Viyahapannatti 1.7.84

1.7.84

jīve ṇaṃ bhaṃte! gabbhagae samāṇe kiṃ āhāramāhārei?
goyamā! jaṃ se māyā nāṇāvihāo rasavigatīo āhāramāhārei, tadekadeseṇaṃ oyamāhārei|
jīvassa ṇaṃ bhaṃte! gabbhagayassa samāṇassa atthi uccāre i vā pāsavane i vā khele i vā siṃghāṇe i vā vaṃte i vā pitte i vā?
no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ?
goyamā! jīve ṇaṃ gabbhagae samāṇe jamāhārei taṃ ciṇāi, taṃ jahā–soiṃdiyattāe, cakkhiṃdiyattāe, ghāṇiṃdiyattāe, rasiṃdiyattāe phāsiṃdiyattāe, aṭṭhi-aṭṭhimiṃja-kesa-maṃsu-roma-nahattāe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jīvassa ṇaṃ gabbhagayassa samāṇassa natthi uccāre i vā pāsavane i vā khele i vā siṃghāṇe i vā vaṃte i vā pitte i vā|
jīve ṇaṃ bhaṃte! gabbhagae samāṇe pabhū muheṇaṃ kāvaliyaṃ āhāramāhārittae?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ?
goyamā! jīve ṇaṃ gabbhagae samāṇe savvao āhārei, savvao pariṇāmei, savvao ussasai, savvao nissasai; abhikkhaṇaṃ āhārei, abhikkhaṇaṃ pariṇāmei, abhikkhaṇaṃ ussasai, abhikkhaṇaṃ nissasai; āhacca āhārei, āhacca pariṇāmei, āhacca ussasai, āhacca nissasai|
māujīvarasaharaṇī, puttajīvarasaharaṇī, māujīvapaḍibaddhā puttajīvaphuḍā–tamhā āhārei, tamhā pariṇāmei|
avarā vi ya ṇaṃ puttajīvapaḍibaddhā māujīvaphuḍā–tamhā ciṇāi, tamhā uvaciṇāi| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jīve ṇaṃ gabbhagae samāṇe no pabhū muheṇaṃ kāvaliyaṃ āhāramāhārittae|
kai ṇaṃ bhaṃte! māiyaṃgā pannattā?
goyamā! tao māiyaṃgā pannattā, taṃ jahā–maṃse, soṇie, matthuluṃge|
kai ṇaṃ bhaṃte! petiyaṃgā pannattā?
goyamā! tao petiyaṃgā pannattā, taṃ jahā–aṭṭhi, aṭṭhimiṃjā, kesa-maṃsu-roma-nahe|
ammāpeie ṇaṃ bhaṃte! sarīrae kevaiyaṃ kālaṃ saṃciṭṭhai?
goyamā! jāvaiyaṃ se kālaṃ bhavadhāraṇijje sarīrae avvāvanne bhavai evatiyaṃ kālaṃ saṃciṭṭhai, ahe ṇaṃ samae-samae voyasijjamāṇe -voyasijjamāṇe carimakālasamayaṃsi vocchiṇṇe bhavai|
jīve ṇaṃ bhaṃte! gabbhagae samāṇe neraiesu uvavajjejjā?
goyamā! atthegaie uvavajjejjā, atthegaie no uvavajjejjā|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegaie uvavajjejjā, atthegaie no uvavajjejjā?
goyamā! se ṇaṃ saṇṇī paṃciṃdie savvāhiṃ pajjattīhiṃ pajjattae vīriyaladdhīe veuvviyaladdhīe parāṇīyaṃ āgayaṃ soccā nisamma paese nicchubhai, nicchubhittā veuvviyasamugghāeṇa samohaṇṇai, samohaṇittā cāuraṃgiṇiṃ senaṃ viuvvai, viuvvittā cāuraṃgiṇīe senāe parāṇīeṇaṃ saddhiṃ saṃgāmaṃ saṃgāmei|
se ṇaṃ jīve atthakāmae rajjakāmae bhogakāmae kāmakāmae, atthakaṃkhie rajjakaṃkhie bhogakaṃkhie kāmakaṃkhie, atthapivāsie rajjapivāsie bhogapivāsie kāmapivāsie, taccitte tammaṇe tallese tadajjhavasie tattivvajjhavasāṇe tadaṭṭhovautte tadappiyakaraṇe tabbhāvaṇābhāvie, eyaṃsi ṇaṃ aṃtaraṃsi kālaṃ karejja neraiesu uvavajjai| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– atthegaie uvavajjejjā, atthegaie no uvavajjejjā|
jīve ṇaṃ bhaṃte! gabbhagae samāṇe devalogesu uvavajjejjā?
goyamā! atthegaie uvavajjejjā, atthegaie no uvavajjejjā|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegaie uvavajjejjā, atthegaie no uvavajjejjā?
goyamā! se ṇaṃ saṇṇī paṃciṃdie savvāhiṃ pajjattīhiṃ pajjattae tahārūvassa samaṇassa vā māhaṇassa vā aṃtie egamavi āriyaṃ dhammiyaṃ suvayaṇaṃ soccā nisamma tao bhavai saṃvegajāyasaḍḍhe tivva-dhammāṇurāgaratte|
se ṇaṃ jīve dhammakāmae puṇṇakāmae saggakāmae mokkhakāmae, dhammakaṃkhie puṇṇakaṃkhie saggakaṃkhie mokkhakaṃkhie, dhammapivāsie puṇṇapivāsie saggapivāsie mokkhapivāsie, taccitte tammaṇe tallese tadajjhavasie tattivvajjhavasāṇe tadaṭṭhovautte tadappiyakaraṇe tabbhāvaṇābhāvie, eyaṃsi ṇaṃ aṃtaraṃsi kālaṃ karejja devalogesu uvavajjai| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–atthegaie uva-vajjejjā, atthegaie no uvavajjejjā|
jīve ṇaṃ bhaṃte! gabbhagae samāṇe uttāṇae vā pāsallae vā aṃbakhujjae vā gacchejja vā? ciṭṭhejja vā? nisīejja vā? tuyaṭṭejja vā? māue suyamāṇīe suvai? jāgaramāṇīe jāgarai? suhiyāe suhie bhavai? duhiyāe duhie bhavai?
haṃtā goyamā! jīve ṇaṃ gabbhagae samāṇe uttāṇae vā pāsallae vā aṃbakhujjae vā acchejja vā ciṭṭhejja vā nisīejja vā tuya-ṭṭejja vā| māue suyamāṇīe suvai, jāgaramāṇīe jāgarai, suhiyāe suhie bhavai duhiyāe duhie bhavai|
ahe ṇaṃ pasavaṇakālasamayaṃsi sīseṇa vā pāehiṃ vā āgacchati samamāgacchati, tiriyamā-gacchati vinihāyamāvajjati|
vaṇṇavajjhāṇi ya se kammāiṃ baddhāiṃ puṭṭhāiṃ nihattāiṃ kaḍāiṃ paṭṭhaviyāiṃ abhiniviṭṭhāiṃ abhi-samaṇṇāgayāiṃ udiṇṇāiṃ–no uvasaṃ-tāiṃ bhavaṃti, tao bhavai durūve duvaṇṇe duggaṃdhe durase duphāse aniṭṭhe akaṃte appie asubhe amaṇunne amaṇāme hīnassare dīnassare aniṭṭhassare akaṃtassare appiyassare asubhassare amaṇunnassare amaṇāmassare aṇāejjavayaṇe paccāyāe yā vi bhavai|
vaṇṇavajjhāṇi ya se kammāiṃ no baddhāiṃ no puṭṭhāiṃ no nihattāiṃ no kaḍāiṃ no paṭṭhaviyāiṃ no abhiniviṭṭhāiṃ no abhisamaṇṇāgayāiṃ no udiṇṇāiṃ–uvasaṃtāiṃ bhavaṃti, tao bhavai surūve suvaṇṇe sugaṃdhe surase suphāse iṭṭhe kaṃte pie subhe maṇuṇṇe maṇāme ahīṇassare adīṇassare iṭṭhassare kaṃtassare piyassare subhassare maṇunnassare maṇāmassare ādejjavayaṇe paccāyāe yā vi bhavai|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"Venerable Sir! When a jīva is in the womb, what nourishment does it consume?"
"Gautama! Whatever diverse essences of food its mother consumes, by a portion thereof it consumes vitality."
"Venerable Sir! Does a jīva residing in the womb have feces, urine, phlegm, nasal mucus, vomit, or bile?"
"That is not so."
"Why is that so?"
"Gautama! Whatever nourishment a jīva consumes when in the womb, it builds up [into parts of the body], namely: into the sense organ of hearing, the sense organ of sight, the sense organ of smell, the sense organ of taste, the sense organ of touch, and into bones, bone-marrow, hair of the head, beard, body hair, and nails. For that reason, Gautama, it is said: A jīva residing in the womb has no feces, urine, phlegm, nasal mucus, vomit, or bile."
"Venerable Sir! Is a jīva residing in the womb able to consume mouthfuls of nourishment through the mouth?"
"That is not so."
"Why is that so?"
"Gautama! A jīva residing in the womb takes nourishment from all sides, transforms [it] from all sides, inhales from all sides, exhales from all sides; it frequently takes nourishment, frequently transforms [it], frequently inhales, frequently exhales; occasionally takes nourishment, occasionally transforms [it], occasionally inhales, occasionally exhales.
The channel carrying fluid from the mother's soul [leads to] the channel carrying fluid to the child's soul; connected to the mother's soul and reaching the child's soul—thereby it takes nourishment, thereby it transforms [it].
And another [channel] too is connected to the child's soul and reaches the mother's soul—thereby it builds up, thereby it augments. For that reason, Gautama, it is said: A jīva residing in the womb is not able to consume mouthfuls of nourishment through the mouth."
"Venerable Sir! How many maternal body parts are declared?"
"Gautama! Three maternal body parts are declared, namely: flesh, blood, and brain."
"Venerable Sir! How many paternal body parts are declared?"
"Gautama! Three paternal body parts are declared, namely: bones, bone-marrow, and hair of the head, beard, body hair, and nails."
"Venerable Sir! For how long does the physical body derived from mother and father endure?"
"Gautama! For as long as its physical body maintaining life is not destroyed, for that long it endures; and thereafter, waning moment by moment, in the very last moment of life it ceases to be."
"Venerable Sir! Could a jīva residing in the womb be reborn among the inhabitants of hell?"
"Gautama! Some may be reborn [there], some may not be reborn [there]."
"Why, Venerable Sir, is it said: 'Some may be reborn [there], some may not be reborn [there]'?"
"Gautama! A sentient, five-sensed being who is fully developed in all attainments, possessing the power of energy and the power of transformation, upon hearing and discerning that an enemy army has arrived, extends [its] soul-points; having extended them, it undergoes transformation-burst; having undergone [transformation-burst], it creates a fourfold army; having created [it], it wages war with the fourfold army against the enemy army.
That jīva, desirous of wealth, desirous of kingdom, desirous of pleasures, desirous of sensual desires; longing for wealth, longing for kingdom, longing for pleasures, longing for sensual desires; thirsting for wealth, thirsting for kingdom, thirsting for pleasures, thirsting for sensual desires; with its thought there, its mind there, its lesyā there, its volition there, its intense volition there, attentive to that purpose, devoted to that, permeated by that contemplation—if it should die in that interval, it is reborn among the inhabitants of hell. For that reason, Gautama, it is said: 'Some may be reborn [there], some may not be reborn [there].'"
"Venerable Sir! Could a jīva residing in the womb be reborn in the heavenly realms?"
"Gautama! Some may be reborn [there], some may not be reborn [there]."
"Why, Venerable Sir, is it said: 'Some may be reborn [there], some may not be reborn [there]'?"
"Gautama! A sentient, five-sensed being who is fully developed in all attainments, upon hearing and discerning even a single noble, righteous, good word in the presence of an appropriate śramaṇa or brāhmaṇa, then becomes faithful out of spiritual longing and impassioned with deep love for the Dharma.
That jīva, desirous of Dharma, desirous of merit, desirous of heaven, desirous of liberation; longing for Dharma, longing for merit, longing for heaven, longing for liberation; thirsting for Dharma, thirsting for merit, thirsting for heaven, thirsting for liberation; with its thought there, its mind there, its lesyā there, its volition there, its intense volition there, attentive to that purpose, devoted to that, permeated by that contemplation—if it should die in that interval, it is reborn in the heavenly realms. For that reason, Gautama, it is said: 'Some may be reborn [there], some may not be reborn [there].'"
"Venerable Sir! While in the womb, does a jīva lie supine, on its side, or hunched like a mango? Does it move? Does it stand? Does it sit? Does it recline? When the mother sleeps, does it sleep? When she is awake, is it awake? When she is happy, is it happy? When she is suffering, is it suffering?"
"Yes, Gautama! While in the womb, a jīva lies supine, on its side, or hunched like a mango; it may stay, stand, sit, or recline. When the mother sleeps, it sleeps; when she is awake, it is awake; when she is happy, it is happy; when she is suffering, it is suffering.
Then, at the time of delivery, if it comes out head-first or feet-first, it comes out smoothly; if it comes out sideways, it meets with destruction.
If its karmas that destroy beauty are bound, touched, made invariable, performed, set forth, firmly entered, acquired, and activated—not calmed down—then it becomes deformed, of bad complexion, of bad smell, of bad taste, of bad touch, undesirable, unlovely, unpleasing, inauspicious, disagreeable, uncharming, of low voice, of wretched voice, of undesirable voice, of unlovely voice, of unpleasing voice, of inauspicious voice, of disagreeable voice, of uncharming voice, and born with speech that is not accepted.
And if its karmas that destroy beauty are not bound, not touched, not made invariable, not performed, not set forth, not firmly entered, not acquired, not activated—and are calmed down—then it becomes well-formed, of good complexion, of good smell, of good taste, of good touch, desirable, lovely, pleasing, auspicious, agreeable, charming, of not low voice, of not wretched voice, of desirable voice, of lovely voice, of pleasing voice, of auspicious voice, of agreeable voice, of charming voice, and born with speech that is accepted."
"So it is, Venerable Sir! So it is, Venerable Sir!"