Viyahapannatti 1.1.21

1.1.21

evaṃ ṭhiī āhāro ya bhāṇiyavvo| ṭhitī jahā–
ṭhitipade tahā bhāṇiyavvā savvajīvāṇaṃ| āhāro vi jahā pannavaṇāe paḍhame āhāruddesae tahā bhāṇiyavvo, etto āḍhatto–neraiyā ṇaṃ bhaṃte! āhāraṭṭhī? jāva dukkhattāe bhujjo-bhujjo pariṇamaṃti|
asurakumārā ṇaṃ bhaṃte! kevaikālassa āṇamaṃti vā 4? goyamā! jahanneṇaṃ sattaṇhaṃ thovāṇaṃ, ukkoseṇaṃ sāiregassa pakkhassa āṇamaṃti vā 4 |
asurakumārā ṇaṃ bhaṃte! āhāraṭṭhī? haṃtā, āhāraṭṭhī | [asurakumārā ṇaṃ bhaṃte! kevaikālassa āhāraṭṭhe samuppajjai? goyamā! asurakumārāṇaṃ duvihe
āhāre pannatte| taṃjahā-ābhoganivvattie ya, anābhoganivvattie ya|
tattha ṇaṃ je se anābhoga nivvattie se anusamayaṃ avirahie āhāraṭṭhe samuppajjai| tattha ṇaṃ je se ābhoganivvattie se jahanneṇaṃ cauttha-bhattassa, ukkoseṇaṃ sāiregassa vāsasahassassa āhāraṭṭhe samuppajjai|asurakumārā ṇaṃ bhaṃte! kimāhāramāhāreṃti?
goyamā! davvao anaṃtapaesiyāiṃ davvāiṃ, khitta-kāla-bhāvā pannavaṇāgameṇaṃ| sesaṃ jahā neraiyāṇaṃ jāva te ṇaṃ tesiṃ poggalā kīsattāe bhujjo bhujjo pariṇamaṃti?
goyamā! soiṃdiyattāe surūvattāe suvaṇṇattāe iṭṭhattāe icchiyattāe abhijjhiyattāe, uḍḍhattāe, no ahattāe, suhattāe, no duhattāe bhujjo bhujjo pariṇamaṃti|
asurakumārāṇaṃ puvvāhāriyā puggalā pariṇayā?
goyamā! asurakumārābhilāveṇaṃ jahā neraiyāṇaṃ jāva caliyaṃ kammaṃ nijjaraṃti|
nāgakumārāṇaṃ bhaṃte! kevaiyaṃ kālaṃ ṭhitī pannattā?
goyamā! jahanneṇaṃ dasa vāsasahassāiṃ, ukkoseṇaṃ desūṇāiṃ do paliovamāiṃ|
nāgakumārā ṇaṃ bhaṃte! kevaikālassa āṇamaṃti vā0?
goyamā! jahanneṇaṃ sattaṇhaṃ thovāṇaṃ, ukkoseṇaṃ muhuttapuhattassa āṇamaṃti vā0|
nāgakumārā ṇaṃ bhaṃte! āhāraṭṭhī? haṃtā, goyamā! āhāraṭṭhī|
nāgakumārāṇaṃ bhaṃte! kevaikālassa āhāraṭṭhe samuppajjai?
goyamā! nāgakumārāṇaṃ duvihe āhāre pannatte| taṃ jahā- ābhoganivvattie ya anābhoganivvattie ya|
tattha ṇaṃ je se anābhoganivvattie se anusamayaṃ avirahie āhāraṭṭhe samuppajjai, tattha ṇaṃ je se ābhoganivvattie se jahanneṇaṃ cautthabhattassa, ukkoseṇaṃ divasapuhattassa āhārārthe samuppajjai| sesaṃ jahā asurakumārāṇaṃ jāva caliyaṃ kammaṃ nijjareṃti, no acaliyaṃ kammaṃ nijjareṃti|
evaṃ suvaṇṇakumārāṇa vi jāva thaṇiyakumārāṇaṃ ti|
puḍhavikkāiyāṇaṃ bhaṃte! kevaiyaṃ kālaṃ ṭhitī pannattā?
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ bāvīsaṃ vāsasahassāiṃ|
puḍhavikkāiyā kevaikālassa āṇamaṃti vā0?
goyamā! vemāyāe āṇamaṃti vā0|
puḍhavikkāiyā āhāraṭṭhī?
haṃtā, āhāraṭṭhī|
puḍhavikkāiyāṇaṃ kevaikālassa āhāraṭṭhe samuppajjai?
goyamā! anusamayaṃ avirahie āhāraṭṭhe samuppajjai|
puḍhavikkāiyā kimāhāramāhāreṃti?
goyamā! davvao jahā neraiyāṇaṃ jāva nivvāghāeṇaṃ chaddisiṃ; vāghāyaṃ paḍucca siya tidisiṃ, siya cau-ddisiṃ siya paṃcadisiṃ| vaṇṇao kāla-nīla-lohita-hālidda-sukkilāṇi| gaṃdhao subbhigaṃdha 2, rasao titta 5, phāsao kakkhaḍa 8| sesaṃ taheva|
nāṇattaṃkatibhāgaṃ āhāreṃti? kaibhāgaṃ phāsādeṃti?
goyamā! asaṃkhijjaibhāgaṃ āhāreṃti, anaṃtabhāgaṃ phāsādeṃti jāva te ṇaṃ tesiṃ poggalā kīsattāe bhujjo bhujjo pariṇamaṃti?
goyamā! phāsiṃdiyavemāyattāe bhujjo bhujjo pariṇamaṃti|
sesaṃ jahā neraiyāṇaṃ jāva caliyaṃ kammaṃ nijjareṃti, no acaliyaṃ kammaṃ nijjareṃti|
evaṃ jāva vaṇassaikāiyāṇaṃ| navaraṃ ṭhitī vaṇṇeyavvā jā jassa, ussāso vemāyāe|
beiṃdiyāṇaṃ ṭhiī bhāṇiyavvā| ūsāso vemāyāe|
beiṃdiyāṇaṃ āhāre pucchā| anābhoganivvattio taheva| tattha ṇaṃ je se ābhoganivvattie se ṇaṃ asaṃkhejjasamaie aṃtomuhuttie vemāyāe āhāraṭṭhe samuppajjai| sesaṃ taheva jāva anaṃtabhāgaṃ āsāyaṃti|
beiṃdiyā ṇaṃ bhaṃte! je poggale āhārattāe geṇhaṃti te kiṃ savve āhāreṃti?
no savve āhāreṃti? goyamā!
beiṃdiyāṇaṃ duvihe āhāre pannatte| taṃ jahā-lomāhāre pakkhevāhāre ya| je poggale lomāhārattāe giṇhaṃti te savve aparisesie āhāreṃti| je poggale pakkhevāhārattāe giṇhaṃti tesiṃ ṇaṃ poggalāṇaṃ asaṃkhijjabhāgaṃ āhāreṃti, anegāiṃ ca ṇaṃ bhāgasahassāiṃ anāsāijjamāṇāiṃ aphāsāijjamāṇāiṃ viddhaṃsamāvajjaṃti|
etesiṃ ṇaṃ bhaṃte! poggalāṇaṃ anāsāijjamāṇāṇaṃ aphāsāijjamāṇāṇa ya kayare kayarehiṃto appā vā goyamā! savvatthovā puggalā anāsāijjamāṇā, aphāsāijjamāṇā anaṃtaguṇā|
beiṃdiyā ṇaṃ bhaṃte! je poggale āhārattāe giṇhaṃti te ṇaṃ tesiṃ puggalā kīsattāe bhujjo bhujjo pariṇamaṃti?
goyamā! jibbhiṃdiya-phāsiṃdiya vemāyattāe bhujjo bhujjo pariṇamaṃti|
beiṃdiyāṇaṃ bhaṃte! puvvāhāriyā puggalā pariṇayā taheva jāva caliyaṃ kammaṃ nijjaraṃti|
teiṃdiya-cauriṃdiyāṇaṃ nāṇattaṃ ṭhītīe jāva negāiṃ ca ṇaṃ bhāgasahassāiṃ anāghāijjamāṇāiṃ anāsāijjamāṇāiṃ aphāsāijjamāṇāiṃ viddhaṃsamāgacchaṃti|
etesiṃ ṇaṃ bhaṃte! poggalāṇaṃ anāsāijjamāṇāṇaṃ aphāsāijjamāṇāṇa ya kayare kayarehiṃto appā vā goyamā! savvatthovā poggalā anāghāijjamāṇā, anāsāijjamāṇā anaṃtaguṇā, aphā-sāijjamāṇā anaṃtaguṇā|
teiṃdiyāṇaṃ ghāṇiṃdiya-jibbhiṃdiya-phāsiṃdiyavemāyattāe bhujjo bhujjo pariṇamaṃti|
cauriṃdiyāṇaṃ cakkhiṃdiya-ghāṇiṃdiya-jibbhiṃdiya-phāsiṃdiyattāe bhujjo bhujjo pariṇamaṃti|
paṃcidiyatirikkhajoṇiyāṇaṃ ṭhitiṃ bhāṇiūṇa ūsāso vemāyāe| āhāro anābhoga-nivva-ttio anusamayaṃ avirahio| ābhoganivvattio jahanneṇaṃ aṃtomuhuttassa, ukkoseṇaṃ chaṭṭhabhattassa| sesaṃ jahā cauriṃdiyāṇaṃ jāva caliyaṃ kammaṃ nijjareṃti|
evaṃ manussāṇa vi| navaraṃ ābhoganivvattio jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ aṭṭhamabhattassa| soiṃdiya 5 vemāyattāe bhujjo bhujjo pariṇamaṃti| sesaṃ taheva jāva nijjareṃti|
vāṇamaṃtarāṇaṃ ṭhiīe nāṇattaṃ| avasesaṃ jahā nāgakumārāṇaṃ |
evaṃ joisiyāṇa vi| navaraṃ ussāso jahanneṇaṃ muhuttapuhattassa, ukkoseṇa vi muhuttapuhattassa|
āhāro jahanneṇaṃ divasapuhattassa, ukkoseṇa vi divasapuhattassa| sesaṃ taheva|
vemāṇiyāṇaṃ ṭhitī bhāṇiyavvā ohiyā| ūsāso jahanneṇaṃ muhuttapuhattassa, ukkoseṇaṃ tettī-sāe pakkhāṇaṃ| āhāro ābhoganivvattio jahanneṇaṃ divasapuhattassa, ukkoseṇaṃ tettīsāe vāsa-sahassāṇaṃ
sesaṃ taheva jāva nijjareṃti|]

Thus lifespan duration and nourishment are to be stated. Lifespan duration is to be stated just as in the Lifespan-chapter for all jīvas. Nourishment also is to be stated just as in the first Nourishment-section of the Prajñāpanā, beginning from here: "Are the inhabitants of hell, Venerable Sir, desirous of nourishment?" up to "transform again and again into suffering."
"Venerable Sir, after how much time do the Asurakumāras breathe in and out [fourfold]?"
"Gautama, at minimum after seven stōkas, at maximum after a little over a fortnight do they breathe in and out [fourfold]."
"Are the Asurakumāras, Venerable Sir, desirous of nourishment?"
"Yes, they are desirous of nourishment."
["Venerable Sir, after how much time does the desire for nourishment arise in the Asurakumāras?"
"Gautama, nourishment of the Asurakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after a little over a thousand years."
"What nourishment do the Asurakumāras consume, Venerable Sir?"
"Gautama, in terms of substance, substances of infinite space-points; in terms of realm, time, and state, according to the Prajñāpanā. The rest is as for the inhabitants of hell, up to: 'Into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into the state of the sense of hearing, into handsome form, into handsome color, into desirable, wished-for, covetable, upward, not downward, joyful, not miserable states.'
'Have previously consumed pudgalas transformed for the Asurakumāras?'
'Gautama, with the wording for the Asurakumāras, just as for the inhabitants of hell, up to: they dissipate active karma.'
'Venerable Sir, how long a lifespan duration is declared for the Nāgakumāras?'
'Gautama, at minimum ten thousand years, at maximum two palyopamas slightly less.'
'After how much time do the Nāgakumāras breathe in and out [fourfold], Venerable Sir?'
'Gautama, at minimum after seven stōkas, at maximum after several muhūrtas do they breathe in and out [fourfold].'
'Are the Nāgakumāras, Venerable Sir, desirous of nourishment?'
'Yes, Gautama, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for the Nāgakumāras, Venerable Sir?'
'Gautama, nourishment of the Nāgakumāras is declared to be of two kinds. That is to say: produced with conscious attention and produced without conscious attention.
Among them, that which is produced without conscious attention—for that, the desire for nourishment arises every instant, uninterruptedly; among them, that which is produced with conscious attention—for that, the desire for nourishment arises at minimum after a fourth meal, at maximum after several days. The rest is as for the Asurakumāras, up to: they dissipate active karma, not inactive karma.'
Thus also for the Suvarṇakumāras up to the Stanitakumāras.
'Venerable Sir, how long a lifespan duration is declared for earth-bodied souls?'
'Gautama, at minimum an antarmuhūrta, at maximum twenty-two thousand years.'
'After how much time do earth-bodied souls breathe in and out [fourfold]?'
'Gautama, they breathe in and out with variable measure [fourfold].'
'Are earth-bodied souls desirous of nourishment?'
'Yes, they are desirous of nourishment.'
'After how much time does the desire for nourishment arise for earth-bodied souls?'
'Gautama, the desire for nourishment arises every instant, uninterruptedly.'
'What nourishment do earth-bodied souls consume?'
'Gautama, in terms of substance, as for the inhabitants of hell, up to: unimpeded, from six directions; subject to impediment, sometimes from three directions, sometimes from four directions, sometimes from five directions. In terms of color: black, blue, red, yellow, and white. In terms of smell: fragrant, two [kinds]. In terms of taste: bitter, five [kinds]. In terms of touch: hard, eight [kinds]. The rest is the very same.'
'The difference: what fraction do they consume? What fraction do they touch?'
'Gautama, they consume an innumerableth part, they touch an infinite part, up to: into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of touch.'
'The rest is as for the inhabitants of hell, up to: they dissipate active karma, not inactive karma.'
Thus up to plant-bodied souls. The only distinction is that lifespan duration should be described according to what belongs to each, and respiration is of variable measure.
For two-sensed souls, lifespan duration should be stated. Respiration is of variable measure.
Concerning nourishment of two-sensed souls, the question [is the same]. That produced without conscious attention is the very same. Among them, that which is produced with conscious attention—for that, the desire for nourishment arises in variable measure across an antarmuhūrta consisting of innumerable instants. The rest is the very same, up to: they taste an infinite part.
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, do they consume all of them, or do they not consume all of them?'
'Gautama, they do not consume all of them.
For two-sensed souls, nourishment is declared to be of two kinds. That is to say: pores-nourishment and morsel-nourishment. The pudgalas which they take in as pores-nourishment, they consume all of them without remainder. The pudgalas which they take in as morsel-nourishment, they consume an innumerableth part of those pudgalas, and many thousands of parts perish without being tasted and without being touched.'
'Venerable Sir, among these untasted and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, untasted pudgalas are the least; untouched ones are infinitely many times more.'
'Venerable Sir, the pudgalas which two-sensed souls take in for nourishment, into what state do those pudgalas transform again and again for them?'
'Gautama, they transform again and again into variable forms of the sense of taste and the sense of touch.'
'Venerable Sir, have previously consumed pudgalas transformed for two-sensed souls?' The very same, up to: they dissipate active karma.
For three-sensed and four-sensed souls, the distinction is in lifespan duration, up to: and many thousands of parts perish without being smelled, without being tasted, and without being touched.
'Venerable Sir, among these unsmelled, untasted, and untouched pudgalas, which are fewer, [which more, or equal, or greater] than which?'
'Gautama, unsmelled pudgalas are the least; untasted ones are infinitely many times more; untouched ones are infinitely many times more.'
For three-sensed souls, they transform again and again into variable forms of the sense of smell, sense of taste, and sense of touch.
For four-sensed souls, they transform again and again into the state of the sense of sight, sense of smell, sense of taste, and sense of touch.
For five-sensed animals, having stated their lifespan duration, respiration is of variable measure. Nourishment produced without conscious attention is every instant, uninterrupted. That produced with conscious attention is at minimum after an antarmuhūrta, at maximum after a sixth meal. The rest is as for four-sensed souls, up to: they dissipate active karma.
Thus also for humans. The only distinction is: that produced with conscious attention is at minimum an antarmuhūrta, at maximum after an eighth meal. They transform again and again into variable forms of the five senses, beginning with the sense of hearing. The rest is the very same, up to: they dissipate.
For Vyantara gods, the distinction is in lifespan duration. The remainder is as for the Nāgakumāras.
Thus also for Jyotiṣka gods. The only distinction is: respiration at minimum is several muhūrtas, at maximum also several muhūrtas.
Nourishment at minimum is several days, at maximum also several days. The rest is the very same.
For Vaimānika gods, lifespan duration should be stated in general terms. Respiration at minimum is several muhūrtas, at maximum thirty-three fortnights. Nourishment produced with conscious attention at minimum is several days, at maximum thirty-three thousand years.
The rest is the very same, up to: they dissipate.]