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Viyahapannatti 1.2.27-28

Viyāhapannatti 1.2.27-28

Language
Ardhamāgadhī Prakrit

1.2.27

neraiyā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā? savve samussāsanīsāsā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samāhārā? no savve samasarīrā? no savve samussasānīsāsā?
goyamā! neraiyā duvihā pannattā, taṃ jahā–mahāsarīrā ya, appasarīrā ya| tattha ṇaṃ je te mahāsarīrā te bahuttarāe poggale āhāreṃti, bahutarāe poggale pariṇāmeṃti, bahutarāe poggale ussasaṃti, bahutarāe poggale nīsasaṃti; abhikkhaṇaṃ āhāreṃti, abhikkhaṇaṃ pariṇāmeṃti, abhikkhaṇaṃ ussasaṃti, abhikkhaṇaṃ nīsasaṃti|
tattha ṇaṃ je te appasarīrā te ṇaṃ appatarāe poggale āhāreṃti, appatarāe poggale pariṇāmeṃti, appatarāe poggale ussasaṃti, appatarāe poggale nīsasaṃti; āhacca āhāreṃti, āhacca pariṇāmeṃti, āhacca ussasaṃti, āhacca nīsasaṃti|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samāhārā, no savve samasarīrā, no savve samussāsanīsāsā|
neraiyā ṇaṃ bhaṃte! savve samakammā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samakammā?
goyamā! neraiyā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ appakammatarāgā| tattha ṇaṃ jete pacchovavannagā te ṇaṃ mahākammatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– neraiyā no savve samakammā|
neraiyā ṇaṃ bhaṃte! savve samavaṇṇā!
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– neraiyā no savve samavaṇṇā?
goyamā! neraiyā duvihā pannattā, taṃ jahā– puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhavaṇṇatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhavaṇṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– neraiyā no savve samavaṇṇā|
neraiyā ṇaṃ bhaṃte! savve samalessā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samalessā?
goyamā! neraiyā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhalessa-tarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhalessatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samalessā|
neraiyā ṇaṃ bhaṃte! savve samaveyaṇā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– neraiyā no savve samaveyaṇā?
goyamā! neraiyā duvihā pannattā, taṃ jahā– saṇṇibhūyā ya, asaṇṇibhūyā ya| tattha ṇaṃ je te saṇṇibhūyā te ṇaṃ mahāveyaṇā| tattha ṇaṃ je te asaṇṇibhūyā te ṇaṃ appaveyaṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samaveyaṇā|
neraiyā ṇaṃ bhaṃte! savve samakiriyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samakiriyā?
goyamā! neraiyā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī|
tattha ṇaṃ je te sammadiṭṭhī tesi ṇaṃ cattāri kiriyāo pannattāo, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā|
tattha ṇaṃ je te micchadiṭṭhī tesi ṇaṃ paṃca kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchādaṃsaṇavattiyā| evaṃ sammāmicchadiṭṭhīṇaṃ pi| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samakiriyā|
neraiyā ṇaṃ bhaṃte! savve samāuyā? savve samovavannagā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–neraiyā no savve samāuyā? no savve samovavannagā?
goyamā! neraiyā cauvvihā pannattā, taṃ jahā– (1) atthegaiyā samāuyā samovavannagā
(2) atthegaiyā samāuyā visamovavannagā| (3) atthegaiyā visamāuyā samovavannagā
(4) atthegaiyā visamāuyā visamovavannagā|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā no savve samāuyā, no savve samovavannagā|
asurakumārā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā?
jahā neraiyā tahā bhāṇiyavvā, navaraṃ–kamma-vaṇṇa-lessāo parivatteyavvāo [puvvovavannā mahā-kammatarā, avisuddhavaṇṇatarā, avisuddhalesatarā| pacchovavannā pasatthā| sesaṃ taheva] |
evaṃ–jāva thaṇiyakumārā|
puḍhavikāiyāṇaṃ āhāra-kamma-vaṇṇa-lessā jahā neraiyāṇaṃ|
puḍhavikāiyā ṇaṃ bhaṃte! savve samavedanā?
haṃtā goyamā! puḍhavikāiyā savve samavedanā|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–puḍhavikāiyā savve samavedanā?
goyamā! puḍhavikāiyā savve asaṇṇī asaṇṇibhūtaṃ anidāe vedanaṃ vedeṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–puḍhavikāiyā savve samavedanā|
puḍhavikāiyā ṇaṃ bhaṃte! savve samakiriyā?
haṃtā goyamā! puḍhavikāiyā savve samakiriyā|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–puḍhavikāiyā savve samakiriyā?
goyamā! puḍhavikāiyā savve māyīmicchadiṭṭhī| tāṇaṃ ṇeyatiyāo paṃca kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchādaṃsaṇavattiyā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–puḍhavikāiyā savve samakiriyā|
samāuyā, samovavannagā jahā neraiyā tahā bhāṇiyavvā|
jahā puḍhavikāiyā tahā jāva cauriṃdiyā|
paṃciṃdiyatirikkhajoṇiyā jahā neraiyā, nāṇattaṃ kiriyāsu|
paṃciṃdiyatirikkhajoṇiyā ṇaṃ bhaṃte! savve samakiriyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– paṃciṃdiyatirikkhajoṇiyā no savve samakiriyā? goyamā! paṃciṃdiya- tirikkhajoṇiyā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī|
tattha ṇaṃ je te sammadiṭṭhī te duvihā pannattā, taṃ jahā–asaṃjayā ya, saṃjayā-saṃjayā ya|
tattha ṇaṃ je te saṃjayāsaṃjayā, tesi ṇaṃ tinni kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā|
asaṃjayāṇaṃ cattāri| micchadiṭṭhīṇaṃ paṃca| sammāmicchadiṭṭhīṇaṃ paṃca|
manussā ṇaṃ bhaṃte! savve samāhārā? savve samasarīrā? savve samussāsanīsāsā? goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samāhārā? no savve samasarīrā? no savve samussāsanīsāsā?
goyamā! manussā duvihā pannattā, taṃ jahā–mahāsarīrā ya, appasarīrā ya| tattha ṇaṃ je te mahāsarīrā te bahutarāe poggale āhāreṃti, bahutarāe poggale pariṇāmeṃti, bahutarāe poggale ussasaṃti, bahutarāe poggale nīsasaṃti; āhacca āhāreṃti, āhacca pariṇāmeti, āhacca ussasaṃti, āhacca nīsasaṃti|
tattha ṇaṃ je te appasarīrā te ṇaṃ appatarāe poggale āhāreṃti, appatarāe poggale pariṇāmeṃti, appatarāe poggale ussasaṃti, appatarāe poggale nīsasaṃti; abhikkhaṇaṃ āhāreṃti, abhikkhaṇaṃ pariṇāmeṃti, abhikkhaṇaṃ ussasaṃti, abhikkhaṇaṃ nīsasaṃti|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samāhārā, no savve samasarīrā, no savve samussāsanīsāsā|
manussā ṇaṃ bhaṃte! savve samakammā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samakammā?
goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya| tattha ṇaṃ je te puvvovavannagā te ṇaṃ appakammatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ mahākammatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samakammā|
manussā ṇaṃ bhaṃte! savve samavaṇṇā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samavaṇṇā?
goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya|
tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhava-ṇṇatarāgā| tattha ṇaṃ je te pacchovavannagā te ṇaṃ avisuddhavaṇṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samavaṇṇā|
manussā ṇaṃ bhaṃte! savve samalessā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samalessā?
goyamā! manussā duvihā pannattā, taṃ jahā–puvvovavannagā ya, pacchovavannagā ya|
tattha ṇaṃ je te puvvovavannagā te ṇaṃ visuddhale-ssatarāgā| tattha ṇaṃ je pacchovavannagā te ṇaṃ avisuddhalessatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samalessā|
manussā ṇaṃ bhaṃte! savve samaveyaṇā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samaveyaṇā?
goyamā! manussā duvihā pannattā, taṃ jahā–saṇṇibhūyā ya, asaṇṇibhūyā ya|
tattha ṇaṃ je te saṇṇibhūyā te ṇaṃ mahāveyaṇā| tattha ṇaṃ je te asaṇṇibhūyā te ṇaṃ appaveyaṇatarāgā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samaveyaṇā|
manussā ṇaṃ bhaṃte! savve samakiriyā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā no savve samakiriyā?
goyamā! manussā tivihā pannattā, taṃ jahā–sammadiṭṭhī, micchadiṭṭhī, sammāmicchadiṭṭhī|
tattha ṇaṃ je te sammadiṭṭhī te tivihā pannattā, taṃ jahā–saṃjayā, assaṃjayā, saṃjayāsaṃjayā|
tattha ṇaṃ je te saṃjayā te duvihā pannattā, taṃ jahā–sarāgasaṃjayā ya, vītarāgasaṃjayā ya|
tattha ṇaṃ je te vītarāgasaṃjayā, te ṇaṃ akiriyā|
tattha ṇaṃ je te sarāgasaṃjayā te duvihā pannattā, taṃ jahā–pamattasaṃjayā ya, appamattasaṃjayā ya|
tattha ṇaṃ je te appamattasaṃjayā, tesi ṇaṃ egā māyāvattiyā kiriyā kajjai|
tattha ṇaṃ je te pamattasaṃjayā, tesi ṇaṃ do kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā ya, māyāvattiyā ya|
tattha ṇaṃ je te saṃjayāsaṃjayā, tesi ṇaṃ āillāo tinni kiriyāo kajjaṃti, taṃ jahā–āraṃbhiyā, pāriggahiyā, māyāvattiyā|
asaṃjayāṇaṃ cattāri kiriyāo kajjaṃti–āraṃbhiyā, pāriggahiyā, māyāvattiyā, appacca-kkhāṇakiriyā|
micchadiṭṭhīṇaṃ paṃca– āraṃbhiyā, pāriggahiyā, māyāvattiyā, appaccakkhāṇakiriyā, micchā-daṃsaṇavattiyā|
sammāmicchadiṭṭhīṇaṃ paṃca|
manussā ṇaṃ bhaṃte! savve samāuyā? savvesamovavannagā?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– manussā no savve samāuyā? no savve samovavannagā?
goyamā! manussā cauvvihā pannattā, taṃ jahā–
(1) atthegaiyā samāuyā samovavannagā| (2) atthegaiyā samāuyā visamovavannagā|
(3) atthegaiyā visamāuyā samovavannagā| (4) atthegaiyā visamāuyā visamovavannagā|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā no savve samāuyā, no savve samovavannagā|
vāṇamaṃtara-jotisa-vemāṇiyā jahā asurakumārā, navaraṃ–veyaṇāe nāṇattaṃ-māyimicchadiṭṭhī-uvavannagā ya appaveyaṇatarā, amāyisammadiṭṭhiuvavannagā ya mahāveyaṇatarā bhāṇiyavvā jotisa-vemāṇiyā|
salessā ṇaṃ bhaṃte! neraiyā savve samāhāragā?
ohiyāṇaṃ, salessāṇaṃ, sukkalessāṇaṃ–etesi ṇaṃ tiṇhaṃ ekko gamo|
kaṇhalessa-nīlalessāṇaṃ pi ego gamo, navaraṃ– vedanāe māyimicchadiṭṭhīuvavannagā ya, amāyi-sammadiṭṭhīuvavannagā ya bhāṇiyavvā
manussā kiriyāsu sarāga-vīyarāgā pamattāpamattā na bhāṇiyavvā|
kāulessāṇa vi eseva gamo, navaraṃ–neraii jahā ohie daṃḍae tahā bhāṇiyavvā|
teulessā, pamhalessā jassa atthi jahā ohio daṃḍao tahā bhāṇiyavvā, navaraṃ–manussā sarāga-vīyarāgā na bhāṇiyavvā|

"Venerable Sir! Are all hell-beings of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly.
Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently.
For that reason, Gautama, it is said that hell-beings are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation."
"Venerable Sir! Are all hell-beings of equal karma?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal karma?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that hell-beings are not all of equal karma."
"Venerable Sir! Are all hell-beings of equal complexion?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal complexion?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that hell-beings are not all of equal complexion."
"Venerable Sir! Are all hell-beings of equal leśyā?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal leśyā?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that hell-beings are not all of equal leśyā."
"Venerable Sir! Are all hell-beings of equal sensation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal sensation?"
"Gautama! Hell-beings are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that hell-beings are not all of equal sensation."
"Venerable Sir! Are all hell-beings of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal activity?"
"Gautama! Hell-beings are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, for those that are right-viewed, four activities are declared, namely: initial, possessive, deceit-caused, and non-renunciation activity.
Among them, for those that are wrong-viewed, five activities take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused [activity]. Likewise also for the mixed-viewed. For that reason, Gautama, it is said that hell-beings are not all of equal activity."
"Venerable Sir! Are all hell-beings of equal lifespan? Are all of equal birth [time]?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that hell-beings are not all of equal lifespan, not all of equal birth?"
"Gautama! Hell-beings are declared to be of four kinds, namely:
(1) some are of equal lifespan and born at the same time;
(2) some are of equal lifespan and born at different times;
(3) some are of unequal lifespan and born at the same time;
(4) some are of unequal lifespan and born at different times.
For that reason, Gautama, it is said that hell-beings are not all of equal lifespan, not all of equal birth."
"Venerable Sir! Are all Asurakumāras of equal nourishment? Are all of equal body?"
As for the hell-beings, so it should be stated, with the exception that: karma, complexion, and leśyā are to be reversed [those born earlier have more karma, less pure complexion, and less pure leśyā; those born later are auspicious; the rest is just the same].
Thus up to the Stanitakumāras.
For earth-bodied beings, nourishment, karma, complexion, and leśyā are as for hell-beings.
"Venerable Sir! Are all earth-bodied beings of equal sensation?"
"Yes, Gautama, all earth-bodied beings are of equal sensation."
"For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal sensation?"
"Gautama! All earth-bodied beings, being mindless, experience mindless sensation indistinctly. For that reason, Gautama, it is said that all earth-bodied beings are of equal sensation."
"Venerable Sir! Are all earth-bodied beings of equal activity?"
"Yes, Gautama, all earth-bodied beings are of equal activity."
"For what reason, Venerable Sir, is it said that all earth-bodied beings are of equal activity?"
"Gautama! All earth-bodied beings are deceitful and wrong-viewed. For them, five activities necessarily take place, namely: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused [activity]. For that reason, Gautama, it is said that all earth-bodied beings are of equal activity."
As for hell-beings, so should [the four alternatives of] equal lifespan and equal birth be stated.
As for earth-bodied beings, so up to four-sensed beings.
Five-sensed animals are as hell-beings, with a difference in activities.
"Venerable Sir! Are all five-sensed animals of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that five-sensed animals are not all of equal activity?"
"Gautama! Five-sensed animals are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, those that are right-viewed are declared to be of two kinds, namely: unrestrained and partially restrained.
Among them, for those that are partially restrained, three activities take place, namely: initial, possessive, and deceit-caused.
For the unrestrained, four; for the wrong-viewed, five; for the mixed-viewed, five."
"Venerable Sir! Are all humans of equal nourishment? Are all of equal body? Are all of equal inhalation and exhalation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation?"
"Gautama! Humans are declared to be of two kinds, namely: those of large bodies and those of small bodies. Among them, those that are of large bodies consume more matter, transform more matter, inhale more matter, and exhale more matter; they consume intermittently, transform intermittently, inhale intermittently, and exhale intermittently.
Among them, those that are of small bodies consume less matter, transform less matter, inhale less matter, and exhale less matter; they consume constantly, transform constantly, inhale constantly, and exhale constantly.
For that reason, Gautama, it is said that humans are not all of equal nourishment, not all of equal body, not all of equal inhalation and exhalation."
"Venerable Sir! Are all humans of equal karma?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal karma?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have less karma; those born later have more karma. For that reason, Gautama, it is said that humans are not all of equal karma."
"Venerable Sir! Are all humans of equal complexion?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal complexion?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer complexion; those born later have a less pure complexion. For that reason, Gautama, it is said that humans are not all of equal complexion."
"Venerable Sir! Are all humans of equal leśyā?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal leśyā?"
"Gautama! Humans are declared to be of two kinds, namely: those born earlier and those born later. Among them, those born earlier have a purer leśyā; those born later have a less pure leśyā. For that reason, Gautama, it is said that humans are not all of equal leśyā."
"Venerable Sir! Are all humans of equal sensation?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal sensation?"
"Gautama! Humans are declared to be of two kinds, namely: those with mind and those without mind. Among them, those with mind have great sensation; those without mind have less sensation. For that reason, Gautama, it is said that humans are not all of equal sensation."
"Venerable Sir! Are all humans of equal activity?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal activity?"
"Gautama! Humans are declared to be of three kinds, namely: right-viewed, wrong-viewed, and mixed-viewed.
Among them, those that are right-viewed are declared to be of three kinds, namely: restrained, unrestrained, and partially restrained.
Among them, those that are restrained are declared to be of two kinds, namely: passion-imbued restrained and passionless restrained.
Among them, those that are passionless restrained are without activity.
Among them, those that are passion-imbued restrained are declared to be of two kinds, namely: negligent restrained and non-negligent restrained.
Among them, for those that are non-negligent restrained, one deceit-caused activity takes place.
Among them, for those that are negligent restrained, two activities take place, namely: initial and deceit-caused.
Among them, for those that are partially restrained, the first three activities take place, namely: initial, possessive, and deceit-caused.
For the unrestrained, four activities take place: initial, possessive, deceit-caused, and non-renunciation activity.
For the wrong-viewed, five: initial, possessive, deceit-caused, non-renunciation, and wrong-view-caused.
For the mixed-viewed, five."
"Venerable Sir! Are all humans of equal lifespan? Are all of equal birth?"
"Gautama! That is not so."
"For what reason, Venerable Sir, is it said that humans are not all of equal lifespan, not all of equal birth?"
"Gautama! Humans are declared to be of four kinds, namely:
(1) some are of equal lifespan and born at the same time;
(2) some are of equal lifespan and born at different times;
(3) some are of unequal lifespan and born at the same time;
(4) some are of unequal lifespan and born at different times.
For that reason, Gautama, it is said that humans are not all of equal lifespan, not all of equal birth."
Vyantara, Jyotiṣka, and Vaimānika [gods] are as Asurakumāras, with the exception that: there is a distinction in sensation—for Jyotiṣka and Vaimānika [gods] it should be stated that those born as deceitful and wrong-viewed have less sensation, and those born as non-deceitful and right-viewed have greater sensation.
"Venerable Sir! Are all hell-beings endowed with leśyā of equal nourishment?"
For general beings, those endowed with leśyā, and those with white leśyā—for these three there is one uniform exposition.
For those with black leśyā and blue leśyā there is also one exposition, with the exception that regarding sensation, those born as deceitful and wrong-viewed and those born as non-deceitful and right-viewed should be stated; and for humans regarding activities, passion-imbued, passionless, negligent, and non-negligent should not be stated.
For those with grey leśyā there is also this same exposition, with the exception that hell-beings should be stated as in the general series.
Where fiery leśyā and pink leśyā exist, it should be stated as in the general series, with the exception that for humans, passion-imbued and passionless should not be stated.

English (machine translation) (machine translation)

1.2.28

dukkhāue udiṇṇe, āhāre kamma-vaṇṇa-lessā ya |
samaveyaṇa-samakiriyā, samāue ceva bodhavvā ||

Suffering and lifespan are experienced when activated; nourishment, karma, color, and leśyā,
equal sensation and equal activity, and equal lifespan indeed are to be understood.

English (machine translation) (machine translation)

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