Viyahapannatti 12.4.539

12.4.539

eesi ṇaṃ bhaṃte! paramāṇupoggalāṇaṃ sāhaṇaṇā-bhedānuvāeṇaṃ anaṃtānaṃtā poggalapariyaṭṭā samanugaṃtavvā bhavaṃtīti makkhāyā?
haṃtā goyamā! eesi ṇaṃ paramāṇupoggalāṇaṃ sāhaṇaṇā bhedāṇuvāeṇaṃ anaṃtānaṃtā poggalapariyaṭṭā samanugaṃtavvā bhavaṃtīti makkhāyā|
kaivihe ṇaṃ bhaṃte! poggalapariyaṭṭe pannatte?
goyamā! sattavihe poggalapariyaṭṭe pannatte, taṃ jahā– orāliyapoggalapariyaṭṭe, veuvviyapoggala-pariyaṭṭe, teyāpoggalapariyaṭṭe, kammāpoggalapariyaṭṭe, maṇapoggalapariyaṭṭe, vaipoggalapariyaṭṭe, āṇāpāṇu-poggala-pariyaṭṭe|
neraiyāṇaṃ bhaṃte! kativihe poggalapariyaṭṭe pannatte?
goyamā! sattavihe poggalapariyaṭṭe pannatte, taṃ jahā–orāliyapoggalapariyaṭṭe, veuvviyapoggala-pariyaṭṭe jāva āṇāpāṇupoggalapariyaṭṭe| evaṃ jāva vemāṇiyāṇaṃ|
egamegassa ṇaṃ bhaṃte! neraiyassa kevaiyā orāliyapoggalapariyaṭṭā atītā?
anaṃtā|
kevaiyā purekkhaḍā?
kassai atthi, kassai natthī| jassatthi jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā anaṃtā vā
egamegassa ṇaṃ bhaṃte! asurakumārassa kevaiyā orāliyapoggalapariyaṭṭā atītā?
anaṃtā|
kevaiyā purekkhaḍā?
kassai atthi, kassai natthi| jassatthi jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā anaṃtā vā| evaṃ jāva vemāniyassa|
egamegassa ṇaṃ bhaṃte! neraiyassa kevaiyā veuvviyapoggalapariyaṭṭā atītā?
anaṃtā| evaṃ jaheva orāliyapoggalapariyaṭṭā taheva veuvviyapoggalapariyaṭṭāvi bhāṇiyavvā| evaṃ jāva vemāniyassa| evaṃ jāva āṇāpāṇupoggalapariyaṭṭā| ete egattiyā satta daṃḍagā bhavaṃti|
neraiyāṇaṃ bhaṃte! kevaiyā orāliyapoggalapariyaṭṭā atītā?
anaṃtā|
kevaiyā purekkhaḍā?
anaṃtā| evaṃ jāva vemāṇiyāṇaṃ| evaṃ veuvviyapoggalapariyaṭṭāvi| evaṃ jāva āṇāpāṇupoggala-pariyaṭṭā vemāṇiyāṇaṃ| evaṃ ee pohattiyā satta cauvvīsatidaṃḍagā|
egamegassa ṇaṃ bhaṃte! neraiyassa neraiyatte kevatiyā orāliyapoggalapariyaṭṭā atītā?
natthi ekko vi|
kevatiyā purekkhaḍā?
natthi ekko vi|
egamegassa ṇaṃ bhaṃte! neraiyassa asurakumāratte kevatiyā orāliyapoggalapariyaṭṭā atītā?
evaṃ ceva| evaṃ jāva thaṇiyakumāratte|
egamegassa ṇaṃ bhaṃte! neraiyassa puḍhavikkāiyatte kevatiyā orāliyapoggalapariyaṭṭā atītā?
anaṃtā|
kevatiyā purekkhaḍā?
kassai atthi, kassai natthi| jassatthi jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā anaṃtā vā| evaṃ jāva manussatte| vāṇamaṃtara-joisiya-vemāniyatte jahā asurakumāratte|
egamegassa ṇaṃ bhaṃte! asurakumārassa neraiyatte kevatiyā orāliyapoggalapariyaṭṭā?
evaṃ jahā neraiyassa vattavvayā bhaṇiyā, tahā asurakumārassa vi bhāṇiyavvā jāva vemāniyatte| evaṃ jāva thaṇiyakumārassa| evaṃ puḍhavikkāiyassa vi| evaṃ jāva vemāniyassa| savvesiṃ ekko gamo|
egamegassa ṇaṃ bhaṃte! neraiyassa neraiyatte kevatiyā veuvviyapoggalapariyaṭṭā atītā?
anaṃtā|
kevatiyā purekkhaḍā?
ekuttariyā jāva anaṃtā vā| evaṃ jāva thaṇiyakumāratte|
puḍhavikāiyatte–pucchā|
natthi ekkovi|
kevatiyā purekkhaḍā?
natthi ekkovi| evaṃ jattha veuvviyasarīraṃ tattha ekuttario, jattha natthi tattha jahā puḍhavikāiyatte tahā bhāṇiyavvaṃ jāva vemāniyassa vemāniyatte|
teyāpoggalapariyaṭṭā, kammāpoggalapariyaṭṭā ya savvattha ekuttariyā bhāṇiyavvā, manapoggalapari- yaṭṭā savvesu paṃciṃdiesu eguttariyā vigaliṃdiesu natthi| vaipoggalapariyaṭṭā evaṃ ceva, navaraṃ–egiṃdiesu natthi bhāṇiyavvā| āṇāpāṇupoggalapariyaṭṭā savvattha ekuttariyā jāva vemāniyassa vemāniyatte|
neraiyāṇaṃ bhaṃte! neraiyatte kevatiyā orāliyapoggalapariyaṭṭā atītā?
natthi ekkovi
kevatiyā purekkhaḍā?
natthi ekkovi| evaṃ jāva thaṇiyakumāratta|
puḍhavikāiyatte–pucchā|
anaṃtā|
kevatiyā purekkhaḍā?
anaṃtā| evaṃ jāva manussatte| vāṇamaṃtara-joisiya-vemāniyatte jahā neraiyatte| evaṃ jāva vemāṇiyāṇaṃ vemāniyatte| evaṃ satta vi poggalapariyaṭṭā bhāṇiyavvā–jattha atthi tattha atītā vi purekkhaḍā vi anaṃtā bhāṇiyavvā, jattha natthi tattha dovi natthi bhāṇi-yavvā jāva–
vemāṇiyāṇaṃ vemāniyatte kevatiyā āṇāpāṇupoggalapariyaṭṭā atītā?
anaṃtā|
kevatiyā purekkhaḍā?
anaṃtā|

"Is it declared, Venerable Sir, that by following the combinations and divisions of these ultimate particles of matter, infinitely infinite cycles of matter are to be understood?"
"Yes, Gautama, it is declared that by following the combinations and divisions of these ultimate particles of matter, infinitely infinite cycles of matter are to be understood."
"How many kinds of cycles of matter, Venerable Sir, are taught?"
"Gautama, seven kinds of cycles of matter are taught, namely: the gross-body cycle of matter, the transformable-body cycle of matter, the fiery-body cycle of matter, the karmic-body cycle of matter, the mind cycle of matter, the speech cycle of matter, [and] the respiration cycle of matter."
"For inhabitants of hell, Venerable Sir, how many kinds of cycles of matter are taught?"
"Gautama, seven kinds of cycles of matter are taught, namely: the gross-body cycle of matter, the transformable-body cycle of matter, up to the respiration cycle of matter. Likewise up to Vaimānikas."
"For each single inhabitant of hell, Venerable Sir, how many gross-body cycles of matter are past?"
"Infinite."
"How many are in the future?"
"For some there are, for some there are not. For whoever has [them], at minimum one, or two, or three; at maximum numerable, or innumerable, or infinite."
"For each single Asurakumāra, Venerable Sir, how many gross-body cycles of matter are past?"
"Infinite."
"How many are in the future?"
"For some there are, for some there are not. For whoever has [them], at minimum one, or two, or three; at maximum numerable, or innumerable, or infinite. Likewise up to a Vaimānika."
"For each single inhabitant of hell, Venerable Sir, how many transformable-body cycles of matter are past?"
"Infinite. Just as gross-body cycles of matter were stated, in the same way transformable-body cycles of matter are also to be stated. Likewise up to a Vaimānika; likewise up to respiration cycles of matter. These are the seven singular formulations."
"For inhabitants of hell [as a group], Venerable Sir, how many gross-body cycles of matter are past?"
"Infinite."
"How many are in the future?"
"Infinite. Likewise up to Vaimānikas. Likewise also transformable-body cycles of matter; likewise up to respiration cycles of matter for Vaimānikas. Thus these are the seven plural twenty-fourfold formulations."
"For each single inhabitant of hell, Venerable Sir, in the state of being an inhabitant of hell, how many gross-body cycles of matter are past?"
"Not even one."
"How many are in the future?"
"Not even one."
"For each single inhabitant of hell, Venerable Sir, in the state of being an Asurakumāra, how many gross-body cycles of matter are past?"
"The very same. Likewise up to the state of being a Stanitakumāra."
"For each single inhabitant of hell, Venerable Sir, in the state of being an earth-bodied soul, how many gross-body cycles of matter are past?"
"Infinite."
"How many are in the future?"
"For some there are, for some there are not. For whoever has [them], at minimum one, or two, or three; at maximum numerable, or innumerable, or infinite. Likewise up to the state of being a human. In the state of being a Vāṇavyantara, Jyotiṣka, [or] Vaimānika, as in the state of being an Asurakumāra."
"For each single Asurakumāra, Venerable Sir, in the state of being an inhabitant of hell, how many gross-body cycles of matter [are past]?"
"Just as the discourse was stated for the inhabitant of hell, so it is to be stated also for the Asurakumāra up to the state of being a Vaimānika. Likewise up to the Stanitakumāra; likewise also for the earth-bodied soul; likewise up to the Vaimānika. For all, there is a single method."
"For each single inhabitant of hell, Venerable Sir, in the state of being an inhabitant of hell, how many transformable-body cycles of matter are past?"
"Infinite."
"How many are in the future?"
"Successively increasing by one up to infinite. Likewise up to the state of being a Stanitakumāra."
"In the state of being an earth-bodied soul"—[the same] question.
"Not even one."
"How many are in the future?"
"Not even one. Thus, where there is a transformable body, there [the sequence] increases by one; where there is none, it is to be stated as in the state of being an earth-bodied soul, up to a Vaimānika in the state of being a Vaimānika."
"Fiery-body cycles of matter and karmic-body cycles of matter are to be stated everywhere as increasing by one. Mind cycles of matter are to be stated as increasing by one in all five-sensed beings; they do not exist in beings with deficient senses. Speech cycles of matter are just the same, with the exception that it is to be stated that they do not exist in one-sensed beings. Respiration cycles of matter are everywhere increasing by one, up to a Vaimānika in the state of being a Vaimānika."
"For inhabitants of hell [as a group], Venerable Sir, in the state of being an inhabitant of hell, how many gross-body cycles of matter are past?"
"Not even one."
"How many are in the future?"
"Not even one. Likewise up to the state of being a Stanitakumāra."
"In the state of being an earth-bodied soul"—[the same] question.
"Infinite."
"How many are in the future?"
"Infinite. Likewise up to the state of being a human. In the state of being a Vāṇavyantara, Jyotiṣka, [or] Vaimānika, as in the state of being an inhabitant of hell. Likewise up to Vaimānikas in the state of being a Vaimānika. Thus all seven cycles of matter are to be stated: where they exist, both past and future are to be stated as infinite; where they do not exist, both are to be stated as non-existent, up to—
For Vaimānikas in the state of being a Vaimānika, how many respiration cycles of matter are past?"
"Infinite."
"How many are in the future?"
"Infinite."