q. 137. Bhante! Are the living beings who do not have this power endowed with knowledge, or with non-knowledge ?
उत्तर १३७ - गोयमा ! णाणी वि अण्णाणी वि । जे गाणी ते नियमा एगणाणी केवलणाणी | जे अण्णाणी ते अध्येगइया दुअण्णाणी तिष्णि अण्णाणाई भयणाए । एवं सुयणाणलद्धीया वि । तस्स अलवीया वि जहा आभिणिबोहियणाणस्स अलवीया ।
A. 137. Gautama ! They may be with or without knowledge. Those who are endowed with knowledge have, as a rule, one, viz., supreme knowledge.. Those who are endowed with non-knowledge, some have two, till upto three. The same holds of scriptural knowledge. When they are without power, they are similar to those who do not have the power of perceptual knowledge.
प्रश्न १३८ - ओहिणाणलद्वीयाणं पुच्छा ?

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Q. 138. What about those who have the power of extrasensory knowledge ? __ उत्तर १३८-गोयमा! णाणी णो अण्णाणी। अत्थेगइया तिण्णाणी अत्थेगह या चउणाणी। जे तिण्णाणी ते आभिणिबोहियणाणी सुयणाणी
ओहिणाणी। जे चउणाणी ते आभिणिबोहियणाणी सुयणाणी ओहिणाणी मणपज्जवणाणी।
A. 13x Gautama ! (Tiey are) endowed with knowledge, not with non-kiiowledge, some with three, viz., perceptual, scriptural and extra-sensory, and some with four, viz., perceptual, scriptural, extra-sensory and psychological.
प्रश्न १३९-तस्स अलद्धियाणं पुच्छा ? Q. 139. And those who do not have this power, pray ?
उत्तर १३९-गोयमा ! णाणी वि अण्णाणी वि। एवं ओहिणाणवज्जाई चत्तारि णाणाई तिण्णि अण्णाणाई भयणाए ।
A. 19. Gautama ! (They may be) either. They may have uplo four types of knowledge except extra-sensory knowledge, and three of non-knowledge.
प्रश्न १४०–मणपज्जवणाणलद्धियाणं पुच्छा ?
Q. 140. Bhante ! What about those who have the power to know the psychology of others ?
उत्तर १४०-गोयमा! णाणी णो अण्णाणी। अत्थेगइया तिण्णाणी अत्थेगइया चउणाणी। जे तिण्णाणी ते आभिणिबोहियणाणी सुयणाणी मणपज्जवणाणी। जे चउणाणी ते आभिणिबोहियणाणी सुयणाणी ओहिणाणी मणपज्जवणाणी।
A. 140. Gautama ! They are endowed with knowledge not with non-knowledge, some with three types, some with four, the former having perceptual, scriptural and extra. sensory knowledge, and the latter these three plus knowledge of the psychology of others,
11

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प्रश्न १४१ - तस्स अलीयाणं पुच्छा ?
Q. 141. power ?
भगवती सूत्रम् सः ८ : २
And what about those who do not have this
पाणी वि अण्णाणी वि । मणपब्जवणाण
उत्तर १४१ - गोयमा
बज्जा इं चत्तारि णाणाई तिष्णि अण्णाणा इं भयणाए ।
A. 141. Gautama ( They may te ) either, with upto four types of knowledge, except psychological, ard with three types of non-knowledge.
प्रश्न १४२ - केवलणाणलद्धिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 142. Bhante ! Are those with the power of supreme knowledge endowed with knowledge, or with non-knowledge ?
उत्तर १४२ – गोयमा ! णाणी णो अण्णाणी । णियमा एगणाणी केवलणाणी ।
A. 142. Gautama ! With knowledge, not with nonknowledge, and, as a rule, with one knowledge, which is the supreme knowledge.
प्रश्न १४३ – तस्स अलद्धियाणं पुच्छा ?
Q. 143. And in case they don't have this power ?
उत्तर १४३ – गोयमा ! णाणी वि अण्णाणी वि । केवलणाणवज्जा इं चत्तारि णाणाइं तिण्णी अण्णाणाइं भयणाए ।
A. 143. Gautama ! They may be with or without knowledge. When the former, upto four types of knowledge, except supreme knowledge, and when the latter, upto three.
प्रश्न १४४ -- अण्णाणलद्धियाणं पुच्छा ?
Q. 144. And what about those who have the power of non-knowledge ?

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उत्तर १४४-मोयमा! णोणागी अण्णाणी। तिणि अण्णाणाई भयणाए ।
with
A. 144. Gautama ! (They are) not endowed knowledge, but with non-knowledge, upto three.
प्रथम १४५-तस्स अलद्धियाणं पुच्छा ? Q. 145. And those who do not have this power, pray ?
उत्तर १४५-गोयमा ! णाणी णो अण्णाणी। पंच णाणाई भयणाए। जहा अण्णाणस्स लधिया अलद्धिया य भणिया एवं मइअण्णाणस्स सुयअण्णाणस्स य लधिया अलद्धिया य भाणियव्वा । विभंगणाणलद्धियाणं तिण्णि अण्णाणाई णियमा। तस्स अलद्धीयाणं पंचणाणाई भयणाए दो अण्णाणाई णियमा।
A. 145. Gautama ! ( They are) endowed with knowledge, not with non-knowledge, and upto five types of knowledge . What has been said of the power or no-power of non-knowledge also holds in the case of power or no-power of perceptual non-knowledge and scriptural non-knowledge. Those endowed with the power of distorted (vibhanga) knowledge have, as a rule, three types of non-knowledge, and those who do not have this power may have upto five types of knowledge, but, as a rule, two types of non-knowledge.
प्रश्न १४६-दसण लधिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 146. Bhante ! Are the living beings with the power of faith endowed with knowledge, or with non-knowledge ?
उत्तर १४६-गोयमा! णाणी वि अण्णाणी वि। पंच णाणाइं तिण्णि अण्णाणाई भयणाए ।
A. 146. Gautama ! (They may be) either, with upto five types of knowledge and three of non-knowledge.
प्रश्न १४७–तस्स अलद्धीया णं भंते! जीवा किं णाणी अण्णाणी?

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Q. 147. Bhante ! In the absence of this power, are the living beings endowed with knowledge, or with nonknowledge ?
उत्तर १४७–गोयमा ! तस्स अलद्धिया णत्थि। सम्मादसणलद्धियाणं पंच णाणाई भयणाए। तस्स अलद्धियाणं तिण्णि अण्णाणाई भयणाए।
A. 147. Gautama ! There is no absence of this power in them. Those with the power of right faith may have upto five types of knowledge and those without this power may have upto three types of non-knowledge.
प्रश्न १४८-मिच्छादसणलद्धीया णं भंते ! पुच्छा ?
Q. 148. Bhante ! what about those with the power of wrong faith?
उत्तर १४८-तिण्णि अण्णाणाई भयणाए। तस्स अलद्धीयाणं पंच णाणाई तिणि य अण्णाणाई भयणाए। सम्मामिच्छादसणलद्धिया अलदधिया य जहा मिच्छादसणलद्धीया अलद्धीया तहेव भाणियव्वा ।
A. 148. They may have upto three types of non-knowledge. In the absence of this power, upto five types of knowledge and three of non-knowledge. Those with or without the power of mixed faith are similar to those with or without the power of wrong faith.
प्रश्ण १४९-चरित्तलद्धिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 149. Bhante ! Are the living beings with the power of conduct endowed with knowledge, or with non-knowledge ?
- उत्तर १४९-गोयमा! पंच णाणाई भयणाए। तस्स अलद्धीयाणं मणपज्जवणाणवज्जाइं चत्तारि णाणाई तिण्णि य अण्णाणाइं भयणाए ।
A. 149. Gautama ! (They may have) upto five types of knowledge. In the case of absence of this power, upto four types of knowledge, except phychological, and three of non-knowledge.

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प्रश्न १५० – सामाइयचरित्तलद्धिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 150. Bhante ! Are the living beings with the power of equanimity of conduct endowed with knowledge, or with nonknowledge ?
उत्तर १५० - गोयमा ! णाणी केवलवज्जाई चत्तारि णाणाई भयणाए । तस्स अलद्धियाणं पंच णाणाई तिणि य अण्णाणाई भयणाए । एवं जहा सामाइयचरित्तलद्धीया अलद्धीया य भणिया एवं जाव... अहखायचरित्तलद्धीया मलद्वीया य भाणियव्वा । णवरं अहखायचरित्तलद्घीयाणं पंच णाणाई भयणाए ।
A. 150. Gautama ! (They are endowed) with knowledge, and with four types of knowledge, except supreme knowledge. In the absence of this power, upto five types of knowledge and three of non-knowledge. And what has been said of the power and its absence in the case of equanimity of conduct will hold for the remaining four, till best conduct except that in the case of power of the best conduct they may have upto five types of knowledge.
प्रश्न १५१ - चरित्ताचरित्तलद्धोया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 151. Bhante ! Are the living beings with the power of part conduct (renunciation) endowed with knowledge, or with non- knowledge ?
उत्तर १५१ – गोयमा ! णाणी णो अण्णाणी । अत्थेगइया दुण्णाणी अस्थेगइया तिष्णाणी । जे दुष्णाणी ते आभिणिब्रोहियणाणी य सुयणाणी य । जे तिण्णाणी ते आभिणिबं हियणःणी सुयणाणी ओहिणाणी | तस्स अलद्धियाणं पंच णाणाइं तिणि अण्णाणाई भयणाए ।
दाणलद्धियाणं पंच णाणाई तिण्ण अण्णाणाई भयणाए ।
A. 151. Gautama ! They are with knowledge, not with non-knowledge, some with two, viz.. perceptual and scriptural, and some with three, viz., perceptual, scriptural and extra

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sensory. In the absence of this power, upto five types of knowledge, and three of non-knowledge.
Those living beings who have the power of making gift have upto five types of knowledge, and three of non-knowledge.
प्रश्न १५२ - तस्स अलद्धियाणं पुच्छा ?
Q. 152. And when this power is absent, pray ?
उत्तर १५२ - गोयमा ! णाणी णो अण्णाणी । णियमा एगणाणी केवलगाणी । एवं जाव... वीरियस्स लद्धी अलद्धी य भाणियव्वा । बालवारियलद्धीयाणं तिण्णि णाणारं तिणि अण्णाणाई भयणाए । तस्स अलद्धियाणं पंच णाणाई भयणाए । पंडियवीरियलद्वीयाणं पंच णाणाई भयणाए । तस्स अलद्धीयाणं मणपज्जवणाणवज्जाइं णाणाई अण्णाणाणि तिष्णि य भयणाए । बालपंडियवी रियलद्धियाणं तिण्णिणाणाई भयणाए । तस्स लोयाणं पंच णाणाई तिणि अण्णाणाई भयणाए ।
A. 152. Gautama ! They are with knowledge, not with non-knowledge, and, as a rule, with one knowledge, which is the And like this, till the power or no- . supreme knowledge. power of energy. Those with the power of the energy of the fool may have upto three types of knowledge, and three of nonknowledge. Without this power, upto five types of knowledge. Those with the power of the energy of the prudent may have upto five types of knowledge. In the absence of this power, upto four types of knowledge, except psychological, and upto three of non-knowledge. Those with the power of mixed energy (of the prudent and of the fool) may have upto three types of knowledge In the absence of this power, upto five types of knowledge and three of non-knowledge.
प्रश्न १५३ - इंदियलद्धिया णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 153. Bhante ! Are the living beings with the power of or with non
sense organs endowed with knowledge, knowledge ?

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उत्तर १५३-गोयमा ! चत्तारि णाणाई तिणि य अण्णाणाई भयणाए ।
A. 153. Gautama ! Upto four types of knowledge, and three of non-knowledge.
प्रश्न १५४-तस्स अलद्धीयाणं पुच्छा ? Q. 154. And in the absence of this power, pray ?
उत्तर १५४-गोयमा ! णाणी णो अण्णाणी। णियमा एगणाणी केवलणाणी। सोइंदियलधिया णं जहा इंदियलधिया ।।
A. 154. Gautama ! With knowledge, not without knowledge, and, as a rule, with one type of knowledge, which is the supreme knowledge. Those with the power of hearing are similar to those with the power of sense organs.
प्रश्न १५५-तस्स अलशियाणं पुच्छा ?
Q. 155. And in the absence of this power of hearing, pray ?
उत्तर १५५-गोयमा! णाणी वि अण्णाणी वि। जे णाणी ते अत्थगइया दुण्णाणी अत्थेगइया एगणाणी। जे दुण्णाणी ते आभिणिबोहियणाणी सुयणाणी। जे एगणाणी ते केवलणाणी। जे अण्णाणी ते णियमा दुअण्णाणी तं जहा-मइअण्णाणी य सुयमग्णाणी य। चखिदियघाणिंदियाणं लद्धी अलद्धी य जहेव सोइंदियस्स । जिभिदियलद्धियाणं चत्तारि णाणाई तिणि य अण्णाणाणि भयणाए।
A. 155. Gautama ! They may be either. Those who are endowed with knowledge may have either two, viz., perceptual and scriptural, or only one which is the supreme knowledge. Those who are endowed with non-knowledge have, as a rule, two, which are perceptual and scriptural. The power and nopower of vision and smell are similar to those of hearing. In the case of the power of taste, upto four types of knowledge, and three of non-knowledge.
प्रश्न १५६-तस्स अलधियाणं पुच्छा ?

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.Q. 156. And in the absence of this power, pray ?
. उत्तर. १५६-गोयमा ! णाणी वि अण्णाणी वि। जेणाणी ते णियमा एगणाणी केवलणाणी। जे अण्णाणी ते णियमा दुअण्णाणी तं जहा-मइअण्णाणी य सुयअण्णाणी य । फासिंदियलधिया णं अलद्धिया णं जहा इंदियलद्धिया य अलद्धिया य ।
____A. 156. Gautama ! They may be either. Those who are endowed with knowledge have, as a rule, one type which is the supreme knowledge. Those who are endowed with non-knowledge have, as a rule, two, viz., perceptual ard scriptural. The power or no-power of touch is similar to the power or no-power of sense organs.
प्रश्न १५७–सागारोवउत्ता णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 157. Bhante ! Are the living beings with the capacity for knowledge (sāgāropayoga=jnanopayoga) endowed with knowledge, (r with non-knowledge ?
उत्तर १५७-पंच गागाई तिण्णि अण्णाणाई भयणाए । ____A. 157. Gautama ! Upto five types of knowledge three of non-knowledge.
and
प्रश्न १५८-आभिणिबोहियणाणसागारोवउत्ता णं भंते...?
Q. 158. And, bhante, what about those with the capacity for perception?
उत्तर १५८–चत्तारि णाणाई भयणाए। एवं सुयणाणसागारोवउत्ता वि। ओहिणाणसागारोवउत्ता जहा ओहिणाणलद्धीया। मणपज्जवणाणसागारोवउत्ता जहा मणपज्जवणाणलद्धीया। केवलणाणसागारोव उत्ता जहा केवल णाणलद्धीया। मइअण्णाणसागारोवउत्ताणं तिणि अण्णाणाई भयणाए। एवं सुयअण्णाणसागारोव उत्ता वि। विभंगणाणसागारोवउत्ताणं तिण्णि अण्णाणाईणियमा।

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A. 158. Upto four types of knowledge. So also those with the capacity for scriptural knowledge. Those with the capacity for extra-sensory krowledge are similar to those who are endowed with the power of extra-senscry krowledge. Those with the capacity of knowing the psychology of others are similar to those who are equipped with such power. Those with the capacity for supreme knowledge are similar to those with the power of supreme knowledge. Those with the capacity for perceptual non-kncwledge may have upto three types of non-know ledge. So also those with the capacity for scriptural non-knowledge. Those with the capacity for vil hanga knowledge may have, as a rule, upto three types of nonknowledge.
प्रश्न १५९-अणागारोव उत्ता णं भंते ! जीवा किं णाणी अण्णाणी ?
Q. 159. Bhante ! . Are the living beings with the capacity for fuith (anāgărorayoga=darśanopayoga) endowed with knowledge, or with non-knowledge ?
उत्तर १५९-पंच णाणाई तिण्णि अण्णाणाई भयणाए। एवं चक्खुदसणअचखुदंसणअणागारोवउत्ता वि। णवरं चत्तारि णाणाइं तिप्णि अण्णाणाई भयणाए।
A. 159. Upto five types of knowledge and three of nonknowledge. The same holds of seen perception ard of unseen perception, speciality being that in these cases, upto four types of knowledge and three cf non-knowledge. . ,
प्रश्न १६०-ओहिदंसणअणागारोवउत्ताणं पुच्छा ? ..
What about those with capacity for extr:-sen-.
Q. 160. sory faith ?
उत्तर १६०-गोयमा ! णाणी वि अण्णाणी वि । जे णाणी ते अत्थे-. गइया तिण्णाणी अत्थेगइया च उणाणो। जे तिण्णाणि ते आभिणिब हियणाणी सुयणाणी ओहीणाणी। जे चउणाणी ते आभिणि बोहियणाणी जाव...मणपज्जवणाणी । जे अण्णाणी ते णियमा तिअण्णाणी तं जहा-मइअण्णाणी

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भगवती सूत्रम् सः ८ उः २ सुयअण्णाणी विभंगणाणी। केवलदसणसणागारोवउत्ता जहां केवलणापलधीया।
____A. 160. They may be endowed either with knowledge, or with non-knowledge. Of those endowed with knowledge, some have three types of knowledge and some have four. Those with three types have perception, scriptural ard extra-sensory varieties, and those with four have the aforesaid three plus knowledge of psychology. Those who are endowed with non-knowledge, have, as a rule, three types of non-knowledge, viz., perceptual non-knowledge scriptural non-knowledge and vibhanga knowledge. Those having the capacity for supreme faith are similar to those with the power of supreme faith.
प्रश्न १६१-सजोगी णं भंते ! जीवा किं पाणी ?
Q. 161. Bhante ! Are the living beings with activity" (yoga) endowed with knowledge, etc. ?
- उत्तर १६१-जहा सकाइया। एवं मणजोगी वइजोगी कायजोगी वि। अजोगी जहा सिद्धा ।
A. 161. (They are) similar to those who have a body. This holds of the activity of mind, of speech and of bcdy. Those who are without activity are like the perfected beings.
प्रश्न १६२-सलेस्सा णं भंते... !
Q. 162. Bhante !
What about those with tinges ?
उत्तर १६२-जहा सकाइया ।
A. 162. (They are) similar to those who have a body.
प्रश्न १६३ - कण्हलेस्सा णं भंते...!
Q. 163. Bhante ! What about those with a black tinge ?

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उत्तर १६३-जहा सइंदिया। एवं जाव...पम्हलेस्सा। सुक्कालेस्सा जहा सलेस्सा। अलेस्सा जहा सिद्धा ।
A. 163. (They are) similar to those who have sense organs. And like this, till pink tinge. Those with a white tinge are similar to those with a tinge. Those without a tinge are like the perfected beings.
प्रश्न १६४-सकसाई णं भंते... !
Q. 164. Bhante ! What about those with passions ? उत्तर १६४-जहा सइंदिया । एवं जाव...लोभकसाई ।
A. 164. (They are) similar to those with sense organs, till those having the passion of greed.
प्रश्न १६५-अक्साइ णं भंते ? किं णाणी... ?
Are those without passions endowed
Q. 165 Bhante ! with knowledge, etc. ?
उत्तर १६५-पंचणाणाई भयणाए ।
A. 165. (They may have) upto five types of knowledge.
प्रश्न १६६-सवेयगा णं भंते... !
Q. 166. Bhante! What about those with sex ?
उत्तर १६६-जहा सइंदिया। एवं इत्थिवेयगा वि । एवं पुरिसवेयंगा वि। एवं णपुंसगवेयगा वि । अवेयगा जहा अकसाई।
A. 166. They are similar to those with sense organs. So of women, so of men, so of eunuchs. Those without a sex are like the perfected beings.
प्रश्न १६७-आहारगा णं भंते ! जीवा... ?

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Q. 167. Bhante ! What about those who take food ? उत्तर १६७-जहा सकसाई। णवरं केवलणाणं वि ।
A. 167. They are similar to those who have passions, speciality being that some among them may have even supreme knowledge.
प्रश्न १६८-अणाहारगाणं भंते ! जीवा किं पाणी अण्णाणी ?
Q. 168. Bhante ! Are those who do not take fcod endowed with knowledge, or with non-knowledge ?
जाणाइ उत्तर १६८-मणपज्जवणाणवज्जाई, अण्णाणाणि य तिण्णि भयणाए ।
A. 168. (They may have) upto four types of knowledge; except psychological, and upto three of non-knowledge.
प्रश्न १६६-आभिणिबोहियणाणस्स णं भंते ! केवइए विसए पण्णत्ते ?
Q. 169. Bhante ! What perceptual knowledge ?
is
the
range / sphere
of
उत्तर १६९-गोयमा ! से समासओ चउन्विहे पण्णत्ते तं जहा-दव्वओ खेत्तओ कालो भावओ। दव्वओ णं आभिणिबोहियणाणी आएसेणं सव्वदब्वाइं जाणइ पासइ । खेत्तओ णं आभिणिबोहियणाणी आएसेणं सब्वखेत्तं जाणइ पासइ । एवं कालओ वि एवं भावओ वि।
A. 169. Gautama ! In brief, it is stated to have four facets, viz., as object, space. time and cognition (bhāva). As to object, one with perception easily knows and sees all objects as simple objects, and so also as to space, time and cognition.
प्रश्न १७०-सुयणाणस्स णं भंते ! केवइए विसए पण्णत्ते ?
Q. 170. Bhante ! What is the range / sphere of scriptural knowledge.

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Bhagavati Sutra Bk.
Ch. 2
173
उत्तर १७०-गोयमा! से समासओ चउबिहे पण्णत्ते तं जहा-दव्वओ खेत्तो कालओ भावओ। दवओ णं सुयणाणी उवउत्ते सव्वदव्वाइं जाणाइ पासइ। एवं खेत्तओ वि एवं कालो वि एवं भावओ णं सुयणाणी उवउत्ते सव्वभावे जाणइ पासइ।
A. 170. In brief, four, viz., as object, space, time and cognition. As to object, one with scriptural knowledge appropriately knows and sees all objects, and so also as to space, time and cognition.
प्रश्न १७१-ओहिणाणस्स णं भंते ! केवइए विसए पण्णते ?
Q. 171. Bhante ! What is the range / sphere of supersensory knowledge ?
उत्तर १७१-गोयमा! से समासओ चउव्विहे पण्णत्ते तं जहा-दव्वओं खेत्तओ कालओ भावओ। दव्वओ णं ओहिणाणी रूविदव्वाइं जाणइ पासइ जहा णंदीए जाव...भावओ।
A. 171. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one with extra-sensory knowledge knows and sees all tangible objects, as stated in the Nandi Sutra, till cognition.
प्रश्न १७२-मणपज्जवणाणस्स णं भंते ! केवइए विसए पण्णत्ते ?
Q. 172. Bhante ! What is the range | sphere of psychological knowledge ?
उत्तर १७२- गोयमा ! से समासओ चउविहे पण्णत्ते तं जहादव्व ओ खेत्तओ कालो भावओ। दव्वओ णं उज्जुमइ अणंते अणंतपएसिए जहा गंदीए जाव...भावओ।
A. 172. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, a simple-hearted person endowed with psychological knowledge knows and sees an infinite number of atom-clusters over infinite regions rendered

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भगवती सूत्रम् स८ उ:२
joto psyshological terms, as stated in the Nandi Sütra, till cognition.
प्रश्न १७३ -केवलणाणस्स णं भंते ! केवइए विसए पण्णते ?
What is the range / sphere of supreme
Q. 173. Bhante ! knowledge ?
उत्तर १७३–गोयमा! से समासओ चउबिहे पण्णत्ते तं जहा–दव्वओ खेत्तओ कालओ भावओ। दव्वओ णं केवलणाणी सव्वदव्वाइं जाणइ पासइ । एवं जाव...भावओ।
A. 173. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with supreme knowledge knows and sees all objects, and like this, till cognition.
प्रश्न १७४-मइअण्णाणस्स णं भंते! केवइए विसए पण्णते ?
Q. 174. Bhante ! What is the range / sphere of perceptual non-knowledge ?
उत्तर १७४-गोयमा ! से समासओ चउव्विहे पण्णते तं उहा-दव्वओ खेत्तओ कालओ भावओ। दवओ णं मइअण्णाणी मइअण्णाणपरिगयाइं दवाई जाणइ पासइ । एवं जाव...भावओ मइअण्णाणी मइअण्णाणपरिगए भावे जाणइ पासइ ।
A. 174. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with perceptual nonknowledge knows and sees all objects within its scope, and like this, till cognition.
प्रश्न १७५-सुयअण्णाणस्स णं भंते ! केवइए विसए पण्णत्ते ?
Q. 175. Bhante ! What is the range / sphere of scriptural non-knowledge ?
उत्तर १७५–गोयमा ! से समासओ चउबिहे पण्णत्ते तं जहा-दव्वओ

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Bhagavati Sutra Bk. 8 Ch. 2
175
खेत्तो कालो भावओ। दव्वओ गं सुयमण्णाणी सुरामण्णाणपरिगयाई दव्वाइं आघवेइ पण्णवेइ पल्वेइ। एवं खेत्तबो कालो भावबो पं सुखअण्णाणी सुयअण्णाणपरिगए भावे आघवेह तं चेव ।
A. 175. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with scriptural non-knowledge speaks of, narrates and establishes all objects. within its scope, and like this, till cognition.
प्रश्न १७६-विभंगणाणस्स णं भंते । केवइए विसए पण्णत्ते ?
Q. 176. Bhante ! knowledge ?
What is the range / sphere of vibhanga
उत्तर १७६-गोयमा! से समासओ चउविहे पण्णत्ते तं जहा-दव्वओ खेत्तओ कालओ भावओ। दव्वओ णं विभंगणाणी विभंगणाणपरिगयाइं दव्वाइं जाणइ पासइ । एवं जाव...भावओ णं विभंगणाणी विभंगणाणपरिगए भावे जाणइ पासइ ।
A. 176. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with vibhanga knowledge knows and sees all objects within its scope, and like this, till cognition.
प्रश्न १७७-णाणी णं भंते ! णाणी त्ति कालओ केवच्चिरं होइ ?
Q. 177. Bhante ! How long does the knowledge of those endowed with knowledge last ?
उत्तर १७७-गोयमा! गाणी दुविहे पण्णत्ते तं जहा-साइए वा अपज्जवसिए साइए वा सपज्जवसिए । तत्थ णं जे से साइए सपज्जवसिए से जहण्णेणं अंतोमुहुत्तं उक्कोसेणं छावठिं सागरोवमाइं सातिरेगाई।
A. 177. Gautama! Those endowed with knowledge are of two types, viz., with knowledge which has a beginning but no end, and with knowledge which has a beginning as well as an end. Knowledge with a beginning and an end lasts minimum for

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176
भगवती सूत्रम् सः ८ उः २
less than a muhurta ( 48 minutes ) and more than sixty-six sāgaras.
maximum for slightly
प्रश्न १७८-आभिणिबोहियणाणी णं भंते... !
Q. 178, Bhante ! What about those knowledge ?
with
perceptual
उत्तर १७८-आभिणिबोहिय...एवं णाणी आभिणिबोहियणाणी जाव... केवलणाणी अण्णाणी मइअण्णाणी सुयअण्णाणी विभंगणाणी-एएसि दसण्हवि वि संचिट्ठणा जहा कायट्टिईए। अंतरं सव्वं जहा जीवाभिगमे अप्पाबहुगाणि तिणि जहा बहुवत्तव्वयाए ।
A. 178. The duration of knowledge, perception, till supreme knowledge, non-knowledge, perceptual non-knowledge, scriptural non-knowledge and vibhanga knowledge, -of these ten items, is as stated in the Prajñā paņā Sūtra, Pada 18 ; their relative difference is stated in the Jivābhigama Sūtra, i and their being less, more, etc., is stated in the Prajñāpaņā Sutra, Pada 3.
प्रश्न १७९-केवइया णं भंते ! आभिणिबोहियणाणपज्जवा पण्णत्ता ?
How many
Q. 179. Bhante ! perceptual knowledge ?
are
the categories
of
उत्तर १७९ -गोयमा ! अणंता आभिणिबोहियणाणपज्जवा पण्णता ।
A. 179. Gautama ! They are infinite.
प्रश्न १८०-केवइया णं भंते ! सुयणाणपज्जवा पण्णता ?
Q. 180. Bhante ! How many are scriptural knowledge ?
the
categories
of
. उत्तर १८०–एवं चेव एवं जाव...केवलणाणस्स। एवं मइअण्णाणस्स सुयअण्णाणस्स य।

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'Bhagavati Sutra Bk. 8 Ch. 2
177
A. 180. Gautama ! As aforesaid, till those of supreme knowledge. Also of perceptual non-knowledge and scriptural non-knowledge.
प्रश्न १८१-केवइया णं भंते ! विभंगणाणपज्जवा पण्णत्ता ?
Q. 181. Bhante ! How many are vibhanga knowledge ?
the categories
of
उत्तर १८१–अणंता विभंगणाणपज्जवा पण्णत्ता ।
A. 181. Gautama ! They are also infinite.
प्रश्न १८२-एएसिणं भंते ! आभिणिबोहियणाणपज्जवाणं सुयणाणपज्जवाणं ओहिणाणपज्जवाणं मणपज्जवणाणपज्जवाणं केवलणाणपज्जवाणं य कायरे कयरेहितो जाव...विसेसाहिया वा?
Q. 182. Bhante ! Of the categories, as aforesaid, of perceptual knowledge, scriptural knowledge, extra-sensory knowledge, psychological knowledge and supreme knowledge, which ones are less, which ones more, equal or especially more ?
उत्तर १८२-गोयमा! सव्वत्थोवा मणपज्जवणाणपज्जवा ओहिणाणपज्जवा अणंतगुणा सुयणाणपज्जवा अणंतगुणा आभिणिबोहियणाणपज्जवा अणंतगुणा केवलणाणपज्जवा अणंतगुणा ।
A. 182. Gautama! Smallest in number are the categories of psychological knowledge. An infinite times more than these are the categories of extra-sensory knowledge. An infinite times more than the second are the categories of scriptural knowledge. An infinite times more than the third are the categories of perceptual knowledge. An infinite times more than the fourth are the categories of supreme knowledge.
प्रश्न १८३-एएसि णं भंते ! मइअण्णाणपज्जवाणं सुयअण्णाणपज्जवाणं विभंगणाणपज्जवाणं य कयरे कयरेहितो जाव...विसेसाहिया वा? ......
12

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178
भगवती मूत्रम् सः ८ उ: २
..... Q. 183. Bhante ! Of the categories of perceptual nonknowledge, scriptural non-knowledge and vibhanga knowledge, which ones are less, which ones more, equal or especially more ?
उत्तर १८३–गोयमा! सव्वत्थोवा विभंगणाणपज्जवा सुयअण्णाणपज्जवा अणंतगुणा मइअण्णाणपज्जवा अणंतगुणा ।
A. 183. Gautama ! Smallest in number are the categories of vibhanga knowledge. An infinite times more than these are the categories of scriptural non-knowledge. An infinite times more than the second are the categories of perceptual nonknowledge.
प्रश्न १८४-एएसि णं भंते! आभिणिबोहियणाणपज्जवाणं जाव... केवलणाणपज्जवाणं मइअण्णाणपज्जवाणं सुयअण्णाणपज्जवाणं विभंगणाणपज्जवाणं कयरे कयरेहिंतो जाव...विसेसाहिया वा ?
Q. 184. Bhante ! Of the categories of perceptual knowledge, till supreme knowledge, perceptual non-knowledge, scriptural non-knowledge and vibhanga knowledge, which cres are less, which ones more, equal or especially more ? ..
उत्तर १८४-गोयमा! सम्वत्थोवा मणपज्जवणाणपज्जवा विभंगणाणपज्जवा अणंतगुणा ओहिणाणपज्जवा अणंतगुणा सुयअण्णाणपज्जवा अणंतगुणा सुयणाणपज्जवा विसेसाहिया मइअण्णाणपज्जवा अणंतगुणा आभिणिबोहियणाणपज्जवा विसेसाहिया केवलणाणपज्जवा अणंतगुणा ।
A. 184. Gautama! Smallest in number are the categories of psychological knowledge. An infinite times more than these are the categories of vibhanga knowledge. An infinite times more than the second are the categories of extra-sensory knowledge. An infinite times more than the third are the categories of scriptural non-knowledge. Expecially more than the fourth are the categcries of scriptural knowledge. An infinite times more than the fifth are the categories of perceptual non-knowledge. Especially more than the sixth are

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Bhagavati Sūtra Bk. 8 Ch. 2
the categories of perceptual knowledge. An infinite times more than the seventh are the categories of supreme knowledge.
- सेवं भंते ! सेवं भंते ! fa
-Bhante!
said.
179
So they are. You are right in what you have
बीओ उद्देसो समत्तो ।
Chapter Two ends.

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Chapter Three तइओ उद्देसो
[ Types of trees ]
रुक्खा पण्णत्ता ?
प्रश्न १८५ – कइविहा णं भंते !
Q. 185.
Bhante! How many types are the trees?
उत्तर १८५ - गोयमा ! तिविहा रुक्खा पण्णत्ता तं जहा संखेज्जजीविया असंखेज्जजीविया अनंतजीविया ।
Q. 186. souls ?
A. 185. Gautama ! They are of three types, viz., those with a limited number of souls, those with an unlimited number of souls and those with an infinite number of souls.
प्रश्न १८६ - से किं तं संखेज्जजीविया ?
What are those
with a limited number of
उत्तर १८६ - संखेज्जजीविया अणेगविहा पण्णत्ता तं जहा - नाले तमाले तक्कलि तेतलि जहा पण्णवणाए जाव... णालिएरी । जे यावण्णे तपगारा । सेत्तं संखेज्जजीविया ।
A. 186. Gautama ! They are of many types, viz., tāla, tamāla, takkali, tetali, till naliert, as stated in the Prajñāpanā Sutra. State as each one is.
प्रश्न १८७ - से किं तं असंखेज्जजीविया ?
Q. 187. What are those with an unlimited number of souls ?

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Bhagavati Sutra Bk. 8 Ch. 3
181
उत्तर १८७-असंखेज्जजीविया दुविहा पण्णता तं जहा-एगठिया य बुहबीयगा य।
A. 187. They are of two types, viz., those with a single seed, and those with many seeds.
प्रश्न १८८-से किं तं एगठिया ?
Q. 188. What are those with a single seed, pray ?
उत्तर १८८-एगठिया अणेगविहा पण्णत्ता तं जहा-णिंबंबजंबु एवं जहा पण्णवणापए जाव...फला बहुबीयगा। सेत्तं बहुबीयगा। सेत्तं असंखेज्ज जीविया।
A. 188, They are of many types, viz., neem, mango, berry, as stated in the Prajñāpanā, till with many seeds. They have an unlimited number of souls.
प्रश्न १८९-से कि तं अणंतजीविया ?
Q. 189. And what are those with an infinite number of souls ?
उत्तर १८९---अणंतजीविया अणेगविहा पण्णत्ता तं जहा - आलुए मूलए सिंगबेरे एवं जहा सत्तमसए जाव...सिउंढी मुसुंढी जे यावण्णे तहप्पगारा। सेत्तं अणंतजीविया ।
A. 189. They are of many types, such as, potato, raddish, ginger, as stated in Book Seven above, till siundi and musundi. State each as it is.
[Tcuch of space-points of the soul by weapons ] प्रश्न १९०-अह भंते ! कुम्मे कुम्मावलिया गोहा गोहावलिया गोणा गोणावलिया मणुस्से मणुस्सावलिया महिसे महिसावलिया-एएसिणं भंते ! दुहा वा तिहा वा संखेज्जहा वा छिण्णाणं जे अंतरा ते विणं तेहिं जीवपएसे हिं फुडा?

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भगवती सूत्रम् सः ८ उः ३
Q. 190. Bhante ! Earth-worms and others in the species, hawks and others in the species, cows and others in the species, men and others in the species, buffaloes and others in the species, – if they are pierced into two, three or a countable number of pieces, then, are the inner portions of these pieces touched by space-points of the soul ?
उत्तर १९०-हंता फुडा। A. 190. Yes, they are.
प्रश्न १९१-पुरिसे णं भंते ! अंतरे हत्थेण वा पाएण वा अंगुलियाए वा सलागाए वा कट्टेण वा किलिंचेण वा आमुसमाणे वा संमुसमाणे वा अलिहमाणे वा विलिहमाणे वा अण्णयरेण वा तिक्खेणं सत्थजाएणं आछिंदमाणे वा विछिंदमाणे वा अगणिकाएणं वा समोडहमाणे तेसिं जीवपएसाणं किंचि आबाहं वा विबाहं वा उप्पाएइ छविच्छेयं वा करेइ ?
Q. 191. Bhante ! Suppose a man touches the inner portion of an earth-worm or any other with his hand, finger, stick or wood, especially touches it, pulls it gently or violently, pierces it further with weapons, and especially pierces it, roasts it on fire. Then do the space-points of the soul feel little pain or more pain, and are they separated thereby ?
उत्तर १९१–णो इणठे समठे। णो खलु तत्थ सत्थं कमइ ।
A. 191. No, nothing. the space-points.
Weapons, etc., have no effect on
. [eight worlds ] प्रश्न १९२-- कइ णं भंते ! पुढवीओ पण्णत्ताओ? Q. 192. Bhante ! How many are the worlds ?
उत्तर १९२-अट्ठ पुढवीओ पण्णताओ तं जहा-रयणप्पभा जाव...अहे सत्तमा इसीपब्भारा ।

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'BhagavatI Sūtra Bk. 8 Ch. 3
A. 192.
Gautama! They are eight, viz., Ratnaprabhā, till the seventh hell at the bottom, plus Siddhaśilä (the abode of the Siddhas) atop.
प्रश्न १९३ - इमा णं भंते! रयणप्पभापुढवी किं चरिमा अचरिमा ?
Q. 193 Bhante! Is Ratnaprabha hell extreme (as per location) or non-extreme ?
उत्तर १९३ - चरिमपदं णिरवसेसं भाणियव्वं ।
A, 193. State the whole Chapter on 'Extremes,' without omission, (in the Prajñāpanā Sūtra).
183
प्रश्न १९४ - जाव... वेमाणिया णं भंते ! फासचरिमेणं किं चरिमा अचरिमा ?
Jik
Q. 194. And what about the Vaimänikas, pray? they extreme or non-extreme in matter of touch ?
उत्तर १९४ - गोयमा ! चरिमा वि अचरिमा वि ।
A. 194. Gautama ! Both extreme and non-extreme.
- सेवं भंते ! सेवं भंते ! त्ति ।
-Bhante!
So they are. You are right.
सइओ उद्देस समत्तो ।
Chapter Three ends.
Are

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चउत्थो उद्देसो
Chapter Four रायगिहे जाव...एवं वयासी...in the city of Rajagrha, till raised the following question :
.. [on deeds ]
प्रश्न १९५-कइ णं भंते ! किरियाओ पण्णत्ताओ ? A. 195. Bhante ! How many are the deeds (kiriyā) ?
उत्तर १९५-गोयमा ! पंच किरियाओ पण्णत्ताओ तं जहा-काईया अहिगरणिया एवं किरियापदं णिरवसेसं भाणियब्वं जाव...मायावत्तियाओ किरियाओ विसेसाहियाओ।
A. 195. Gautama ! Deeds have been said to be five, viz., physical, instrumental, etc. State the whole Chapter cn 'Deeds,' (in the Prajnāpana Sutra), without omission, till. especially more are the deeds based on passions.
-सेवं भंते ! सेवं भंते ! ति ।
-Bhante ! So they are. You are right..
चउत्थो उद्देसो समत्तो। Chapter Four ends..

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पंचमो उद्देसो
Chapter Five
रायगिहे जाव...
. एबं वयासी
... in the city of Rajagrha, till raised the following question :
[ followers, belongings ]
प्रश्न १९६ - आजीविया णं भंते ! थेरे भगवंते एवं वयासी - समणोवासगस्स णं भंते ! सामाइयकडस्स समणोवस्सए अच्छमाणस्स केइ भंडं अवहरेज्जा । से णं भंते ! तं भंडं अणुगवेसमागे किं सयं भंडं अणुगवेसइ परायगं भंड अणुगवेसइ ?
Q. 196. Bhante ! The ajivikas (followers of Gośālaka, a former disciple of Mahavira who later separated) asked the senior monks as follows : Suppose a śravaka (follower of the Jina path) is seated in a monks' lodge performing sāmāyik a and at that time his belongings are removed by somebody. Now, after completing his samayika, if the said śravaka searches for his stolen things, does he search for his own belongings,. or someone else's belongings ?
उत्तर १९६–गोयमा ! सयं भंडं अणुगवेसह णो परायगं भंडं अणुगवेसइ ।
A. 196. Gautama ! In doing so, he searches for his own belongings, but not for someone else's.
तेहिं सीलव्वयगुणवेरमणपच्चक्खाणपोस-
प्रश्न १९७ - तस्स णं भंते ! होवासेहिं से भंडे अभंडे भवइ ?
Q.197. Bhante ! Suppose a śrāvaka has accepted the vow of conduct, restraint, renunciation, atonement and fast, For such one, do the belongings so stolen become non-belongings for him ?

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भगवती सूत्रम् सः ८ उ: ५
उत्तर १९७ - हंता भवइ ।
A. 197 Yes, they do.
प्रश्न १९८ - से केणं खाइणं अट्ठणं भंते! एवं वुच्चइ सयं भंड अगवेसइ णो परायगं भंडं अणुगवेसइ ?
Q. 198. Bhante ! If that be so, then, how do you maintain that while searching for these, he searches for his own belongings and not for someone else's belongings?
उत्तर १९८ - गोयमा ! तस्स णं एवं भवइ - णो मे हिरणे णो मे सुवणे
कंसेणो मे दूसे णो मे विपुलवणकणगरयणमणिमोत्तियसंख सिलप्पवालतरयणमाईए संतसारस वएज्जे ममत्तभावे पुण से अपरिण्णाए भवइ । तेणट्ठेणं गोयमा ! एवं वुच्चइ – सयं भंडं अणुगवेसइ णो परायगं भंड अणुगवसेइ |
A. 198. Gautama! A śrävaka who is seated in a sāmāyika feels that 'silver is not mine, gold is not mine, bronze is not mine, cloth is not mine, wealth, grains, pearls, gems, conches, diamonds, jewels, are not mine.' But then he has not renounced his 'mineness', for which, oh Gautama ! I maintain that he searches for his own belongings, and not for someone else's belongings.
प्रश्न १९९ - समणोवासगस्स णं भंते ! अच्छमाणस्स केइ जायं चरेज्जा से णं भंते!
सामाइयकडस्स समणोवस्सए किं जायं चरइ अजायं चरइ ?
Q. 199. Bhante ! Suppose a śrāvaka is seated in sāmāiyka in the monks' lodge when, perchance, a rogue enjoys the company of his wife; then, does he enjoy the company of the śrāvaka's wife or of the śrāvakas' non-wife ?
उत्तर १९९ - गोयमा ! जायं चरइ णो अजायं चरइ |
A. 199. Gautama ! the śrāvaka's wife, not of his non-wife.
Surely he enjoys the company of

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Bhagavati Sütra Bk. 8 Ch. 3
प्रश्न २०० - तस्स णं भंते ! होवा हिंसा जाया अजाया भवइ ?
187
तेहिं सीलव्वयगुणवेरमणपच्चक्खाणपोस
Q. 200.
Bhante! Suppose the śravaka is under the vow of conduct, till fast, then in the above case), does the wife become non-wife ?
उत्तर २०० - गोयमा ! हंता भवइ ।
A. 200. Yes, Gautama, she does.
प्रश्न २०१—–से केणं खाइणं अट्ठणं भंते ! एवं वुच्चइ - जायं चरइ जो अजायं चरइ ?
Q. 201. Bhante ! If that be so, how do you maintain that the rogue enjoys the company of the śrävaka's wife, not of his non-wife ?
उत्तर २०१ - गोयमा ! तस्स णं एवं भवइ - णो मे माया णो मे पिया भज्जा णो मे पुत्ता णो मे सुहा । से तेणट्ठेणं गोयमा ! जाव... णो अजायं
जो मे भाया णो मे भगिणी णो मे बत्रेण पुण से अवोच्छिष्णे भवइ ।
पेज्ज
चरइ ।
A. 201. Gautama! A śrävaka who is under the vow of conduct, till fast has a feeling in his mind that 'my mother is not mine, my father is not mine, my brother is not mine, n.y sister is not mine, my wife is not mine, my son is not mine', but his link of affection with them is not broken. Hence I maintain that the rogue enjoys the company of the srāvaka's wife, not of his non-wife.
Q. 202
[ transgression of a srāraka's vow ]
प्रश्न २०२ - समणोवासगस्स णं भंत ! पुव्वामेव थूलए पाणाइवाए अपञ्चकखाए भवइ से णं भंते ! पच्छा पच्चाइक्खमाणे किं करेइ ?
If a śravaka has not renounced the slaughter of

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भगवर्ती सूत्रम् सः ८ उ: ५
a coarse (visible) living being, what does te do when he renounces it later ?
उत्तर २०२ - गोयमा ! तीयं पडिकम्मइ पडुप्पण्णं संवरेइ अणागयं पच्चक्खाइ।
A. 202. Gautama ! He makes atonen.ent for any such deed done in the pas", desists from it in the present and renounces it for the future.
प्रश्न २०३-तीयं पडिक्कम्ममाणे किं तिविहं तिविहेणं पडिक्कमइ तिविर्ह दुविहेणं पडिक्कमइ तिविहं एगविहेणं पडिक्क मइ दुविहं ति विहेणं पडिक्कमइ दुविहं दुविहेणं पडिक्कमइ दुविहं एगविहेणं पडिक्कमइ एगविह तिविहेणं पडिक्कमइ एगविहं दुविहेणं पडिक्कमइ एगविहं एगविहेणं. पडिक्कमइ?
Q. 203. Bhante ! While making atonement for slaughter committed in the past, dces he do so by tbree modes and three means, or by three and two, or three and one, or two and three, or two and two, or two and one, or one and three, or one and two, or cne and one ? .
उत्तर २०३-गोयमा ! तिविहं तिविहेणं पडिकम्मइ तिविहं दुविहेणं वा पडिकम्मइ एवं चेव जाव...एगविहेणं पडिक्कमइ । तिविहं तिविहेणं पडिक्कममाणे ण करेइ ण कारवेइ करेंतं णाणुजाणइ मणसा वयसा कायसा।
तिविहं दुविहेणं पडिक्कममाणे ण करेइ ण कारवेइ करतं णाणुजाणइ मणसा वयसा अहवा ण करेइ ण कारवेइ करेंतं णाणुजाणइ मणसा कायसा अहवा ण करेइ ण कारवेइ करेंतं णाणुजाणइ वयसा कायसा।
तिविहं एगविहेणं पडिक्कममाणे ण करेइ ण कारवेइ करतं णाणुजाणइ मणसा अहवा ण करेइ ण कारवेइ करेंतं णाणुजाणइ वयसा अहवा ण करेइ ण कारवेइ करेंतं णाणुजाणइ कायसा।

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Biagavali Sūtra Bk. 8 Ch. 5
189
दुविहं तिविहेणं पडिक्कममाणे ण करेइ ण कारवेइ मणसा वयसा कायसा अहवा ण करेइ करत णाणुजाणइ मणसा वयसा कायसा अहवा ण कारवेइ करेंतं णाणुजाणइ मणसा वयसा कायसा ।
दुविहं दुविहेणं पडिक्कममाणे ण करेइ ण कारवेइ मणसा वयसा अहवा ण करेइ ण कारवेइ मणसा कायसा अहवा ण करेइ ण कारवेइ वयसा कायसा अहवा ण करेइ करेंतं गाणुजाणइ मणसा वयसा अहवा ण करेइ करेंत णाणुजाणइ मणसा वयसा अहवा ण करेइ करेंतं गाणुजाणइ वयसा कायसा अहवा ण कारवेइ करेंतं णाणुजाणइ मणसा वयसा अहवा ण कारवेइ करेंतं णाणुजाणइ मणसा कायसा अहवा ण कारवेइ करेंतं णाणुजाणइ वयसा कायसा। दुविहं एगविहेणं पडिक्कममाणे ण करेइ ण कारवेइ मणसा अहवा ण करेइ ण कारवेइ वयसा अहवा ण करेइ ण कारवेइ कायसा अहवा ण करेइ करेंत णाणुजाणइ मणसा अहवा ण करेइ करेंतं णाणुजाणइ वयसा अहवा ण करेइ करेंत णाणुजाणइ कायसा अहवा ण कारवेइ करेंतं णाणुजाणइ मणसा अहवा ण कारवेइ करेंतं णाणुजाणइ वयसा अहवा ण कारवेइ करेंतं णाणुजाणइ कायसा ।
एग वहं तिविहेणं पडिक्कममाणे ण करेइ मणसा बयसा कायसा अहवा ण कारवेइ मणसा वयसा कायसा अहवा करेंत णाणुजाणइ मणसा वयसा कायसा। एगविहं दुविहेणं पडिक्कममाणे ण करेइ मणसा वयसा अहवा ण करेइ मणसा कायसा अहवा ण करेइ वयसा कायसा अहवा ण कारवेइ मणसा वयसा अहवा ण कारवेइ मण सा कायसा अहवा ण कारवेइ वयसा कायसा अहवा करेंत पाणुजाणइ मणसा बयसा अहवा कारतं णाणुजाणइ मणसा कायसा अहवा करेंतं गाणुजाणइ वयसा कायसा।
एगविहं एगविहेणं पडिक्कममाणे ण करेइ मणसा अहवा ण करेइ वयसा अहवा ण करेइ कायसा अहवा ण कार वेइ मणसा अहवा ण कारवेह वयसा अहबा ण कारवेइ कायसा अहवा करेंतं णाणुजाणइ मणसा अहवा करेंतं णाणुजाणइ वयसा अहवा करेंतं णाणुजाणइ कायसा।
A. 203. Gautama ! It may be by three modes and three means, or three and two, till one and one. When ..

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भगवती सूत्रम् सः ८ उ: ५
Three and Three, he does not do himself, nor orders: nor approves, by mind, speech and body. When Three and Two, he does not do himself, nor orders, nor approves, by mind and speech, or by mind and body, or by speech and body. When Three and One, he does not do himself, nor orders, nor approves, by mind, or speech, or body. When Two and Three, he does not do himself, por orders, by mind, speech and body ; cr, he does not do himself, nor approves, by mind, speech and body ; or he neither orders, nor approves, by wind, speech and becy. When Two and Two, he neither does, nor orders, by mind and speech, or by mind and body, or by speech and body ; (I, he neither does, nor approves, by mind and speech, or by mind. and body, or by speech and body ; or, he neither orders, nor approves, by mind and speech, or by mind and body, or by speech and body. When Two and One, he neither dces. nor orders, by mind, or by speech, or by body ; or, he neither does, nor approves, by mind, or by speech or by body : or, he neither orders, nor approves, by mind, or by speech or by body. When One and Three, he does not de, by mind, by speech ard by body ; or, he does not order, by mind, by speech and by body ; or, he does not approve, by mind, by speech and by body. hen One und Two, he does not do, by mind and speech, or by mind and body, or by speech and body ; or, he does not mind and speech, or by mind and body, or by speech and body; or, he does not approve. by mind and speech, or by mind and body, or by speech and body. When One and One, he does not do, by mind, or by speech, or by body; or, he does not order, by mind, or by speech, or by body ; or, he does not approve, by mind, or by speech, or by body. (In all, 49 forms.)
प्रश्न २०४--पडुप्पण्णं संवरेमाणे किं निविहं तिविहेणं संवरेइ ?
Q. 204. Bhante! While desisting in the preseni, dces he desist by three modes and means three?

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Bhagavati Sūtra Bk. 8 Ch. 5
191
• उत्तर २०४-गोयमा! एवं जहा पडिक्काममाणेणं एगणपण्णं भंगा भणिया.एवं संवरमाणेण वि एगणपण्णं भंगा भाणियन्वा।।
A. 204 Repeat for desistirg in the present the same 49 forms as stated above for atonement for anything done in the past.
प्रश्न २०५–अणागयं पच्चक्खमाणे किं तिविहं तिविहेणं पच्चक्खाइ !
Q. 205 Bhante ! In renouncing for the future, does he renounce by three modes and means three ?
उत्तर २०५~गोयमा! एवं तं चेव भंगा एगूणपण्णं भाणियव्वा जाव.... अहवा करेंतं णाणुजाणइ कायसा ।
A. 205. Gautama !
Repeat the same 49 forms..
प्रश्न २०६-समणोवासगस्स णं भंते ! पुवामेव थुलए मुसावाए अपच्च-. क्खाए भवइ से गुणं भंते ! पच्छा पच्चाइक्खमाणे... ?
Q. 206. Bliante ! If a follower of the śramāna path has not renounced falsehood in general in the beginning, but later when he renounces it, what does he do ?
उत्तर २०६–एवं जहा पाणाइवायस्स सीयालं भंगसयं भणियं तहा मुसावायस्स वि भाणियव्वं। एबं अदिण्णादाणस्स वि एवं थूलयस्स मेहुणस्स वि थूलगस्स परिग्गहस्स वि जाव...अहवा करेंतं णाणुजाणइ कायसा। एवं खलु एरिसगा समणोवासगा भवंति णो खलु परिसगा आजीविओवासगा भवंति।
. A. 206. Repeat for falsehood the same 147 forms (i.e.. 49x3 for the past, the present and the future) as stated above for slaughter. So also for usurpation, sex behaviour and possession. The followers of the śramana path are all like this ; the followers of the äjivikas are not like this.

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भगवती सूत्रम् सः ८ उः ५
आजीवियसमणस्स णं अयमठे अक्खीणपडिभोइणौ सव्वे सत्ता। से हंता छेता भेत्ता लुपित्ता विलंपित्ता उद्दवइत्ता आहारं आहारेति। तत्थ खलु इमे दुवालस आजीवियोवासगा भवंति तं जहा-ताले तालपलंबे उविहे संविहे अवविहे उदए णामुदए णम्मुदए अणुवालए संखवालए अयंबले कायरएइच्चेए दुवालसं आजीविओवासगा अरिहंतदेवतागा अम्मापिउसुस्सूसगा पंचफल पडिक्कंता तं जहा-उबेरहिं वडेहिं बोरेहिं सतरेहिं पिलकखूहिं पलंडुल्हसुणकंदमूलविवज्जगा अपिल्लंछिएहिं अणक्कभिण्णेहिं गोणेहिं तसपाणविवज्जिएहिं वितेहिं वित्तिं कप्पेमाणा विहरंति । एए वि ताव एवं इच्छंति किमंग ! पुण जे इमे समणोवासगा भवंति जेसिं णो कप्पंति इमाइं पण्णरस कम्मादाणाई सयं करेत्तए वा कारवेत्तए वा करत वा अण्णं ण समणुजाणेत्तए। तं जहाइंगालकम्मे वणकम्मे साडीकम्मे भाडीकम्मे फीडीकम्मे दंतवाणिज्जे लक्खवाणिज्जे केसवाणिज्जे रसवाणिज्जे विसवाणिज्जे जंतपीलणकम्मे णिल्छणकम्मे दवग्गिदावणया सरदहतलागपरिसोसणया असईपोसणया। इच्चेए समणोवासगा सुक्का सुक्काभिजाइया भवित्ता कालमासे कालं किच्चा अण्णयरेसु देवलोएसु देवत्ताए उववत्तारो भवति ।
The ajivika way of reasoning is as follows: Every living organism lives on by eating some form of life. So they beat, cut, pierce, scissor, peel, even kill others to acquire food. The following twelve sects have been identified as the followers of the ajivika way : Tala, Talapralamba, Udvidha. Samvidha, Avavidha, Udaya, Namodaya Narmodaya, Anupalaka, Sankhapālaka, Ayambula and Kātara. Gosālaka is their prophet and lawgiver. They are obedient to their parents. They eat not five types of fruit, viz., umbara fruit, banyan fruit, berry, sattara fruit and pipal fruit. They take not onion, garlic and other roots. They earn their livelihood with the help of oxen who have not been turned into bulls by castiation and by piercing of the nose, and injure not any mobile form of life. When even the followers of Gośālaka desist from causing injury to other living beings in earning their livelihood, then, what to speak of the followers of the śramana path who neither perform, nor order, nor approve the following fifteen professions : professions using fire, forest, management of vehicles, transport, plough and spade, teeth, bone and skin

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lac, hair, liquor and other drinks, opium and other intoxicants, oil press and other pressing machines, castration, lighting wild fire for deforestation, removal of water from lake, tank and pool and running immoral traffic in women. The followers of the śramana path become pure and sanctified by practising VOWS, restraining from these activities and then, having worthily lived their life on this earth, they find a worthy place in one of the heavens.
प्रश्न २०७-कइविहा णं भते ! देवलोगा पण्णत्ता ?
Q. 207. Bhante ! How many are the abodes of the
gods ?
उत्तर २०७-गोयमा ! चउव्विहा देवलोगा पण्णत्ता त जहा-भवणवासी वाणमंतरा जोइसिया वेमाणिया।
A. 207. Gautama ! They are four, viz., those for the Bhavanapatis, Vāņavyantaras, Jyotişkas and Vaimāņikas.
- Ha! Ha ! fall -Bhante ! So they are. You are right.
पंचमो उद्देसो समत्तो Chapter Five ends,
13

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छट्ठी उसो Chapter Six
[merit in offering pure and right food ] . प्रश्न २०८-समणोवासगस्स णं भंते ! तहारूवं समणं वा माहणं वा फासुएसणिज्जेणं असणपाणखाइमसाइमेणं पडिलाभेमाणस्स किं कज्जइ ?
Q. 208. Bhante ! What merit does a follower derive in offering pure and right food, drink, dainties and delicacies to a śramaņa or a māhana who has been duly initiated ?
उत्तर २०८-गोयमा ! एगंतसो णिज्जरा कज्जइ पत्थि य से पावे कम्मे कज्जइ ।
A. 208. Gautama ! He exbausts bis karma wholly and indulges not in sinful deeds.
प्रश्न २०९-समणोवासगस्स णं भंते ! तहारूवं समणं वा माहणं वा अफासुएणं अणेसणिज्जेणं असणपाण जाव...पडिलाभमाणस्स किं कज्जइ ?
Q. 209. Bhante ! What merit does a follower derive in offering impure and improper food, drink, etc., to a śramaņa or a mahana who has been duly initiated ?
उत्तर २०९-गोयमा! बहुतरिया से णिज्जरा काज्जइ अप्पतराए से पावे कम्मे कज्जइ।
____ A. 209. Gautama ! haustion and little sin.
He has a good deal of karma ex
प्रश्न २१०-समणोवासगस्स णं भंते ! तहारूवं असंजयं अविरयपडिहयपच्चक्खायपावकम्मं फासुएण वा अफासुएण वा एसणिज्जेण वा अणेसणिज्जेण वा असणपाण जाव...कि काज्जइ ?

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Q. 210. Bhante! What merit does a follower derive in offering pure or impure, proper or improper, food, drink, etc., to one who is not restrained, not desisted, who has not stopped sinful deeds, nor has renounced them, though duly initated ?
उत्तर २१०-गोयमा ! एगंतसो से पावे कम्मे कज्जइ णत्थि से कावि णिज्जरा कज्जा ।
___A. 210. Gautama ! This leads to all sin and there is no exhaustion of karma whatsoever.
णिग्गंथं च णं गाहावइकुलं पिंडवायपडियाए अणुप्पविर्से केइ दोहिं पिंडेहिं उवणिमंतेज्जा-एगं आउसो ! अप्पणा भुंजाहि एग थेराणं दलयाहि। से य तं पडिग्गहेज्जा थेरा य से अणुगवेसियव्वा सिया जत्थेव अणुगवेसमाणे थेरे पासिज्जा तत्थेव अणुप्पदायव्वे सिया णो चेव णं अणुगवेसमाणे थेरे पासिज्जा तं णो अप्पणा भजेज्जा णो अण्णे सिं दावए। एगते अणावाए अचित्ते बहुफासुए थंडिल्ले पडिलेहेत्ता पमज्जित्ता परिट्ठावेयव्वे सिया।
Suppose a monk comes to a householder to beg food, and the said householder offers him two cakes and makes a request as follows : "Oh long-lived monk ! You take one cake for your use and give the other to some fellow monk.” The monk accepts the cakes, comes back to his lodge and looks for some fellow monk. If he finds one, he gives the cake to him ; but, if he does not, then, he neither takes the cake himself, nor gives it to another, but finds some safe, secluded, clean, life-free and appropriate spot, wipes it clean and deposits the cake. there,
णिग्गंथं च णं गाहावइकुलं पिंडवायपडियाए अणुप्पविठं केइ तीहिं पिंडेहिं उवणिमंतेज्जा-एगं आउसा ! अप्पणा भुंजाहि दो थेराणं दलयाहि । से य ते पडिग्गहेज्जा थेरा य से अणुगवेसेयवा सेसं तं चेव जाव...परिट्ठावेयव्वे सिया। एवं जाव...दसहिं पिंडेहिं उवणिमंतेज्जा। णवरं एगं आउसो!. अप्पणा भुंजाहि णव थेराणं दलयाहि । सेसं तं चेव जाव...परिट्ठावेयव्वे सिया।

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Suppose a monk comes to a householder to beg food, and the said householder offers him three cakes and makes a request as follows : "Oh long-lived monk ! You take one cake yourself and offer the other two to some fellow monks." The monk accepts the cakes, returns to his lodge and looks for two fellow monks. If he finds them, he gives them the two cakes; but if he does not, then, he neither takes the two cakes himself, nor gives them to others, but finds a safe, secluded, clean, life-free and appropriate spot, wipes it clean and deposits the cakes there. The above has to be repeated for four, five, till ten cakes. Mind that in all the cases, only one cake is to be taken by him, and the remaining ones till nine are to be given to fellow monks. The rest as aforesaid. णिग्गंथं च णं गाहावइकुलं जाव... केइ दोहिं पडिग्गहेहिं उवणिमंतेज्जा - एगं आउसो ! अप्पणा पडिभुंजाहि एवं थेराणं दलयाहि । से य तं पडिग्गहेज्जा तहेव जाव...तं णो अप्पणा परिभुंजेज्जा णो अण्णेसिं दावए । सेसं तं चैव जाव... परिट्ठावेयव्वे सिया । एवं जाव... दसहिं पडिग्गहेहिं एवं जहा पडिग्गहेहिं एवं जहा पडिग्गहवत्तव्वया भणिया एवं गोच्छयरयहरणचोलपट्टग कंवललट्ठिसंथा रगबत्तव्वया य भाणियव्वा जाव... दसहिं संथारएहिं उवणिमंत्तेज्जा जाव... परिट्ठावेयव्वे सिया ।
196
Suppose a monk comes to a householder to beg, and the said house-holder offers him two begging bowls, instructing him to have one for his own use, and to give the other one to a fellow monk. He accepts the bowls and returns to his lodge. The rest as aforesaid. (When he does not find a fellow monk), he neither uses the bowl himself, nor gives it to another, till deposits the bowl as stated before. The same has to be repeated, till ten bowls. And what has been said of bowls will equally apply to cloth for drying bowls, duster, colapatta, blanket, staff, bed and everything else.
प्रश्न २११ – णिग्गंथेण य गाहावइकुलं पिंडवायपडियाए पविट्ठेणं अण्णय रे अकिन्चट्ठाणे पडिसेविए तस्स णं एवं भवइ - इहेव अहं एस्स ठाणस्स आलोएमि पडिक्कमामि णिंदांमि गरिहामि विउट्टामि विसोहेमि अकरणयाए अब्भुट्ठेम अहारिहं पायच्छित्तं तवोकम्मं पडिवज्जामि तओ पच्छा थेराणं अंतिअं आलोएस्सामि जाव... तवोकम्मं पडिवज्जिस्सामि । से य

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संपठिए असंपत्ते थेरा य पुव्वामेव अमुहा सिया से गं भंते! किं आराहए विराहए ?
Q. 211. Bhante ! Suppose a monk goes to a householder to beg and falls victim to a lapse ; and further suppose that right then, he has a reaction as follows : 'At this very spot, let me discuss my lapse, seek atonement, decry and condemn it, tear off the bondage due to it, get purified, take a vow not to repeat it in future, and court suitable penance to wipe it clean. And then I go to a senior monk, discuss it with him, till court suitable penance to wipe it clean. Having thought like this, he sets out to meet a senior monk, but, on the way, due to some unforeseen malady overtaking, he loses expression and fails to seek atonement. Is such a monk to be deemed as steadfast, or non-steadfast ?
उत्तर २११–गोयमा ! आराहए णो विराहए। A. 211. Gautama ! He is steadfast, not its reverse.
प्रश्न २१२-से य संपढ़िए असंपत्ते अण्पणा य पुवामेव अमुहे सिया से गं भंते ! किं आराहए विराहए?
Q.212. Bhante ! Suppose the said monk has sought atonement, etc., with self, but not with a senior monk (for reason just stated). Is he to be deemed as steadfast, or non-steadfast ?
उत्तर २१२--गोयमा! आराहए णो विराहए ।
A. 212.
Gautama ! He is steadfast, not its reverse.
प्रश्न २१३-से य संपठिए असंपत्ते थेरा य कालं करेज्जा से णं भंते ! कि आराहए विराहए ?
Q. 213. Bhante ! Suppose he has sought atonement, etc., with self, but before he could do the same with a senior monk, the latter passed away. Is he to be deemed as steadfast, or non-steadfast ?

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उत्तर २१३-गोयमा ! आराहए जो विराहए। A. 213. Gautama i He is steadfast, not its reverse.
प्रश्न २१४-से य संपठिए असंपत्ते अप्पणा य पुवामेव कालं करेज्जा से णं भंते ! किं आराहए विराहए ?
Q. 214. Bhante! Suppose he has sought atonement, etc., with self, but passes away before he could do the same with a senior monk. Is he to be deemed as steadfast or nonsteadfast ?
उत्तर २१४–गोयमा ! आराहए णो विराहए।
A. 214. Gautama ! He is steadfast, not non-stcadfast.
प्रश्न २१५-से य संपठिए संपत्ते थेरा य अमुहा सिया से णं भंते ! किं आराहए विराहए ?
Q. 215. Bhante ! Suppose the said monk has sought atonement, etc., with self, and thereafter he sets out and comes to a senior monk, but in the mean time, due to some unforeseen malady, the senior monk has lost his expression. Then is he to be deemed as steadfast, or non-steadfast ?
उत्तर २१५-गोयमा ! आराहए णो विराहए। से य संपठिए संपत्ते अप्पणा य...एवं संपत्तेण वि चत्तारि आलावगा भाणियव्वा जहव असंपत्तेणं ।
A. 215. Gautama ! He is steadfast, not non-steadfast. The four statements made above about the monk who has not reached a senior monk have to be repeated in cases where the monk has reached a senior monk. (Total eight statements.)
णिग्गयेण य बहिया वियारभूमि वा विहारभूमि वा णिक्खंतेणं अण्णयरे
अकिच्चट्ठाणे पडिसेविए तस्स णं एवं भवइ-इहेव ताव अहं...एवं एत्थ . वि ते चेव अट्ठ आलावगा भाणियव्वा जाव...णो विराहए। णिग्गंथेण य गामाणुगामं दुइज्जमाणेणं अण्णयरे अकिच्चट्ठाणे पडिसेविए तस्स णं एवं भवइ

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-इहेव ताव अहं...एत्थ वि ते चेव अट्ठ आलावगा भाणियव्वा जाव...णो विराहए।
The same eight statements will apply if some lapse has been committed by a monk on his way to depositing his excreta, or on his exodus from one place to another, and he has a reaction, and all that as aforesaid. Then, he is steadfast, not non-steadfast. Likewise the same eight, when he is wandering from village to village, till he is steadfast, not non-steadfast.
प्रश्न २१६-णिग्गंथिए य गाहावइकुलं पिंडवायपडियाए अणुपविट्ठाए अण्णयरे अकिच्चट्ठाणे पडिसेविए। तीसे णं एवं भवइ-इहेव ताव अहं एयस्स ठाणस्स आलोएमि जाव...तवो कम्म पडिवज्जामि तओ पच्छा पवत्तिणीए अंतियं आलोएस्सामि जाव...पडिवज्जिस्सामि। सा य संपठिया असंपत्ता पवत्तिणी य अमुहा सिया। सा णं भंते ! किं आराहिया विराहिया ?
Q. 216. Bhante! Suppose a nun has gone to a householder to beg, and falls victim to a lapse, and has a reaction, and all that as aforesaid, is she steadfast, or non-steadfast ?
उत्तर २१६-गोयमा! आराहिया णो विराहिया। सा य संपठिया जहा णिग्गंथस्स तिण्णि गमा भणिया एवं णिग्गंथीए वि तिण्णि आलावगा भणियव्वा जाव...आराहिया णो विराहिया।
A. 216. Gautama ! The nun is steadfast, not non-steadfast, except that in place of the word 'senior monk', use the Word 'head nun' (pravartini).
प्रश्न २१७-से केणठेणं भंते ! एवं वुच्चइ-आराहए णो विराहए ?
Q. 217. Bhante ! Why do you say, she is steadfast, not its reverse ?
उत्तर २१७-गोयमा! से जहा णामए केइ पुरिसे एगं महं उण्णालोमं वा गयलोमं वा सणलोमं वा कप्पासलोमं वा तणसूयं वा दुहा वा तिहा वा -संखेज्जहा बा छिदित्ता अगणिकायंसि पक्लिवेज्जा से णुणं गोयमा! छिज्जमाणे छिण्णे पक्खिप्पमाणे पक्खित्ते डज्झमाणे दड्ढेत्ति वत्तव्वं सिया ?

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- हंता भगवं
छिज्जमाणे छिण्णे जाव... • दड्ढेत्ति वत्तवं सिया |
से जहा वा केइ पुरिसे वत्थं अहयं वा धोयं वा तंतुग्गयं वा मज्जिट्ठादोणीए पक्खिवेज्जा से णूणं गोयमा ! उक्खिप्पमाणे उक्खित्ते पक्खिप्पमाणे पक्खिते रज्जाणे रत्तेत्ति वत्तव्वं सिया ?
- हंता भगवं ! उक्खिप्यमाणे उक्खित्ते जाव... . रत्तेत्ति वत्तण्वं सिया । - से तेणट्ठेणं गोयमा ! एवं वुच्चइ - आराहए णो विराहए ।
A. 217. Gautama! Suppose a man takes some wool from a lamb, or hair from an elephant, or some fibre of hemp or cotton, or simply a few sticks of hay, cuts them into two, three or a countable number of pieces, and hurls them into the fire; then, will you agree that these have been cut while they were being cut, hurled when thrown out, and burnt when placed into the fire ?
-Yes, sir, I do.
-And suppose a man takes a piece of cloth, old or new, or just woven, and puts it into a dyeing pan; then, will you agree that the cloth has been picked up while being taken, put into the pan while being so put, and dyed while being: dyed ?
-Yes, sir, I do.
For the same reason do I maintain that a monk or a nun who has the necessary preparation for atonement, etc., is steadfast, and not its reverse.
[ what is it that is burning in a lamp ] झियायमाणस्स किं पईवे झियाइ लट्ठी
प्रश्न २१८ - पईवस्स णं भंते ! झियाइ वत्ती भियाइ तेल्ले भियाइ पइवचपए झियाइ जोइ भियाइ ?
Q. 218. Bhante ! What is it that is burning in a lampthe lamp or the stand, the wick or the oil, the chimney or the flame ?
उत्तर २१८ - गोयमा ! णो पईवे झियाइ जाव... णो पईवचंपए भियाइ जोई झियाइ ।

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A. 218. Gautama! It is neither the lamp, till nor the chimney, but the flame which is burning.
प्रश्न २१९ अगारस्स णं भंते ! झियायमाणस्स किं अगारे झियाइ कुड्डा झियाइ काडणा झियाइ धारणा झियाइ बलहरणे झियाइ वंसा झियाइ मल्ला झियाइ वग्गा झियाइ छित्तरा झियाइ छाणे झियाइ जोई झियाइ ?
Q. 219. Bhante ! In a house which is afire, what is it that is burning-the house, the walls, the partitions, the pillars,. the beams, the bamboos, the wall-frames, the knots, the mats. or the thatch ?
___ उत्तर २१९-गोयमा ! णो अगारे झियाइ णो कुड्डा झियाइ जाव... णो छाणे झियाइ जोई झियाइ ।
A. 219. Gautama ! Neither the house, nor the walls, till nor the thatch, but it is fire which is burning.
[ on relative activities ]
प्रश्न २२०-जीवे णं भंते ! ओरालियसरीराओ कइकिरिए ?
Q. 220. Bhante! Relative to the gross body of another,. how many activities does a five-organ being perform ?
उत्तर २२०-गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए सिय अकिरिए।
A. 220. Gautama ! Sometimes, three, sometimes four and sometimes five, and sometimes even no activity.
प्रश्न २२१-णेरइए णं भंते ! ओरालियसरीराओ कइकिरिए ?
Q. 221. Bhante ! Relative to the gross body of another, how many activities does an infernal being perform ? .

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भगवती सूत्रम् सः ८ उः ६ उत्तर २२१-गोयमा ! सिय तिकिरिए सिय चिउकिरिए सिय पंच'किरिए।
A. 221. Gautama ! Sometimes three, sometimes four and sometimes five.
प्रश्न २२२-असुरकुमारे णं भंते ! ओरालियसरीराओ कइकिरिए ?
Q. 222. Bhante ! Relative to the gross body of another, how many activities does an Asurakumāra perform ?
उत्तर २२२-गोयमा! एवं चेव जाव...वेमाणिए। णवरं मणुस्से जहा जीवे।
A. 222. As aforesaid, till the Vaimānikas. Human beings are like five-organ beings.
प्रश्न २२३-जीवे णं भंते ! ओरालियसरीरेहितो कइकिरिए ?
0. 223. Bhante ! Retative to the gross bodies of others, how many activities does a five-organ being perform ? |
उत्तर २२३-गोयमा! सिय तिकिरिए जाब...सिय अकिरिए।
A. 223. Gautama ! Sometimes three, till •even no activity.
sometimes
प्रश्न २२४–णेरइए णं भंते ! ओरालियसरीरेहिंतो कइकिरिए ?
Q. 224. Bhante ! Relative to the gross bodies of others, how many activities does an infernal being perform ?
उत्तर २२४–एवं एसो जहा पढमो दंख्मो तहा इमो वि अपरिसेसो भाणियबो जाव...वेमाणिए । णवरं मणुस्से जहा जीवे।
A. 224. The same as in the first case above, (QIA

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203
221 ), till the Vaimānikas, except human beings who are like five-organ beings.
प्रश्न २२५-जीवा णं भंते ! ओरालियसरीरायो कइकिरिया ?
Q. 225. Bhante ! Relative to the gross body of one, how many activities do many a five-organ being perform ?
उत्तर २२५ -गोयमा! सिय तिकिरिया जाव सिय...अकिरिया ।
A. 225. Gautama ! Sometimes three, sometimes four and sometimes five, and sometimes even no activity.
प्रश्न २२६–णेरइया णं भंते ! ओरालियसरीराओ कइकिरिया ?
Q. 226. Bhante ! Relative to the gross body of one, how many activities do many an infernal being perform ?
उत्तर २२६-एवं एसो वि जहा पढमो दंडओ तहा भाणियन्वो जाव... वेमाणिया। णवरं मणुस्सा जहा जीवा ।
A. 226. Gautama ! Asaforesaid, (Q/A 221 ), till the Vaimānikas, except human beings who are like five-organ beings.
प्रश्न २२७-जीवा णं भंते ! मोरालियसरीरेहिंतो कइकिरिया ?
Q. 227. Bhante ! Relative to the gross body of other living beings, how many activities do many a five-organ being perform ?
उत्तर २२७-मोयमा ! तिकिरिया वि चउकिरिया वि पंचकिरिया वि अकिरिया वि।
A. 227. Gautama ! Sometimes three, sometimes four and sometimes five, and sometimes no activity.
प्रश्न २२८–णेरइया णं भंते ! ओरालियसरोरेहितो कइकिरिया ?

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भगवती सूत्रम् सः ८ उः ६
Q. 228. Bhante ! Relative to the gross bodies of other living beings, how many activities do many an infernal being perform ?
उत्तर २२८-गोयमा ! तिकिरिया वि चउकिरिया वि पंचकिरिया वि । एवं जाव...वेमाणिया । णवरं मणुस्सा जहा जीवा ।
A. 228. Gautama ! Sometimes three, sometimes four and sometimes five. And like this, till the Vaimānikas. Human beings are like five-organ beings.
प्रश्न २२९-जीवे णं भंते ! वेउव्वियसरीराओ कइकिरिए ?
Q. 229. Bhante ! Relative to the fluid body of a llving being, how many activities does a five-organ being perform ?
उत्तर २२९-गोयमा! सिय तिकिरिए सिय चउकिरिए सिय अकिरिए।
A. 229. Gautama ! Sometimes three and sometimes four, and sometimes no activity.
प्रश्न २३०–णेरइए णं भंते ! वेउव्वियसरीराओ,कइकिरिए ?
Q. 230. Bhante ! Relative to the fluid body of a living being, how many activities does an infernal being perform ?
उत्तर २३०-गोयमा ! सिय तिकिरिए सिय चउकिरिए एवं जाव... वेमाणिए । णवरं मणुस्से जहा जीवे। एवं जहा ओरालियसरीरेणं चत्तारि दंडगा भणिया तहा वेउबियसरीरेण वि चत्तारि दंडगा भाणियव्वा । णवरं पंचमकिरिया ण भण्णइ । सेसं तं चेव। एवं जहा वेउव्वियं तहा आहारगं पि तेयगं पि कम्मगं पि भाणियव्वं। एककेके चत्तारि दंडगा भाणियव्वा ।
A. 230. Gautama ! Sometimes three and sometimes four. And like this, tiil the Vaimāpikas. Human beings are like five-organ beings. The same four statements as stated above for the gross body will also apply to the fluid body, except the fifth activity (which is not to be stated). The rest as aforesaid.

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What has been said of the fluid body does hold of the caloric, fiery and kärman bodies, four statements for each.
प्रश्न २३१ - जाव... वेमाणिया णं भंते! कम्मगसरी रेहिंतो कइ किरिया ?
Q. 231. Bhante ! Relative to the kärman body of many, how many activities do the Vaimānikas perform?
उत्तर २३१ - गोयमा ! तिकिरिया वि चउकिरिया वि ।
three and
A. 231.. Gautama ! Sometimes four. (To be stated upto this. )
- सेवं भंते ! सेवं भंते ! त्ति ।
Bhante ! So they are.
You are right.
छट्ठो उद्देसो समत्तो ।
Chapter Six ends.
sometimes

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सत्तमो उद्देसो Chapter Seven
(a dialogue between senior monks and heretics. ] तेणं कालेणं तेणं समएणं रायगिहे णयरे (वण्णओ) गुणसिलए चेइए (वण्णओ ) जाव...पुढविसिलावट्टओ। तस्स णं गुणसिलस्स चेइयस्स अदूरसामंते बहवे अण्णउत्थिया परिवसंति । तेणं कालेणं तेणं समएणं समणे भगवं महावीरे आइगरे जाव...समोसढे। जाव...परिसा पडिगया। तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स बहवे अंतेवासी थेरा भगवंतो जाइसंपण्णा कुलसंपण्णा जहा बिइयसए जाव...जीवियासमरणभयविप्पमुक्का समणस्स भगवओ महावीरस्स अदूरसामंते उड्ढंजाणू अहोसिरा झाणकोट्ठोवगया संजमेणं तवसा अप्पाणं भावेमाणे जाव...विहरति ।
In that period, at that time, there was a city named Rājagsha. Description, Outside the city, there was a park named Gunasilaka. Description. In that park, there was a slab of (black) stone. Near the said park, neither very near nor far from it, there lived many monks belonging to the order of heretics. In that period at that time, Šramana Bhagavān Mahävira who had reorganised the spiritual order (tirtha ) arrived there. People flocked to hear his sermons, and having done so, they went back. In that period, at that time, Sramaņa Bhagavān Mahāvīra had many disciples who were born in high, maternal and paternal lines, who had no attachment for life and who had overcome the fear of death. They were seated neither very near nor very far from Bhagavān Mahāvira, with their knees up and heads bent low, meditating and firmly rooted in restraint and penance. तएणं ते अण्णउत्थिया जेणेव थेरा भगवंतो तेणेव उवागच्छति । उवागच्छित्ता ते थेरे भगवंतं एवं वयासी-तुब्भे णं अज्जो ! तिविहं तिविहेणं असंजयविरयप्पडिहय...जहा सत्तमसए बिइए उद्देसए जाव...एगंतबाला या वि भवह।

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Bhaäavati Stra Bk. 8 Ch. 7
The said heretical monks came to Bhagavan Mahavira and his monks and said unto them in part as follows :
“ Aryas ! By three modes and three means, we think, you are unrestrained, unresisted. unrestricted and unrenounced. (state everything as stated in S. 7. U. 2.), till you are out and out fools.”
तणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी—केणं कारणेणं अज्जो ! अम्हे तिविहं तिविहेणं अस्संजयविरय जाव... एगंतबाला या वि भवामो ?
On hearing these words, the senior monks in the order of Bhagavan Mahāvīra said unto the heretics as follows: "Aryas! For what reason do you say that by threemodes, till we are fools ?"
तणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी - तुब्भे णं अज्जो ! अदिण्णं गेहह अदिष्णं भुंजह अदिण्णं साइज्जह 1 तणं ते तुब्भे अदिण्णं गेव्हमाणा अदिण्णं भुजमाणा अदिण्णं साइज्जमाणा तिविहं तिविहेणं असंजयविरय जाव... एतबाला या विभवह ।
Heretics-"Aryas ! You accept things which have not been bestowed, you eat things which have not been bestowed, you permit the acceptance of things which have not been bestowed. In thus accepting, eating and permitting the acceptance of things not duly bestowed, you become, by three modes, etc.,. till out and out fools.”
तएणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी - केणं कारणेणं अज्जो ! अम्हे अदिण्णं गेण्हामो अदिण्णं भुंजामो अदिण्णं साइज्जामो ? जए णं अम्हे अदिष्णं गेहमाणा जाव... अदिण्णं साइज्जमाणा तिविहं तिविहेणं असंजयविरय जाव... एगंतबाला या वि भवामो ?
Senior monks-"Aryas! How do you think that we accept things not duly bestowed, etc., till we are out and out fools ?"
तणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी - तुम्हाणं अज्जो ! दिज्जमाणे अदिणे पडिग्गहेज्जमाणे अपडिग्गहिए णिस्सरिज्जमाणे अणिसिट्ठे । तुब्भं

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णं अज्जो! दिज्जमाणं पडिग्गहगं असंपत्तं एत्थ णं अंतरा केइ अवहरिज्जा गाहावइस्स णं तं णो खलु तं तुब्भ। तएणं तुब्भे अदिण्णं गेण्हह जाव...अदिण्णं साइज्जह । तएणं तुब्भे अदिण्णं गण्हमाणा जाव...एगंतबाला या वि भवह ।
Heretics—"Aryas ! According to you, things in the process of being given have not been given', things in the process of being taken 'have not been taken', things in the process of being offered in the bowl 'have not been so offered'. In consequence, according to you, till a thing offered to you, if it has not reached your bowl, but has been stolen away in the process of being offered, then, this is a loss to the householder, and not a loss to you. This supports our above contention, till you are out and out fools." तएणं ते थेरा भगबंतो ते अण्णउत्थिए एवं वयासी-णो खलु अज्जो ! अम्हे अदिण्णं गेण्हामो अदिण्णं भुजामो अदिण्णं साइज्जामो। अम्हे णं अज्जो ! दिण्णं गेण्हामो दिण्ण भुंजामो दिण्णं साइज्जामो। तएणं अम्हे दिण्णं गेव्हमाणा दिण्णं भुंजमाणा दिण्णं साइज्जमाणा तिविहं तिविहेणं संजयविरयपडिय जहा सत्तमसए जाव...एगंतपंडिया या वि भबामो।
Senior monks—“Aryas ! We accept not things not bestowed, take not things not bestowed, nor permit the acceptance of things not bestowed. We accept things only when duly bestowed, take things only when duly bestowed, permit the aeceptance of things only when duly bestowed. Hence in accepting things duly bestowed, in taking things duly bestowed and in permitting the acceptance of things duly bestowed, we are, by three modes and three means, duly restrained, till we are wholly prudent.”
तएणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी-केणं कारणेणं अज्जो ! तुम्हे दिण्णं गेण्हह जाव...दिण्णं साइज्जह जए णं तुब्भे दिण्णं गेण्हमाणा जाव... एगंतपंडिया या वि भवह ?
Heretics-"Aryas! How do you accept things duly bestowed, till permit the acceptance of things duly bestowed, till call yourselves wholly prudent ?"

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Bhagavati Sūtra Bk. 8 Ch. 7
तणं ते थेरा भगवंतो ते अण्णउत्थिए एवं क्यासी - अम्हे ( म्हं ) णं अज्जो ! दिज्जमाणे दिपणे पडिग्गाहिज्जमाणे पडिग्गहिए णिस्सरिज्जमाणे णिसिठे । अम्हं णं अज्जो ! दिज्जमाणं पडिग्गहगं असंपत्तं एत्थ णं अंतरा केइ अवहरेज्जा अम्हं णं तं णो खलु तं गाहावइस्स । तए णं अम्हे दिण्णं गेण्हामो दिष्णं भुंजामो दिण्णं साइज्जामो । तए णं अम्हे दिण्णं गेण्हमाणा जाव... .दिण्णं साइज्जमाणा तिविहं तिविहेणं संजय जाव... एगंतपंडिया वि भवामो | तुब्भेणं अज्जो ! अप्पणा चेव तिविहं तिविहेणं अस्संजय जाव... . एगंतबाला या विभवह ।
209
Senior monks-"Aryas! In our view, a thing in the process of being given 'has been given', in the process of being accepted 'has been accepted' and in the process of being put into the begging bowl 'has been so put'. Hence if a thing which is in the process of being put into the bowl, but which has not yet reached the bowl, be stolen, then we consider that our thing has been stolen, and not the thing belonging to the householder. Hence, you see, we take a thing which has been duly offered, till by three modes and three means, till we are restrained, till wholly prudent. But we think, what you have said about us as being unrestrained by three modes and three means applies very much to you."
तणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी - केणं कारणेणं अज्जो ! अम्हे . तिविहं जाव... एगंतबाला या विभवामो ?
. Heretics – " Aryas ! How do you say that by three modes and three means, we are unrestrained, till fools ?”
तणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी - तुब्भे णं अज्जो ! अदिन्न हह अदिणं भुंजह अदिष्णं साहिज्जह । तएणं तुब्भे अदिण्णं गेव्हमाणा जाव... एगंतबाला या विभवह ।
Senior monks" Aryas ! You accept things not duly bestowed, you take things not duly bestowed, you permit the acceptance of things not duly bestowed. Hence in accepting things not duly bestowed, till you are fools.”
14

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भगवती सूत्रम् सः ८ उः ७
तणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी—केणं कारणेणं अज्जो ! अम्हे अदिष्णं गेण्हामो जाव... ... एगंतबाला या वि भवामो ?
210
Heretics "Aryas! How do you say that we accept things not duly bestowed, till we are fools ?”
तएणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी - तुब्भे ( ब्भं ) णं अज्जो ! दिज्जमाणे अदिण्णे तं चैव जाव... गाहावइस्स णं तं णो खलु तं तुब्भं । तएवं तुझे अदिण्णं गेहह तं चेव जाव... एगंतबाला या विभवह ।
Senior monks- " Aryas ! In your view, a thing which is in the process of being given has not been given', till when stolen, it is not your thing, but the householder's thing which has been stolen. Hence you accept things not duly bestowed, till you are fools.”
तणं ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी - तुब्भे णं अज्जो ! तिविहं तिविहेणं अस्संजय जाव... एगंतबाला या वि भवह ।
Hergtics – “ Aryas ! By three modes and three means, you are unrestrained, till you are fools."
तणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी- केणं कारणेणं अज्जो ! अम्हे तिविहं तिविहेणं जाव... एगंतबाला या वि भवामो ?
Senior monks-"Aryas! How do you say that by three modes and three means, we are unrestrained, till we are. fools ?"
तएण ते अण्णउत्थिया ते थेरे भगवंते एवं वयासी - तुब्भे णं अज्जो !
यं रीयमाणा पुढविं पेच्चेह अभिहणह वत्तेह लेसेह संघाएह संघट्टेह परित्तावेह किलामेह उद्दवेह । तएणं तुब्भे पुढविं पेच्चमाणा अभिहणमाणा जाव... उद्दवेमाणा तिविहं तिविद्देणं असंजयविरय जाव... एगंतबाला यावि भवह ।
Heretics--" Aryas ! While walking, you put weight on the earth-bodies, hurt them, kick at them, rub them against the ground, gather them, disturb them, cause them pain, even

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Bhagavati Sūtra Bk. 8 Ch. 7
death. Hence we say that you are unrestrained, till you are fools."
211
तएणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी - णो खलु अज्जो ! अम्हे रीयं रीयमाणा पुढविं पेच्चामो अभिहणामो जाव.... . उद्दवे । अम्हे णं अज्जो ! यं रीयमाणा कार्य वा जोयं वा रियं वा पडुच्च देसं देसेणं वयामो पएसं पएसेणं वयामो । तेणं अम्हे देस देसेणं वयमाणा पएस परसेणं वयमाणा णो पुढविं पेच्चामो अभिहणामो जाव... उवद्दवेमो । तएणं अम्हे पुढविं अपेच्चमाणा अणभिहणेमाणा जाव... अणुवदवेमाणा तिविहं तिविहे संजय जाव... एगंतपंडिया यावि भवामो । तुब्भे णं अज्जो ! अपणा चेव तिविहं तिविहेणं अस्संजय जाव... बाला या वि भवह।
Senior monks— “ Aryas ! While walking, we do not put weight on the ear h bodies, till kill them not. In discharging our routine, including the depositing of our excreta, for helping the diseased and for the protection of life in earth, water, etc., we move from place to place, from region to region, but, in doing so, we press not, crush not, till kill not the earth bodies, and in this manner, we practise restraint. But, Aryas, in our view, you, who are, by three modes and three means, unrestrained, are out and out fools.”
तणं ते अण्णउत्थिया थेरे भगवंते एवं वयासी - केणं कारणं अज्जो ! अम्हे तिविहं तिविणं जाव... एगंतबाला या विभवामो ?
Heretics - "Aryas ! What for do you say that we are unrestrained, till out and out fools ?"
तणं तेथेरा भगवंतो ते अण्णउत्थिए एवं वयासी - तुब्भे णं अज्जो ! रीयं रीयमाणा पुढविं पेच्चेह जाव... उवद्दवेह | तणं तुब्भे पुढविं पेच्चमाणा जाव... उवद्दवेमाणा तिविहं तिविहेणं जाव... एगंतबाला या विभवह ।
Senior monks- " Aryas ! While walking, you press beneath your feet the earth bodies, till kill them. Hence you are unrestrained, till out and out fools.”

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तएणं ते अण्णउत्थिया घेरे भगवंते एवं वयासी-तुब्भे ( भं) णं अज्जो ! गम्ममाणे अगए वीइक्कमिज्जमाणे अवीइक्कते रायगिहं णयरं संपाविउक्कामे यसंपत्ते।
Heretics-"Aryas! According to you, while going, one has not gone ; while covering a space, one has not covered it ; while desiring to reach Rājagļha, one has not reached Rājagsha."
तएणं ते थेरा भगवंतो ते अण्णउत्थिए एवं वयासी–णो खलु अज्जो! अम्हं गम्ममाणे अगए. वीइकमिज्जमाणे अवीइकते रायगिहं णयरं जाव...असपत्ते। अम्हं पं अज्जो ! गम्ममाणे गए वीइक्कमिज्जमाणे वीइक्कते रायगिहं णयरं संपाविउकामे संपते। तुब्भं णं अप्पणा चेव गम्ममाणे अगए वीइक्कमिज्जमाणे अवीइक्कते रायगिहं णयरं जाव...असंपत्ते ।
Senior monks—"Aryas ! It is not correct that in our view, while going, one has not gone; while covering a space, one has not covered it ; while desiring to reach Rajagrha, one has not reached there. Rather, our view is, while going, one has gone ; while covering, one has covered ; while desiring to reach Rājagsha, one has arrived there. Hence we would say, if it be the reverse, then, that is your stand."
तएणं ते थेरा भगवंतो अण्णउत्थिए एवं पडिहणंति पडिहणित्ता गइप्पवायं णाम अज्झयणं पण्णवइंसु।
In this manner, the senior monks of the order (of Mahāvīra) silenced the heretics and gave them a complete discourse on the flow of movement.
___ [flow of movement ]
प्रश्न २३२-काइविहे गं भंते! गइप्पवाए पण्णते?
Q. 232. Bhante ! movement ?
How many types has the flow of

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Bhagavati Sūtra Bk. 8 Ch. 7
213
उत्तर २३२-गोयमा ! पंचविहे गइप्पवाए पण्णत्ते तं जहा—पयोगगई ततगई वंधणछेयणगई उववायगई विहायगई। एत्तो आरब्भ पओगपयं णिरवसेसं भाणियव्वं जाव...से तं विहायगई।
A. 232. Gautama ! The flow of movement is stated to be of five types, viz., (1) movement from region to region and category to category called prayoga-gati, (2) movement extended from one step to another called tata-gati, (3) movement from one life to another, both fettered, or from life to liberation called bandhana-chedana-gati, (4) movement leading to birth called upapăta-gati and (5) movement through the sky called vihāyo-gati. Starting from here, Prayoga-pada or Chapter on Prayoga (in the Prajñāpaņā Sütļa) has to be stated exhaustively.
–सेवं भंते ! सेवं भंते ! त्ति -Bhante ! So they are,
You are right.
सत्तमो उद्देसो समत्तो। Chapter Seven ends.

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अट्ठमो उदेसो Chapter Eight
रायगिहे जाव... एवं वयासी
In that period, at that time, Indrabhuti Gautama made the following submission :
[ on adversaries ]
प्रश्न २३३ - गुरुं णं भंते ! पडुच्च कइ पडिणीया पण्णत्ता ?
Q. 233. Bhante ! Relative to the spiritual master (guru), how many are the adversaries ?
उत्तर २३३ – गोयमा ! तओ पडिणीया पण्णत्ता तं जहा - आयरियपडिणीए उवज्झायपडिणीए थेरपडिणीए ।
A. 233. Gautama ! (who is the head of the senior monks.
प्रश्न २३४ – गइं णं भंते ! पडुच्च कइ पडिणीया पण्णत्ता ?
Q. 234. Bhante ! Relative to tion), how many are the adversaries ?
Three, viz., adversary to the ācārya order), to the teachers and to the
movement (transmigra
उत्तर २३४ – गोयमा ! तओ पडिणीया पण्णत्ता तं जहा - इहलोगपडिणीए परलोगपडिणीए दुहओलोगपडिणीए ।
A. 234. Gautama ! Three, viz., adversary to this life, to the next life and to both.
प्रश्न २३५ – समुहं णं भंते ! पडुच्च कइ पडिणीया पण्णत्ता ?
Relative
Q. 235. Bhante ! to the community (group), how many are the adversaries ?

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Bhagavati Sūtra Bk. 8 Ch. 8
215 उत्तर २३५--गोयमा ! तओ पडिगोया पण्णत्ता तं जहा–कुलपडिणीए गणपडिणीए संधपडिणीए ।
A. 235. Gautama ! Three, viz., adversary to kula, to gana and to sangha.
प्रश्न २३६-अणुकंपं पडुच्च पुच्छा ?
Q. 236. Bhante ! Relative to compassion, how many are the adversaries ?
उत्तर २३६-गोयमा! तओ पडिणीया पण्णत्ता तं जहा-तवस्सिपडिणीए गिलाणपडिणीए सेहपडिणीए।
A. 236. Gautama ! Three, viz., adversary to a monk who practises penance, to a patient (monk) and to a fresher.
प्रश्न २३७-सुयं णं भंते ! पडुच्च पुच्छा ?
Q. 237. Bhante ! Relative to the scriptures, how many are the adversaries ?
उत्तर २३७-गोयमा ! तो पडिणीया पण्णत्ता तं जहा-सुत्तपडिणीए अत्यपडिणीए तदुभयपडिणीए।
A. 237. Gautama ! Three, viz., adversary to the scriptures, to their meaning, to both.
प्रश्न २३८ -भावं णं भंते ! पडुच्च पुच्छा ?
Q. 238. Bhante ! Relative to cognition (bhāva), how many are the adversaries ?
उत्तर २३८-गोयमा! तो पडिणीया पण्णत्ता तं जहा–णाणपडिणीए दसणपडिणीए चरित्तपडिणीए।
A. 238. Gautama ! Three, viz., adversary to knowledge, to faith and to conduct.

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[On behaviour ]
प्रश्न २३९-कइविहे णं भंते ! ववहारे पण्णत्ते?
Q. 239. Bhante! How many types of behaviour (vyava-- āra) have been identified ?
उत्तर २३९-गोयमा ! पंचविहे ववहारे पण्णत्ते तं जहा-आगमे सुयं आणा धारणा जीए। जहा से तत्थ आगमे सिया आगमेणं ववहारं पट्ठवेज्जा। णो य से तत्थ आगमे सिया जहा से तस्थ सुए सिया सुएणं ववहारं पट्ठवेज्जा। णो य से तत्थ सुए सिया जहा से तत्थ आणा सिया आणाए ववहारं पट्ठवेज्जा। णो य से तत्थ आणा सिया जहा से तत्थ धारणा सिया धारणाए ववहारं पट्ठवेज्जा। णो य से तत्थ धारणा सिया जहा से तत्थ जीए सिया जीएणं ववहारं पट्ठवेज्जा। इच्चेएहिं पंचहिं ववहारं . पट्ठवेज्जा तं जहा-आगमेणं सुएणं आणाए धारणाए जीएणं । जहा जहा से आगमे सुए आणा धारणा जोए तहा तहा ववहारं पट्ठवेज्जा ।
A. 239. Gau ama! Five types, viz., agama, śruta, ajñā, dhārana and jita. Of these five, one who has the knowledge of the agamic texts should behave as per the agamas. One who does not have the knowledge of the agamas but has the knowledge of śuia (lesser texts), should behave as per śruta. One who does not have the śruta knowledge, but knows the orders of the previous preceptors) or their rulings, should behave as per these orders. One who does not have the knowledge of these orders, but receives the guidance (from some monk), he should behave as per guidance (beld out by the monk). When even guidance is not available, one should mould his behaviour as per his own discretion. Thus one should follow one or the other of these five in moulding bis behaviour depending on one's access to anyone of these five items as per priority indicated.
प्रश्न २४०-से किमाहु भंते ! आगमबलिया समणा णिग्गंथा ?
Q. 240. Bhante ! What is said about a Framana monk who has the equipment of the agamas ?

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Bhagavati Sūtra Bk. 8 Ch. 8
217
उत्तर २४०-इच्चेयं पंचविहं ववहारं जया जया जहिं जहिं तहा तहा तहिं तहिं आणिस्सिओवसियं सम्मं ववहरमाणे समणे णिग्गंथे आणाए आराहए भवइ ।
A. 240. Gautama! A śramana monk, who, being wholly free from attachment and malice, applies one or the other of the five types of behaviour depending on his access, is said to be the true follower of the order.
[On bondage ]
प्रश्न २४१-कइविहे णं भंते ! बंधे पण्णते ? Q. 241. Bhante ! How many are the bondages ?
उत्तर २४१-गोयमा ! दुविहे बंधे ! पण्णत्ते तं जहा-इरियावहियावंधे य संपराइयबंधे य ।
A. 241. Gautama ! Two, viz., due to iriyapathiki activity and due to sámparaiki activity, (the former for one who
is free from attachment and the latter the outcome of passions).
प्रश्न २४२-इरियावहियं णं भंते ! कम्मं किं णेरइओ बंधइ मणुस्सी बंधइ देबो बंधइ देवी बंधइ ?
Q. 242. Bhante ! Is the bondage due to the iriyapathiki or attachment-free activity acquired by an infernal, by an animal, male as well as female, by a man, male as well as female, by a god, male as well as female ?
उत्तर २४२-गोयमा ! णो णेरइओ बंधइ णो तिरिक्खजोणिओ बंधइ णो देवो बंधइ णो देवी बंधइ। पुवपडिवणए पडुच्च मणुस्सा य मणुस्सीओ य वंधति। पडिवज्जमाणए पडुच्च मणुस्सो वा बंधइ मणुस्सी वा बंधा मणुस्सा वा बंधति मणुस्सीओ वा बंधंति अहवा मणुस्सो य मणुस्सी य बंधइ अहवा मणुस्सो य मणुस्सीओ य बंधंति अहवा मणुस्सा य मणुस्सी य बंधंति अहवा मणस्सा य मणुस.ओ य बंधंति ।

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A. 242. Gautama ! It is acquired neither by an infernal, nor by an animals, male or female, nor by a god, male or female. Relative to the past, it is acquired by men, male as well as female ; and relative to the present, it is acquired by a man, or a woman, or men, or women, or a man as well as a woman, or a man as well as women, or men as well as a woman, or men as well as women.
प्रश्न २४३-तं भंते ! किं इत्थी बंधइ पुरिसो बंधइ णपुंसगो बंधइ इथिओ बंधति पुरिसा बंधंति णसगा बंधंति णोइत्थी णोपुरिसो गोणपुंसगो बंधइ ?
__Q. 243. Bhante ! Is the bondage due to the iriyāpathiki activity acquired by a woman, or by a man, or by an eunuch, or by women, or by men, or by eunuchs, or by no-woman no-man no-eunuch ?
उत्तर २४३-गोयमा ! णोइत्थी बंधइ णोपुरिसो बंधइ जाव...णोणपुंसगो वंधइ। पुव्वपडिवण्णए पडुच्च अवगयवेदा वा बंधंति पडिवज्जमाणए पडुच्च अवगयवेदो वा बंधइ अवगयवेदा वा बंधति ।
A. 243. Gautama ! Not by a woman, nor by a man, till not by an Eunuch. Relative to the past, it is acquired by living beings who have outlived the use of their sex ; relative to the present, it is acquired by a living being/beings who have outlived the use of their sex.
प्रश्न २४४-जइ भंते ! अवगयवेदो वा बंधइ अवगयवेदा वा बंधंति तं भंते ! कि इत्थीपच्छाकडो बंधइ पुरिसपच्छाकडो बंधइ णऍसगपच्छाकडो बंधइ इत्थिपच्छाकडा बंधंति पुरिसपच्छाकडा बंधंति णपुंसगपच्छाकडा बंधति उदाहु इत्थीपच्छाकडो य पुरिसपच्छाकडो य बंधइ इत्थीपच्छाकडो य पुरिसपच्छाकडा य बंधंति उदाहु इत्थीपच्छाकडो य णपुंसगपच्छाकडो य बंधइ उदाहु पुरिसपच्छाकडो य णपुंसगपच्छाकडो य बंधउदाह इत्थीपच्छाकडो य पुरिसपच्छाकडो य णपुंसगपच्छाकडो य बंधइ। एवं एए छव्वीसं भंगा जाव... उदाहु इत्यीपच्छाकडा य पुरिसपच्छाकडा य गपुंसगपच्छाकडा य बंधंति ?
Q. 244.
Bhante !
If
a
living being/beings who have

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outlived their sex acquire the bondage due to the iriyapathiki activity, is it acquired by one who had previously been a woman, or a man, or a eunuch, or women, or men or cnunchs, or one woman and one man, or one woman and many men, or many women and one man, or many women and many men, or one woman and one eunuch, or one woman and many eunuchs, or many women and one eunuch, or many women and many eunuchs, or one man and one eunuch, or one man and many eunuchs, or many men and one eunuch, or many men and many eunuchs, or one woman, one man and one eunuch, or one woman, one man and many eunuchs, or one woman, many men and one eunuch, or one woman, many men and many eunuchs, or many women, one man and one eunuch, or many women, one man and many eunuchs, or many women, many men and one eunuch, these twenty-six groups, till many women, many men and many eunuchs ?
उत्तर २४४-गोयमा! इत्थीपच्छाकडो वि बंधइ पुरिसपच्छाकडो वि बंधइ णपुंसगपच्छाकडो वि बंधइ इत्थिपच्छाकडा वि बंधंति पुरिसपच्छाकडा वि बंधंति णपुंसगपच्छाकडा वि बंधंति अहवा इत्थिपच्छाकडो य पुरिसपच्छाकडो य बंधइ। एबं एए चेव छव्वीसं भंगा भाणियव्वा जाव... अहवा इत्थिपच्छाकडा य पुरिसपच्छाकडा य णपुंसगपच्छाकडा य बंधति ।
A. 244. Gautama ! It is acquired by all the twenty-six forms, by a woman, till by many women, many men and many eunuchs who had previously had the use of sex.
प्रश्न २४५ -त मते ! किं बंधी बंधइ बंधिस्सइ बंधी बंधइ ण बंधिस्सइ बंधी ण बंधइ बंधीस्सइ बंधी ण बंधइ ण बंधिस्सइ ण बंधी बंधइ बंधिस्सइ ण बंधी बंधइ ण बंधिस्सइ ण बंधी ण बंधइ बंधिस्सइ ण बंधी ण बंधइ ण बंधीस्सइ ?
Q. 245. Bhante ! Is this bondage acquired in the past, the present and the future, or in the past and the present but not in the future, or in the past, not in the present, but again in the future, or in the past, not in the present, nor in the future, or not in the past, but in the present and in the future, or not in the past, but in the present, and not

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in the future, or not in the past, nor in the present, but in the future, or not in the past, not in the present, not in the future ?
उत्तर २४५-गोयमा! भवागरिसं पडुच्च अत्थेगइए बंधी बंधइ वंघिस्सइ अत्थेगइए बंधी बंधइ ण बंधिस्सइ एबं तं चेव सव्वं जाव...अत्थेगइए ण बंधी ण बंधइ ण बंधिस्सइ। गणागरिसं पडुच्च अत्थेगइए बंधी बंधइ बंधिस्सइ एवं जाव...अत्थेगइए ण बंधी बंधइ बंधिस्सइ णो चेव णं ण बंधी बंधइ ण बंधिस्सइ अत्थेगइए ण बंधी ण बंघइ बंधिस्सइ अत्थेगइए ण बंधी ण बंधइ ण बंधिस्सइ।
A. 245. Gautama ! Re. attracting iriyapathiki karma over several lives, for some living beings all the eight forms, from acquired in the past, the present and the future, till did not acquire in the past, do not acquire in the present and will not acquire in the future, will hold. Re. attracting iriyāpathiki karma over a single life, however, what holds is that a particular living being acquirəd, acquires and will acquire, till did not acquire, but acquires and will acquire; but in this case, (the sixth form, viz.,) did not acquire in the past, but acquires in the present, and will not acquire in the future is not to be stated. Again, a particular living being did not acquire, does not acquire, but will acquire. Again, some other being did not acquire, does not acquire and will not acquire.
प्रश्न २४६-तं भंते! किं साइयं सपज्जवसियं बंधइ साइयं अपज्जवसियं बंधइ अणाइयं सपज्जवसियं बंधइ अणाइयं अपज्जवसियं बंधइ ?
Q. 246. Bhante ! Is this bondage due to the iriyapathiki activity with a beginning and with an end, or with a beginning but without an end, or without a beginning but with an end, or without a beginning and without an end ?
उत्तर २४६-गोयमा! साइयं सपज्जवसियं बंधइ णो साइयं अपज्जवसियं बंधइ णो अणाइयं सपज्जवसियं बंधइ णो अणाइयं अपज्जवसियं बंधइ।
___A. 246. Gautama ! It is with a beginning and with an end, not the other three.

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प्रश्न २४७-तं भंते ! किं देसेणं देसं बंधइ देसेणं सव्वं बंधइ सव्वेणं देसं बंधइ सव्वेणं सब्बं बंधइ ?
Q. 247. Bhante ! Does this bondage of the iriyāpathiki activity bind by a part a part or the whole of the soul, or by the whole a part or the whole of the soul ?
उत्तर २४७-गोयमा! णो देसेणं देसं बंधइ णो देसेणं सव्वं बंधइ णो सव्वेणं देसं वंधइ सव्वेणं सब्वं बंधइ।
A. 247. Gautama ! Not by a part a part of the soul nor by a part the whole of the soul, nor by the whole a part of the soul, but by the whole the whole of the soul.
प्रश्न २४८-संपराइयं णं भंते ! कम्मं किं रइओ बंधइ तिरिक्खजोणिओ बंधइ जाव...देवी बंधइं ?
248. Bhante ! Is karma due to sämparāiki activity (which are the outcome of passions) acquired by the infernal beings, or by subhuman beings (animals), till by goddesses ?
उत्तर २४८-गोयमा ! रइओ वि बंधइ तिरिक्खजोणिओ वि बंधइ मणुस्सो वि बंधइ मणुस्सी वि बंधइ देवो वि बंधइ देवी विविबंधइ ।
___A. 248. Gautama ! It is acquired by infernal beings, by subhuman beings, both male and female, by human beings, both male and female, also by heavenly beings, both male and female.
प्रश्न १४९-तं भंते ! कि इत्थी वंधइ पुरिसो बंधइ तहेव जाव... णोइत्थी णोपुरिसो णोणसगो बंधइ ?
Q. 249. Bhante ! Is it acquired by a woman, by a man, till by no-woman, no-man, no-eunuch ?
उत्तर २४९-गोयमा ! इत्थी वि बंधइ पुरिसो वि बंधइ जाव...णपुंसगो वि बंधइ अहवेए य अवगयवेओ य बंधइ अहवेए य अवगयवेया य बंधति।

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A. 249. Gautama! It is acquired by a woman, by a man, till by an eunuch, by one of these with sex and by one who has outlived the use of sex, or by one of these with sex and by many who have out lived the use of sex.
222
प्रश्न २५० - जइ भंते! अवगयवेओ य बंधइ अवगयवेया य बंधंति तं भंते ! किं इत्थीपच्छाकडो वंधइ पुरिसपच्छाकडो बंधइ... ?
Q.250. Bhante! If it is acquired by one or many who have outlived the use of sex, then does it apply to one who had been a woman, or a man, et. seq. ?
उत्तर २५० – एवं जहेव इरियावहियाबंधगस्स तहेव णिरवसेसं जाव... अहवा इत्थीपच्छाकडा य पुरिसपच्छाकडा य णपुंसगपच्छाकडा य बंधति ।
A. 250. What has been said about the iriyāpathiki activity will hold true here too without any omission, till acquired by many who had been women, who had been men and who had been eunuchs.
प्रश्न २५१ - तं भंते! किं बंधी बंघइ बंधिस्सइ बंधी बंधइ ण बंधिस्सइ बंधी ण बंधइ बंधिस्सइ बंधी ण बंध ण बंधिस्तइ ?
Q. 251. Bhante ! Was it acquired in the past, is it acquired in the present or will it be acquired in the future; or past, present, not future ; or past, not present, but future ; or past, not present, not future ?
उत्तर २५१ - गोयमा ! अत्येगइए बंघी बंधइ बंधिस्सइ अत्थे गए बंधी बंधइ ण बंधिस्सइ अत्येगइए बंधी ण बंधइ बंधिस्सइ अत्थेगइए बंधी ग बंध ण वंधिस्सइ
A. 251. Gautam! Some acquired in the past, acquire in the present and will acquire in the future; some acquired in the past, acquire in the present but will not acquire in the future; some acquired in the past, do not acquire in the present, but will again acquire in the future; and some acquired in the past, but do not acquire either in the present or in the future.

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प्रश्न २५२ - तं भंते! किं साइयं सपज्जबसियं बंघइ... पुच्छा तहेव ?
Q.252. Bhante ! Is this bondage (due to sāmparāikī activity) with a beginning and with an end, et. seq ?.
223
उत्तर २५२ - गोयमा ! साइयं वा सपज्जवसियं वंधइ अणाइयं वा सपज्जवसियं बंधइ अणाइयं वा अपज्जवसियं बंधइ णो चेव णं साइयं अपज्जवसियं बंधइ |
A. 252. Gautama! It may have a beginning and an end, or it may be without a beginning and with an end, or without a beginning and without an end, but never with a beginning and without an end.
प्रश्न २५३ - तं भंते !
किं देसेणं देसं बंधइ ?
Q. 253. Bhante! Does it bind a part by a part ?
उत्तर २५३ - एवं जहेव इरियावहियाबंधगस्स जाव... सव्वेणं सव्वं बंधइ ।
A. 253. Gautama! As stated in the case of iriyāpathiki activity, so here too, binds the whole by the whole.
[ on karma and hardship ]
प्रश्न २५४ – कइ णं भंते ! कम्मप्पगडीओ पण्णत्ताओ ?
Q. 254. Bhante ! How many types of karma are there ?
उत्तर २५४ – गोयमा ! अट्ठ कम्मप्पगडोओ पण्णत्ताओ तं जहा - णाणावरणिज्जं जाव... अंतराइयं ।
A. 254. Gautama! Eight types, from karma enshrouding knowledge, till karma causing obstruction.
प्रश्न २५५ – कइ णं भंते ! परिसहा पण्णत्ता ?

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Q. 255. Bhante ! How many types of hardship are there ?
उत्तर २५५ -गोयमा! बावीसं परिसह। पण्णत्ता तं जहा-दिगिंछापरिसहे पिवासापरिसहे जाव...दसणपरिसहे।
A. 255. Gautama ! Twenty-two, from hardship caused by hunger, by thirst, till by wrong faith.
प्रश्न २५६-एए णं भंते ! बावीसं परिसहा कइसु कम्गपगडीसु समोयरंति ?
Q. 256. Bhante ! In what karma do these twenty-two hardships enter ?
उत्तर २५६-गोयमा ! चउसु कम्मपयडीसु समोयरंति तं जहाणाणावरणिज्जे वेयणिज्जे मोहणिज्जे अंतराइए।
A. 256. Gautama ! They enter into four types of karma, viz., karma enshrouding knowledge, karma giving experience, karma generating delusion and karma causing obstruction.
प्रश्न २५७-णाणावरणिज्जे णं भंते ! कम्मे कइ परिसहा समोयरंति ?
Q. 257. Bhante ! How many hardships enter into karma enshrouding knowledge ?
उत्तर २५७-गोयमा! दो परिसहा समोयरंति तं जहा-पण्णापरिसहे णाणपरिसहे य।
· A. 257. Gautama ! Two, viz., hardship to enlightenment and hardship to knowledge.
प्रश्न २५८-वेयणिज्जे णं भंते ! कम्मे कह परीसहा' समोयरंति?
Q. 258. Bhante ! How many hardships enter into karma giving experience ?

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उत्तर २५८-गोयमा ! एक्कारस परीसहा समोयरंति तं जहा
पंचेव आणुपुब्बी चरिया सेज्जा वहेय रोगे य। तणफास जल्लमेव य एक्कारस वेयणिज्जम्मि ।
A. 258. Gautama ! Eleven as follows :
First five as usual plus wandering, couch, punishment, disease, prick of thorn, bodily dirt, enter into karma enshrouding knowledge these eleven.
कइ परिसहा
प्रश्न २५९-दसणमोहणिज्जे णं भंते ! कम्मे समोयरंति ?
Q. 259. Bhante ! How many hardships enter into karma •enshrouding faith ?
उत्तर २५९–गोयमा ! एगे दंसणपरीसहे समोयरइ । A. 259. Gautama ! Only one into karma enshrouding
faith.
प्रश्न २६०-चरित्तमोहणिज्जे णं भंते ! कम्मे काइ परीसहा समोयरंति ?
Q. 260. Bhante ! How many hardships enter into karma •enshrouding conduct ?
उतर २६०-गोयमा ! सत्त परीसहा समोयरंति तं जहा
अरई अचेल-इत्थी णिसीहिया जायणा य अक्कोसे ।
सक्कार-पुरकारे चरित्तमोहम्मि सत्तेते ॥ A. 260. Gautama ! Seven as follows :
Restlessness, nudity, women, erratic life, begging, abuse, personal honour and entertainment,- these seven enter into karma enshrouding conduct.
प्रश्न २६१-अंतराइए णं भंते ! कम्मे कइ परीसहा समोयरंति ?
15

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Q. 261. Bhante ! How many hardships enter into karma causing obstruction ?
उत्तर २६१–गोयमा ! एगे अलाभपरीसहे समोयर। .. A. 261. Gautama ! Only one, due to non-attainment. प्रश्न २६२-सत्तविहबंधगस्स णं भंते ! कइ परीसहा पण्णत्ता ?
__Q. 262. Bhante ! How many hardships orerate in a living being who has the bondage of seven types of karma ?
उत्तर २६२-गोयमा ! बावीसं परिसहा पण्णता बीसं पुण वेएइ। जं समयं सीयपरीसहं वेएइ णो तं समयं उसिणपरिसहं वेएइ जं समयं उसिणपरिसहं वेएइ णो तं समयं सीयपरिसहं वेएइ। जं समयं चरियापरिसहं वेएइ णो तं समयं णिसोहियापरीसहं वेएइ जं समय णिसीहियापरिसहं वेएइ णो तं समयं चरियापरिसहं वेएइ। .
A. 262. Gautama ! He has all the twenty-two of which twenty operate at a time. For, while experiencing heat, he does not experience cold and vice versa ; and while wandering, he does not experience rest and vice versa.
प्रश्न २६३–अट्ठविहबंधगस्स णं भंते ! कइ परीसहा पण्णत्ता ?
Q.263. Bhante ! How many hardships operate in a living being who has the bondage of all the eight types of karma ?
उत्तर २६३–गोयमा ! बावीसं परिसहा पण्णत्ता तं जहा–छुहापरिसहे पिवासापरिसहे सीयपरिसहे दंसमसगपरिसहे अलाभपरीसहे। एवं अट्ठविहवंधगस्स वि ।
A. 263. Gautama ! All the twenty-two, viz., hardship due to hunger, thirst, cold, insects, til! non-attainment. (Needless to add that even here operative at any time are only twenty, as above.) Such hardships enter into the bondage of eight types of karma.

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प्रश्न २६४–छव्विवंधगस्स णं भंते ! सरागछ उमत्थस्स कइ परीसहा पण्णत्ता?
Q. 264. Bhante ! How many hardships operate in a chadmasta ( a fresher monk ) with attachment who has the bondage of six types of karma ?
उत्तर २६४-गौयमा ! चोद्दस परीसहा पण्णत्ता बारस पुण वेएइ । जं समयं सीयपरिसहं वेएइ णो तं समयं उसिणपरिसहं वेएइ जं समयं उसिणपरीसहं वेएइ णो तं समयं सीयपरीसहं वेएइ। यं समयं चरिया परिसहं वेएइ णो तं समयं सेज्जापरीसहं वेएइ जं समयं सेज्जापरिसहं वेएइ णो तं समयं चरियापरिसहं वेएइ।
A. 264. Gautama ! Fourteen, but at a time only twelve are operative. While hardship due to heat is in opera ion, that due to cold is in abeyance, and vice versa ; and while hardship due to wandering is in operation, that due to rest is in abeyance, and vice versa.
प्रश्न २६५–एक्कविहबंधगस्स णं भंते ! वीयरागछ उमत्थस्स कइ परोसहा पण्णत्ता?
Q, 265. Bhante ! How many hardships operate in a chadmasta without attachment who has the bondage of a single karma ?
उत्तर २६५--गोयमा! एवं चेव जहेव छव्विहबंधगस्स ।
A. : 65. Gautama ! Similar to one who has the bondage of six types of karma.
सजोगिभवत्थकेवलिस्स कइ
प्रश्न २६६–एगविहबंधगस्स णं भंते ! परीसहा पण्णत्ता?
Q. 266. Bhante! How many hardships operate in a kevalin with activity who is still roaming on this earth and has a single karma bondage ?

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उत्तर २६६-गोयमा ! एक्कारसपरीसहा पण्णत्ता णव पुण वेएइ । सेसं जहा छविहबंधगस्स।
A. 266. Gautama ! Eleven, of which nine operate at a time ; the rest as in the case of one who has the bondage of six types of karma.
प्रश्न २६७-अवंधगस्स णं भंते ! अजोगिभवत्थकेवलिस्स कइ परीसहा 'पण्णता?
Q. 267 Bhante ! How many hardships operate in the case of a kevalin who is without activity and without bondage, and who is still roaming on this earth ?
उत्तर २६७-गोयमा ! एक्कारस परीसहा पण्णत्ता णव पुण वेएइ । जं समयं सीयपरिसहं वेएइ णो त समयं उसिणपरीसहं वेएइ जं समयं उसिणपरीसहं वेएइ णो तं समयं सीयपरीसहं वेएइ। जं समयं चरियापरीसहं वेएइ णो तं समयं सेज्जापरीसहं वेएइ जं समयं सेज्जापरीसह वेएइ णो तं समयं चरियापरीसहं वेएइ।
A. 267. Gautama ! Eleven, of which nine operate at a time. For, while hardship due to heat is in operetion, that due to cold is in abeyanee, and vice versa ; and while wandering, he does not experience rest, and vice versa.
[ the sun and sun-shine ]
प्रश्न २६८-जंबुद्दीवे णं भंते ! दीवे सूरिया उग्गमणमुहुत्तंसि दूरे य मले य दीसंति मज्झतियमुहुत्तंसि मूले य दूरे य दीसंति अत्थमणमुहुतंसि दूरे य मूले य दीसंति ?
Q. 268. Bhante ! In the Isle ( Continent ) of Jambu, is it a fact that at the time of rising, the two suns look near to each other though afar, at midday they look afar though near, and at the time of setting, they again look near though afar ?

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उत्तर २६८– हंता ! गोयमा ! जंबुद्दीवे णं दीवे सूरिया उग्गमणमुहुत्तंसि दूरे यतं चेव जाव... • अत्थमणमुहुत्तंसि दूरे य मूले य दीसंति ।
A. 268. Gautama ! It is exactly like that, till at the time of setting, they again look near though afar.
प्रश्न २६९-जंबुद्दीवे णं भंते ! दीवे सूरिया उग्गमणमुहुत्तंसि मज्झतियमुहुत्तंसि य अत्थमण मुहुत्तंसि य सव्वत्थ समा उच्चतेणं ?
Q.269. Bhante! In the Isle of Jambu, is it a fact that at the time of rising, at midday and at the time of setting, the two suns are at the same altitude from all conceivable points ?
उत्तर २६९ – हंता गोयमा ! जंबुद्दीवे णं दीवे सूरिया उग्गमण जाव... उच्चत्तेणं ।
A. 269. Gautama! They are so, till from all conceivable points ?
प्रश्न २७०—जइ णं भंते ! जंबुद्दीवे दीवे सूरिया उग्गमणमुहुत्तं सि मज्भंतियमुहुत्तंसि अत्थमणमुहुतंसि य मूले जाव... .. उच्चत्ते से केणं खाइ अट्ठेणं भंते ! एव वुच्चइ - जंबुद्दीवे णं दीवे सूरिया उग्गमणमुहुत्तंसि दूरे य मूले यदीसंति जाव ""अत्थमणमुहत्तंसि दूरे य मूले य दीसंति ?
Q.270. Bhante ! In the Isle of Jambu, if both the suns are at the same altitude from all conceivable points, then, why is it said that at the time of rising, the two suns look near though afar, till at the time of setting, they again look near though afar ?
उत्तर २७० - गोयमा ! लेस्सापडिघाएणं उग्गमणमुहुतंसि दूरे य मूले य दीति लेस्साभितावेणं मज्झतियमुहुत्तंसि मूले य दूरे य दीसंति लेस्सापडिघाएणं अत्थमणमुहुत्तंसि दूरेय मूले य दीसंति । से तेणट्ठेणं गोयमा ! एवं वुच्चइ - जंबुद्दीवे णं दीवे सूरिया उग्गमणमुहुत्तंसि दूरे य मूले य दीसंति जाव... अत्थमण जाव -दीसंति ।

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A. 270. Gautama ! At the time of rising, they look near though afar because of the radiation of the rays of the two suns; at midday, they look afar though near because of the heat of their rays ; at the time of setting, again, they look near though afar because of the radiation of their rays. Hence it is so.
प्रश्न २७१-जंबुद्दीवे णं भंते ! दीवे सूरिया किं तीयं खेत्तं गच्छंति पडुप्पण्णं खेत्तं गच्छंति अणागयं खेत्तं गच्छंति ?
Q. 271. Bhante ! Do the two suns in the Isle of Jambu tend to move towards the region which is past, or which is present, or which is to be the future ?
उत्तर २७१-गोयमा ! णो तोय खेत्तं गच्छंति पड़प्पण्णं खेत्तं गच्छंति णो अणागयं खेत्तं गच्छंति ।
A. 271. Gautama ! Not the region which is pa t, not that which is going to be the future, but only that whieh is present.
प्रश्न २७२-जंदुद्दीवे णं दीवे सूरिया किं तीयं खेत्तं ओभासंति पडुप्पण्णं खेत्तं ओभासंति अणागयं खेत्तं ओभासंति ?
Q, 272. Bhante ! Do the two suns in the Isle of Jambu tend to shine the region which is past, or which is present, or which is going to be the future ?
ओभासंति पडुप्पण्णं खेत्तं
उत्तर २७२-गोयमा ! णो तीयं खेत्तं ओभासंति णो अणागयं खेत्तं ओभासंति ।
A. 272. Gautama ! Not the region which is past, nor that which is going to be the future, but only that which is present over which they shine.
प्रश्न २७३-तं भंते ! किं पुढं ओभासंति अपुढं ओभासंति ?
Q. 273. Bhante ! Do they shine what is touched, or what is not touched ?

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231
उत्तर २७३-गोयमा ! पुट्ठ ओभासंति णो अपुटठं ओभासंति जाव... णियमा छदिसिं।
A. 273. Gautama ! They shine what is touched, not what is not touched, and this, as a rule, in six directions.
प्रश्न २७४-जंबुद्दीवे णं भंते ! दीवे सूरिया किं तीयं खेत्तं . उज्जोवेति ?
Q. 274. Bhante ! Do the two suns in the Isle of Jambu brighten the region which is past ?
उत्तर २७४-एवं चेव जाव"णियमा छदिसिं । एवं तवेंति एवं ओभासंति जावणियमा छदिसिं ।
A. 274. As aforesaid, till, as a rule, brighten all the six directions. Likewise about warming up and making the region visible.
प्रश्न २७५ -जंबुद्दीवे णं भंते ! दीवे सूरिया णं किं तिए खेत्ते किरिया कज्जइ पडुप्पण्णे खेत्ते किरिया कज्जइ अणागए खेत्ते किरिया कज्जइ ?
Q. 275. Bhante ! Were the activities of the two suns in the Isle of Jambu effective in the region which is past, are they effective in the region which is present, or will they be effective in the region of the future ?
उत्तर २७५-गोयमा! णो तीए खेत्ते किरिया कज्जइ पडुप्पण्णे खेत्ते किरिया कज्जइ णो अणागए खेत्ते किरिया कज्जइ ।
A. 275. Not in the region of the past, nor of the future, but of the present only.
प्रश्न २७६-सा भंते ! किं पुट्ठा कज्जइ अपुट्ठा काज्जइ ?
Q. 276. Bhante ! Are these activities touched, or when untouched ?
effective
when

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उत्तर २७६.-गोयमा ! पुट्ठा कज्जइ णो अपुटठा कज्जइ जाव...णियमा छद्दिसिं।
A. 276. Gautama ! They are effective when touched, not when untouched, and this, as a rule, in all the six. directions.
प्रश्न २७१-जंबुद्दीवे णं भंते ! दीवे सूरिया केवइयं खेत्तं उड्ढं तवंति केवइयं खेत्तं अहो तवंति केवइयं खेत्तं तिरियं तवंति ?
Q. 277. Bhante ! In the Isle of Jambu, how many high regions are warmed up by the two suns, and how many low regions, and how many oblique (middle) regions ?
उत्तर २७७-गोयमा ! एग जोयणसयं उडढं तवंति अट्ठारस जोयणसयाई अहे तवंति सीयालीसं जोयणसहस्साइं दोणि तेवढे जोयणसए एक्कवीसं च सद्विभाए जोयणस्स तिरियं तवंति।
A. 277. Gautama ! They warm up regions 100 yojānas: high, 1800 yojanas low and 47263 21/60 yojanas in the middle.
प्रश्न २७८-अंतो णं भंते ! माणुसुत्तरपव्वयस्स जे चंदिमसूरियगहगणणक्खत्ततारारूवा ते णं भंते ! देवा किं उड्ढोववण्णगा?
Q. 278. Bhante ! Did the moons, the suns, planets, stars and other luminaries which are within the range of the Manusyottara mountains have their genesis in the upper regions?
उत्तर २७८-जहा जिवाभिगमे तहेव णिरवसेस जाव...उक्कोसेणं छम्मासा।
A. 278. As stated in the Jivabhigama Sutra ( Pratipatti 3), without ommission, till the period of vacancy may be for six months in the maximum.
प्रश्न २७९-बाहिया णं भंते ! माणुसुत्तरस्स ?

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Q. 279. Bhante 1 What about those who are beyond the Mānusottara mou itains ?
उत्तर २७९-जहा जीवाभिगमे ।
A. 279. As stated in the Jivābhigama Sūtra.
प्रश्न २८०-जाव...इंदट्ठाणे णे भंते ! केवइयं कालं उववाएणं विरहिए पण्णत्ते ?
Q. 280. Bhante ! What is the duration of the vacancy to the seat of Indra ?
उत्तर २८०-गोयमा! जहण्णणं एक्कं समयं उक्कोसेणं छम्मासा ।
A. 280. Gautama! A unit of recountable time in the minimum, and six monihs in the maximum,
-सेवं भंते !
सेवं भंते !
त्ति।
---Bhante ! So they are. You are right.
अट्ठमो उद्देसो समत्तो। Chapter Eight ends.

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णवमो उद्देसो Chapter Nine
[ on bondage ]
प्रश्न २८१ - इबिहे णं भंते! बंधे पण्णत्ते ?
Q. 281. there ?
Bhante ! How many types of bondage are
उत्तर २८१ – गोयमा ! दुविहे बंधे पण्णत्ते तं जहा -- पओगबंधे य वीससा बंधे य ।
A. 281. Gautama ! Two types, viz., prayoga-bandh acquired bondage and visrasă-bandh or spontaneous bondage.
प्रश्न २८२ - वीससाबंधे णं भंते ! कइविहे पण्णत्ते ?
Q. 282. Bhante! How many types of bondage are there?
or
spontaneous
उत्तर २८२ – गोयमा ! दुविहे पण्णत्ते तं जहा - साईयवीससाबंधे वीसाबंधे य ।
A. 282. Gautama ! Two types, viz., spontaneous bondage with a beginning, and without a beginning.
प्रश्न २८३ – अणाईयवीससाबंघे णं भंते! कइविहे पण्णत्ते ?
Q. 283. Bhante ! How many types of bondage without a beginning are there?
spontaneous
उत्तर २८३ – गोयमा ! तिविहे पण्णत्ते तं जहा - धम्मत्थिकायअण्णअणवीस साबंधे अधम्मत्थिकाय अण्णमण्णअणाईयवोससाबंधे आगासत्थिकाय अण्णमण्णअणाईयवीससाबंधे ।
.

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A. 283. Gautama! Three types, viz., spontaneous bondage without a beginning from space-point to space-point in the case of motion that te ( dharmāstikāya), the same in the case of res -that-be (adharmāstikāya), and the same in the case of space-that-be ( ākāsāstikāya).
प्रश्न २८४ - धम्मत्थि काय अण्णमण्णअणाईयवीससा बंधे णं भंते ! किं सबंधे सव्वबंधे ?
Bhante! Is this spontaneous bondage in the case of motion a bondage of a part, or of the whole ?
Q.24.
उत्तर २८४ गोयमा ! देसबंधे णो सव्वबंधे । एवं अधम्मत्थि काय अण्णअणायवीससाबंधे वि एवं आगासत्थिकायअण्णमण्णअणाईयवीससाबंधे वि ।
A. 284. Gautama ! Bondage of a part, not of the whole. The same holds in case of rest, and also in case of space.
प्रश्न २८५ - घम्मत्थि कायअण्णमण्णअणाईयवोससाबंधे णं भंते ! बच्चिरं होइ ?
कालओ
Q. 285. Ehante! How long does this spontaneous bondage in the case of motion last ?
उत्तर २८५ - गोयमा ! सव्वद्धं । एवं अधम्मत्थिकाए एवं आगासत्थि - काए वि ।
A. 285. Gautama! For ever, and this holds true of rest as well as of space.
प्रश्न २८६ - साईयवीससाबंधे णं भंते ! कइविहे पण्णत्ते ?
Q. 286. Bhante! How many types of spontaneous bondage with a beginning are there?
उत्तर २८६–गोयमा ! तिविहे पण्णत्ते तं जहा -- बंधणपच्चइए भायणपच्चइए परिणामपच्चइए ।

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A. 286. Gautama ! Three types, viz., due to grease, due to container, and due to outcome.
प्रश्न २८७-से किं तं बंधणपच्चइए ?
Q. 287. Bhante ! What is it due to grease ?
'
उत्तर २८७-बंधणपच्चइए जं णं परमाणुपुग्गला दुप्पएसिया तिप्पएसिया जाव...दसपएसिया संखेज्जपएसिया असंखेज्जपएसिया अणंतपएसियाणं खंधाणं वेमाणिद्धयाए वेमायलुक्खयाए वेमायणिद्धलुक्खयाए बंधणपच्चइए णं बंधे समुप्पज्जइ जहण्णेणं एक समयं उक्कोसेणं असंखेनं कालं। से तं बंधणपच्चइए।
A. 287. Gautama ! This binds atoms/matter with two, three, till ten space-points, with a countable number of spacepoints, with innumerable space-points, with infinite number of space-points, clusters of atoms, because of excessive tenderness, or of excessive harshness, or because of excessive tendernessharshness, and this may last for a unit of countable time in the minimum, and for an uncountable period: Such is bondage due to grease.
in the maximum
प्रश्न २८८-से किं तं भायणपच्चइए ?
Q. 288.
And what is it due to container ?
उत्तर २८८ -भायणपच्चइए जं णं जुण्णसुरा जुण्णगुल जुण्णतंदुलाणं भायणपच्चइए णं बंधे समुप्पज्जइ जहण्णेणं अंतोमुहुत्तं उक्कोसेणं संखेज्ज कालं। से तं भायणपच्चइए ।
A. 288. Gautama ! This type of bondage you w.ll find in the case of old wine, old jaggery and old rice which lasts for less than a muhurta in the minimum, and for a countable period of time in the maximum. Such is bondage due to container.
प्रश्न २८९-से किं तं परिणामपच्चइए ?

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Q. 289. And what is the type of bondage due to outcome ?
उतर २८९-परिणामपच्चइए जं णं अब्भाणं अब्भरुक्खाणं जहा तइयसए जाव...अमोहाणं परिणामपच्चइए णं बंधे समुप्पज्जइ जहण्णणं एक्कं समयं उक्कोसेण छम्मासा । से तं परिणामपच्चइए। से तं साईयवीससाबंधे । से त्तं वीससाबंधे।
A. 289. Gautama ! This you will find in the case of clouds, abhrabrksa, till amogha (which appears at sun-rise and sun-set) as stated in S.3.U.7., and all these have bondage due to transformation which lasts for less than a muhúrta in the minimum, and six months in the maximum. Such is bondage due to outcome. This much on spontaneous bondage.
प्रश्न २९०-से किं तं पओगबंधे ?
Q. 290. bondage ?
Pray, what is it that is called an acquired
उत्तर २९०-पओगबंधे निविहे पण्णत्ते तं जहा-अणाइय, वा अपज्जवसिए साइए वा अपज्जवसिए साईए वा सपज्जवसिए । तत्थ णं जे से अणाइए अपज्जवसिए से णं अट्ठण्हं जीवमज्झपएसाणं तत्थ वि णं तिण्हं तिण्हं अणाइए अपज्जवसिए सेसाणं साईए । तत्थ णं जे से साईए अपज्जवसिए से णं सिद्धाणं । तत्थ णं जे से साईए सपज्जवसिए से णं चउविहे पण्णत्ते तं जहा-आलावणबंधे अल्लियावणबंधे सरीरबंधे सरीरप्पओगबंधे ।
___A. 290. Gautama ! Acquired bondage has been stated to be of three types, viz., without a beginning and without an end, wth a beginning and without an end and with a beginning and with an end. Of these, acquired bondage without a beginning and without an end takes place in the case of eight space-points in the middle part of a living body, Of these eight spa e-points, the bondage between groups of

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three is also without a beginning and without an end. The bondage of the remaining space-points is with a beginning. The space-points of a liberated being have a bondage with a beginning but without an end. Bondage with a biginning and with an end has four types, viz., rope type (alāpana), lac type (alina), body type (Sarira) and body-formation type ( Sariraprayoga).
प्रश्न २९१-से किं तं आलावणबंधे ?
Q. 291 Bhante! What is this älāpana bondage, pray ?
उत्तर २९१-आलावणबंधे जं णं तणभाराण वा कभाराण बा पत्तभाराण वा पलालभाराण वा वेल्लभाराण वा वेत्तलयावागवरत्तरज्जवल्लिकुसदभमाईएहिं आलावणबंधे समुप्पज्जइ। जहणणं अंतोमुहुतं उक्कोसेणं संखेज्ज कालं। से तं आलावणबंधे।
A. 291. Gautama ! Bondage of the rope type is bondage of hay, grass, logs leaves, etc., with the help of a creeper, rope, thread, kusa, darva, etc., which lasts for less than a muhurta in the minimum and for a countable period of time in the maximum. Such is the rope type bondage.
प्रश्न २९२-से कि त्तं अल्लियावणबंधे ?
Q. 292. Bhante !
What is this alina type of bondage ?
उत्तर २९२–अल्लियावणबंधे चउविहे पण्णत्ते तं जहा-लेसणाबंधे उच्चयबंधे समुच्चयबंधे साहणाणबंधे ।
___A. 292. Gautama ! It has been stated to be of four types, viz., slesanā, uccaya, samuccaya and samhanana.
प्रश्न २९३-से कि तं लेसणाबंधे ?
Q. 293. Bhante !
What is this slesanā bondage ?

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उत्तर २९३ – लेसणाबंधे जं णं कुट्टाणं कोट्टिमाणं खंभाणं पासायाणं कट्ठाणं चम्माणं घडाणं पडाणं कडाणं छुराचिक्खल्लसिलेस लक्ख महुसित्थमाईएहिं लेसणएहिं बंधे समुत्पजइ । जहणेणं अंतोमुहुत्तं उक्कोसेणं सखेज्जं कालं । से त्तं लेसणाबंधे ।
A. 293. Gautama ! It is the bondage of ceiling, floor, pillar, building, wood, leather, jar, cloth, mat, etc., with lime, soil, clay, plaster, lac, wax, etc., which lasts for less than a muhurta in the minimum and for a countable period of time in the maximum Such is slesanā bondage.
प्रश्न २९४ - से किं तं उच्चयबंधे ?
Q. 294. Bhante ! What is this uccaya bondage ?
उत्तर २९४ – उच्चयबंधे जं णं तणरासीण वा कट्ठरासीण वा पत्तरासीण वा तुसरासीण वा भुसरासीण वा गोमयरासोण वा अवगररासीण वा उच्चत्तेणं बंधे समुप्पज्जइ जहणेणं अंतोमुहुत्तं उक्कोसेणं सखेज्जं कालं । से तं उच्चयबंधे ।
A. 294.
Gautama ! Uccaya bondage is due to the piling. up of hay, wood, leaves, bran, husk, rubbish, cow-dung, etc., and it lasts for less than a muhurta in the minimum, and for a countable period of time in the maximum. Such is uccaya. bondage.
प्रश्न २९५ - से किं तं समुच्चयबंधे ?
Q. 295.
Bhante ! Whet is this samuccaya bondage ?
उत्तर २९५ - समुच्चयबंधे जं णं अगडतडागणईदहवावी पुक्खरिणीदीहियाणं गुंजालियाणं सराणं सरपंतियाणं सरसरपंतियाणं बिलपंतियाणं देवकुलसभप्पवथुभखाइयाणं परिहाणं पागारट्टालगचरियदारगोपुरतोरणाणं पासायघरसरणलेणआवणाणं सिंधाडगतियच उक्कचच्चरच उमुहमहापहमाईणं छुहाचिक्खल्लसिलेससमुच्चएणं बंधे समुत्पज्जइ । जहणणेणं अंतोमुहुत्तं उक्कोसेणं संखेज्जं कालं । से त्तं समुच्चयबंधे ।

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A. 295. Gautama ! It is a bondage of layer upon layer inside a well, tank, river, lake, pond, heap, ditch, fort, cornice. door, entrance, palace, chamber, shop, street, square, highway, etc. It lasts for less than a muhúrta in the minimum and for a countable period of time in the maximum.
प्रश्न २९६-से किं तं साहणणाबंधे ? Q. 296. And what about samhānana bondage ?
उत्तर २९६-साहणणाबंधे दुविहे पण्णत्ते तं जहा-देससाहणणाबंधे य सव्वसाहणणाबंधे य ।
A. 296. Gautama! It is of two types, viz., of a part and of the whole.
प्रश्न २९७-से किं तं देससाहणणाबंधे ?
__Q, 297. Bhante ! What is samhanana bondage of a part ? .
उत्तर २९७-देससाहणणाबंधे जं णं सगडरहजाणजुग्गगिल्लिथिल्लि सोयसंदमाणीलोहीलोहकडाहकडुच्छयासणसयणखंभभंडमत्तोवगरणमाईणं देससाहणणाबंधे समुप्पज्जइ। जहण्णेणं अंतोमुहुतं उक्कोसेगं संखेज्जं कालं । से तं देससाहणणाबंधे ।
A. 297. Gautama ! It is the bondage of a cart, chariot. vehicle, saddle, palanquin, spoon, laddle, seet, earthen pot and other utensils, etc., and it lasts for less than a muhữrta in the minimum and for a countable period of time in the maximum. Such is samhaņaņa bondage of a part.
प्रश्न २९८-से किं तं सव्वसाहणणाबंधे ?
Q. 298. And what is samhanana bondage of the whole ?
उत्तर २९८-सव्वसाहणणाबंधे से णं खोरोदगमाईणं। से तं सव्वसाहणणावंधे से तं साहणणावंधे से त्तं अल्लियावणबंधे ।

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A. 298. Gautama! It is a bondage which leads to a total mix-up, as of milk with water. Such is samhananā bondage of the whole. Such is samhananå bondage. Such is dac-type bondage.
( body-type bondage ] प्रश्न २९९-से किं तं सरीरबंधे ? Q. 299. Bhante ! What is this body type bondage ?
उत्तर २९९–सरीरबंधे दुविहे पण्णत्ते तं जहा--पुव्वप्पमोगपच्चइए य पडुप्पण्णप्पओगपच्चइए य ।
A. 299. Gautama ! This has two types, viz., relative to past application and relative to present application.
प्रश्न ३००-से किं तं पुवप्पओगपच्चइए ?
Q. 300. Bhante ! What is a body type bondage due to past application.
उत्तर ३००-पुव्वप्पओगपच्चइए जं णं गैरइयाणं संसारवत्थाणं सव्वजीवाणं तत्थ तत्थ तेसु तेसु कारणेसु समोहणमाणाणं जीवप्पएसाणं बंधे समुप्पज्जइ। से त्तं पुन्वप्पओगपच्चइए।
A. 300. Gautama ! The bondage of space-points of the infernal and all the worldly beings which is the outcome of -samudghāta is body type bondage due to past application.
प्रश्न ३०१-से किं तं पडुप्पण्णपओगपच्चइए ? .
Q. 301. And what is a body type bondage due to present application ?
उत्तर ३०१-पडुप्पण्णपओगपच्चइए जं णं केवलणाणिस्स अणगारस्स केवलिसमुग्घाएणं समोहयस्स ताओ समुग्धायाओ पडिणियत्तमाणस्स अंतरा मंथे वट्टमाणस्स तेयाकम्माणं बंधे समुप्पज्जइ।
16 .

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' A. 301. Gautama! While indulging in kevali samudghata and withdrawing from it, a monk with supreme knowledge passes through a state of churning when he has the bondage of his fiery and kārman bodies. This is the body type bondage. due to present application.
प्रश्न ३०२-किं कारणं ?
Q. 302.
Bhante !
What is the reason for this ?
उत्तर ३०२-ताहे से पएसा एगत्तीगया य भवंति । से तं पड़प्पण्णपओगपच्चइए। से त्तं सरीरबंधे ।
A. 302. Gautama ! At that time, the space-points of the soul get accumulated. This is due to the present application. Such is the body type bondage.
प्रश्न ३०३-से किं तं सरीरप्पओगबंधे ?
Q. 303. Bhante ! What is bondage due to the formation (sarira prayoga) of the body ? ।
उत्तर ३०३--सरीरप्पओगबंधे पंचविहे पण्णत्ते तं जहा-ओरालियसरीर. प्पओगबंधे वेउब्वियसरीरप्पओगबंधे आहारगसरीरप्पओग बंधे तेयासरीरप्पओगबंधे कम्मासरीरप्पओगबंधे।
A. 303. Gautama ! This is said to be of five types, depending on the formation of gross body, fluid tedy, calcric body, fery body and kārman body.
प्रश्न ३०४-ओरालियसरीरप्पओगबंधे णं भंते ! कइविहे पण्णत्ते ?
Q. 304. Bhante ! How many are the types of bondage due to the formation of a gross body ?
उत्तर ३०४-गोयमा! पंचविहे पण्णत्ते तं जहा-एगिंदियओरालियसरीरप्पओगबंधे वेइंदियओरालियसरीरप्पओगबंधे जाव...पंचेंदियओरालियसरीर-- प्पओगबंधे

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A. 304. Gautama! They are five, depending on one organ of sense. two organs, till five organs.
प्रश्न ३०५ - एगिंदियओरालिय सरीरप्पओगबंधे णं भंते ! कइविहे पण्णत्ते ?
Q.305. Bhante ! How many are the types of bondage due to the formation of the gross body of an one-organ being?
उत्तर ३०५ - गोयमा ! पंचविहे पण्णत्ते तं जहा - पुढविक्काइय एगिंदियओरालियसरीरप्पओगबंधे । एवं एएणं अभिलावेणं भेओ जहा ओगाहणसंठाणे ओरालियस रस्स तहा भाणियव्वो जाव... . पज्जत्तागब्भवक्कंतियमणुस्सपं चिंदियओरालियसरीरप्पओगबंधे य अप्पज्जत्तागब्भवक्कंतियमणुस्स जाव... बंधे य ।
A. 305. Gautama ! Five types, viz., of the earth bodies, et seq. as stated in the Prajñāpanā Sūtra ( Pada 21 ) on the structure of the gross body, till the bondage due to the application of the gross body of a five-organ human being, born from the womb, and with or without full attainments.
प्रश्न ३०६ - ओरालियसरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ?
Q. 306. Bhante! What karma gives rise to the bondage due to the formation of a gross body ?
उत्तर ३०६ - गोयमा ! वीरियसजोगसद्दव्वयाए पमायपच्चया कम्मं च जोगं च भवं च आउयं च पडुच्च ओरालिय सरीरप्पओ गणामकम्मस्स उदण बोराoियसरी रप्पओगबंधे ।
A. 306. Gautama ! They are energy (generated by the annihilation or reduction of karma), activity of the mind. objects like atoms, delusion, karma, activity of the body, cognition, and life-span, consequent upon the rise of karma giving a name that there is bondage due to the formation of the gross body.

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प्रश्न ३०७-एगिंदियओरालियसरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ?
Q.307. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of an earth body ?
उत्तर ३०७-एवं चेव । पुढविक्काइयएगिदियओरालियसरीरप्पओगबंधे एवं चेव । एवं जाव...वणस्सइकाइया बेइंदिया एवं तेइंदिया एवं चउरिंदिया।
___A. 307. The same as stated, from the earth bodies, till plant life, also irclusive are two-organ beings, Ihree-organ beings and four-organ beings.
प्रश्न ३०८-तिरिक्खजोणियपंचिंदियओरालियसरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ?
Q. 308. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of a five-organ sub-human being (animal) ?
उत्तर ३०८-एवं चेव ।
A. 308.
The same as stated.
प्रश्न ३०९-मणुस्सपंचिंदियओरालियसरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ।
Q. 309. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of a five-organ human being ?
उत्तर ३०९-गोयमा! वीरियसजोगसद्दव्वयाए पमायपच्चया जाव... आउयं च पडुच्च मणुस्सपंचिंदियओरालियसरीरप्पओगणामकम्मस्स उदएर्ण ।
A. 309. Gautama ! They are the mind, objects like atoms,
energy, activity of delusion, till life-span,

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consequent upon the rise of karma that there is bondage dueto the formation of a gross body of a five-organ human.
being.
प्रश्न ३१०-ओरालियसरीरप्पओगबंधे णं भंते ! कि देस बंधे सव्वबंधे ?
Q. 310. Bhante ! Is the bondage due to the formation of the gross body a bondage of a part or of the whole ?
उत्तर ३१०-गोयमा! देसबंधे वि सव्वबंधे वि।
A. 310. Gautama ! It is a bondage of a part, and also of the whole.
किं देसबंधे
प्रश्न ३११-एगिंदियओरालियसरीरप्पओगबंधे णं भंते ! सव्वबंधे ?
Q. 311. Bhante ! Is the bondage due to the formation of the gross body of an one-organ being a bondage of a part or of the whole ?
उत्तर ३११--एवं चेव। एवं पुढविक्काइया एवं जाव...
A. 311. The same as stated. The same holds good of the earih bodies, es seq.
प्रश्न ३१२-मणुस्सपंचिंदियओरालियसरीरप्पओगबंधे णं भंते ! कि देसबंधे सब्वबंधे ?
Q. 312. Bhante! Is the bondage due to thc formation of the gross body of a five-organ human being a bondage of a part or of the whole ?
उत्तर ३१२-गोयमा ! देसबंधे वि सव्वबंधे वि ।
A. 312. Gautama ! Of a part as well as of the whole,

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प्रश्न ३१३ - ओरालियशरीरप्पओगबंधे णं भंते ! कालओ केवच्चिरं होइ ?
Q. 313. Bhante ! How long does the bondage due to the formation of the gross body last ?
उत्तर ३९३ - गोयमा ! सव्वबंधे एक्कं समयं देसबंधे जहणेणं एक्कं समयं उक्कोसेणं तिण्णि पलिओ माई समयऊणाई |
A. 313. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for a unit of countable time in the minimum and for three palyopamas less a unit of countable time in the maximum.
भंते !
प्रश्न ३१४ - एगिंदियओरालिय सरीरप्पओगबंधे णं केवच्चिरं होइ ?
कालओ
Q. 314. Bhante ! How long does the bondage due to the formation of the gross body of an one-organ being last?
उत्तर ३१४ – गोयमा ! सव्वबंधे एक्कं समयं देसबंधे जहणेणं एक्कं समयं उक्कोसेणं बावीसं वाससहस्साइं समयऊणाई ।
A. 314. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for one unit of countable time in the minimum and for 22,000 years less one unit of countable time in the maximum.
प्रश्न ३१५ - पुढविक्काइयएगिंदिय पुच्छा ?
Q. 315. And how about the earth bodies with one sense organ ?
उत्तर ३१५ – गोयमा ! सव्वबंधे एक्कं समयं देसबंधे जहण्णेणं खुड्डागभवग्गहणं तिसमयकणं उक्कोसेणं बावीसं वाससहस्साई समयऊणाई । एवं सव्वेसिं सव्वबंध एक्कं समयं देसबंधो जेसिं णत्थि वेउव्वियसरीरं तेसिं

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जहण्णणं खुड्डागभवग्गहणं तिसमयऊणं उक्कोसेणं जा जस्स ठिई सा समयळणा कायव्वा । जेसिं पुण अत्थि वेउव्वियसरीरं तेसिं देसबंधो जहण्णेणं एक्कं समयं उक्कोसेणं जा जस्स ठिई सा समयऊणा कायव्वा जाव"मणुस्साणं देसबंधे जहण्णणं एक्कं समयं उक्कोसेणं तिण्णि पलिओवमाई समयऊणाई।
A. 315. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for the smallest span in that species called kşullaka bhava less three units of countable time in the minimum and for 22,000 years less one unit of countable time in the maximum. Likewise, for all living beings, the bondage of the whole lasts for one unit of countable time, while that of a part, fluid body apart, lasts for the smallest span in that species less three units of countable time in the minimum and for the normal span in that species less one unit of countable time in the maximum. For those who have the fluid body, the bondage of a part lasts for a unit of countable time in the minimum and for the normal span in that species less one unit of countable time in the maximum, till for human beings, the bondage of a part lasts for one unit of countable time in the minimum and for three palyopamas less one unit of countable time in the maximum. ( For earth bodies, in one
muhurta, there are 12824 khullaka bhavas, to give an idea of what it is. )
प्रश्न ३१६-ओरालियसरीरबंधंतरं णं भंते ! कालओ . केवच्चिरं
होइ ?
__Q. 316. Bhante ! What is the time gap between one -bondage and another of the gross body ?
उत्तर ३१६-गोयमा ! सव्वबंधंतरं जहणणं खुड्डागभवग्महणं तिसमयऊणं उक्कोसेणं तेत्तीसं सागरोवमाइं पुव्वकोडिसमयाहियाई। देसबंधंतरं जहण्णेणं एक्कं समयं उक्कोसेणं तेत्तीसं सागरोवमाई तिसमयाहियाई।
A. 316. Gautama ! The time gap for the bondage of the

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whole is the smallest life-span in each species minus three units: of countable time in the minimum and one pūrvakoti: plus a unit of countable time and 33 sägaropamas in the maximum. The time gap for the bondage of a part is one unit of countable time in the minimum and 33 sāgaropamas plus three units of countable time in the maximum.
प्रश्न ३१७-एगिंदियओरालिय पुच्छा ?
Q. 317. Bhante ! What is the position in the case of oneorgan beings ?
उत्तर ३१७-गोयमा! सम्वबंधतरं जहणेणं खुड्डागभवग्गहणं तिसमयऊणं उक्कोसेणं बावीसं वाससहस्साई समयाहियाहिं। देसबंधंतर जहणणं एक्कं समयं उक्कोसेणं अंतोमुहत्तं। '
___A. 317. Gautama ! The time gap for the bondage of the whole is the smallest span in that species less three units of countable time in the minimum and 22,000 years plus a unit of countable time in the maximum. The time gap for the bondage of a part is a unit of countable time in the minimum and less than a muhurta in the maximum.
प्रश्न ३१८-पुढविक्काइयएगिदिय पुच्छा ?
Q. 318. Bhante ! What is the position in the case of the earth bodies with one sense organ ?
उत्तर ३१८-सव्वबंधंतरं जहेव एगिंदियस्स तहेव भाणियन्वं। देसबंधंतरं जहणणं एक्कं समयं उक्कोसेणं तिण्णि समया। जहा पुढविक्काइयाणं एवं जाव..'चउरिंदियाणं वाउक्काइयवज्जाणं णवरं सव्वबंधतरं उक्कोसेणं जा जस्स ठिई सा समयाहिया कायव्या । वाउक्काइयाणं सव्वबंधतरं जहण्णेणं खुड्डागभवग्गहणं तिसमयऊणं उक्कोसेणं तिणि वाससहस्साई समयाहियाहिं ।। देसबंधंतरं जहण्णेणं एक्कं समयं उक्कोसेणं अंतोमुहुत्तं।
A. 318.
Gautama ! In their case, the time gap for the:

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Bhagavati Sūtra Bk. 8 Ch. 9
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bondage of the whole is similar to that of one-organ beings, and for the bondage of a part, it is one unit of countable time in the minimum and three units of countable time in the maximum. Leaving aside air bodies, what has been stated about earth bodies will hold good of all beings, till the fourorgan beings, except that in the case of the bondage of the whole, the time gap is as long as the normal life-span in each species plus a unit of countable time. In the case of the air bodies, the time gap for the bondage of the whole is the smallest life-span as air bodies less three units of countable time in the minimum and 3,000 years plus a unit of countable time in the maximum ; the time gap for the bondage of a part is a unit of countable time in the minimum. and less than a muhurta in the maximum.
प्रश्न ३१९-पंचिंदियतिरिक्खजोणियओरालिय पुच्छा ?
Q. 319. Bhante ! How long is the time gap between one bondage and another of the gross body in the case of sub-human beings ?
उत्तर ३१९-सव्वबंधंतरं जहण्णणं खुडागभवग्गहणं तिसमयऊणं उक्कोसेणं पुव्वकोडी समयाहिया। देस बंधंतरं जहा एगिंदियाणं तहा पंचिंदियतिरिक्खजोणियाणं । एवं मणुस्साणं वि णिरवसेस भाणियव्वं जाव... उक्कोसेणं अंतोमहत्तं ।
A. 319. Gautama ! In their case, the time gap for the bondage of the whole is as long as the smallest life-span for each species minus three units less of countable time in the minimum and one pūrvakoti plus a unit of countable time in the maximum. The time gap for the bondage of a part for the five-organ sub-human beings is similar to that of oneorgan beings. The same also holds good of human beings, till less than a muhúrta in the maximum,
प्रश्न ३२०–जीवस्स णं भंते ! एगिदियत्ते णोएगिदियत्ते पुणरवि. एगिदियत्ते एगिदियओरालियसरीरप्पओगबंधतरं कालओ केवच्चिरं होइ.?.

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Q.320. Bhante! From one-organ being to some other species not with one organ of sense, and back to one-organ being, what will be the time gap of the bondage due to the formation of the gross body of an one-organ being?
250
उत्तर ३२० – गोयमा ! सव्वबंधंतरं जहणणेणं दो खुड्डाई भवग्गहणाई तिसमयऊणाई उक्कोसेणं दो सागरोवमसहस्साइं संखेज्जवासमब्भहियाई । देसबंधंतरं जहणेणं खड्डागं भवग्गहणं समग्राहियं उक्कोसेणं दो सागरोवम• सहस्साइं संखेज्जवासमब्भहियाई ।
A. 320. Gautama ! For the bondage of the whole, the minimum is two smallest life-spans for the respective species less three units of countable time, and the maximum is 2,000 sāgaropamas plus a countable number of years. For the bondage of a part, the minimum is the smallest life-span for the respective species plus a unit of countable time, and the maximum is 2,000 sägaropamas plus a countable number of years.
प्रश्न ३२१ - जीवस्स णं भंते ! पुढविक्काइयते णोपुढविक् का इयत्ते पुणरवि पुढविक्काइयत्ते पुढविक्काश्यएगिंदियओरालिय सरीरप्पओगबंधंतरं. कालओ केवचिचरं होइ ?
Q. 321. Bhante ! From an earth body to some other species, and back to earth body,-what will be the time gap of the bondage due to the formation of the gross earth body ?
उत्तर ३२१ -- गोयमा ! सव्वबंधंतर जहणेणं दो खुड्डाई भवग्गहणाई 'तिसमयऊणाई उक्कोसेणं अनंतं कालं - अनंता उस्सप्पिणीओसप्पिणीओ कालओ खेत्तओ अनंता लोगा - असंखेज्जा पोग्गलपरियट्टा ते णं पोग्गलपरियट्टा आवलियाए असंखेज्जइभागो । देसबंधंतरं खुड्डागं भवग्गहणं साहियं उक्को सेणं अनंतं कालं जाव... आवलियाए असंखेज्जइभागो । जहा पुढविकाइयाणं एवं वणस्स इकाइयवज्जाणं जाव... . मणुस्सा णं । वणस्सइकाइयाणं दोणि खुड्डाई एवं चेत्र उक्कोसेणं असंखेज्जं कालं - असंखेज्जाओ

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उसप्पिणीओसप्पिणीओ कालओ खैत्तओ असंखेज्जा लोगा। एवं देसबंधंतरं पि उक्कोसेणं पुढविकालो ।
A. 321. Gutama ! For the bondage of the whole, the minimum is two smallest life-spans for the respective species minus three units of countable time and the maximum is an infinite time, consisting of an infinite number of upswings and down-swings of the time-cycle. Stated in terms of space it is as large as an infinite space, an innumerable turn of matter, or what is called pudgalaparävartana contained in an uncountable part of an avalika. For the bondage of a part, the minimum is the smallest life-span of the respective species plus a unit of countable time and the maximum is an infinite time, till an uncountable part of an avalika. What has been said of the earth bodies holds good of all beings, till human beings, minus plant life. For plant life, for the bondage of the whole, the minimum is two smallest lifespans less three units of countable time, and the maximum is an infinite time, an innumerable up-swings and downswings of the time-cycle, an infinite space in terms region. For the bondage of a part, (in case of plant life ), the minimum is a unit added to the smallest span, and the maximum is the same as that for the earth bodies, called pudhavi-kāla. (An infinite number of up-swings and down-swings of the time-cycle make one pudgala-parävartana. Innumerable units of countable time make one avalikā).
प्रश्न ३२२-एएसि णं भंते ! जीवाणं ओरालियसरीरस्स देसबंधगाणं सव्वबंध गाणं अबंधगाणं य कयरे कयरे जाव...विसेसाहिया वा ?
Q. 322. Bhante ! Of the gross body of living beings, considering bondage of a part, bondage of the whole and nobondage, which one is more, till especially more ?
ओरालियसरीरस्स
उत्तर ३२२-गोयमा ! सव्वत्थोवा जीवा सम्वबंध गा अबंधगा विसेसाहिया देसबंधगा असंखेज्जगुणा ।

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A. 322. Of living beings with a gross body, smallest in number are those who have the bondage of the whole ; those with no bondage are especially more ; those with the bondage of a part are innumerable times more.
[ Bondage due to the formation of fluid body
प्रश्न ३२३-वेउव्वियसरीरप्पओगबंधे णं भंते ! कइविहे पण्णते ?
Q. 323. Bhante ! How many types are the bondage due to the formation of a fluid body ?
उत्तर ३२३–गोयमा! दुविहे पण्णत्ते तं जहा-एगिंदियवेउब्वियसरीर प्पओगबंधे य पर्चेदियवेउव्वियसरीरप्पओगबंधे य।
A. 323. Gautama ! Two types, viz., bondage due to the formation of a fluid body wi h a single orgaß of sense and another with five organs of sense.
प्रश्न ३२४-जइ एगिंदियवेउव्वियसरीरप्पओगबंधे किं वाउकाइयएगिंदियसरीरप्पओगबंधे य अवाउक्काइयएगिंदियसरीरप्पओगबंधे य ?
Q. 324. Bhante ! As to the bondage due to the formation of a fluid body with a single organ of sense, is it relevant of the air bodies, or of species other than the air bodies ?
उत्तर ३२४ -एवं एएणं अभिलावेणं जहा ओगाहणसंठाणे वेउब्वियसरीरभेओ तहा भाणियव्वो जाव...पज्जत्तासक्ट्ठसिद्धअणुत्तरोववाइयकप्पाइयवेमाणियदेवपंचिंदियवेउब्वियसरीरप्पओगबंधे य अपज्जत्तसव्वट्ठसिद्ध जाव... पओगबंधे य।
A.324. Gautama ! On this, refer to Prajnapana Sutra (Pada 21) on fluid body, till the bondage of the fluid body of thc Sarvartha-siddha Anuttaraupapātika gods living beyond the kalpas, having five organs of sense and endowed with full attainments, and also similar gods who are not endowed with full attainments..

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253
कम्मस्स
प्रश्न ३२५–वेउव्वियसरीरप्पओगबंधे णं भंते ! कस्स उदएणं?
Q. 325. Bhante ! Wbat karma gives rise to the bondage due to the formation of a fluid body ?
उत्तर ३२५-गोयमा ! वीरियसजोगसदव्वयाए जाव...आउय वा लद्धि वा पडुच्च वेउब्वियसरीरप्पओगणामाए कम्मस्स उदएणं वेउन्वियसरीरप्पओगबंधे।
A. 325. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span and ocult power, and due to the rise of karma giving a name to a fluid body.
प्रश्न ३२६-वाउक्काइयएगिंदियवेउव्वियसरीरप्पओग-पुच्छा ?
Q. 326. Bhante ! What karma gives rise to the bondage due to the formation of a fluid air body with one organ of
sense ?
उत्तर ३२६-गोयमा ! वीरियसजोगसद्दव्वयाए एवं चेव जाव... लद्धिं पडुच्च वाउक्काइयएगिंदियवेउव्विय जाव...बंधे।
A. 326. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span and ocult power, and the rise of karma giving a name to a fluid air body with one organ of sense.
प्रश्न ३२७–रयणप्पभापुढविणेरइयपंचिंदियवेउव्वियसरीरप्पओगबंधे णं मते ! कस्स कम्मस्स उदएणं?
Q. 327. Bhante ! What karma gives rise to the bondage due to the formation of a fluid body in the case of the inhabitants of the Ratnaprabhā hell with five organs of sense ?

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उत्तर ३२७ - गोयमा ! वीरियसजोगसद्दव्वयाए जाव... आउयं वा पडुच्च रयणप्पभापुढवि जाव... बंधे एवं जाव अहे सत्तमाए ।
254
A. 327. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span in the case of the Ratnaprabhā hell, till bondage, tilk the seventh hell underneath.
प्रश्न ३२८ - तिरिक्खजोणियपंचिंदियवे उब्वियसरीर पुच्छा ?
Q. 328. And what about the five-organ sub-human beings who acquire the bondage due to the formation of a fluid body?
उत्तर ३२८ - गोयमा ! वीरिय... जहा वाउक्काइयाणं मणुस्सपंचिंदिय वेउव्विय... एवं चेव । असुरकुमारभ वणवासिदेवपं चिंदिय वे उव्विय... । जहा रणभापुढविणेरइयाणं एवं जाव... थणियकुमारा एवं वाणमंतरा एवं जोइसिया एवं सोहम्मकप्पोवया वैमाणिया एवं जाव...अच्चुयगे बेज्ज करपाईया वेमाणिया जणुत्तरववाइयकप्पाईया वेमाणिया एवं चेव ।
A. 328. Gautama ! They are energy, etc., as in the case of the air bodies, and this also holds of the formation of the fluid body of five-organ human beings. The Asurakumāras who live in the bhavanas are similar to the inhabitants of the Ratnaprabha hell, till the Stanikumāras : so also the Vānavyantaras, Jyotiskas, Vaimānikas residing in the Saudharmakalpa, till Acyutakalpa, gods living beyond the kalpas in the Graiveyaka vimāņas, and also the Anuttaraupapātika Vaimānikas living beyond the kalpas.
३२९ - वेउव्वियसरीरप्पओगबंधे णं
प्रश्न सव्वबंधे ?
भंते ! किं सबंध
Q. 329. Bhante! Is the bondage due to the formation of a fluid body a bondage of a part or of the whole ?

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उत्तर ३२९-गोयगा! देसबंधे वि सव्व बंधे वि। वाउका इयएगिंदिय..... एवं चेव रयणप्पभापुढविणेरइया एवं चेव एवं जाव...अणुत्तरोववाइया।
A.329. Gautama ! It may bea bondage of a part, and a bondage of the whole. This holds good of the air bodies, till the Anutiaraupapātika gcds.
प्रश्न ३३०-बेउब्वियसरीरप्पओगबंधे णं भंते ! कालओ केवच्चिरं होइ ?
Q. 330. Bhante ! How long does this bondage due to the formation of a fluid body last ?
उत्तर ३३०-गोयमा ! सव्वबंधे जहण्णेणं एक्कं समयं उक्कोसेणं दो समया ! देसबंधे जहण्णेणं एक्कं समयं उक्कोसेणं तेत्तीसं सागरोवमाई समयऊणाई।
A. 330. Gautama ! For the bondage of the whole, the minimum is a unit of countable time and the maximum is two units of such time. For the bondage of a part, the minimum is one unit of countable time and the maximum is 33. sägaro pamas less a unit such of time.
प्रश्न ३३१-वाउक्काइय एगिंदियवेउब्विय-पुच्छा ?
Q. 331. Bhante ! How long does the bondage due to the formation of a fluid body last in the case of air bodies with a single sense organ ?
उत्तर ३३१-गोयमा! सव्वबंधे एक्कं समयं देसबंधे जहण्णेणं एक्कं समयं उक्कोसेणं अंतोमुहुत्तं ।
A. 331. Gautama ! The bondage of the whole lasts for a unit of countable time. And so far as the bondage of a part is concerned, the minimum is a unit of countable time and the maximum is less than a muhürta.

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प्रश्न ३३२-रयणप्पभापुढविणेरइय पुच्छा ?
Q.332. Bhante ! How long does the bondage due to the formation of a fluid body in the case of a resident of the Ratnaprabhā hell last ?
उत्तर ३३२-गोयमा! सव्वबंधे एक्कं समयं देसबंधे जहण्णेणं दस वाससहस्साई तिसमयऊणाई उक्कोसेणं सागरोवमं समयऊणं एवं जाव... अहे सत्तमा णवरं देसबंधे जस्स जा जहणिया ठिई सा तिसमयऊणा कायव्वा जाव.."उक्कोसिया सा समयऊणा। पंचिंदियतिरिक्खजोणियाणं मणुस्साणं य जहा वाउक्काइयाणं असुरकुमारणागकुमार जाव....अणुत्तरोववाइयाणं जहा
रइयाणं । वरं जस्स जा ठिई सा भाणियव्वा जाव...अणुत्तरोववाइयाणं सव्वबंधे एक्कं समयं देसबंधे जहण्णणं एक्कतीसं सागरोवमाई तिसमयऊणाई उक्कोसेणं तेत्तीसं सागरोवमाइं समयऊणाई।
___A. 332. Gautama ! The bondage of the whole lasts for a unit of countable time. For the bondage of a part, the minimum is 10,000 years less three units of time and the imaximum is one sāgaropama less a unit of time. This is to be repeated for all the helis underneath except that the minimum for the bondage of a part is the minimum for that hell less three units of time, and so also the maximum for that hell less a unit of time. Five-organ animals and human beings are like air bodies. The Asurakumāras, Nāgakumāras, till the Anuttaraupapātika gods are similar to the residents of the hells, except that account is to be taken of the respective stay in each case, till in the case of the Anuttaraupapātika gods, the bondage of the whole lasts for a unit of time and for the bondage of a part, the minimum is 31 sāgaropamas less three units of time and the maximum is 33 sāgaropamas less a unit of time.
प्रश्न ३३३-वेउव्वियसरीरप्पओगबंधंतरं णं भंते ! कालओ केवच्चिरं होइ?
Q. 333. Bhante ! How long is the time gap of one bondage and another due to the formation of a fluid body ?

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उत्तर ३३३ – गोयमा ! सव्वबंधंतरं जहणणेणं एक्कं समयं उक्कीसेणं अनंत कालं - अनंताओ - जाव... आवलियाए असंखेज्जइभागो ।
एवं
सबंधंतरं पि ।
257
A. 333. Gautama ! For the whole, the minimum gap is a unit of time and the maximum is infinite time, infinite in terms of space, till innumerable portions of an avalikā. Likewise the bondage of a part.
प्रश्न ३३४ - वाउक्का इय वेउव्वियसरीर पुच्छा ?
Q. 334. And what is the position (i. e., time gap) in the case of the air bodies due to the formation of a fluid body?
उत्तर ३३४- गोयमा ! सव्त्रबंधंतरं जहणणेणं अंतोमुहुत्तं उक्कोसेणं पलिओ मस्त असंखेज्जइभागं । एवं देसबंधंतरं पि ।
A. 334. Gautama! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is innumerable portions of a palyopama. Likewise the bondage of a part.
प्रश्न ३३५ – तिरिक्खजोणियपंचिंदिय वे उव्वियसरीरप्पओगबंधंतरं पुच्छा ?
Q. 335. And what is the position in the case of the fiveorgan animals due to the formation of a fluid body?
-
उत्तर ३३५ – गोयमा ! सव्वबंधंतरं जहणेणं अंतोमुहुत्तं उक्कोसे जं पुव्वकोडिपुहुत्तं । एवं देसबंधंतरं पि । एवं मणुसस्स वि ।
A. 335. Gautama! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is two to nine purvakoti years. Likewise the bondage of a part. The same holds good of human beings also.
प्रश्न ३३६ -- जीवस्स णं भंते ! वाउक्का इयत्ते गोवाउकाइयत्ते पुणरवि वाउक्काइयत्ते वाउक्काइयएगिंदियवेउब्विय पुच्छा ?
17

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Q.336. Bhante ! From being an air body, one goes to some other species, and then reverts to life as an air body. Then how long will be the gap between one bondage and another due to the formation of a fluid body?
258
उत्तर ३३६ – गोयमा ! अनंतं कालं - वणस्सइकालो ।
A. 336. Gautama ! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is an infinite time, vanaspati-kāla so to say, Likewise the time gap of the bondage of a part.
रणभापुढविणेरइयत्ते गोरयण
सव्वबंधंतरं जहण्णेणं अंतोमुहुत्तं उक्को सेणं एवं सबंधंतरं पि ।
प्रश्न ३३७ - जीवस्स णं भंते !
प्पभापुढवि... पुच्छा ?
Q. 337. And for a similar situation in the Ratnaprabhā hell, from this hell out and back again, pray ?
उत्तर ३३७ - गोयमा ! सव्वबंधंतरं जणेणं दसवा ससहस्साइं अंतोमुहुत्त - मब्भहियाई उक्कोसेणं वणस्सइकालो । देसबंधंतरं जहणेणं अंतीमहुतं उक्कोसेणं अनंतं कालं - वणस्सइकालो । एवं जाव असत्तमाए णवरं जा जस्स ठिई जहणिया सा सव्वबंधंतरे जहण्गेणं अंतोमुहुत्तमब्भहिया कायव्वा । सेसं तं चैव । पंचिंदियतिरिक्खजोणियम णुस्साणं य जहा वाउक्काइयाणं । असुरकुमारणागकुमार जाव सहस्सारदेवाणं एएसिं जहा रयणप्पभापुढविणेरइयाणं णवरं सव्वबंधंतरं जस्स जा ठिई जहणिया सा अंतीमहत्तमब्भहिया कायव्वा । सेसं तं चेव ।
...
A. 337. Gautama ! For the time gap of the bondage of the whole, the minimum is 10,000 years minus one muhurta and the maximum is vanaspati-kāla (infinite time). For the time gap of the bordage of a part, the minimum is less than a muhurta ard the maximum is an infinite time, vanas pati-kāla. The same holds of all the hells underneath, except that in the case of the time gap of the bondage of the whole, state the minimum stay in each case minus one

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muhurta. The rest as aforesaid. Five-organ animals and human beings are similar to the air bodies. The Asurakumāras, Nāgakumāras, till the residents of the heaven called Sahasrāra are similar to the residents of the Ratnaprabhā hell, except that state the minimum stay in each case minus one muhurta.
प्रश्न ३३८-जीवस्स णं भंते ! आणयदेवत्ते णोआणयत्ते पुच्छा?
Q. 338. For one lodged in the heaven named Āņata, going to another species and reverting to Ānata how long is the time gap, pray ?
उत्तर ३३८-गोयमा ! सव्वबंधंतरं जहण्णेणं अट्ठारस सागरोवमाई वासपुहुत्तमब्भहियाई उककोसेणं अणंतं कालं-वणस्सइकालो। देसबंधतरं जहणणं वासपुहुत्तं उक्कोसणं अणंतं कालं-वणस्सइकालो। एवं जाव... अच्चुए णवरं जस्स जा ठिई सा सव्वबंधंतरं जहण्णेणं वासपुहुत्तमब्भहिया कायवा। सेसं तं चेव ।
A. 338. Gautama ! For the time gap of the bondage of the whole, the minimum is 18 sāgaropamas plus 2 to 9 years and the maximum is an infinite time, vanaspati-kāla. For the bondage of a part, tbe minimuin time gap is 2 to 9 years and the maximum is an infinite time, vanaspati-kāla. Likewise till the Acyuta, except that state the minimum stay in each case as it may be plus 2 to 9 years. The rest as aforesaid.
प्रश्न ३३९-गेवेज्जकप्पाईय पुच्छा ?
the
Q. 339. Bhante ! What about those living in Graiveyaka vimanas beyond the kalpas ?
उत्तर ३३९-गोयमा! सब्वबंधतरं जहण्णेणं बावीसं सागरोवमाई वासपुहुत्तमब्भहियाई उक्कोसेणं अणंतं कालं-वणस्सइकालो। देसबंधंतरं जहण्णेणं वासपुहुत्तं उक्कोसेणं वणस्सइकालो।
A. 339 Gautama ! In this case, for the bondage of the

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भगवती सूत्रम् सः ८. ९
whole, the minimum is 22 sāgaropamas plus 2to 9 years and the maximum is an infinite time, vanaspati-käla so to say. For the bondage of a part, the minimum is 2 to 9 years and the maximum is vanas pati-kāla.
प्रश्न ३४०-जीवस्स णं भंते ! अणुत्तरोववाइय पुच्छा ?
Q. 340. And what about the Anuttaraupapātika gods,
pray ?
उत्तर ३४०-गोयमा ! सव्वबंधतरं जहण्णणं एक्कतीसं सागरोवमाइं वासपुहुत्तमब्भहियाई उकासेणं संखेज्जाइं सागरोवमाई। देसबंधंतरं जहणणं वासपुहुत्तं उक्कोसेणं संखेज्जाइं सागरोवमाई।
A. 340. Gautama ! For the whole, the minimum time gap is 31 sāgaropamas plus 2 to 9 years and the maximum is a countable number of sāgaropamas. For a part, the minimum is 2 to 9 years and the maximum is a countable number of sägaropamas.
प्रश्न ३४१-एएसि णं भंते ! जीवाणं वेउव्वियसरीरस्स देसबंधगाणं सब्वबंधगाणं अबंधगाणं य कयरे कयरेहिंतो जाव...विसेसाहिया वा ?
Q. 341. Bhante ! Of the living beings with a fluid body, between the bondage of the whole, of a part and no bondage, which ones are less, till especially more ?
उत्तर ३४१-गोयमा! सव्वत्थोवा जीवा वेउब्वियसरीरस्स सन्वबंधगा देसबंधगा असंखेज्जगुणा अबंधगा अणंतगुणा ।
A. 341. Gautama ! Smallest in number are those with the bondage of the whole, innumerable times more are those with the bondage of a part, and infinite times more are those with no bondage.
[ bondage due to the formation of a caloric body ] प्रश्न ३४२-आहारगसरीरप्पओगबंधे णं भंते ! कइविहे पण्णते?

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. Q. 342. Bhante ! How many are the types of bendage due to a caloric body ?
उत्तर ३४२-गोयमा! एगागारे पण्णत्ते । A. 342. Gautama ! Only one.
प्रश्न ३४३-जई एगागारे पण्णत्ते कि मणुस्साहारगसरीरप्पमोगबंधे अमणुस्साहारगसरीरप्पओगबंधे?
Q. 343. Bhante ! If it be one, then is it due to the formation of a caloric body of a human being, or of a nonhuman being ?
उत्तर ३४३-गोयमा ! मणुस्साहारगसरीरप्पओगबंधे णो अमणुस्साहारगसरीरप्पओगबंधे। एवं एएणं अभिलावेणं जहा ओगाहणसंठाणे जाव... इड्ढिपत्तपमत्तसंजयसम्मदिपिज्जत्तसंखेज्जवासाउयकम्मभूमियगब्भवक्कंतियमणुस्साहारगसरीरप्पओगवंधे णोअणिढिपत्तपमत्त जाव...आहारगसरीरप्पओगबंधे।
A. 343. Gautama ! Only due to the formation of the caloric body of a human being, not that of a non-human being. For the rest, refer to the Chapter on Body Structure (in the Prajnāpana Sutra, Pada 21), till the bondage due to the formation of a caloric body takes place in the human type, with affluence attained, with infatuated-restraint, with right outlook, full attainments, with a countable number of years of life-span, born in the land of spiritual activity (karmabhumi), from the mother's womb, but not in a non-human type, etc., etc., and without affluence.
प्रश्न ३४४-आहारगसरीरप्पमोगबंधे णं भंते! उदएणं?
कस्स कम्मस्स
Q. 344. Bhante ! What karma leads to the bondage due to the formation of a caloric body ?

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... भगवती सूत्रम् सः ८ उः ९
उत्तर ३४४-गोयमा ! वीरियसजोगसद्दव्वयाए जाव'लद्धिं च पडुच्च आहारगसरीरप्पओगणामाए कम्मस्स उदएणं आहारगसरीरप्पओगबंधे।
___A. 344. Gautama! Due to energy, activity of the mind, association of matter, till power and the coming up of karma giving a name relevant to a caloric body that the bondage due to the formation of a caloric body is acquired.
किं
देसबंधे
प्रश्न ३४५-आहारगसरीरप्पओगबंधे णं भंते ! सव्वबंधे ?
Q. 345. Bhante ! Is the bondage due to the formation of a caloric body a bondage of a part or of the whole ?
उत्तर ३४५---गोयमा ! देसबंधे वि सव्वबंधे वि ।
A. 345. Gautama ! Both a bondage of a part and of the whole.
प्रश्न ३४६-आहारगसरीरप्पओगबंधे णं भंते ! कालओ केवच्चिरं होइ ?
Q. 346. Bhante ! How long does the bondage due to the formation of a caloric body last ?
उत्तर ३४६-गोयमा! सव्वबंधे एक्कं समयं देसबंधे जहणेणं अंतोमुहुत्तं उक्कोसेणं वि अंतोमुत्तं ।
A. 346. Gautama ! The bondage of the whole lasts for a unit of countable time. For the bondage of a part, the minimum is less than a muhūrta, and so also the maximum, less than a muhurta.
प्रश्न ३४७-आहारगसरीरप्पओगबंधंतरं णं भंते ! कालओ केवच्चिरं होइ ?

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Q. 347. Bhante! How long is the time gap between the formation of one and another of the caloric bodies ?
उत्तर ३४७-गोयमा! सव्वबंधतरं जहणेणं अंतोमुहुत्तं उक्कोसेणं अणंतं कालं-अणंताओ उस्सप्पिणीओसप्पिणीओ कालओ खेत्तओ अणंता लोया—अवड्ढपोग्गलपरियट देसूणं । एवं देसबंधतरं पि ।
A. 347. Gautama ! For the bondage of the whole, the minimum time gap is less than a muhurta, and the maximum is an infinite time, an infinite number of downswings and upswings of the time-cycle ; in terms of space, an infinite space, slightly less than a pudgala-parāvartana. So also the time gap for the bondage of a part.
प्रश्न ३४८-एएसि णं भंते ! जीवाणं आहारगसरीरस्स देसबंधगाणं सव्वबंधगाणं अबंधगाणं य कयरे कयरेहिंतो जाव...विसेसाहिया वा ?
Q. 348. Bhante ! As between the bondage of the whole, of a part and no bondage, which one is less, till especially more ?
उत्तर ३४८-गोयमा ! सव्वत्योवा जीवा आहारगसरीरस्स सव्वबंधगा देसबंधगा संखेज्जगुणा अबंधगा अणंतगुणा ।
A. 348. Gautama ! Smallest in number are those with the bondage of the whole, a countable number of times more are those with the bondage of a part and an infinite times more are those with no bondage.
[ bondage due to the formation of a fiery body ]
प्रश्न ३४९-यासरीरप्पओगबंधे णं भंते ! कइविहे पण्णत्ते ।
Q. 349. Bhante ! How many are the types of bondage due to the formation of a fiery body ?

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उत्तर ३४९ --गोयमा! पंचविहे पण्णते तं जहा-एगिंदियतेयासरीरप्पओगबंने बेइंदियतेयासरीरप्पओगबंधे जाव...पंचिंदियतेयासरीरप्पयोग बंधे।।
A. 349. Gautama ! Five types, from the formaticn of the fiery body of an one-organ being, of a two-organ being, till of a five-organ being.
ana
प्रश्न ३५०-एगिदियतेयासरीरप्पओगबंधे णं भंते ! कइविहे पण्णते ?
Q. 350. Bhante ! How many are the types of bondage due to the formation of a fiery body of an one-organ being ?
उत्तर ३५०-एवं एएणं अभिलावेणं भेओ जहा ओगाहणसंठाणे जाव... पज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइयकप्पाईयवेमाणियदेवपंचिंदियतेयासरीरप्पओगबंधे अपज्जत्तासव्वट्ठसिद्धअणुत्तरोववाइय जाव...बंधे य ।
____A. 350. Gautama ! Refer to (Chapter 21 of the Prajnāpana Sutra on Body Structure,) till the Saivänthasiddha Aruttaraupapätika gods living teyond the kalpas, with five sense organs, with a bondage due to the formation of a fiery body, with full attainments, as well as without full attainments.
प्रश्न ३५१-तेयासरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ?
Q. 351. Bhante ! What karma leads to the bondage due to the formation of a fiery body ?
उत्तर ३५१-गोयमा ! वीरियसजोगसद्दव्वयाए जाव...आउयं च पडुच्च तेयासरीरप्पओगणामाए कम्मस्स उदएणं तेयासरीरप्पओगबंधे।
A. 351. Gautama ! Due to energy, activity of the mind, association of matter, till karma giving life-span, till the rise of karma giving a name relevant to a fierybody is the bondage due to the formation of a fiery body acquired.
प्रश्न ३५२-तेयासरीरप्पओगबंधे णं भंते ! किं देसबंधे सव्वबंधे ?

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Q. 352. Bhante ! Is the bondage due to the formation of a fiery body a bondage of a part or a bondage of the whole ?
उत्तर ३५२-गोयमा
देसबंधे णो सन्वबंधे ।
A. 352. Gautame ! Bondage of a part, not of the whole ?
प्रश्न ३५३–तेयासरीरप्पओगबंधे णं भंते ! कालओ केवच्चिरं होइ ?
Q. 353. Bhante ! How long does the bondage due to the formation of a fiery body last ?
उत्तर ३५३-गोयमा ! दुविहे पण्णत्ते तं जहा-अणाइए वा अपज्जवसिए अणाइए वा सपज्जवसिए ।
A. 353. Gautama ! Here there are two types, viz., one without a beginning and without an end, and the other without a beginning but with an end.
प्रश्न ३५४–तेयासरीरप्पओगबंधतरं णं भंते ! कालओ केवच्चिरं होइ ?
Q. 354. Bhante! How long is the time gap between the formation of one fiery body and another ?
उत्तर ३५४–गोयमा ! अणाइयस्स अपज्जवसियस्स णत्थि अंतरं अणाइयस्स सपज्जवसियस्स णत्थि अंतरं ।
A. 354. Gautama ! No gap for the one and no gap for the other.
प्रश्न ३५५ --एएसि णं भंते ! जीवाणं तेयासरीरस्स देसवंधगाणं अबंध.. गाणं य कयरे कयरेहिंतो जाव...विसेसाहिया वा?
Q. 355. Bhante ! As between the bondage of a part and no bondage, which one is less, till especially more ?.

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... उत्तर ३५५-गोयमा ! सन्वत्थोवा जीवा तेयासरीरस्स. अबंधगा देसबंधगा अणंतगुणा ।
A. 355. Gautama ! Smaller in number are those with no bondage, but an infinite times more are those with the bondage of a part.
[ bondage due to the formation of a kárman body]
प्रश्न ३५६-कम्मासरीरप्पओगबंधे णं भंते ! कइविहे पण्णत्ते ?
Q. 356. Bhante ! How many are the types of bondage due to the formation of a kārman body ?
उत्तर ३५६-गोयमा ! अट्ठविहे पण्णत्ते तं जहा-णाणावरणिज्जकम्मासरीरप्पओगबंधे जाव...अंतराइयकम्मासरीरप्पओगबंधे ।
A. 356. Gautama ! Eight types, from kārman body enshrouding knowledge, till kärman body with karma causing obstruction.
प्रश्न ३५७-णाणावरणिज्जकम्मासरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं ?
Q.357. Bhante ! What karma leads to a bondage due ito the formation of a kārman body enshrouding knowledge ?
उत्तर ३५७-गोयमा ! णाणपडिणीययाए णाणणिण्हवणयाए णाणंतराएणं णाणप्पओसेणं णाणच्चासायणयाए णाणविसंवायणाजोगेणं णाणावरणिज्जकम्मासरीरप्पओगणामाए कम्मस्स उदएणं णाणावरणिज्जकम्मासरीरप्पओगबंधे।
___A. 357. Gautama ! This type of bondage is acquired for abusing knowledge, misusing knowledge, obstructing knowledge, showing contempt for knowledge, distorting knowledge, imparting wrong knowledge, and for acquiring a pame relevant to a karman body enshrouding knowledge.

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प्रश्न ३५८–दरिसणावरणिज्जकम्मासरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स उदएणं?
Q. 358. Bhante ! What karma leads to a bondage due to the formation of a kārman body enshrcuding faith ?
उत्तर ३५८-गोयमा ! दंसणपडिणीययाए एवं जहा णाणावरणिज्ज णवरं दसणणामं घेतव्वं जाव...दसणविसंवायणाजोगेणं दसणावरणिज्जकम्मासरीरप्पओगणामाए कम्मस्स उदएणं जाव...पओगबंधे ।
A. 358. Gautama ! This type of bondage is acquired for contradicting faith, state all as in the case of knowledge, except that replace the word 'knowledge' by 'faith', till for acquiring a name relevant to a kārman body enshrouding faith.
प्रश्न ३५९-सायावेयणिज्जकम्मासरीरप्पओगबंधे णं भंते ! कस्स कम्मस्स
उदएणं ?
Q. 359. Bhante ! What karma leads to a bondage due to the formation of a kārmaņ body giving pleasant experiences ?
उत्तर ३५९-गोयमा! पाणाणुकंपयाए भूयाणुकंपयाए एवं जहा सत्तमसए दुस्समाउद्देसए जाव...अपरियावणयाए सायावेयणिज्जकम्मासरीरप्पओगणामाए कम्मस्स उदएणं सायावेयणिज्जकम्मा जाव...बंधे।
___ A. 359. Gautama! It is acquired for showing compassion to one-organ beings, to two-organ beings, repeat what is stated in S.7 U6. on duhsamā period, till for not causing hardship to living beings, and for acquiring a name relevant to a kárman body giving pleasant experiences.
प्रश्न ३६०-असायावेयणिज्ज पुच्छा ?

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भगवती सूत्रम् स. ८ : १
a kārman
body
Q. 360. And what about unpleasant experiences, pray ?
giving.
उत्तर ३६०-गोयमा ! परदुखणयाए परसोयणयाए जहा सत्समसए दुस्समाउद्देसए जाव...परियावणयाए असायावेयणिज्नकम्मा जाव...फ्योगबंधे।
A. 360. Gautama ! For causing pain to living beings, for causing them grief, repeat what is stated in S.7. U.6 on duhsamå period, till for causing hardship to living beings, and for acquiring a name relevant to a kārman body giving unpleasant experiences.
प्रश्न ३६१-मोहणिज्जकाम्मासरीर पुच्छा ?
Q. 361. Bhante ! What karma leads to a bondage due to the formation of a kārman body causing delusion ?
उत्तर ३६१-गोयमा ! तिव्वकोहयाए तिव्वमाणयाए तिव्वमाययाए तिव्वलोभयाए तिव्वदंसणमोहणिज्जयाए तिव्वचरित्तमोहणिज्जयाए मोहणिज्जकम्मासरीरप्पओग जाव...पओगबंधे।
A. 361. Gautama ! This type of bondage is acquired from violent anger, violent pride, violent attachment, violent greed, violent karma obstructing faith, violent karma obstructing conduct, and for acquiring a name relevant to a kārman body causing delusion.
प्रश्न' ३६२-णेरइयाउयकम्मासरीर पुच्छा ?
Q.362. Bhante ! What about the bondage of infernal beings due to the formation of a kárman body.
उत्तर ३६२–गोयमा ! महारंभयाए महापरिग्गयाए कुणिमाहारेणं पंचिंदियवहेणं णेरइयाउयकम्मासरीरप्पओगणामाए कम्मस्स. उदएणं परइयाउयकम्मासरीर जाव...पओगबंधे ।

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A 362. Gautama! This bondage is acquired due to great slaughter, till great property, due to the intake of meat, slaughter of five-organ animals, and for acquiring a name relevant to a kārmaṇ body of an infernal being.
प्रश्न ३६३ - तिरिक्खजोणिया उयकम्मासरीर पुच्छा ?
Q, 363. Bhante ! What about the bondage of sub-human beings due to the formation of a kārmaṇ body?
269
उत्तर ३६३ - गोयमा ! माइल्लयाए णिय डिल्लयाए अलियवयणेणं कूड तुलकूडमाणेणं तिरिक्खजोणियाउयकम्मा जाव... पओगबंधे ।
A. 363. Gautama ! This bondage is acquired due to attachment, deep attachment, false utterances, use of wrong weights and measures, and for acquiring a name relevant to a kärman body of an animal.
प्रश्न ३६४ - मणुस्सा उय कम्मासरीर पुच्छा ?
Q-364. Bhante! What about the bondage of human beings due to the formation of a kārmaṇ body?
उत्तर ३६४ – गोयमा ! पगइभद्द्याए पगइविणीययाए साणुक्कोसणयाए अमच्छरियाए मणुस्साउयकम्मा जाव... पयोगबंधे ।
A. 364. Gautama ! This bondage is acquired due to natural mildness, natural humility, kindness, absence of jealousy, and for acquiring a name relevant to a kārman body of a human being.
प्रश्न ३६५ -- देवाउयकम्मासरीर पुच्छा ?
Q, 365. Bhante ! What about the bondage of divine beings due to the formation of a kārman body?

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उत्तर ३६५ - गोयमा ! सरागसंजमेणं संजमासंजमेणं बालतवोकम्मेणं अकामणिज्जराए देवाउयकम्मासरीर जाव... . प ओगबंधे ।
270
A. 365. Gautama! This bondage is acquired due to restraint with attachment, partial restraint, misguided perance, part exhaustion of karma and for acquiring a name relevant to a kärman body of a divine being.
प्रश्न ३६६ -- सुभणामकम्मासरीर पुछा ?
Q.366. Bhante ! What karma leads to a bondage due to the formation of a kārmon body giving an auspicious name?
उत्तर ३६६ – गोयमा ! काउज्जुययाए भावुज्जुययाए भासुज्जुययाए अविसंवायण जोगेणं सुभणामकम्मासरीर जाव... पओगबंधे ।
A. 366. This type of bondage is acquired from the simplicity of body, simplicity of thought, simplicity of expression, simplicity of behaviour and for acquiring a name, relevant to a kārmaṇ body giving an auspicious name.
प्रश्न ३६७ - असुभणामकम्मासरीर पुच्छा ?
Q. 367. And what about one giving an inauspicious name, pray ?
उत्तर ३६७ - गोयमा ! काय अणुज्जययाए असुभनामकम्मासरीर जाव... पओगवंधे ।
जाव... . विसंवायणजोगेणं
A. 367. Gautama ! This is acquired from the duplicity of body, duplicity of thought, duplicity of expression, duplicity of behaviour and for acquiring a name relevant to a kärman body giving an inauspicious name.
प्रश्न ३६८ - उच्चागोयकम्मासरीर पुच्छा ?
Q, 368. Bhante ! What karma leads to a bondage due to the formation of a karman body giving a high caste ?

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271
उत्तर ३६८-गोयगा! जाइअमएणं कुलअमएणं बलअमएणं रूवअमएणं तवअमएणं सुयअमएणं लाभअमएणं इस्सरियअमएणं उच्चागोयकम्मासरीर जाव...पओगबंधे।
A. 368. Gautama ! This is acquired when one discards the pride of caste, of lineage, of strength, of grace, of penance, of learning, of gain, of wealth, and when one acquires the name relevant to a kārman body giving a high caste.
प्रश्न ३६९-णीयागोयकम्मासरीर पुच्छा ?
Q. 369. And what about one giving a low caste, pray ?
उत्तर ३६९-गोयमा! जाइमएणं कुलमएणं बलमएणं जाव...इस्सरियमएणं णीयागोयकम्मासरीर जाव...पओगबंधे ।
A. 369. Gautama ! This is acquired due to the pride of caste, till of wealth, and when one acquires the name relevant to a kārman body giving a low caste.
प्रश्न ३७०-अंतराइयकम्मासरीर पुच्छा ?
Q. 370. And what about a tondage due to the formation of a karman body causing obstruction, pray ?
उत्तर ३७०-गोयमा ! दाणंतराएणं लाभंतराएणं भोगंतराएणं उवभोगतराएणं वीरियंतराएणं अंतराइयकम्मासरीरप्पओगणामाए कम्मस्स उदएणं अंतराइयकम्मासरीरप्पओगबंधे ।
A. 370. Gautama ! This is acquired for creating obstruction to gift, gain, use, continuous use and valour, and for acquiring a name relevant to that type of kārman body.
प्रश्न ३७१-णाणावरणिज्जकम्मासरीरप्पओगबंधे णं भंते ! किं देसबंधे सव्वबंधे ?

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Q. 371. Bhante ! Is the bondage due to the formation of a kārman body enshrouding knowledge a bondage of a part, or of the whole ?
उत्तर ३७१-गोयमा ! देसबंधे णो सव्वबंधे । एवं जाव...अंतराइय ।
A. 371. Gautama ! Bondage of a part, not of the whole, and like this, till karma causing obstruction.
प्रश्न ३७२-णाणावरणिज्जकम्मासरीरप्पओगबंधे णं भंते ! कालोकेवच्चिरं होइ ?
.. Q.372. Bhante ! How long does the bondage due to the formation of a kārman body obstructing knowledge last ?
उत्तर ३७२-गोयमा ! दुविहे पण्णत्ते तं जहा-अणाईए एवं जहा तेय. गस्स संचिठ्ठणा तहेव एवं जाव...अंतराइयस्स ।
A. 372. Gautama ! It has two varieties, viz., one without a beginning (and without an end, and the other with a beginning and with an end), repeat what has been stated about a fiery body, and this holds, till bondage due to the formation of a kärman body causing obstruction.
प्रश्न ३७३-णाणावरणिज्जकम्मासरीरप्पओगबंधतरं णं भंते ! कालओ केवच्चिरं होइ ?
Q. 373. Bhante ! How long is the time gap between one bondage and another due to the formation of a körman body enshrouding knowledge ?
तहेव एव जाव..अतीयास जणायस
उत्तर ३७३-गोयमा ! अणाईयस्स एवं जहा तेयगसरीरस्स अंतरं तहेव एवं जाव...अंतराइयस्स !
A. 373.
Gautama !
Without a beginning (et setra), as

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273
in the case of a fiery body, such is time gap (i.c., there is no gap), and this holds, till the karman body causing obstruction.
प्रश्न ३७४-एएसि णं भंते ! . जीवाणं णाणावरणिज्जस्स कम्मस्स देसबंधगाणं अबंध गाणं य कयरे कयरे जाव...?
Q. 374. Bhante ! Of the bondage of a part ard no bondage in the case of a kárman body enshrouding knowledge, which ones are (less, till especially more) ?
उत्तर ३७४- अप्पाबहुगं जहा तेयगस्त एवं आउयवज्ज जाव...अंतराइयस्स ।
A. 374. More or less similar to a fiery body, except for karma giving life-span, and this holds good, till a kārman body causing obstruction.
प्रश्न ३७५-आउयस्स पुच्छा ?
Q. 375. And what about karma giving life-span ?
उत्तर ३७५-गोयमा ! सव्वत्थोवा जीवा आउयस्स कम्मस्स देसबंधगा अबंधगा संखेज्जगुणा।
A. 375. Gautama ! In the case of karma giving life-span, smallest in number are those with the bondage of a part, and a courtable number of times more are those with no bondage.
[ correlation between the bondage of bodies ]
प्रश्न ३७६-जस्स णं भंते ! ओरालियसरीरस्स सव्वबंधे से णं भंते ! वेउब्वियसरीरस्स किं बंधए अबंधए ?
Q. 376. Bhante ! One who has the bondage of the whole
18

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भगवती सूत्रम् सः ८ उः ९
of a gross body, does he, or does he not, bondage of a fluid body ?
acquire the
उत्तर ३७६-गोयमा ! णो बंधए अबंधए ।
A. 376. Gautama ! He does not. He remains without
it.
प्रश्न ३७७-आहारगसरीरस्स किं बंधए अबंधए ?
Q. 377. ...does he, or does he not, acquire the bondage of a caloric body ?
उत्तर ३७७-गोयमा ! णो बंधए अबंधए ।
____ A. 377. Gautama !
He does not.
He remains without
it
प्रश्न ३७८-तेयासरीरस्स कि बंधए अबंधए ?
Q. 378. ...does he, or does he not, acquire the bondage of a fiery body ?
उत्तर ३७८-गोयमा! बंधए णो अबंधए ।
A. 378. Gautama ! He does. He does not remain without it. I
- प्रश्न ३७९-जइ बंधए कि देसबंधए सव्वबंधए ?
Q. 379. Bhante ! If he does, then, is it a bondage of a part, or of the whole ?
उत्तर ३७९-गोयमा! देसबंधए णो सव्वबंधए ।
A. 379. Gautama ! Bondage of a part, not of the whole.

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Bhagavati Sutra Bk. 8 Ch. 9
प्रश्न ३८० - कम्मासरीरस्स किं बंधए अबंधए ?
Q. 380. does he, or does he not, acquire the bondage of a kārman body ?
उत्तर ३८० - जहेव तेयगस्स जाव... देसबंधए जो सव्वबंधए ।
A. 380. This is similar to a fiery body, till bondage of a part, not of the whole.
प्रश्न ३८१ – जस्स णं भंते ! ओरालियसरीरस्स देसबंधे से णं भंते ! वे उव्वियसरीरस्स किं बंधए अबंधए ?
Q. 381. Bhante! One who has the bondage of a part of a gross body, does he, or does he not, acquire the bondage of a fluid body?
उत्तर ३८१ - गोयमा ! णो बंधए अबंधए । एवं जहेव सव्वबंधेणं भणियं तदेव देस घेणं विभाणियव्वं जाव... कम्मगस्स ।
A. 381. Gautama! He does not. He remains without it. What has been said about the bondage of the whole holds also of the bondage of a part, till the kärman body.
प्रश्न ३८२ - जस्स णं भंते! वेउव्वियसरीरस्स सव्वबंधे से णं भंते ! ओरालिय सरीरस्स किं बंधए अबंधए ?
Q. 382. Bhante! One who has the bondage of the whole of a fluid body, does he, or does he not, acquire the bondage of a gross body?
उत्तर ३८२ - गोयमा ! णो वंधए अबंधए । आहारगसरीरस्स एवं चेव । तेयगस्स कम्मगस्स य जहेव ओरालिएणं समं भणियं तहेव भाणियव्वं ... देसबंधए णो सव्वबंधए ।
जाव.
A. 382. Gautama ! He does not. He remains without

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भगवती सूत्रम् सः ८ उः ९
it. This holds good of a caloric body. A fiery body and a kärman body are similar to a gross body, till bondage of a part, not of the whole.
प्रश्न ३८३-जस्स णं भंते ! वेउब्वियसरीरस्स देसबंधे से णं भंते ! मोरालियसरीरस्स किं बंधए अबंधए ?
Q. 383. Bhante ! One who has the bondage of a part of a fluid body, does he, or does he not, acquire the bondage of a gross body ?
उत्तर ३८३--गोयमा ! णो बंधए अबंधए। एवं जहेव सव्वबंधेणं भणियं तहेव देसबधेणं वि भाणियव्वं जाव...कम्मगस्स।
A. 383. Gautama ! He does not. He remains without it. And what has been said of the bondage of the whole will hold in the case of the bondage of a part, till a kárman body.
प्रश्न ३८४-जस्स णं भंते ! आहारगसरीरस्स सव्वबंधे से णं भंते ! ओरालियसरीरस्स किं बंधए अबंधए ?
Q. 284. Bhante ! One who has the bondage of the whole of a caloric body, does he, or does he not, acquire the bondage of a gross body ?
उत्तर ३८४-गोयमा ! णो बंधए अबंधए। एवं वेउव्वियस्स वि। तेयाकम्माणं जहेव ओरालिएणं समं भणियं तहेव भाणियव्वं ।
A. 384. Gautama ! He does not. He remains without it. And this holds good of a fluid body. A fiery body and a kārman body are similar to a gross body.
प्रश्न ३८५ -जस्स णं भंते ! आहारगसरीरस्स देसबंधे से णं भंते ! ओरालियसरीरस्स...?
Q. 385. Bhante ! One who has the bondage of a part of

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a caloric body, (does he, or does he not, acquire the bon-dage of) a gross body?
277
उत्तर ३८५ - एवं जहा आहारगस्स सव्वबंघेणं भणियं तहा देसबंधेणं वि भाणियव्वं जाव... कम्मगस्स ।
A. 385.
Gautama! What has been said of the bondage of the whole of a caloric body will hold good for the bondage of a part, till a kürman body.
यासरीरस्स देसबंधे से णं भंते !
प्रश्न ३८६ - जस्स र्णं भंते ! भोरा लियस रीरस्स किं बंधए अवंघए ?
Q.386. Bhante! One who has the bondage of a part of a fiery body, does he, or does he not, acquire the bondage of a gross body ?
उत्तर ३८६ – गोयमा ! बंधए वा अबंध ए वा ।
A. 386. Gautama! He may, or, he may not.
प्रश्न ३८७ - जइ बंधए किं देसबंधए सव्वबंधए ?
Q. 387. Bhante! When he does, is it a bondage of a part, or of the whole ?
उत्तर ३८७ - गोयमा ! देसबंधए वा सव्वबंधए वा ।
A. 387. Gautama! It may be a bondage of a part, or of the whole,
प्रश्न ३८८ – वे उव्वियसरीरस्स किं बंधए अबंधए ?
Q. 388. ...does he, or does he not, acquire the bondage of a fluid body?
उत्तर ३८८ - एवं चेव । एवं आहारगसरीरस्स वि ।

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भगवती सूत्रम् सः ८ उ: ९
A. 388. Just similar, and so also of the caloric body.
प्रश्न ३८९-कम्मगसरीरस्स किं बंधए भबंधए?
Q. 389. ...does he, or does he not, acquire the bondage of a kārman body ?
उत्तर ३८९-गोयमा ! बंधए णो अबंधए ।
A. 389.. Gautama ! He does. He does not remain without it.
प्रश्न ३९०-जइ बंधए किं देसबंधए सव्वबंधए ?
Q. 390. Bhante ! If he does, is it a bondage of a part, or of the whole ?
उत्तर ३९०-गोयमा! देसवंधए णो सव्वबंधए ।
A. 390. Gautama ! the whole.
It is a bondage of a part, not of
प्रश्न ३९१-जस्स णं भंते ! कम्मगसरीरस्स देसबंधे से णं भंते ! ओरालियस्स...?
Q. 391. Bhante ! One who has the bondage of a part of a kārman body, (does he, or does he not, acquire the bondage of) a gross body ?
उत्तर ३९१-जहा तेयगस्स वत्तव्वया भणिया तहा कम्मगस्स वि भाणियव्वा जाव...तेयासरीरस्स जाव....देसबंधए णो सम्वबंधए ।
A. 391. Gautama ! What has been said of a fiery body also holds good of a kārman body, till a bondage of a part of the fiery body, not of the whole.
प्रश्न ३९२-एएसि णं भंते। सवजीवाणं ओरालियवे उव्वियपाहारग

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279
तेयाकम्मासरीरगाणं देसबंधगाणं सव्वबंधगाणं अबंधगाणं य कयरे कायरोहितो माव...विसेसाहिया वा ?
Q. 392. Bhante ! Of all the living beings, with gross, fluid, caloric, fiery and kārman bodies, with a bondage of a part, a bondage of the whole and no bondage, which ones are less in number, till especially more?
उत्तर ३९२-गोयमा ! सव्वत्थोवा जीवा आहारगसरीरस्स सव्वबंधगा तस्स चेव देसबंधगा संखेज्जगुणा। वेउब्वियसरीरस्स सव्वबंधगा असंज्जगुणा तस्स चेव देसबंधगा असंखेज्जगुणा। तेय कम्मगाणं अवंधगा अणंतगुणा दोण्ह वि तुल्ला। ओरालियसरीरस्स सव्वबंधगा अणंतगुणा तस्स चेव अबंधगा विसे साहिया तस्स चेव देसबंधगा असंखेज्जगुणा। तेयाकम्मगाणं देसबंधगा विसेसाहिया। वेउव्वियसरीरस्स अबंधगा विसेसाहिया। आहारगसरीरस्स अबंधगा विसेसाहिया।
___A. 392. Gautama! Smallest in number are those with a caloric body with a bondage of the whole ; a countable times more are those with a bondage of a part. Innumerable times more than the second are those with a fluid body with a bondage of the whole ; innumerable times more than the third are those with a bondage of a part. An infinite times more than the fourth are those with a fiery body and with a kārman body with no bondage, and their numbers are similar. An infinite times more are those with a gross body with a bondage of a whole ; those with no bondage are especially more ; those with a bondage of a part are innumerable times more. Especially more are those with a kärman body with a bondage of a part ; especially more are those with a fluid body with no bondage ; also especially more are those with a caloric body with no bondage.
-सेवं भंते ! सेवं भंते ! ति
Bhante ! So they are. So they are.
णवमो उद्देसो समत्तो। Chapter Nine ends.

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रायगिहे णयरे जाव...एवं वयासी:
[on devotion to conduct and canons ]
In the city of Rājagļha, till made the followirg submission :
प्रश्न ३९३-अण्णउत्थिया णं भंते! एवं आइक्खंति जाव...एवं परूवेंति एवं खलु सील सेयं सुयं सेयं सुयं सेयं सील सेयं। से कहमेयं मंते ! . एवं?
Q. 393. Bhante ! The heretics hold, till firmly assert that conduct is good, canons (śruta) are good, canons (independent of conduct) are gocd or conduct (independent of canons) is good. Bhante ! How far is the assertion correct ?
उत्तर ३९३--गोयमा ! जंणं ते अण्ण उत्थिया एवं आइक्खंति जाव... जे ते एवं आसु मिच्छा ते एवं आहंसु। अई पुण गोयमा ! एवं आइक्खामि जाव....परूवेमि-एवं खलु मए चत्तारि पुरिसज़ाया पण्णत्ता। तं जहा-सीलसंपण्णे णामं एगे णो सुयसंपण्णे सुयसंपण्णे णामं एगे णो सीलसंपण्णे एगे सीलसंपण्णे वि सुयसंपण्णे वि एगे णो सीलसंपण्णे णो सुयसंपण्णे। तत्थ णं जे से पढमे पुरिसजाए से णं पुरिसे सीलवं असुवयं । उवरए अविण्णायधम्मे । एस णं गोयमा ! मए पुरिसे देसाराहए पण्णत्ते । तत्थ णं जे से दोच्चे पुरिसजाए से णं पुरिसे असीलवं सुयवं। अणुवरए विण्णायधम्मे । एसं णं गोयमा ! मए पुरिसे देसविराहए पण्णत्ते। तत्थ णं जे से तच्चे पुरिसजाए से णं पुरिसे सीलवं सुयवं। उवरए विण्णायधम्म । एसं णं गोयमा! मए पुरिसे सव्वाराहए पण्णत्ते। तत्थ णं जे से चउत्थे पुरिसजाए से णं पुरिसे असीलवं असुयवं। अणुवरए अविण्णायधम्मे । एस णं गोयमा ! मए पुरिसे सम्वविराहए पण्णत्ते ।

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A. 393. Gautama! What the heretics hold, till assert, is far from the truth. My view in this matter is, and I firmly hold this view, that there are four types of people as follows: some have conduct but not canons; some have canons but not conduct; some have both; and some have neither. Gautama! Of these, the first type has conduct but not canons. He is desisted from sin but is ignorant of the Law. I call him a part-follower. The second type has canons but not conduct. He knows the Law but does not desist from sin. I call him a part-heretic. The third type has both so that he desists from sin as well as knows the Law. He is a full follower. The fourth type has neither so that he neither desists from sin nor knows the Law. Such a person is a full
heretic.
[devotion and devotee ]
प्रश्न ३९४ – कइ विहा णं भंते ! आराहणा पण्णत्ता ?
Q. 394. Bhante ! How (ārāhaṇā) ?
many types is devotion>>
उत्तर ३९४ – गोयमा ! तिविहा जाणाराहणा दंसणाराहणा चरिताराहणा ।
आराहणा पण्णत्ता तं
281
A. 394. Gautama! Devotion is of three types, devotion to knowledge, to faith, to conduct.
प्रश्न ३९५ - णाणाराहणा णं भंते! कइ विहा पण्णत्ता ?
Q. 395. Bhante ! How many types knowledge ?
जहा
is devotion
viz.,
to
-
उत्तर ३९५ – गोयमा ! तिविहा पण्णत्ता तं जहा - उक्कोसिया मज्झिमा जहण्णा ।
A. 395. Gautama! Three types, viz., high, medium and
low.

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भगवती सूत्रम् सः ८ उः १०
प्रश्न ३९६ - दंसणाराहणा णं भंते ! कइविहा ?
Q. 396. Bhante ! How many types is devotion to faith ?
उत्तर ३९६–एवं चेव तिविहावि: एवं चरिताराहणा वि ।
A. 396. Gautama ! The same three, and SO also
conduct.
प्रश्न ३९७ - जस्स णं भंते ! उक्कोसिया णाणाराहणा तस्स उक्कोसिया दंसणाराहणा जस्स उक्कोसिया दंसणाराहणा तस्स उक्कोसिया गाणाराहणा ?
Q. 397.
Bhante ! Is it correct to say that one who has a high devotion to knowledge has also a high devotion to faith, and vice versa ?
तस्स
उत्तर ३९७ — गोयमा ! जस्स उक्कोसिया गाणाराहणा दसणाराहणा उक्कोसा वा अजहण्णुक्कोसा वा । जस्स पुण उक्कोसिया दंसणाराहणा तस्स गाणाराहणा उक्कोसा वा जहण्णा वा अजहणमणुक् - कोसा वा ।
A. 397. Gautama ! One who has a high devotion to knowledge may have a high or medium devotion to faith; one who has a high devotion to faith may have a high, low or medium devotion to knowledge.
प्रश्न ३९८ - जस्स णं भंते ! उक्कोसिया णाणाराहणा तस्स उक्कोसिया चरिताराहणा जस्सुक्कोसिया चरिताराहणा तस्सुक्कोसिया णाणाराहणा ?
Q 398. Bhante! Is it correct to say that one who has a high devotion to knowledge has also a high devotion to conduct, and vice versa ?
उत्तर ३९८ - जहा उक्कोसिया णाणाराहणा य दंसणाराहणा भणिया तहा उक्कोसिया णाणाराहणा य चरिताराहणा य भाणियव्वा ।

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A. 398. Gautama! What has been said of knowledge and faith holds good of knowledge and conduct as well.
283
प्रश्न ३९९ -- जस्स णं भंते ! उक्कोसिया दंसणाराहणा तस्स उक्कोसिया चरिताराहणा जस्सुक्कोसिया चरिताराणा तस्सुक्कोसिया दंसणाराहणा ?
Q.399. Bhante! Is it correct to say that one who has a high devotion to faith has also a high devotion to conduct and vice versa ?
उत्तर ३९९ – गोयमा ! जस्स कोसिया दसणाराहणा तस्स चरिताराहणा उक्कोसा वा जहण्णा वा अजहण्णमणुक्कोसा वा । जस्स पुण उक्कोसिया चरित्तासहणा तस्स दंसणाराहणा णियमा उक्कोसा |
A. 399. Gautama! One who has a high devotion to faith may have a high, low or medium devotion to conduct, but one who has a high devotion to conduct has, as a rule, a high devotion to faith.
[ last life of a devotee ]
प्रश्न ४०० –उक्कोसियं णं भंते ! णाणाराहणं आहेत्ता कइहिं भवग्गणेहिं सिज्झइ जाव... अंतं करेइ ?
Q.400. Bhante ! Through high devotion to knowledge, in how many lives does one attain perfection, till end all misery ?
उत्तर ४०० – गोयमा ! अत्थेगइए तेणेव भवग्गहणेणं सिज्झइ जाव... अंत करेइ ! अत्येगइए दोच्चणं भवग्गहणेणं सिज्झइ जाव... अंतं करेइ | अत्येगइए कम्पोत्रए सु वा कप्पाईएसु वा उववज्जइ ।
A. 400.
Gautama ! Some are perfected, till end all misery in that very life; some others in two lives; some are born in heavens called kalpas, and some in those beyond the kalpas.

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प्रश्न ४०१ – उक्को सियं णं भंते ! दंसणाराहणं आराहेला कहहिं भवग्गहणेहिं... ?
284
Q. 401. Bhante ! Through high devotion to faith, in how many births does one attain perfection, till end all _misery ?
उत्तर ४०१ – एवं चेव ।
A. 401. Gautama! As in the case of high knowledge.
प्रश्न ४०२—उक्कोसियं णं भंते ! चरिता राहणं आराहता...?
Q. 402. Bhante ! Through high devotion to conduct, till end all misery ?
उत्तर ४०२ - एवं चेव णवरं अत्येगइए कप्पाईएसु उववज्जइ ।
A. 402.
Gautama! The same, except that some are born in heavens beyond the kalpas.
प्रश्न ४०३ - मज्झिमियं णं भंते ! णाणाराहणं आराहेत्ता कइहिं भवग्गणेहिं सिञ्इ जाव... अंतं करे ?
Q.403. Bhante ! Through medium devotion to knowledge, in how many births does one attain perfection, till end all misery ?
उत्तर ४०३ - गोयमा ! अत्थेगइए दोच्चेणं भवग्गहणेणं सिज्झइ जाव.... अंतं करेइ । तच्चं पुण भवग्गहणं णाइक्कमइ ।
A. 403.
Gautama! Some are perfected, till end all misery, in two lives ; in any case, they are not born beyond their third life.
प्रश्न ४०४ - मज्भिमियं णं भंते ! दंसणाराहणं आहेत्ता... ?
Q. 404. Bhante ! What about those with a medium devotion to faith ?

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उत्तर ४०४ – एवं चेव । एवं मज्झिमियं चरिताराहणं पि ।
A. 404. Gautama ! The same, and so also in the case of medium devotion to conduct.
प्रश्न ४०५ - जहण्णियं णं भंते! णाणाराहणं आहेत्ता कइ हिं हहिं सिज्झइ जाव... अंतं करेइ ?
Q. 405. Bhante ! Through low devotion to knowledge, in how many births does one attain perfection, till end all misery ?
285
उत्तर ४०५ – गोयगा ! अत्थेगइए तच्चेणं भवग्गहणेणं सिज्झइ जाव... अंत करेइ । सत्तट्ठ भवग्गहणाई पुण णाइक्कमइ । एवं दंसणाराहणं पि एवं चरिताराहणं पि ।
A. 405. Gautama ! Some are perfected, till end all misery in three lives; in any case, they are not born beyond their seventh or eighth life. The same holds good of low devotion to faith and low devotion to conduct.
[ on transformation of matter ]
प्रश्न ४०६ – कइ विहे णं भंते ! पोग्गलपरिणामे पण्णत्ते ?
Q. 406. Bhante ! How many types is transformation of matter (pudgala parināma ) ?
उत्तर ४०६ – गोयमा ! पंचविहे पोग्गलपरिणामे पण्णत्ते तं जहापरिणामे गंधपरिणामे रसपरिणामे फासपरिणामे संठाणपरिणामे ।
Q. 407. tion of colour ?
Bhante ! How
A. 406 Gautama ! Five types, as colour, as smell, as taste, as touch and as shape.
प्रश्न ४०७ - वण्णपरिणामे णं भंते ! कइविहे पण्णते ?
-
many types is transforma

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- उत्तर ४०७-गोयमा! पंचविहे पण्णत्ते तं जहा--कालवण्णपरिणामे जाव...सुक्किल्लवण्णपरिणामे। एवं एएणं अभिलावेणं गंधपरिणामे. दुविहे रसपरिणामे पंचविहे फासपरिणामे अट्ठविहे ।
A. 407. Five, black, till white ; two types of smell, five types of taste and eight types of touch.
प्रश्न ४०८-संठाणपरिणामेणं भंते ! कइविहे पण्णत्ते ?
Q. 408. Bhante ! How many types is transformation of shape ?
उत्तर ४०८-गोयमा ! पंचविहे पण्णत्ते तं जहा-परिमंडलसंठाणपरिणामे जाव...आययसंठाणपरिणामे ।
A. 408.
Gautama !
Five, circular, till rectangular.
(space-points of matter ] प्रश्न ४०९–एगे भंते ! पोग्गलत्थिकायपएसे कि दव्वं दव्वदेसे दवाई दव्वदेसा। उदाहु दव्वं च दव्वदेसे य उदाहु दव्वं च दव्वदेसा य उदाहु दध्वाइं च दबदेसे य उदाहु दवाइं च दव्वदेसा य ।
Q. 409. Bhante! Is one space-point of matter (pudgalāstikāya) equivalent to one object (dravya), or cne part-object (dravya-desa), or many objects, or many pariobjects, or one object, and one part-object, or one cbject and many part-objects, or many objects and one part-object ?
उत्तर ४०९-गोयमा ! सिय दव्वं सिय दव्वदेसे । णो दवाई लो दव्वदेसा णो दव्वं च दव्वदेसे य जाव...णो दब्बाइं च दव्वदेसा य ।
A. 409. Gautama ! To a certain extent, it is one object and to a certain extent, it is one part-object, but never many objects or many part-objects nor, till many objects and many part-objects.
प्रश्न ४१०-दो भंते ! पोग्गलत्थिकायपएसा किं दव्वं दव्वदेसे पुच्छा ?

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Q. 410. Bhante ! Are two space-points of matter equivalent to one object, or one part-object, etc., as before ?
उत्तर ४१०-गोयमा ! सियं दव्वं सिय दव्वदेसे सिय दवाइं सिय दव्वदेसा सिय दव्वं च दव्वदेसे य णो दव्वं च दव्वदेसा य। सेसा पडिसेहेयव्वा ।
A. 410. Gautama ! To a certain extent, they are one object, or one part-object, or many objects, or many partobjects, or one object and one part-object, but never one object and many part-objects. The rest as before.
प्रश्न ४११-तिण्णि भंते ! पोग्गलत्थिकायपएसा कि दव्वं दव्वदेसे
पुच्छा
?
What is the position in the case of
Q. 411. Bhante! three space-points ?
उत्तर ४११-गोयमा! सिय दव्वं सिय दव्वदेसे एवं सत भंगा भाणियवा जाव...सिय दव्वाइं च दव्वदेसे य णो दवाइं च दव्वदेसा य । ।
A. 411. Gautama ! To a certain extent, they are one object, or one part-object, (Seven forms), till many objects and one part-object, but never many objects and many partobjects.
प्रश्न ४१२-चत्तारि भंते ! पोग्गलत्थिकायपएसा किं दव्वं पुच्छा ?
Q, 412. Bhante ! space-points ?
What is the position in the case of four
उत्तर ४१२-गोयमा ! सिय दव्वं सिय दव्वदेसे अट्ठभंगा भाणियव्वा जाव...सिय दवाइं च दव्यदेसा य । जहा चत्तारि भणिया एवं पंच छ सत्त जाव...असंखेज्जा।
A. 412. Gautama ! To a certain extent, one object,

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till many objects and many part-objects, all the eight forms ; the same holds gcod in case of five, six, seven, even innumerable space-points.
प्रश्न ४१३-अणंता भंते ! पोग्गलत्थिकायपएसा कि बव्वं ?
Q- 413. Bhante ! be infinite in number ?
What is the position if the space: points
उत्तर ४१३–एवं चेव जाव...सिय दव्वाइं च दव्वदेसा य ।
A. 413. Gautama ! The same eight forms, as stated, till many objects and many part-objects.
[ sky over the universe and space-points of the soul ]
प्रश्न ४१४–के वइया णं भंते! लोगागासपएसा पण्णत्ता ?
Q, 414. Bhante ! How many are the space-points on the sky covering the universe (loka).
उत्तर ४१४-गोयमा! असंखेज्जा लोगागासपएसा पण्णत्ता ।
A. 414. Gautama ! They are innumerable.
प्रश्न ४१५-ए गमेगस्स णं भंते ! जीवस्स केवइया जीवपएसा पण्णत्ता ?
Q, 415. Bhante ! How many are the space-points on each and every soul ?
उत्तर ४१५–गोयमा ! जावइया लोगागासपएसा एगमेगस्स णं जीवस्स एवइया जीवपएसा पण्णत्ता।
A. 415. Gautama ! Each and every soul has as many space-points as the sky covering the universe.
[ karma bondage of the soul ] प्रश्न ४१६-काइ णं भंते ! कम्मपगडीओ पण्णत्ताओ?

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Q. 416. Bhante !
How many are the types of karma ?
उत्तर ४१६-गोयमा! अट्ठ कम्मपगडीओ पण्णत्ताओ तं जहाणाणावरणिज्जं जाव...अंतराइयं । .
A. 416. Gautama! Eight, viz., karma enshrouding knowledge, till karma causing obstruction.
प्रश्न ४१७–णेरइयाणं भंते ! कइ कम्मपगडीओ पण्णत्ताओ?
Q. 417. Bhante ! How many are the types of karma for the infernal beings ?
उत्तर ४१७-गोयमा ! अट्ठ। एवं सव्वजीवाणं अट्ठ कम्मपगडीओ ठावेयव्वाओ जाव...वेमाणियाणं ।
A. 417. Gautama ! Eight, and this holds good of all the living beings, till the Vaimānikas.
प्रश्न ४१८-णाणावरणिज्जस्स णं भंते ! कम्मस्स केवइया अविभागपलिच्छेदा पण्णत्ता?
Q. 418. Bhante! How many are the inseparable chapters (layers) of karma enshrouding knowledge ?
उत्तर ४१८-गोयमा! अणंता अविभागपलिच्छेदा पण्णत्ता। A. 418. Gautama ! They are infinite in number.
प्रश्न ४१९--णेरइयाणं भंते ! णाणावरणिज्जस्स कम्मस्स केवइया अविभागपलिच्छेदा पण्णता?
Q.419. Bhante ! How many are the inseparable chapters of karma enshrouding knowledge in the case of the infernal beings ?.
उत्तर ४१९–गोयमा ! अणंता अविभागपलिच्छेदा पण्णत्ता । एवं सन्यजीवाणं जाव...।
19.

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A. 419. Gautama! They are also infinite in number; and this holds good of all the living beings.
प्रश्न ४२० - वेमाणियाणं पुच्छा ?
Q. 420. And what about the Vaimānikas, pray ?
उत्तर ४२० - गोयमा ! अनंता अविभागपलिच्छेदा पण्णत्ता । एवं जहा णाणावर णिज्जस्स अविभागपलिच्छेदा भणिया तहा अट्ठण्ह वि कम्मपगडीणं भाणियव्वा जाव... वेमाणियाणं जाव... अंतराइयस्स ।
A. 420. The same infinite. And what has been said of karma enshrouding knowledge holds good of all the eight types of karma, till cne causing obstruction, and applies to all living beings, till the Vaimanikas.
प्रश्न ४२१ - एगमे गस्स णं भंते ! णाणावर णिज्जस्स कम्मस्स केवइएहिं
परिवेढिए ?
जीवस्स एगमेगे जीवपए से अविभागपलिच्छेदेहिं आवेदिय -
Q. 421. Bhante ! How many inseparable chapters of karma enshrouding knowledge encircle and envelope each and every space-point of a single living being ?
उत्तर ४२१ – गोयमा ! सिय आवेढियपरिवेढिए सिय णो आवेढियपरिवेढिए । जइ आवेढियपरिवेढिए णियमा अनंतेहिं ।
A. 421. Gautama! Sometimes it is so encircled and enveloped, and sometimes it is not. When it is encircled and enveloped, it is so, as a rule, by an infinite number of inseparable chapters.
प्रश्न ४२२ - एगमेगस्स णं भंते ! णाणावर णिज्जस्स कम्मस्स केवइएहिं
परिवेढिए ?
इयस्स एगमेगे जीव एसे. अविभागपलिच्छेदेहिं आवेढिय
Q.422. Bhante ! How many inseparable chapters of karma enshrouding knowledge encircle and envelope each and every space-point of an infernal being?

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उत्तर ४२२-गोयमा ! णियमं अणंतेहिं जहा परइयस्स एवं जाव... वेमाणियस्स णवरं मणुस्स जहा जीवस्स।
A. 422. Gautama! As a rule, they are infinite in number ; and this holds good of all the living beings, till the Vaimanikas. Human beings are like five organ beings.
प्रश्न ४२३-एगमेगस्स णं भंते। जीवस्स एगमेगे जीवपएसे दरिसणवरणिज्जस्स कम्मस्स केवइएहिं ?
Q. 423. Bhante ! How many inseparable chapters of karma enshrouding faith encircle and envelope each and every space-point of a living being ?
उत्तर ४२३-एवं जहेव णाणावरणिज्जस्त तहेव दंडगो भाणिय व्वो जाव... वेमाणियस्स। एवं जाव...अंतराइयस्स भाणियव्वं णवरं वेयणिज्जस्स आउयस्स णामस्स गोयस्स-एएसिं चउण्ह वि कम्माणं मणुसस्स जहा णेरइयस्स तहा भाणियब्बं । सेसं त चेव ।
A. 423. Similar to karma enshrouding knowledge, and this holds good of all the living beings, till the Vaimānikas, till karma causing obstruction, exception being karma giving experience, life-span, name and lineage. In these four cases, what has been said of the infernal beings will apply to human beings. The rest as stated before.
( correlation between different types of karma )
प्रश्न ४२४-~-जस्स णं भंते ! णाणावरणिज्ज तस्स दरिसणावरणिज्ज जस्स दरिसणावरणिज्जं तस्स णाणावरणिज्जं ?
Q.424. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma enshrouding faith, and vice versa ?
... उत्तर ४२४-गोयमा ! जस्स णं पाणावरणिज्जं तस्स दरिसणावरणिज्ज

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भगवती सूत्रम् सः ८ उः १. णियमं अत्थि। जस्स णं दरिसणावरणिज्जं तस्स वि गाणावरणिज्जं णियमं
अत्थि
।
A.424. Gautama ! One who acquires karma enshrouding knowledge, as a rule, acquires karma enshrouding faith, and one who acquires karma enshrouding faith also acquires karma enshrouding knowledge.
प्रश्न ४२५–जस्स णं भंते ! णाणावरणिज्ज तस्स वेयणिज्जं जस्स वेयणिज्जं तस्स णाणावरणिज्ज ?
Q.425. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma giving experience, and vice versa ?
उत्तर ४२५–गोयमा ! जस्स गाणावरणिज्जं तस्स वेयणिज्जं णियम अत्थि जस्स पुण वेयणिज्जं तस्स णाणावरणिज्जं सिय अत्थि सिय पत्थि।
A. 425. Gautama ! One who acquires karma enshrouding knowledge, as a rule, acquires karma giving experience ; but one who acquires karma giving experience sometimes may and sometimes may not acquire karma enshrouding knowledge.
प्रश्न ४२६–जस्स णं भंते ! णाणावरणिज्जं तस्स मोहणिज्जं जस्स मोहणिज्जं तस्स णाणावरणिज्जं ?
0.426. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma causing delusion, and vice versa ?
_उत्तर ४२६-गोयमा ! जस्स णाणावरणिज्जं तस्स मोहणिज्जं सिय अस्थि सिय णत्थि। जस्स पुण मोहणिज्जं तस्स णाणावरणिज्जं णियम अत्यि ।
A. 426. Gautama ! One who acquires karma enshrouding knowledge somtimes may and sometimes may not acquire

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karma generating delusion ; but one who acquires karma causing delusion, as a rule, acquires karma enshrouding knowledge.
प्रश्न ४२७–जस्स णं भंते ! गाणावरणिज्जं तस्स आउयं ?
Q. 427. Bhante ! What about karma knowledge and karma giving a life-span ?
enshrouding
उत्तर ४२७--एवं जहा वेयणिज्जेण समं भणियं तहा आउएण वि समं भाणियव्वं । एवं णामेण वि एवं गोएण वि समं। अंतराएण सम जहा दरिसणावरणिज्जेण समं तहेव णियमा परोप्परं भाणियव्वाणि ।
A. 427. Gautama ! What has been said about karma giving experierce will hold good of karma giving a lifespan, also of karma giving a name and a lineage. What has been said of karma ensbrouding faith is to be repeated in case of karma causing obstruction.
प्रश्न ४२८.-जस्स णं भंते ! दरिसणाघरणिज्जं तस्स वेयणिज्जं जस्स वेयणिज्जं तस्स दरिसणावरणिज्जं?
Q.428. Bhante ! Is it correet to say that one who acquires karma enshrouding faith also acquires karma giving experience, and vice versa ?
उत्तर ४२८-जहा णाणावरणिजं उवरिमेहिं सत्तहिं कम्मेहिं समं भणियं तहा दरिसणावरणिज्ज पि उवरिमेहिं छहिं कम्मेहिं समं भाणियव्वं जाव...अंतराइएणं।
A. 428. Gautama ! What has been said above about karma enshrouding knowledge vis-a-vis other seven karma has to be repeated regarding karma enshrouding faith vis-à-vis other six types, till karma causing obstruction.
.. प्रश्न ४२९-जस्स णं भंते ! वेयणिज्जं तस्स मोहणिज्जं जस्स मोहणिज्जं तस्स वेयणिज्जं?

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429. Bhante! Is it correct to say that one who acquires karma glving experience also acquires karma causing delusion, and vice versa ?
294
उत्तर ४२९ – गोयमा ! जस्स वेयणिज्जं तस्स मोहणिज्जं सिय अस्थि सिय णत्थि जस्स पुण मोहणिज्जं तस्स वेयणिज्जं नियमं अत्थि ।
A. 429. Gautama ! One who acquires karma giving experience sometimes may and sometimes may not acquire karma causing delusion, but one who acquires karma causing ' delusion acquires, as a rule, karma giving experience.
प्रश्न ४३० – जस्स णं भंते ! वेयणिज्जं तस्स आउयं ?
Q. 430. Bhante ! Is it correct to say that one who acquires karma giving experience also acquires karma giving a life-span ?
उत्तर ४३० एवं एयाणि परोप्परं नियमं । णामेण वि गोएणवि समं भाणियव्वं ।
जहा आउएण समं एवं
A 430. Verily the two go together, and as with lifespan, so with name and lineage.
प्रश्न ४३१ – जस्स णं भंते ! वेय णिज्जं तस्स अंतराइयं पुच्छा ?
Q. 431. Bhante! Is it correct to say that one who acquires karma giving experience also acquires karma causing obstruction ?
उत्तर ४३१ – गोयमा ! जस्स वेयणिज्जं तस्स अंतराइयं सिय अत्थि सिय णत्थि । जस्स पुण अंतराइयं तस्स वेयणिज्जं नियमं अस्थि ।
A. 431. Gautama ! One who acquires karma giving experience sometimes may and sometimes may not acquire karma causing obstruction, but one who acquires karma causing obstruction acquires, as a rule, karma giving experience.

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प्रश्न ४३२-जस्स णं भंते ! मोहणिज्जं तस्स आउयं जस्स - णं भंते ! माउ तस्स मोहणिज्ज?
Q.432. Bhante ! Is it correct to say that one who acquires karma causing delusion also acquires karma giving a life-span ?
उत्तर ४३२-गोयमा ! जस्स मोहणिज्ज तस्स आउयं णियमं अत्यि जस्स पुण आउयं तस्स पुण मोहणिज्जं सिय अत्थि सिय णत्थि । एवं णामं गोयं अंतराइयं च भाणियव्वं ।
A. 432. Gautama ! One who acquires karma causing delusion acquires, as a rule, karma giving a life-span but one who acquires karma giving a life-span sometimes may and sometimes may not acquire karma causing delusion. The same holds good of karma giving a name and a lineage and karma causing obstruction.
प्रश्न ४३३-जस्स णं भंते ! आउयं तस्स णामं पुच्छा ?
Q. 433. Bhante ! Is it correct to say that one who acquires karma giving a life-span also acquires karma giving a name ?
उत्तर ४३३-गोयमा ! वो वि परोप्परं णियमं। एवं गोतेण वि समं भाणियव्वं ।
A. 433. Gautama ! As a rule, the two go together. So also karma giving a lineage.
प्रश्न ४३४-जस्स णं भंते ! आउयं तस्स अंतराइयं पुच्छा ?
Q. 434. Bhante ! Is it correct to say that one who acquires karma giving a life-span also acquires karma causing obstruction ?
उत्तर ४३४-गोयमा ! जस्स आउयं तस्स अंतराइयं सिय अत्थि सिय णत्थि। जस्स पुण अंतराइयं तस्स भाउयं णियमं अत्थि।

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A. 434. Gautama! One who acquires karma giving a life-span sometimes may and sometimes may not acquire karma causing obstruction, but one who acquires karma causing obstruction acquires, as a rule, karma giving a life-
span.
296
S
प्रश्न ४३५ - जस्स णं भंते ! णामं तस्स गोयं जस्स णं गोयं तस्स णं णामं पुच्छा ?
Q. 435. Bhante ! Is it correct to say that one who acquires karma giving a rame also acquires karma giving a lineage, and vice versa ?
जस्स णं णामं तस्स णियमा गोयं जस्स णं गोयं.
• उत्तर ४३५ – गोयमा
तस्स नियमा णामं । दो वि एए परोप्परं नियमा अत्थि ।
A. 435. Gautama ! Ore who acquires karma giving a name invariably acquires karma giving a lineage and ore who acquires karma giving a lineage invariably acquires karma giving a name. As a rule, the two go together.
प्रश्न ४३६ — जस्स णं भंते !
णामं तस्स अंतराइयं पुच्छा ?
Q. 436. Bhante ! Is it acquires karma giving a name obstruction, and vice versa ?
correct to say that ore who also acquires karma causing
उत्तर ४३६–गोयगा ! जस्स णामं तस्स अंतराइयं सिय अत्थि सिय णत्थि । जस्स पुण अंतराइयं तस्स णामं णियमा अत्थि ।
A, 436. Gautama! One who acquires karna giving a name sometimes may and sometimes may not acquire karma causing obstruction, but one who cquires karma causing obstruction acquires, as a rule, karma giving a name.
प्रश्न ४३७ -- जस्स णं भंते ! गोयं तस्स
अंतराइयं पुच्छा ?
Q. 437. Bhante! Is it correct to
say that one
who

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Bhagavati Sütra Bk. 8 Ch. 10
acquires karma giving a lineage also acquires karma causing obstruction, and vice versa ?
उत्तर ४३७ – गोयमा ! जस्स णं गोयं तस्स अंतराइयं सिय अत्थि सिय णत्थि । जस्स पुण अंतराइयं तस्स गोयं नियमं अत्थि ।
A. 437. Gautama! One who acquires karma giving a lineage sometimes may and sometimes may not acquire karma causing obstruc ion, but one who acquires karma causing obstruction acquires, as a rule, karma giving a lineage.
( nature of a living being )
प्रश्न ४३८ - जीवे णं भंते ! किं पोग्गली पोग्गले ?
Q. 438. Fhante ! Is a living being an owner of matter ( pudgali) or matter ( pudgala) itself ?
उत्तर ४३८ - जीवे पोग्गली वि पोग्गले वि ।
A. 438. Gautama ! He is a pudgali as well as a pudgala, an owner of matter as well as matter itself.
प्रश्न ४३९ – मे केणट्ठणं भंते ! एवं वुच्चइ - जीवे पोग्गलि वि पोगले
Fan.
Q. 439. Bhante! Why do you say that he is a pudgali as well as a pudgala ?
उत्तर ४३९ – गोयमा ! से जहा णामए छत्तेणं छत्ती दंडेणं दंडी घडेणं घडी पडेणं पडी करेणं करी एवामेव गोयमा ! जीवे वि सोइंदियचखिं दिय-से घाणिदियजिव्भिंदिय फासिंदियाइं पडुच्च पोग्गली जीवं पडुच्च पोगले | तेणट्ठेणं गोयमा ! एवं वुच्चइ - जीवे पोग्गलि वि पोग्गले वि ।
a.
A. 439. Gautama! As one with an umbrella ( chatra ) is called a chatri, with a stick (danda) a dandi, with a jar ( ghata) a ghati, with a piece of silk (pata) a pati, with hand (kara) a kari, so a living being with the organs of *" hearing, vision, smell, taste and touch is called a pudgali : but relative to another living being, he is a rudgala. Hence so.

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भगवती सूत्रम् सः ८ उः १०
प्रश्न ४४०-णेरइएणं भंते! किं पोग्गली...?
Q. 440. Bhante ! Are the infernal beings pudgali pudgala ?
or
.
___ उत्तर ४४० -एवं चेव एवं चेव वेमाणिए णवरं जस्स जइ इंदियाइं तस्स तइ वि भाणियब्वाई। .
A. 440. As aforesaid, till the Válmānikas ; but in each case, the number of sense organs must be specifically stated.
प्रश्न ४४१-सिद्ध णं भंते ! किं पोग्गली पोग्गले ?
Q. 441. Bhante ! Are the perfected beings pudgall or pudgala ?
उत्तर ४४१--गोयमा ! णो पोग्गली पोग्गले ।
A. 441. Not pudgali but pudgala. प्रश्न ४४२-से केणठेणं भंते ! एवं वुच्चइ जाव...पोग्गले ?
Q. 442. Bhante ! Why do you say so, till pudgala ?
उत्तर ४४२-गोयमा ! जीवं पडुच्च से तेणद्वेणं गोयमा ! एवं । चुच्चइ-सिधै णो पोग्गली पोग्गले ।
A 442. Gautama ! Relative to another living being, a perfected being is a pudgala. Hence so.
-सेवं भंते ! सेवं भंते ! ति । --Bhante ! You are right. It is so.
दसमो उद्देसो समत्तो Chapter Ten eods. अट्ठम सयं समत्तं । Book Eight ends.

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Notes
Q. 1. Matter consciously transformed into body, etc., through the activity of a living being is called prayoga-parinata pudgala. Matter spontaneously transformed, is called visrasăparinata pudgala. A third transformation is a mixture of the two, misrasa-pariṇata pudgala. The third form is attained when the first is in suspense and the second operates as in the case of (the disintegration of) a dead body, or when the natural process of gross body formation is supplemented by food intake which is a conscious process.
Q. 2-23 Nine sections are given to matter consciously transformed. Section one deals with matter consciously transformed in the case of one to five-organ beings. Section two deals with their attainments. Section three deals with body form. Section four deals with their organs of senses. Section five deals with body form and sense organs together. Section six deals with colour, smell, taste, touch and shape. Section seven brings together body form and colour, smell, taste, touch and shape. Section eight brings together the organs of senses and colour, smell, taste, touch and shape.
Q. 27-32. The word yoga means the activity of the body mind and speech. The tranquilisation or exhaustion of obstruction to energy (virya) causing a throb of matter constituting the mind, speech and body is also called yoga or prayoga. For the operation of matter, mind, speech and body provide the necessary media, of which mind takes four forms, speech four forms and body seven forms in all fifteen forms. Four forms of activity of the mind are those based on truth (satya-manah-yrga), untruth (asatyamanah-yoga), truth-un

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Notes
truth (satyāmrşa-manah-yoga) and dontruth non-untruin (asatya-amrşa-manah-yoga). The same four for speech. When existing in the mind as an idea, it is a mental phenɔmenon ; but when expressed, it becomes a phenomenon of speech. When the body, gross and others, takes objects, from the mind and transforms the same through the activity of the mind, it is called manah-prayoga-pariņuta. Asimilar process through speech is called vacana-prayoga-parinata, and through body is called käya-prayoga-parinata. Violence in any form is called arambha. Matter transformed through a violent process of a truthful mind is called arambhasatya-manah-prayoga-parinata. And likewise matter transformed by speech and by body. Absence of violence is called anārambha. A mental resolve to kill is särambha, and when the resolve is put into effect, it is samārambha.
Q. 33-42 Physical inclinations leading to activity are called kaya-yoga. Kaya means a collection or an aggregate. As the gross physical body consists of a collection of matteratoms, pudgala-skandhas, it is called kāya. Kāya-yoga takes seven forms as follows: (1) Audārika kāyayoga or activity of the gross body made of pudgala-sk andhas. The activity is relevant of men and animals. (2) Audārika-miśra kāyayoga or activity of the gross-cum-mixed body, the latter being fluid, caloric or kārman.
Q. 43-45 (3) Vaikriya kāyayoga or activity of the fluid body. (4) Vaikriya-miśra kāyayaga or activity of grosscum-mixed body.
Q. 46-47 (5) Aharaka kayayoga or activity of the caloric body. (6) Āhäraka-miśra kāyayoga or activity of the caloriccum-mixed body.
. Q. 48 (7) Kärman käyayoga or activity of the karman body. A probable question may be, why the fiery (taijas) body has been left out. The answer is that the fiery bcdy is never

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301
separate nor separable from the kärman body. In each case, it is the outlet of energy which is relevant.
A. 46. For the last portion, perhaps a more appropriate rendering will be: "...and not when these conditions are reversed". So to be replaced is the portion as follows: "and not when there is no affluence but other conditions are fulfilled."
Q. 57-67 When two objects are involved, the total number of forms are 1204. Similarly are stated the number of forms for three, four, till an infinite number of objects, the meaning of which is difficult to catch by people who are not connected with the Jaina tradition.
Q. 69. The word aśiviṣa stands for reptiles who have poison in their teeth. Some are poisonous reptiles by birth and others are by karma. The latter is a power derived by developed animals and human beings to do harm to others. Such souls cannot move up beyond the eighth heaven, and they are never developed. According to A. 73, such reptiles by karma may exist among the divine beings but not among the infernal beings, nor among one, two, three or four-organ animals. (A. 74)
A. 85. Abhāsa is a bare indication from a distance. Iha refers to an enquiry to check the correctness or otherwise of the indication. Avaya stands for a determination that it is this and not anything else. With dharaṇā the thing is fixed in mind so that the memory is not erased even at a gap of time. Nandi Sutra has the following synonyms for these four which are as follows:
ābhāsa or avagraha-avagrahaṇa, upadhāraṇa, śravaṇa
avalambana, medhä,
ihā—ābhogana, mārgaṇa, gabesaṇa, cintă, vimarṣa. avāya-ābartaṇa, pratyāvartana, avāya, buddhi, vijñāna,

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Notes
dhäraṇā-dharaṇa, dhāraṇa, sthāpaṇā, pratisthā, koṣṭha. Their duration has been indicated in the following couplet :
उग्गहे इक्कसमइए अंतोमुहुत्तिया ईहा ।
अंत्तोमुहुत्तिए अवाए धारणा संखेज्जं वा कालं असंखेज्जं वा कालं ।
Avagraha or abhasa lasts for a unit of time called samaya. Iha lasts for less than a muhurta. (48 minutes). So also araya, less than a muhurta. Dharana lasts for a limited or unlimited time depending on the life-span of the person concerned. Sruta knowledge has fourteen types, viz., akşara śruta, anakşara śruta, etc.
Avadhi or extra-sensory knowledge has two types, viz., bhāvapratyaya and guṇapratyaya.
Manahparyaya has two types, viz., rjumati and vipulamari. Kevala is a single type.
Vibhanga knowledge which is virtually a non-knowledge is the reverse of extra-sensory knowledge.
Q. 99-125. The twenty gate-ways of knowledge considered here are indicated in the following couplets:
गइदिए य काए हुमे पज्जत्तए भवत्थे य । wafufzy a gout mafa cauìu gìà 4 11? लेस्सा कसाय वेए आहारे णाणगोयरे काले । अंतर अप्पाबहुयं च पज्जवा चेह दाराई ॥२
Q. 126. Labdhi is a special power or capacity derived through the spiritual process when karma of sundry types is either exhausted or tranquilised. Noticed in the discussion are ten types of labdhi which are knowledge, faith, conduct, part-conduct, gift, gain, enjoyment, continuous enjoyment, energy and sense organs. Knowledge as labdhi has its coun

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303
terpart in non-knowledge as labdhi. There are five types of knowledge and three of non-knowledge. Faith as labdhi maybe right,' wrong and mixed. Conduct as lat dhi bas five items, viz., state of equanimity, termination of previcus karma and its replacement by great vows, special penances for the termination of karma, conduct cutting out greed and conduct free from passions and excesses and shining in purity. Energy as labdhi has three types, viz., energy of the fool, that of the prudent and mixed. Sen'e organs are five. Other items of labdhi take only one variety, and no distinction has been introduced here between their mulaguna and uttaraguna.
Q. 177-78. For the respective duration of knowledge and non-knowledge, reference has been made to Pada 18 of the Prajñāpanā Sutra. The duration of perception and śruta knowledge bas been stated to be less than a muhurta in the minimum and slightly more than sixty-six sāgaras in the maximum. So is extra-sensory knowledge, except that it's minimum duration is one unit of indivisible time called samaya. For psychological knowledge, the minimum duration is one samaya and the maximum slightly less than ten millicn purvas. The supreme knowledge has a beginning, but once acquired, it never goes. Perceptual non-knowledge ard śruta non-knowledge have tbree types of duration, viz., without a beginning and without an end, without a beginning but with an end and with a beginning und with an end. For the last one, the minimum is less than a muhurta, though the maximum is an infinite time. For vibhanga kacwledge, the minimum is one samaya and maximum is slightly less than ten million pūrvas added to thirty-three sāgaras. For the time-gap of cach type, reference has been made to the Jivābhigcma Sutra where it is stated as follows : For the first four types of knowledge, minimum time-gap is less than a muhūrta and maximum slightly less than half of a pudgala-parāvantar ā. The supreme knowledge takes no time-gap. For perceptual and śruta pon-knowledge, the

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Notes
time-gap is stated to be less than a muhurta and slightly more than sixty-six sagaras respectively. For the vibhanga knowledge, they are less than a muhurta and an infinite time.
Q. 180. Difference between one state and another has been called category or paryaya. It may be within the same class called svaparyaya, or as between one class and another called paraparyaya. Thus different states of perceptual knowledge belong to the svaparyaya group while one state under perceptual knowledge and another under scriptural knowledge belongs to the paraparyaya group. The state of things in paraparyāya helps one to clearly identify the state of things in svaparyaya. The categories are infinite for all the five types of knowledge. The discussion on the respective size, being more, less or especially more, is, however, relevant of svaparyaya only.
Q. 185. The details about these trees and fruits and their names are contained in the Prajṇāpaṇā Sutra, Pada one.
Q. 191. The idea seems to be that the space-points of the living organism or jīva are untouchable and remain untouched by a weapon, or finger or anything else. These space-points do not separate immediately after a limb has been separated.
Q. 194. The words carima and acarima describe the relative location. Something may be in an extreme location in one re pect and not in an extreme location in another respect. In the present case of Ratnaprabha hell, however, no relativity is involved so that it has been said to be both carima and acarima.
Q. 195. An endeavour incited by karma or a wicked thing has been called kiriyā (kriyā), which is to be distinguished from another word yoga which refers to the activities of the body, speech and mind. Or to reverse the position, any activity is kiriya which gives karma bondage.

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Such activities are of five types, physical, instrumental, etc., whose further division gives twenty-five types. The Prajñapaņå Sūtra, Pada one, has an exbaustive treatment on the subject.
Q. 203. There are three modes, to do, to order, to approve, and three instruments, mind, body and speech. They give nine alternatives as follows :
3 modes and 3 instruments, 3 modes and 2 instruments, 3 modes and 1 instrument, 2 modes and 3 instruments, 2 modes and 2 instruments, 2 modes and 1 jpstrument, 1 mode and 3 instruments, 1 mode and 2 instruments, 1 mode and 1 instrument, total 9.
Through permutation and combination, they take 49. forms. Multiply them by 3, past, present and future, and this gives 147 forms. This much for each kiriya, so that for five, the total will be 735 forms.
Q. 206. The word karmádāna implies deeds which give karma bondage. The list containing 15 items shows the line of business prohibited for the Jainas. The list includes virtually everything, even the use of machinery, the only important exceptions being money-lending and acting as a broker or middleman,
Q. 208. In the Jaina context, the four words, asanapana-khayima-sāyima go toge ber. Asana stands for anything that satisfies hunger ; pāņa stands for anything which quenches thirst; khåyima stands for anything which, like milk, meets both hunger and thirst ; sayima neither satisfies hunger nor quenches tbirst, though like betel it may impart taste to the mouth.
Q. 208. In the three questions, the word tahārubam occurs thrice. The first two refer to a Jaipa monk, wbile the last one to a monk of some heretical order. In both the cases, the donor is a follower of the one or the other, Hence the
20

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use of the word padiläbhemänassa. Any offer to an ordinary beggar has a different word which is dalayayt or dalejja.
Notes
Q. 209. The words afäsuyena and anesanijjen are worthy of note. Ordinarily they may mean 'with the association of living things' and 'with fault'. But such meaning becomes irrelevant here in the context of 'much exhaustion of karma and little. sin' following an offer. Besides, such food is unacceptable to a monk. Hence the commentators interpret the two words with reference to what is contained in the Acārānga Sütra. According to this source, food becomes anesaniya when the food collected by a monk is excessive or has little edible portion or it has been received without the knowledge and permission of the owner or where the thing does not remain wholesome till use. A food may be afäsuya when the vessel containing it touches some prohibited thing. But the exception is food which though impure is given under exceptional circumstances to save the life of a monk, which earns merit.
Q.210. The word thandilla refers to the type of land on which the unused portion of the food or food not meant for the receiving monk is to be deposited. This act needs exceptional care. Ten adjectives of the type of land referred to by the word are :
I
अणावtयमसंलोए अणावाए चेव होइ संलोए । आवायमसंलोए आवाए चेव होइ संलोए ॥ १ ॥ अणावायमसंलोए परस्स अणुवघाइए । að afat uıfa afazaıøgufta a ||||| fafeqvod grains uiam famafong! तपाणबीय रहिए उच्चाराईणि वोसिरे ॥ ३ ॥
They are: a piece of land where no one comes nor observes, where not a single life is killed, which is flat, which is not covered with grass, leaves or hay, which has just been ma de free from life by the burning of fire, whose dimension is one cubit by one cubit, where the soil underneath upto two inches is free from life, which is not near a village
**ges

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307
or an orchard, where there are no holes sheltering rats, and which is free from moving animals and germinable seeds.
The first condition, viz., where no one comes nor obseryes, takes four forms which are : : :
where no one comes nor observes, where no one comes but the place is visible from a distance, where someone may come but does not observe, and where someone
comes as well as observes. Of these four, the first one is wholesome but the other three are not.
Q. 220. The three activities referred to are physical, instrumental and malicious which usually go together. The other two, torture and slaughter, may or may not be there. Hence rarely a living being bas one or two activities, but invariably three. Cf. Prajñāpanā Sūtra :
जस्स णं जीवस्स काइया किरिया कज्जइ तस्स अहिगरणीया किरिया णियमा कज्जइ जस्स अहिगरणीया किरिया कज्जइ तस्स वि काइया किरिया forzaT #IGE 1
Q. 232. The five types of gatiprapata are as follows :
1 Prayoga-gati or movement from one place or category to another. 2. Tata-gati or movement till the destination has been reached. This type of movement has connection with each foot-step. 3. Bandhana-chedana-gati or movement as a result of which a bondage is cut. 4. Upapăta-gati or movement from, say, animal life to human life. 5. Vihayogati or movement through the sky.
Q. 233. The word padinyiya (pratyanika) refers to one who is hostile. Hostility may be towards human beings, animals, plants called gati-pratyanika, towards organisation called samüha-pratyanika, towards those who are fit for compassion called anukampa-pratyanika, towards the religious texis cal'ed śruta-pratyanika, or towards cognition or bhāvas

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Notes
like knowledge, faith and conduct called bhava-pratyanika. This is discussed at length in the six questions and answers.
Q. 239. Inclination, detachment and knowledge thereof in a soul keen for liberation is called vavahāra or behaviour. Its five types have been indicated. “Agama vyavahara include supreme knowledge, psychological knowledge, extra-sensory knowledge and the knowledge of 14, 10 and 9 pūrvas. Srutavyavahāra includes the knowledge of the code of conduct, etc., prescribed in the sacred texts. Ajñā-vyavahāra stands for behaviour as per the order of some senior monk. This may be communicated from one person to another who is living at a distance. Behaviour on the basis of special instruction from the acārya is called dhåranā-vyavahāra. Behaviour to atone for some lapse is called jita-vyavahära. For the last item, the behaviour of some advanced monks which may be more rigorous may serve as an example. The five are indicated in order of importance, the highest being agama-vyavahāra, to that one who has it, makes use of it. In its absence, one is to depend on śruta-vyavahāra and so on down tbe line. Even within ägama-vyavahāra, one who has the supreme knowledge should base his behaviour on it ; but in case one does not have it, he has to use psychological knowledge and so on down the line. In doing so with meticulous care, one becomes the true follower of Bhagavān Mahāvira.
Q. 241 Bandha or bondage in the Jaina context does not mean a bondage with an object like a rope or a chain, (dr avyabandha) but the bondage of the soul by karma (bhāva-bandha). The iriyāpathiki type of bondage is due to the activities of the body, mind and speech and the sämparāyiki type of bondage is due to passions. The iriyāpathiki bondage may have been acquired in one birth when it is called grahaņakarşa or in several births when it is called bhāväkarşa.
Q. 241 Another two bondages with which Chapter Nine starts are prayoga-bandha which is acquired and visrasa-bandha which is natural. Natural bondage exists in case of the spacepoints in Motion, Rest and Space, due to inherent grease

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309
binding one atom with another called bandhana-pratyay ikabandha, due to being kept in a pot called bhājana-pratyayikabandha, due to transformation called parināma-pratyayika-bandha. As to bandhana-pratyayika-bandha we have the following coup'ets which may be deserving of scientific test :
समणिद्धयाए बंधो ण होइ समलुक्खयाए वि ण होइ। ..
वेमायणिद्धलुक्खत्तणेण बंधो उ खंधाणं ॥ १॥ . णिद्धस्स णिर्तण दुयाहियेणं लुक्खस्स लुक्खेण दुवाहिएणं । णिद्धस्स लुक्खेण उवेइ बंधो जहण्ण वज्जो विसमो समो वा ॥२॥
Roughly, the point is that two atoms with the same sap or same roughness do not bind. They bind with each other only when these are similar, and so on.
Q. 289. The word amohana refers to a type of formation caused by the rays of the rising and setting sun.
Q. 315. The word khuddägabhava means the shortest stay in one's own body/ species. The finest nigoda has 65536 stays in less than a nuhurta and as many as 17 in a single respiration.
Q. 321. The terms anantam kälam, anantā logā, asamkhejjā poggala-pariyatta āvalik äye asamkhejjaibhāgo, etc., are more or less indicative of a secular period, expressed in terms of timeunits, space or matter, even vanaspati. The Jaina calculation is as follows: : Ten kota-koti addha palyopan a makes one sägaropoma.
Ten kota-koti sāgaropamas make one up-phase of timecycle.
Another ten kotā-koti sāgaropamas make one dow'n.pbase.
An infinite number of up and down phases make one pudgala-parāvartana.
An avalika consists of an inpumerable number of time. units called samaya.

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310
.
Notes
. Q. 356. The acquisition of kårman sarira is due to eight types of karma indentified by the Jainas. Six factors like hostility to knowledge and to wise men etc., are the cause of karma enshrouding knowledge. Similarly there are six enshrouding faith. Ten factors bind karma giving pleasant experiences and twelve factors bind karma giving unpleasant experiences. Six factors like violent rage, etc, give rise to karma causing delusion. Four factors impart life-span. Great endeavour, great acquisiticn, slaughter and taking meat give life in hell. Attachment, falsehood, etc., give animal life. Humility, politeness, compassion, etc., give the life of man. Restraint with attachment, part restraint, penances of a fool, etc., give life in heaven. Four factors, good as well as bad, generate karma giving a name. Pride, good or bad, determines the line of descent. Karma creating obstruction is generated from obstruction to gift, gain, enjoyment, etc.
Q. 394. Aradhana means the most rigorous fulfilment of the rules and prescriptions without any lapse. This applies to knowledge, faith and conduct.
Q. 406. The transformation of matter from one state to another is called poggala-pariņāma.
Q. 418. That which remains indivisible even by the knowledge of the omniscient is called abibhāga-palichedā.
Q. 424. et. seq. The two words 'bhajana' and 'niyama' occur at many places in the Jaina texts. The former refers to a possibility while the latter to an inevitability. For instance, in some human beings, karma enshrouding knowledge and faith and karma causing delusion and obstruction may or may not exist, but the other four, viz., karma giving experience, life-span, name and linca ge exist as a rule. In the remaining twenty-three species (dandakas), all the eight types of karna exist as a rule. The perfected souls are free from the clutches of karma. The bhajanā and niyamā of eight types of karma take 28 forms whose distribution is as follows : Karma enshrouding knowledge takes seven, karma enshrouding faith six, karma giving experience five, karma causing delusion four, karma giving life-span three, karma giving name two and karma giving lineage one, total 28. The details are contained in the text.

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Word Index
[Figures indicate the page number where the
word first occurs. ]
अकक्कसवेयणिज्जा-43
उत्तरगुणपच्चक्खाणी-21 अकामणिकरणं-59
एसिय-15 अणंतजीविया-180
ओमोयरिया-14 अण्णत्थगए-65
कक्कसवेयणिज्जा-42 अणाईयवीससाबंध-234
कालाइक्कंत-13 अणागारोव उत्ता-169
खेत्ताइक्कंत-13 अणाभोगणिन्वत्तिया-42
गइपरिणाम-7 अत्थिकाय-48
गइप्पवाए-122 अपच्चक्खाणी-21
गब्भव.िय-107 अपज्जत्त-111
चरित्ताचरित्तलद्धी-158 अप्पकम्मतराए-30
छेओवट्ठाबणियलद्घी-158 अभवसिद्धिए-156
जोवफुडा--29. अल्लियावणबंध-238
जोणीसंगह-39 अवड्ढोमोयरिया-14
णाण ( अण्णाण ) पज्जवा-176 . असंखेज्जजीविया-180
णाण ( अण्णाण ) परिगय-174 असंजयविरयपडिहय...पावकम्मे--17 णिज्जरासमए-35 असायावेयणिज्जा-45
णिस्संग, णिरंगण, णिरिंधण-7 अहक्खायचरित्तलद्धी-158 तत्थगए-65 अहिगरणी-5
थंडिल्ल-195 आभिणिबोहियणाणलद्धी--157
दुभागपत्ते--14 आभोगणिव्वत्तिया-42
देसमुलगुण-19 आयारभावपडोयार-46
देसुत्तरगुण-20 आराहणा-281
पंडियवीरियलद्धी-166 आलावणबंध-238
पओगपरिणया-103 आसीविसा-137
पओगबंध-234 आहाकम्म-64
पकामणिकरणं-60 इरियावहिया (किरिया )-4 पज्जत्त-111 इहगऐ-65
पडिणीय-214 उच्चयबंध-239
पडुच्चप्पओगपच्चइए-241

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312
Word Index
पमाणपत्ते-14 पमाणाइक्कंत-13 परजुरणयाए-45 परतिप्पणयाए-45 परदुक्खणयाए-45 परपरियावणयाए-45 परपिट्ठणयाए-45 परसोयणयाए-45 परिणामपच्चइए(बंध)-235 परिहारविसुद्धिलद्धी-158 पुवप्पओग-77 पुव्वप्पओगपच्चइए-241 पोग्गलस्थिकायपएसा-286 पोग्गलपरिणाम-285 बंधणछेयण-7 बंधणपच्चइए ( बंध )-235 बालवीरियलबी-166 भायणपच्चइए (बंध)-235 मग्गाइक्कंत-13 महाकम्मतराए-30 मिच्छादसणलद्धी-158 मीससापरिणया-103 मूलगुणपच्चक्खाणी-21 लेसणाबंध-238 लोगागासपएसा-288 वणस्सइसमारंभ-5 वबहार-~216 वीतिंगाल-12 वीय धूम--12 वीससापरिणया-103 वीससाबंध-234
वेयणासमए-35 वेसिय-15 संखेज्जजीविया-180 संजयविरयपडिहय...पावकम्म-17 संजोयणादोस--11 संपराइया (किरिया)-4 संमुच्छिम-107 संसारसमावण्ण-38 सइंगालदोस--11 सकसाई, अकसाइ--171 सजोगी, अजोगी-170 सत्थपरिणामिय-15 सत्थातीय-15 सधुमदोस--11 सम्मदसणलद्धी-158 सम्मामिच्छादसणलद्धी-158 समुच्चयबंध-239 सरीरप्पओगबंध-237 सरीरबंध-237 सवेयगा अवेयगा-171 सम्वप्पाहार-3 सव्वमहाहार-28 सव्वमूलगुण-19 सव्वुत्तरगुण-23 सागारोवउत्ता-168 सामाइयचरित्तलद्धी-158 सामुदाणिय-15 सायावेयणिज्जा-45 साहणणाबंध( देस, सव्व)-240 सीलव्वय...पोसहोववास-185 सुहुमसंपारयलद्धी-158

Page #327

BY THE SAME AUTHOR
BOOKS ON JAINOLOGY
Bhagavati Sutra Vol. I
( Satakas 1-3) Bhagavati Sutra Vol. 2
(Satakas 4-6) Bhagavati Sutra Vol. 3
(Satakas 7-8) Bhagavati Sutra Vol. 4
(going to the rress) Dasavaika ika Sutra
Kalpa Sutra Uttaradhyayana Sutra
Aupapatika Sutra
( under preparation ) Sramana Bhagavan Mahavira
- life and doctrines Jaina Stories Vol. 1 Jaina Stories Vol. 2 Jaina Stories Vol. 3
BOOKS ON HISTORIOGRAPHY The Philosophy of Indian History Vol. 1 The Burden of the Past Vol. 2 The Medieval Muddle Vol. 3 Sunset in India
(under preparation )
Jacket engraved & printed by Bharat Phototype Studio. Calcutta-700073

Page #328
About The Author Professor K. C. Lalwani who is a Social Scientist with specialisation in Economics was born in 1921 aid to his Master's Degree with a First Class from the University of Calcutta in 1943. He has taught Econ mic and Commerce at Calcutta, Poona and Delhi bet jo ing the I dian Institute of Technoingya' Khr gur in W-:t Be gal (1. dia) in 1954 were he is note Head of the Deatment of Humanities and Social Sc ences. He has published many books and innumerable pave's in Economics, Con merce, Political Science, Religion, Historiography, Educational Sociology and Contemporary United States. In 1960-61, he went to the United States on a one-year assignment when he addressed seminars at several universities and attended and participated in professional gatherings. He travelled widely in the United States and six countries of Western Europe. Around 1967, he entered into the field of Jainology, wherein he has already published several volumes of the canonical texts. His work on the Bhagavati Sutra which will take many more years to complete has been hailed by Prof. Suniti Kumar Chatterjee as his magnum opus. His treatise on the life and doctrines of Mahavira has been reviewed in the United States as the best work on the subject. His lucid exposition of Jaina Stories has proved popular with the English-reading public. His translation of the Uttaradhyayana Sutra in verse-form has been acclaimed widely.