Part 1 - Fourteen gates

Q. 48. Bhante! Relative to time, is soul sapradeśa or apradeśa¹⁰?

A. 48. Gautama! Sapradeśa as a rule.

Q. 49. Bhante! Relative to time, is an infernal being sapradeśa or apradeśa?

A. 49. Gautama! Sometimes sapradeśa and sometimes apradeśa, and like this,...till the perfected souls.

Q. 50. Bhante! Relative to time, are souls sapradeśa or apradeśa?

A. 50. Gautama! Sapradeśa as a rule.

Q. 51. Bhante! Relative to time, are infernal beings sapradeśa or apradeśa?

A. 51. Gautama! (Infernal beings fall into three categories, Which are,) all sapradeśa, many sapradeśa and one apradeśa, and many sapradeśa and many apradeśa; and like this,... till the Stanitakumāras.

Q. 52. Bhante! Are the earth-bodies sapradeśa or apradeśa?

A. 52. Gautama! Sometimes sapradeśa and sometimes apradeśa; and like this,...till the flora-bodies.

The rest as the infernal beings,... till the perfected souls.

Leaving aside one-organ beings, those with food-intake have three forms, which are, all sapradeśa, many sapradeśa and one apradeśa, and many sapradeśa and many apradeśa. Leaving aside one-organ beings, those without food-intake have six forms, which are, all sapradeśa, all apradeśa, one sapradeśa and one apradeśa, one sapradeśa and many apradeśa, many sapradeśa and one apradeśa, and many sapradeśa and many apradeśa. Perfected souls take three forms.

The would-be-liberated (bhavasiddhika) and the non-would-be-liberated (abhavasiddhika) are similar to mundane beings. The non-bhavasiddhika non-abhavasiddhika and the perfected souls take three forms.

Beings with mind (sañjī) take three forms. Leaving aside one-organ beings, those without mind (asañjī) take three forms. Infernal beings, celestial beings and human beings take six forms. The non-saṅgī non-asañjī and the perfected souls take three forms.

Those with tinges are similar to mundane beings. Those with black, blue and ash tinges are similar to those with food-intake, difference being that appropriate tinges need be stated. Those with red tinge take three forms, exceptions being the earth-bodies, water-bodies and flora-bodies who take six forms. Those with pink and white tinges take three forms. Those without tinge, other than human beings,...till the perfected souls, take three forms. (Tinged) human beings take six forms.

Those with right outlook take three forms. Those with two- to four-organs of senses take six forms. Leaving aside one-organ beings, those with wrong outlook take three forms. Those with right-wrong outlook take six forms.

The restrained take three forms. Leaving aside one-organ beings, the unrestrained take three forms. The restrained-unrestrained take three forms. Those who are non-restrained-non-unrestrained non-restrained-unrestrained, and the perfected souls take three forms.

Beings with passions take three forms. For one-organ beings, no form. Leaving aside one-organ beings, those with anger take three forms. The celestial beings take six forms. Leaving aside one-organ beings, those with pride and attachment take three forms. The infernal beings and the celestial beings take six forms. Leaving aside one-organ beings, those with greed take three forms. The infernal beings take six forms. Those without passions and the perfected souls take three forms.

Those with worldly knowledge, with mati knowledge and with śruta knowledge take three forms. Those with two- to four-organs of senses take six forms. In avadhi knowledge, manaḥ-paryāya knowledge and kevala knowledge, three forms. Those with worldly ignorance, mati ignorance and śruta ignorance, leaving aside one-organ beings, take three forms. Those with vibhaṅga knowledge take three forms.

Those with activities (yoga) are to be taken to be similar to the mundane beings. Those with activities of mind, speech and body take three forms with this exception that the one-organ beings have only one activity which is the activity of the body, and these take no definite form. Those without activity are similar to those who are without tinge.

Leaving aside the one-organ beings, those with cognition and those without it take three forms.

Those with the experience of suffering are similar to those who are with passions. Those with the experience of female-hood, of male-hood and of impotent-hood take three forms, exception being the impotent one-organ beings who take no definite form. Those who are without the experience of suffering are similar to those who are without passions.

Those with bodies are similar to mundane beings. For those with gross body and fluid body, leaving aside one-organ beings, state three forms. For those who have assimilative body and for ordinary beings and human beings, state six forms. Those with caloric and kārmaṇ bodies are similar to the mundane beings. Those who are without body and those who are perfected take three forms.

Those with full attainment of food, of body, of organs of senses and of respirations, leaving aside one-organ beings, take three forms. Those with full attainment of words and of mind are similar to those who have mind. Those without the attainment of food are similar to those who take no food. For those who are without the attainment of body, of sense-organs and of respirations, leaving aside one-organ beings, state three forms. Infernal beings, celestial beings and human beings take six forms. Those who are without the attainment of words and those who are without the attainment of mind take three forms. Infernal beings, celestial beings and human beings take six forms.

Couplet:

Sapradeśa, with Intake, Would-be-liberated,
With Mind, Tinge, Outlook, Restraint, Passions,
Knowledge, Activity, Cognition, Suffering,
Body, Attainments—(14 Gates) stated (above).

Notes (based on commentary of Abhayadeva Sūri):

10. Sapradeśa is one with space-points. When there are no space-points, it is apradeśa. The soul is without a beginning, and it is eternal. So it is sapradeśa. If a thing exists for a time-unit (samaya), then, relatively to time, it becomes apradeśa.

Cf.

jo jassa paḍhama-samae baṭṭai bhāvassa so u apaeso aṇṇammi vaṭṭamāṇo kālāeseṇa sapaeso

[The phenomenon in which the soul exists in the first time-unit is apradeśa; otherwise, i.e., if it exists in second, third or more time-units, it is sapraāeśa.]